Importance of Shastar / Weapons
ਸ਼ਸਤਰ ਦੀ ਮਹੱਤਤਾ
ਸ਼ਸਤਰ ਦੀ ਮਹੱਤਤਾ
Shastar Naam Mala Purana (Gurmukhi: ਸ਼ਸਤਰ ਨਾਮ ਮਾਲਾ) (Old mala of weapon names) is a versified composition included in the Dasam Granth by Guru Gobind Singh. In Shastar Naam Mala, Guru Gobind Singh praised Vaheguru, and it's will power in form of Weapons. The Bani also showed the way to form words. In Guru Granth Sahib, Weapons are used to explained Gurmat like Gyan Kharhag, Gyan Gola, Tarkas Teer Kaman, Tegband, all are qualities of God and Gurmat.
ਤਰਕਸ ਤੀਰ ਕਮਾਣ ਸਾਂਗ ਤੇਗਬੰਦ ਗੁਣ ਧਾਤੁ ॥
The pursuit of virtue is my bow and arrow, my quiver, sword and scabbard.
Siree Raag - Guru Nanak Dev Ji - Sri Guru Granth Sahib Ji - Ang 16Shastar Naam Mala: Shastar refers to weapons; Naam refer to their names; Mala is a set of beads used for Meditation. Guru Sahib has infused spirituality into the life of the Khalsa through this Bani.
There are two kind of weapons, Miri (Worldly) and Piri (Spiritual). When Sword act as wisdom and kill all the darkness of inner soul it's called Gyan Khadag and is part of Piri and when Sword of iron is used to kill evil people, to finish evilness from world it's known as Khadag. Difference is Sword of Wisdom and Sword of Iron. The Shastar Naam Mala lists weapons of war praising them as protectors and deliverers.
The Shastar Naam Mala, was completed in mid 1687, thus making it one of the Guru's earlier compositions, possibly a prelude to the clash of arms that took place at Bhangani the following year. The opening section of 27 verses is an invocation to Sri Bhagauti ji for assistance. Here the Sword (Bhagauti), is personified as God. God subdues enemies, so does the sword; therefore the sword is God, and God is the sword. In the list that follows, the weapons of the day are presented under fanciful names, such as 'Bow Roarer, Skin Piercer or Deer Slayer' for the arrow; Krsnafmisher or skullsmasher, for the mace; combatlasso for deathnoose; the gun is the enemy of the army; the tigerfoe, the enemy of treachery. Many of the weapons are listed in the form of riddles.
Time and again the weapons are referred to as the instruments of God`s deliverance, and they are addressed as personifications of God. This is sometimes shown in their very names, as when the dagger is called sristes, Lord of Creation. Adoration is reserved for the weapons only when they are used by the righteous. Thus, what might have been merely a gory account of destructive weapons becomes a sharpening of the moral purpose in waging war. The language of the Shastra Naam Mala is Braj, with far fewer Perso-Arabic words than in most of Guru Gobind Singh`s other compositions. Sanskrit vocabulary, in tatsama form, is in abundance. The style is fanciful, and readers are amazed by the opulence of linguistic innovation.
Shastar Naam Mala actually refers to a set of 5 Adhiyaye's (sections/chapters). The first adhiyaye consists of 27 dohara-couplets. The adhiyayes that follow, provide us names of specific shastars. The 2nd adhiyaye is dedicated to the names of the Chakkra, the 3rd adhiyaye is dedicated to the names of the Baan (Bow & Arrow), the 4th adhiyaye is dedicated to the Paas (Noose), and the 5th adhiyaye is dedicated to the names of the Tupak (Gun). The 4 adhiyayes (about the Chakkra, Baan, Paas, and Thupak) are written in a riddle format.
Note: there are slight differences between versions of Guru Gobind Singh Ji's Gurbani. We will be doing vichaar on Shastar Naam Mala according to the Senchee presented by Takht Sachkhand Sri Hazur Sahib.
