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Deh Shiva Sikh National Anthem?

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I recently came across a discussion on another forum dealing with Deh Shiva. I am sure almost everyone here is familiar with this shabad. It is sung with great pride at nearly all large or important sikh events, particularly in interfaith gatherings where it is told to all listeners as being the "Sikh National Anthem". I too since a very young age have accepted this shabad as being A Sikhs National Anthem. I have never bothered to find out where this shabad is from, apart from the basic facts that it was allegedly written by Guru Gobind Singh Ji and having gone through the simple english translation of it.

My dad had brought up the issue of the origin of thsi shabad during a vaisakhi related event we had gone to, but at that time i did not bother to do any further research on the matter. However, i have been reading more about it lately, particularly to do with what the shabad actually signifies and represents. After having gone thru the actual source from where this verse of Deh Shiva is taken (Chandi Charittar of Dasam Granth) one gets a completely different picture of the meaning of this shabad then the popular version we have all been taught since kids.

Anyways, i thought i would post that individuals comments regarding this matter as i found them very informative. I would encourage everyone to read this with an open mind, go thru the suggestions the writer makes, and then sit down and decide for themselves what the true meaning of this shabad really is and whether it is proper to market this shabad as the "Sikhs National Anthem". Again by no means am i forcing anyone to change their views about the shabad nor am i saying you should keep the same views. The object here is simply to share information in an open forum, have discussion on it, and then leave it up to each individual to take what they want as true and disregard the rest. Enjoy!

Deh Shiva. the Sikh National Anthem ???

Waheguru Jee Kaa Khalsa, Waheguru Jee Kee Fateh.

The poem Deh Shiva bar muhi is not the National Anthem of the Sikhs. However here is its translation;

O goddess Durga; Give me this boon,

that I may not deter from good deeds.

I may fear none, when I go fighting,

and with confidence in you, come out victorious.

May your glory be ingrained in my mind,

and singing your praises be my highest ambition.

When this mortal frame reaches its end,

I may die fighting fiercely in the battlefield.

Regarding the claim of the Brahamnical-Sikh cults, whose agenda is to promote this Bipar poem as the National Anthem of the Sikhs and advocate it as a writing of the Tenth Nanak, Guru Gobind Singh Jee; please refer to the ORIGINAL for answers; and for looking at the original, and its in-the-context meanings please click on this link here

<banned site filter activated>=institute/dasam/pdf/v1_4.pdf 

What you will find here is that, the poem Deh Shiva is stanza# 231 of Chandi Charittar Ukat Bilas from the so-called Dasam Granth. Next, to find, whether in this poem, the word Shiva means IK ONKAR (as most of the Brahamnical-Sikh cults would like you to believe) or DURGA (that it is); please just read stanza# 225 through 233 (a five minute job) to find the answers.

In this set of stanzas (225-233) from a Hindu epic, you will find mention of Hindu Lord Inder getting defeated from the demons & running from the battle field, and Chandi (Goddess Durga) coming to his help to put him back on the throne (#225), then all the gods anoint Chandi with Tilak of Chandan, Kesar & Rice, and the POET (supposedly Guru Gobind Singh Jee as per the cults, but no name is mentioned in the poem) enjoys the scene (#226), Next, gods praise Kalka (Durga) the Jagmata, and a Rajrikhi recites Jaap of Braham-Kawach (#227), Next, all goddesses praise Chandi (#228), and Chandi (Durga) feels happy from the praise and then disappears in the sky, and the POET (no name) experiences the unforgettable scene, and invokes the goddess (#229).

Next, as an object for prayer, comes the invocation of Chandi (Durga), the goddess of Boon;

a) as a DESTROYER of Madh, Kitab, Mehikhasar, Dharamlochan, Chand, Mund, Shumbh & Nishumbh, and

b) as a BLOOD SUCKING goddess sucking blood of Rakatbeej etc. (#230), then comes the prayer addressed to the above goddess, the prayer Deh Shiva bar mohi (#231).

Next, the POET (supposedly Guru Gobind Singh Jee as per the Brahamnical-Sikh cults, again no name mentioned) explains the nature and his intent of writing this poem. The poet writes; this poem is that of SATSATI (Durga), and is written with the intent that who so ever will read it and hear it, will definitely get the desired boon from the Devi. (i.e. not from God) (#232), and then he closes with the remark that The POET (no name) has created this Granth of SATSATI (Durga) , equal to which there is NO OTHER GRANTH (#233).

Meaning: That the writer of Deh Shiva bur mohi says that, Every  Granth, including Sri Guru Granth Sahib is below, or far below the status of this SATSAI (Durga) Granth.

Could Guru Gobind Singh Jee, say that???!!!

With that said, if you still want to promote this Bipar poem as the National Anthem of the Sikhs and sing at the top of your voice praying loudly to goddess Durga for a boon; then choice is yours to make;  All that this author can say is; May Waheguru help the Sikhs.

**** Singh, USA.

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ms514    433

Sat Sri Akal:

Actually, that Shabad has not been accepted as a national anthem formally. Sikhs are familiar with it and it became popular due to it being sung in a movie (forgot which one), and it caught on.

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Calling Maharaj ji's bani a "Bipar poem"....what awaits such blasphemers. no.gif


No one is calling the gurus bani a 'bipar poem'. The whole point is whether this composition is actually written by the guru to begin with. As it says in the article written by the singh, one is encouraged to actually go out and read the entire composition in which the deh shiva shabad is found to understand its true meaning. And once one understands its true meaning, the question then becomes could the guru actually write this or was it written by someone else. Thus if the writer is not actually the guru, then calling it a bipar poem would not be a blasphemous statement but rather a statement of truth.

ANyways, for those who may not have read the dasam granth and where this shabad is taken from, below are the pages immediately preceding and following the dhe shiva shabad. Please read and decide for urself whether this could be written by a guru.


When Chnadi appeared with her sword in the battlefield. None of the demons could withstand her ire.

She killed and destroyed all, who can then wage a war without the king?

The enemies trembled with fear in their hearts, they abandoned the pride of their heroism.

Then the demons leaving the battlefield, ran away like the good qualities from the avarice.224.

End of the Seventh Chapter entitled `Slaying of Sumbh` in CHANDI CHARITRA of Markandeya Purana.7.


With whose fear Indra had fied from heaven and Brahma and other gods, had been filled with fear.

The same demons, seeing defeat in the battlefield, being devoid of their power had run away.

The jackals and vultures, having been dejected, have returned to the forest, even the two watches of the day have not elapsed.

The mother of the world (goddess), ever the protector of saints, hath conquered the great enemies Sumbh and Nisumbh.225.

All the gods gathering at one place and taking rice, saffron and sandalwood.

Lakhs of gods, circumambulating the goddess immeditately applied the frontal mark (of victory) on her forehead.

The glory of that event hath been imagined by the poet in his mind like this:

It seemed that in the sphere of the moon, the period of "propitious rejoicings" hath penetrated. 226.


All the gods gathered and sang this Eulogy in praise of the goddess: "O Universal mother, Thou hast effaced a very great sin;

"Thou hast bestowed on Indra the kingdom of heaven by killing the demons, Thou hast earned great repulations and Thy glory hath spread in the world.

"All the sages, spiritual as well as royal bless Thee again and again, they have revited there the mantra called `Brahm-Kavach` (the spiritual coat of mail)."

The praise of Chandika pervades thus in all the three worlds like the merging of the pure water of the ganges in the current of the ocean.227.


All the women of the gods bless the goddess and performing the aarti (the religious ceremony performed around the image of the deity) they have lighted the lamps.

They offer flowers, fragrance and rice and the women of Yakshas sing songs of victory.

They burn the incence and blow the conch and supplicate bowing their heads.

"O Universal mother, ever Giver of the comfort, by killing Sumbh, Thou hast earned a great approhbation."228.

Giving all the royal paraphernalia to Indra, Chandi is very much pleased in her mind.

Sabilising the sun and moon in the sky and making them glorious, she herself hath disappeared.

The light of sun and moon hath increased in the sky, the powt hath not forgotten its comparison from his mind.

It seemed that the sun had become filthy with dust and the goddess Chandi hath given him the splendour.229.


She who is the destroyer of the pride of Madhu nad Kaitabh and then the ego of Mahishasura nad who is very active in granting the boon.

She who dashed the tumultuous Dhumar Lochan against the earth and sliced the heads of Chand and Mund.

She who is the killer of Raktavija and drinker of his blood, masher of the enemies and beginner of the war with Nisumbh with great ire in the battlefield.

She who is the destroyer of the powerful Sumbh with sword in her hand and is the conqueror of all the forces of foolish demons, HAIL, HAIL To THAT CHANDI.230.


O Goddess, grant me this that I may not hesitate from performing good actions.

I may not fear the enemy, when I go to fight and assuredly I may become victorious.

And I may give this instruction to my mind and have this tempotration that I may ever utter Thy Praises.

When the end of my life comes, then I may die fighting in the battlefield.231.

I have narrated this Chandi Charitra in poetry, which is all full of Rudra Rasa (sentiment of ragge).

The stanzas one and all, are beautifully composed, which contain new sillies from beginning to end.

The poet hath composed it for the pleasure of his mind, and the discourse of seven hundred sholokas is completed here.

For whatever purpose a person ready it or listens to it, the goddess will assuredly grant him that.232.


I have translated the book named Satsayya (a poem of seven hundred shalokas), which hath nothing equal to it.

The purpose for which the poet hath comosed it, Chandi may grant him the same.233.

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Sat Sri Akal:

Actually, that Shabad has not been accepted as a national anthem formally.  Sikhs are familiar with it and it became popular due to it being sung in a movie (forgot which one), and it caught on.


Exactly. The movie was Nanak Naam Jahaz Hai (which coincidently was produced by Non-Sikhs, who themselves on their own chose to include the dhe shiva shabad in the movie). The majority of Sikhs after seeing this movie, automatically assumed this shabad to represent the National Anthem of Sikhs.

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