Guru Gobind Singh: The monotheist who did not worship Hindu goddesses or incarnations.

Before even getting into Sikh philosophy, let's look at the Hindu reform movements and what they had in common. 

Going backwards, the Brahmo Samaj founded by Raja Ram Mohan Roy, during the Times of Bengal Renaissance worshipped 'the nameless, eternal, immutable Being who is the Author and Preserver of the universe.' Brahmo Samaj has no faith in Hindu incarnations, denounced polytheism and idol worship and was against the brahmanical caste system. This is a movement that had left an impression even on Swami Vivekananda during his early days. 

Second is Arya Samaj, which was also a monotheistic Hindu reform movement, which also denounced idol worship and rituals.

These had their influence from the Advait Vedanta, whose proponent was Adi Shankaracharya (who also had a debate with a ritualistic Brahmin about rituals and dualism, with him negating these) which stated that there is no duality, but the ultimate reality called Brahman (not to be confused with a Brahmin) which is a 'metaphysical concept' that refers to a single unity behind diversity in all that exists. This can also simply be called as one God the ultimate creator. 

Looking at the above it is very clear, that the 'reset' button of reform for Hinduism is the process of going back to the concept of a single God or monotheism. 

In this context, how can anybody even imagine that Guru Gobind Singh, the tenth Guru of Sikhism, an independent monetheistic religion worshipped any avatar of Hinduism or the Hindu Goddess Durga! 

Painting representing Guru Gobind Singh declaring Guru Granth Sahib as the eternal Guru of the Sikhs. The Guru Granth Sahib talks about one God that is formless and this was also the object of worship of Guru Gobind Singh. 

This is nothing but false propaganda that is promoted on the behest of forces that want to merge Sikhism with Hinduism. This trend has been seen in the past with Buddhism which has seen an increase in following out of India, but a drop in India. Sikhs must make themselves aware of the greatness of Sikhism as a monetheistic religion which clearly denounced Polytheism (or the belief in multiple Gods), which denounced idol worship, which denounces the Hindu Brahmanical caste system and the Brahmin rituals. It is created as a egalitarian society which ended the divisions of caste which was a plague on the society (and still is, and needs constant recreation so that the all-men -are-created-equal possibility is always alive) 

There are people who falsely, selectively, and mischievously quote out of context sections of Guru Gobind Singh's renditions and link him to the worship of the Hindu Goddesses, and Hindu incarnations. There are others who state that Sikhs are nothing but 'Veer- Hindus' or brave Hindus who protected the Indian culture. Yes, Sikhs protected the Indian culture, but Sikhism is a separate, independent Religion. 

People who find common ancestry are like someone telling a Christian that he is actually a Jew, because of common ancestry and common Abhrahamic systems. This is nothing but laughable. When some Hindu people would convert one of their sons to Sikhism, it was an act of changing religion and not just an act of wearing some symbolisms and continuance in worshipping Hindu Gods. The previously Hindu person fully believed in one God and took up the Sikh philosophy along with symbolisms. 

Coming back to Guru Gobind Singh, the first argument given is that he has written Ramavatar, Krishnaavatar, Chandi ki Vaar, Chandi Charritar and Bachittar Natak (where he describes the incarnations of Brahma, Vishnu and Shiva) and by virtue of writing these he becomes a "worshipper" of these Hindu incarnations and goddesses. 

Second is the argument that he used the word Bhaguati, which the proponents of merging-Sikhism-to-Hinduism state that, is Goddess Bhagwati, or Durga who Guru Gobind Singh worshipped. 

Before even answering these by directly quoting Guru Gobind Singh's written quotes, let's first just contextualise the time and place where Guru Gobind Singh lived and the life goals he was dealing with. First, he was a sovereign, who had a court like any other king of the time. In this there were fifty-two poets who he patronised. These poets were given the tasks, or had the freedom to write on anything and the current Hindu knowledge was chosen by some and discourses on Hindu texts were done in simple language. 

Second, he was dealing with the herculean task of creating a new religion based on equality. He was dealing with people who referred to their divine in certain names. His belief in monotheism was clear. But, as an acknowledgement, he referred to the names of people's Gods but stated is as just a name, but always pointing to one formless God. This will be looked in detail, but, his saying a Hindu God's name always meant a reference to the one formless God.

Third, he was creating a martial religion and people had to be spoken to in the nomenclature they were aware of, but in doing so he always pointed towards one monetheistic God. This will be looked into in detail. But as a pointer, he says in Krishnaavatar 'I have composed the episode of the tenth part of the Bhagvata in the folk-language, I have no other desire except raising the heroism of the people for fighting for dharma' 

Coming to making Guru Gobind Singh's monetheism and complete lack of belief in idol worship/Hindu goddess worshhip/Hindu incarnations crystal clear, let's first quote what he says in the Gurbani or holy rendition called Shabad Hazare: 

1. 'Do not search the other one, except the One Lord (or God)' 

2. 'Do not have faith in the created one, only worship the Creator, consider Him as the Supreme Ishvara, Who is Primal, Unborn, Unconquerable and Eternal.' 