How can we better understand Shastars? There are multiple classifications to consider. There are four categories of weaponry (based on Indian traditional understanding):
Muktha (Free): that which leaves from the hand (thrown; e.g. chakkra)
Amuktha (Not Free): that which does not leave from the hand (meaning kept in hand; e.g. swords, punch daggers)
Muktha-Aamuktha (Free or Not Free): that which can leave the hand and can also be utilized while in the hand (e.g. spear, tomahawk, throwable knives)
Yanthra Muktha (Free using Technology): that which is launched through the power of technology or mantra (e.g. arrows, bullets)
Projectiles (being thrown/launched) are referred to as Astar. There are more detailed categories as well but this is a general classification based on Shukraniti.
When Guru Gobind Singh Ji used to sit on a Takht (throne), He would also have another takht decorated with Shastaran on them. While one Sikh did Chaur Sahib seva over Guru Sahib, another Sikh did Chaur Sahib seva over the Shastaran. This is the same Shastar Maryada kept today at Takht Sri Hazur Sahib.
There is one instance where Guru Ji went to Kot Kapooraa (Punjab). Like mentioned above, Guru Ji had the Shastaran arranged on a takht and a Sikh was doing Chaur Sahib seva. Someone referred to as Kapooraa Chaudhary was standing there with a chaadar (large cloth, similar to a blanket) around his waist. This cloth kept blowing dust onto the Shastars. A Sikh by the name of Bhai Maliaagar Singh told Kapooraa to take care of his chaadar because the Shastars are the Khalsa's Pirs (Saints). Kapooraa got angry and complained to Guru Ji. Kapooraa asked Guru Ji why were the Shastars were being kept on a throne and given the honorary Chaur Seva? Guru JI asked Kapooraa about who canopies and chaurs are for? Kapooraa replied for Gurus and Pirs. Maharaj smiled and said I am the Guru of the Sikhs and humbly stated that these Shastaran are my Guru. This story shows us the importance of Shastar in the Sikh faith. In Shastar Naam Mala, Guru Gobind Singh Ji writes,
ਅਸਿ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥
As, Kripan (sword), Khanda, Khadag (sword), Tupak (gun), Tabar (hatched),
ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥
Teer (arrow), Saif (sword), Sarohi (sword) and Saihathi (Spear), all these are our "Peer" (Seniors/Saints/Guru). 3.
Shastar Naam Mala, Guru Gobind Singh Ji, Sri Dasam Granth SahibAt the time when Nooraa Maahee broke the news of the Shaheedi of the Chhotay Saahibzaaday, Guru Ji had made a Bachan to the Sangat that the Mughal Reign will be uprooted. Rai Kallaa Ji became worried and had been bestowed power by the Mughals but he was a loving Sikh of Guru Ji. Rai Kalla Ji did a request to Guru Ji to not uproot his power and the fact that he did not believe in the Mughals' authority. Maharaj said it was too late and that they had already given bachan. However, Rai Kalla Ji had gotten blessed with a Sri Sahib (Kirpaan) from Guru Ji. Guru Ji instructed him to do Seva of the Kirpaan. As long as the Seva of the Kirpaan is done, his family will remain in power and live in peace. Rai Kalla Ji felt blessed to be able to do this seva. Rai Kalla Ji commenced full worship of the Shastar: preparing a throne, Rumallay (sheets), Chandan (sandalwood) fragrance, Malas (garlands) of flowers were offered, Deeva (lamp) was lit, a blanket was offered in the winter, and a special thin cloth was offered in the summer. This worship was done with so much love. Rai Kalla Ji's son continued to do the Seva of the Shastar but then Rai Kalla Ji's grandson got misled by some people that claimed he was idol worshipping. Rai Kalla Ji's grandson died right after he stopped the Shastar seva.
The Sri Sahib of Rai Kalla Ji is present at Takht Sri Kesgarh Sahib even till today.