Shiva’s Arrow

There are numerous net ethries abotu the arrow of Shiva being an unstopable destructive force, including quite a few mentions that the arrow of Shiva is the same as the destructive force of Shiva. So metaphor for unstopable destruction it certianly seems to be.

What I get from it goes along these lines.

The liar, the un-truth teller, the one that will try to lead you astray, they are bound to the wheel of life-death-rebirth. Those who walk the path of 'truth' ovecome this cycle by the grace of God.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/interfaith-dialogues/19672-shiva-s-arrow.html
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19672

Perhaps.
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How should the identity of the arrow, the nature of the destruction, and the nature of what is being destroyed be understood?

There is only one bird in the lake, but there are fifty trappers. This body is caught in the waves of desire. O my True Lord, You are my only hope! || 125 ||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19672

Sheik Fareed

Dear All,
I think in all the previous posts , a wrong meaning of Shivas Arrows has been taken. Following is the exact meaning from the Guru Granth sahib darpan

ਟੋਡੀ ਮਹਲਾ ੫ ॥ਨਿੰਦਕੁ, ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਾਟਿਓ ॥ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਭਏ ਦਇਆਲਾ; ਸਿਵ ਕੈ ਬਾਣਿ ਸਿਰੁ ਕਾਟਿਓ ॥੧॥ ਰਹਾਉ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19672
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19672
टोडी महला ५ ॥ निंदकु गुर किरपा ते हाटिओ ॥ पारब्रहम प्रभ भए दइआला सिव कै बाणि सिरु काटिओ ॥१॥ रहाउ ॥
Todī mėhlā 5. Ninḏak gur kirpā ṯe hāti▫o. Pārbarahm parabẖ bẖa▫e ḏa▫i▫ālā siv kai bāṇ sir kāti▫o. ||1|| rahā▫o.
Todee, Fifth Mehl: The slanderer, by Guru's Grace, has been turned away. The Supreme Lord God has become merciful; with Shiva's arrow, He shot his head off. ||1||Pause||
ਟੋਡੀ ਪੰਜਵੀਂ ਪਾਤਿਸ਼ਾਹੀ। ਗੁਰ ਦੀ ਰਹਿਮਤ ਸਦਕਾ, ਨਿੰਦਿਆਂ ਕਰਨ ਵਾਲਾ ਦੂਰ ਹਟਾ ਦਿੱਤਾ ਗਿਆ ਹੈ। ਸ਼੍ਰੋਮਣੀ ਸੁਆਮੀ, ਮਾਲਕ, ਮਿਹਰਬਾਨ ਹੋ ਗਿਆ ਹੈ ਅਤੇ ਉਸ ਨੇ ਸ਼ਿਵਜੀ ਦੇ ਤੀਰ ਨਾਲ ਉਸ ਦਾ ਸਿਰ ਕੱਟ ਸੁੱਟਿਆ ਹੈ। ਠਹਿਰਾਉ।
ਤੇ = ਤੋਂ, ਨਾਲ। ਗੁਰ ਕਿਰਪਾ ਤੇ = ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ, ਜਦੋਂ ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਹੁੰਦੀ ਹੈ। ਹਾਟਿਓ = ਹਟ ਜਾਂਦਾ ਹੈ, (ਨਿੰਦਾ ਕਰਨ ਦੀ ਵਾਦੀ ਤੋਂ) ਹਟ ਜਾਂਦਾ ਹੈ। ਕੈ ਬਾਣਿ = ਦੇ ਬਾਣ ਨਾਲ। ਸਿਵ ਕੈ ਬਾਣਿ = ਕੱਲਿਆਣ-ਸਰੂਪ ਪ੍ਰਭੂ ਦੇ ਨਾਮ-ਤੀਰ ਨਾਲ। ਸਿਰੁ = ਅਹੰਕਾਰ। ਕਾਟਿਓ = ਕੱਟ ਦੇਂਦਾ ਹੈ।੧।ਰਹਾਉ।

ਹੇ ਭਾਈ! ਜਦੋਂ ਗੁਰੂ ਕਿਰਪਾ ਕਰਦਾ ਹੈ ਤਾਂ ਨਿੰਦਾ ਦੇ ਸੁਭਾਵ ਵਾਲਾ ਮਨੁੱਖ (ਨਿੰਦਾ ਕਰਨ ਤੋਂ) ਹਟ ਜਾਂਦਾ ਹੈ। (ਜਿਸ ਨਿੰਦਕ ਉਤੇ) ਪ੍ਰਭੂ ਪਰਮਾਤਮਾ ਜੀ ਦਇਆਵਾਨ ਹੋ ਜਾਂਦੇ ਹਨ, ਕਲਿਆਣ-ਸਰੂਪ ਹਰਿ ਦੇ ਨਾਮ-ਤੀਰ ਨਾਲ (ਗੁਰੂ ਉਸ ਦਾ) ਸਿਰ ਕੱਟ ਦੇਂਦਾ ਹੈ (ਉਸ ਦੀ ਹਉਮੈ ਨਾਸ ਕਰ ਦੇਂਦਾ ਹੈ)।੧।ਰਹਾਉ।
"Shivas arrows" stands for "Arrows of Gods Naam" with whose help HE finishes ones ego.

Can anybody follow what they are talking about... here - The Arrow Of Shiva - The Voice of Sikh Youth

Aman ji

I think it would take a week to unravel the discussion and point out the misunderstandings of Sri Guru Granth Sahib Ji that are evident in some of the posts.


Something important can be forgotten in many discussions of the meanings of Hindu devtas in Sri Guru Granth Sahib. This happens especially in discussions that try to justify the presence of Hindu myth. Some will try to link the references to Hindu myths based on their theory about sanatan origins of Sikhism. Others will say these are only metaphors and should not be taken literally; instead look for the concept to substitute.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19672
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19672

You can see in the discussion on the SS thread that both approaches are being used to create a platform for -- either placing Bachitar Natak at equal standing with Sri Guru Granth Sahib -- or saying that there is a one on one connection in meaning between a Hindu reference and a concept in Gurbani.

Both approaches are incorrect and misleading according to my current studies from Sikh Missionary College. Here is what I have been taught. It was Guru Nanak who began the practice of using the images from Hindu myth in his shabads. These ideas did not come out of thin air; nor was he putting them forward as metaphors. In other words, they are not there either as poetic devices nor as theological symbols. Each of the references are embedded in specific shabads. Each of the shabads can be connected to one or another event in one of Guru Nanak's udassis. The shabads were actually composed on the spot in response to that event. When he observed, interacted with individuals, who were engaged in worship or practice that concerned him -- he sang a shabad to teach them a different way, to think about things in a different way.

The Gurus that came after Guru Nanak followed his example.

Lesson: To discuss Shiva's arrow outside of the context of the Shabad where it is used leads to interesting academic discussions. But they are not very fruitful if one is trying to improve one's vichaar. Or to understand the meaning of Shiva's arrow. Shiva's arrow has a context - the vichaar of the shabad in its entirety and the historical event that inspired it. The same can be said for images and phrases that contain Islamic references. An actual event involving Islam in some way was the inspiration for the Shabad.

Please I hope I have not offended.

Aman jeo,
This is an open attempt to distract us from the truth behind this shabad. All examples given in Sri Guru Granth Sahib Ji je of Hindu mathological events are to clarify Guru Sahibs standings based on the current availible matholigical stories. To connect the same view to DG is debatable but if the authors or Spokesman has rejected Sri Guru Granth Sahib Ji views thats objectionable, as Validity of DG in toto is still being debated and questioned all over and whereas Sri Guru Granth Sahib Jis concepts are purely HIS dictates.