On the issue of writing about Hindi incarnations and Goddesses, let's quote what he says about Durga and Rama and Krishan respectfully. 

He said, 'Tain hi Durga saaj ke Daintaan da naas karaya' which means- You have created Durga and caused the destructions of the demons. This means Durga is created by the formless God and even she derives her genesis and strength from God itself. 

He further says in Chandi ki Vaar: 

'Rama, taking his strength from you, killed Ravana with his arrows, Krishna, taking his strength from you, overthrew Kansa by catching hold of his hair.' 

That means the Hindu incarnations were also a creation of God with God as their source of strength. 

Guru Gobind Singh further writes about his monetheism in Rama avatar as follows: 

'Since the day, I touched Thy Feet, I did not bring any other in my sight: Ram, Rahim, Purana and Quran speak of many others, but I do not believe in anyone of the Smritis, Shastras and Vedas tell of many aspects, but I do not know anyone. O Lord (the God)! because of Thy Grace, I did not say anything, but you said everything.' 

He further states in Krishna avatar: 

'I do not initially appease Ganesha, 

I never worship Krishna and Vishnu, 

I have never heard about them, but do not recognise them, 

I have fallen in love with Lord's Feet, 

The Supreme Destroyer is my protector

O supreme steel, I am thy slave.'

This reference to steel will clear our second issue of reference to Bhagauti, the misconception that it refers to Bhagwati or Durga. 

In 25th vaar of Bhai Gurdas, he has clearly written, 

'Naun Bhagauti Loh Gharaya' which means- It is name Bhagauti and it has been made from steel' 

Guru Gobind Singh himself differentiated between the Goddess and the Sword in this quote: 

'Lai Bhagauti Durg Shah Varjagan Bhaari' which means Durga took up her sword-greatly blessed one. 

This means the Goddess is not Bhagauti but Bhagauti is the sword. 

He referred to weapons often as Primal power and never did he refer to Goddesses and Hindu gods/reincarnations as we have stated before. Sword was something that he needed to bring the sense of dignity in the minds of people, because he was on a mission to end tyranny in the country and he needed to instill 'bir ras' or warrior spirit in the Indian folk and Sikhs so that they could be prepared to fight the tyranny of the times as their divine mission. That is also why one can see swords and other weapons placed just in front to Guru Granth Sahib in gurudwaras, as an object of reverand religious symbolism. 

Bhagauti, the sword is referred even today, everytime any Sikh prays as Guru Gobind Singh envisioned a martial race that believed in fighting for righteousness. It is in the first paragraph of the ardas or the prayer that Sikhs do daily. 

This belief that Sikhism has in monetheism and no belief in idol worship and Hindu Goddesses/incarnations is also repeated in Guru Granth Sahib at multiple positions. This has been stated by Surinder Singh Kohli on his book on Dasam Granth. It is as follows: 

1. 'Brahma, Vishnu, Shiva, the Trinity, has stayed in the illusion of three modes.'  (Ramkali M 3, p. 909 Guru Granth Sahib) 

2. 'Brahma, Vishnu and Shiva are in the service of the Lord, whose end they cannot trace and Who is Imperceptible and Indivisible.' (Maru M 3. p. 1053 Guru Granth Sahib)

3. 'The Vedas do not know his Eulogy, Brahma does not know His Secrets, Shiva does not know His Mysteries, all the gods have become tired in His Search. The goddesses do not know His Mystification, that Imperceptible Transcendent Lord is above all.' (Ramkali M. 5. p 894, Guru Granth Sahib)

4. 'We worship gods and goddesses, O brother! what should we beg from them and what can they give? if we bathe the stones in water, O brother! they sink down therein.' (Sorath M 1. p 637, Guru Granth Sahib)

The above makes it clear that Guru Gobind Singh carried forward the monetheistic belief stated in Guru Granth Sahib. Some misleading statements like a mere mention of Hindu Gods, does not point to worship. It just means that the one formless God was pointed at when dealing with different names as were suggested by the people of the times, or by saints whose renditions the Guru's included in the Guru Granth Sahib without plagiarism but in the way they had envisioned, with the filter of monotheism and Gurmat thought. 

Guru Gobind Singh's monotheism was inclusive and even when Hindu goddesses/incarnations were referred to, it was all pointing to one formless God. This inclusive and secular monotheism also provides answer to the fact why Hindu incarnations have been mentioned in the Guru Granth Sahib also. 

Sikhs must cherish this monotheism and for any form of short term gain never fall prey to any idea that deviates them from the monotheism which not only the Sikh Gurus lived and died for but was also what the core Hindu reform movements aligned with. 

To conclude, the words of Guru Gobind Singh in Tva Prasad Sawaiyye, part of a Sikh's daily prayer must be remembered: