Chaubis Avtar
Chaubis Avtar (), meaning Twenty Four Incarnations, is a composition in Dasam Granth containing history of 24 incarnations of Vishnu. It is traditionally and historically attributed to Guru Gobind Singh. The composition covers 30% of the Dasam Granth containing 5571 verses with longest sub compositions being Krishna Avtar and Rama avtar, having 2492 and 864 verses each. Kalki avtar chapter contains 586 Verses. The "Chaubis Avtar" is part of all five known major historical variants of "Dasam Granth", but they are sequenced differently in these editions. The text is notable for naming Jaina Arihanta as an avatar of Vishnu  who practiced asceticism, forbade Yajna and Himsa. The text names Buddha as the 23rd avatar of Vishnu, adds Brahma also as avatar of Vishnu, the last two in a manner similar to the Puranas tradition of Hinduism. However, unlike many regional Hindu texts, the "Chaubis Avtar" avatar mentions many more Vishnu avatars. The verses and composition is martial, stating that avatar of Vishnu appears in the world to restore good and defeat evil, but asserts that these avatars are not God, but agents of the God that is never born nor dies. The predominant part of the text is in  Braj language of north India. List of 24 Avatars. Guru Gobind Singh gives the life account of following Avatars in granth: Historicity of Composition. Per internal references of Dasam Granth, Krishna Avtar was composed in Vikram Samvat 1745/ 1688 AD at Paonta Sahib when Guru Gobind Singh was residing there where Rama Avtar was finished at Anandpur Sahib in 1755. Following are historical references of 18th century serves as evidences that Guru Gobind Singh had written this composition at Anandpur as well as at Paunta Sahib: Full text below: Controversies. ਦੋਹਰਾ॥ ਬੇਦ ਬਿਦਿਆ ਪ੍ਰਕਾਸ਼ ਕੋ ਸੰਕਲਪ ਧਰਿਓ ਮਨ ਦਿਆਲ ॥ ਪੰਡਤ  ਪੁਰਾਨ ਇੱਕਤ੍ਰ ਕਰ ਭਾਖਾ ਰਚੀ ਬਿਸਾਲ ॥ ਚੋਪਈ॥ ਆਗਿਆ ਕੀਨੀ ਸਤਗੁਰ ਦਿਆਲਾ ॥ ਬਿਦਿਆਵਾਨ ਪੰਡਤ ਲੇਹੁ ਭਾਲ ॥ ਜੋ ਜਿਸ ਬਿਦਾਆ ਗਿਆਤਾ ਹੋਇ ॥ ਵਹੀ ਪੁਰਾਨ ਸੰਗ ਲਿਆਵੇ ਸੋਇ ॥ ਦੇਸ ਦੇਸ ਕੋ ਸਿਖ ਚਲਾਏ ॥ ਪੰਡਤ ਪੁਰਾਨ ਸੰਗਤਿ ਲਿਆਏ ॥ ਬਾਨਾਰਸ ਆਦ ਜੋ ਬਿਦਿਆ ਠੌਰਾ ॥ ਪੰਡਤ ਸਭ ਬਿਦਿਆ ਸਿਰਮੌਰਾ ॥ ਸਤਿਗੁਰ ਕੇ ਆਇ ਇਕਤ੍ਰ ਸਭ ਭਏ ॥ ਬਹੁ ਆਦਰ ਸਤਗੁਰ ਜੀ ਦਏ ॥ ਮਿਰਜਾਦਾਬਾਧ ਖਰਚ ਕੋ ਦਇਆ ॥ ਖੇਦ ਬਿਭੇਦ ਕਾਹੂ ਨਹੀਂ ਭਇਆ ॥ ਗੁਰਮੁਖੀ ਲਿਖਾਰੀ ਨਿਕਟ ਬੁਲਾਏ ॥ ਤਾ ਕੋ ਸਭ ਬਿਧ ਦਈ ਬਣਾਏ ॥ ਕਰ ਭਾਖਾ ਲਿਖੋ ਗੁਰਮੁਖੀ ਭਾਇ ॥ ਮੁਨਿਮੋ ਕੋ ਦੇਹੁ ਕਥਾ ਸੁਨਾਇ ॥ ਦੋਹਰਾ ॥ ਨਨੂਆ ਬੈਰਾਗੀ ਸ਼ਿਆਮ ਕਬ ਬ੍ਰਹਮ ਭਾਟ ਜੋ ਆਹਾ ॥ ਭਈ ਨਿਹਚਲ ਫਕੀਰ ਗੁਰ ਬਡੇ ਗੁਨਗ ਗੁਨ ਤਾਹਾ॥  ਅਵਰ ਕੇਤਕ ਤਿਨ ਨਾਮ ਨ ਜਾਨੋ ॥ ਲਿਖੇ ਸਗਲ ਪੁਨਿ ਕਰੇ ਬਿਖਾਨੋ ॥ ਚਾਰ ਬੇਦ ਦਸ ਅਸ਼ਟ ਪੁਰਾਨਾ ॥ ਛੈ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਤ ਆਨਾ ॥ ਚੋਪਈ॥ ਚੋਬਿਸ ਅਵਤਾਰ ਕੀ ਭਾਖਾ ਕੀਨਾ॥ ਚਾਰ ਸੋ ਚਾਰ ਚਲਿਤ੍ਰ ਨਵੀਨਾ॥ ਭਾਖਾ ਬਣਾਈ ਪ੍ਰਭ ਸ੍ਰਵਣ ਕਰਾਈ॥ ਭਏ ਪ੍ਰਸੰਨ ਸਤਗੁਰ ਮਨ ਭਾਈ॥ ਸਭ ਸਹੰਸਕ੍ਰਿਤ ਭਾਖਾ ਕਰੀ ॥ ਬਿਦਿਆ ਸਾਗਰ ਗ੍ਰਿੰਥ ਪਰ ਚੜੀ ॥ ਬਰਨਤ ਸ੍ਯਾਮ ਜਥਾਮਤਿ ਭਾਈ॥੧॥ Barnta Saiaam Jathaamti Bhaaeee॥1॥ The poet Shyam is narrating it according or his own under-standing.1. ੨੪ ਅਵਤਾਰ ਮੱਛ - ੧/(੪) - ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ Further in the Chheera Samuaandar Mathan, there is reference to Poet Shyam: ਕਬਿ ਸ੍ਯਾਮ ਕਵਿਤਨ ਮਧਿ ਕਥਿਯੋ॥ Kabi Saiaam Kavitan Madhi Kathiyo॥  Both the gods and demons unitedly churned the ocean, which hath been narrated in verse by the poet Shyam. ੨੪ ਅਵਤਾਰ ਸਮੁੰਦ੍ਰ ਮਥਨ - ੧/੨ - ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ Relation with Puranas. The major difference between the Puranas anf Chaubis Avtar is that Chaubis Avtar believes in monotheism. It preaches almighty is beyond Birth and treats all incarnations as agents working for God. Krishna Avtar was written on the basis of Dasam Skand of Srimad Bhagwat Puraan, with many sanctifications and comments by poet. Among different versions of Ramayana, Guru Gobind Singh also wrote his version under the title "Rama Avtar . Reception. The two avatars of Vishnu, Rama and Krishna, comprise the longest part of the Chaubis Avtar". Modern era scholars state that verse 863 of the Rama Avatar section of the text rejects worship of particular gods, reject the scriptures of both Hinduism and Islam, and instead reveres the "Sword-bearing lord" ("Asipani"). The verse, translates Robin Rinehart, states, "Since I grabbed hold of your feet, I lower my eyes before no one else. The Puranas speak of Ram, and the Quran of Rahim, but I don't believe in either of them". Similarly, in verse 434 of Krishna Avatar  of the text reveres "Mahakal", and asserts that "I will not first honor Ganesha", nor meditate of Krishna or Vishnu, and "I am absorbed in contemplation of His feet. Mahakal is my protector." The verses in the text, states Rinehart, praise Hindu goddesses (Devi) such as Chandi and Durga. The framework of the Devi-related verses in the text, according to Harjot Oberoi, are the 6th-century Devi Mahatmya and the 12th-century Devi-Bhagavata Purana Hindu texts, which describe and revere the divine feminine. The theological import, states Oberoi, is not about deity reincarnation, but accepting the masculine and  feminine dimension of Ultimate Reality. These verses on fierce goddesses Durga and Chandi have been interpreted in martial context, by many Sikh commentators, as meant to symbolize sword and to inspire Sikh warriors heading into battle during the Mughal Empire persecution.