Lokpal Shri Dusht Daman is said to be previous incarnation of the 10th guru Guru Gobind Singh ji.

The
place hemkunt refers to Dusht Daman jee. Guru gobind singh Ji mentions this place in his
composition Bachittar Natak. But it was not until the twentieth century after many long years of searching
that Hemkunt Sahib was finally discovered
During the age of truth Sat Yuga, gods and mortals will face the tyranny of the fierce demons known as
Dhents. The gods will call upon Durga Devi to assist them and she will do battle against the dhents. The
onslaught will be too much even for her and she will flee to the mountains.
Here she will approach a holy man called Samaundh Rikhi who will be seated upon a lions skin. She will
ask for his help. The pursuing demons will also reach his abode and demand that the rishi tell them where
she is. The rishi says that since the devi has sought his protection he is duty bound to assist her. The
demons are enraged by this and draw their swords. The rishi addresses them I am a Brahmin and will
therefore not take up arms against you, but I will create a Khattri (Khattri/Kshattrias were the Hindu warrior
caste) who will be known as Dusht Daman (destroyer of evil) who will destroy you and your kin". He then
rises and shakes the lion skin, from this emerges shakti (power) in the form of a Khattri warrior carrying a
sword.
The warrior asks permission to engage in battle with the dhents. When this is given the battle ensues. The
battles last for many years and in the end all the dhents are destroyed by Dusht Daman. The warrior then
returns to the rishi and says what are your orders now? The rishi tells the youth that he is to go to the
mountains and perform intense penance and austerities. Dusht Daman sets off and reaches the lake of
Hemkunt Sahib and spends many many years meditating on the name of the one true God. So much
tapasia (meditation on Gods name) is done that the two Dusht Daman and God become one.
Stories about Hemkund have written sources in the Puranas (ancient volumes of Indian mythology) and the
Hindu epics (the Mahabharata and the Ramayana). Long before Sikhs discovered Hemkunt, the lake was
known to the people who lived in the nearby valleys as a place of pilgrimage. Its name was Lokpal, which
means 'protector of the world' The name refers to Vishnu, who is the sustainer in the Hindu trinity. On the
other hand, the name Dusht Daman, 'destroyer of evil,' also common in the area now, is one of many
names used to describe Guru Gobind Singh. Therefore, it is speculated that the term Dusht Daman (Slayer
of the Demons) is, perhaps, a variation of the name Lokpal itself, (Protector of the World) thereby creating
a link between the mythology of Lord Vishnu and the legend of Guru Gobind Singh. Legends and
mythology about this spot abound in the area. The sanctity of Lokpal is attributable to tales of Lakshman,
(brother of Lord Rama) Goddess Durga, the Pandavas and some rishis as well. Lakshman is said to have
meditated or done penance there. In a popular story, Lakshman was brought to the shore of Lokpal after
being mortally wounded in battle. Lakshman's wife wept and prayed that her husband be saved. Moved by
her heart-rending prayer, the monkey god Hanuman brought a life-giving herb (available in the vicinity)
called Sanjivani Buti to her. It was administered to Lakshman, and when he revived, God showered flowers
from heaven. These fell to the earth and took root in the Valley of Flowers. There is another story related to
Lakshman in this area in which Lakshman, during a previous incarnation as a many-headed serpent
meditated under the water at Lokpal and lord Vishnu slept on his back. In a variation of the same theme,
the snake was called Shesh Nag, the seat of the god Shiva, and its tail was wrapped around the base of
the mountain. In a third legend, it is said that during Sat Yug, the age of truth (the first of four ages
according to Hindu mythology), fierce demons called Dhents (dainths?) were terrorizing mortals and gods.
The goddess Durga was engaged in battle with the demons Bel and Subel and their army when she had to
flee and take refuge in the mountains. There, she approached a great rishi who was meditating, seated on
a lion skin. When Durga asked for his help, he told her to hide near him. The demons came in search of her
and demanded that he hand her over to them. The rishi refused, saying that since she, the great goddess ,
the mother of all, had come to him for protection, it was his sacred duty to give it. The demons were

infuriated. They were about to attack the rishi when he said, "My disciples and I, we are brahmans, and
brahmans are not to fight for religion. Therefore, to destroy you I will create a khattri". Then he rose and
shook the lion skin he had been sitting on. From the dust produced by this action there emerged a shakti
(power) in the form of a strong khattri (warrior) youth clad in lion skins and carrying a sword. The warrior
addressed the rishi, and said, "Respected father and guide, what are your orders for me?". The rishi
commanded the youth to slay the demons and a battle ensued. When the youth had destroyed the demons
and their whole army, the goddess appeared before him and gave him a sword with the blessing that he
would henceforth be known as Dusht Daman, the 'destroyer of evil'. And, since he came from the skin
(khal) of a lion, he would also earn renown as Khalsa. The goddess departed after telling the youth that he
would be given a mission to fight like a lion (singh) in a later incarnation as a human being and for that he
would create the Khalsa (also meaning The Pure from the Persian word khales). Dusht Daman returned
and laid his sword before the rishi and asked, "Father, what are your further orders?" The rishi instructed
him to go to Hemkunt and perform intense penance until called upon by God. As the story continues, Dusht
Daman worshipped and performed austere penance (some say, standing on one leg) and realized his
oneness with God. Then during Kal Yug, the 'age of darkness' (the fourth and final age) he is summoned
from Hemkunt by God and given a mission to be reborn as the son of the ninth Sikh Guru and his wife. This
final part of the story is recounted in Bachitar Natak, which roughly translated means Amazing Beatific or
Unique Drama - an autobiography attributed to Guru Gobind Singh himself and included in the Dasam
Granth. In poetic language, the author alludes to the place from which the Guru was called by God:
(Dasam Guru Granth Sahib Ji 1952:54-55) Hemkund Parvat Hai Jahan Sapat Shring sobhit Hai Tahan.
Sapat Shring Tahan Nam Kahava. Pandu Raj Jahan Yog Kamaya. Tahan Hum Adhik Tapasya Sadhi.
Mahan Kal Kalika Aradhi. Ehi Bidhi Karat Tapaya Bhaya. Dwai Te Ek Rup Hwai Gayo.
At that place where Hemkunt Mountain is adorned by seven peaks, the place named Sapatsring where
King Pandu did yoga. There I did intense meditation and austerities and contemplated God. In this way I
meditated until, from duality, two forms (God and myself) became one. My father and mother also
contemplated the Formless One through several kinds of yoga and austere discipline. They served the
Formless One and God was pleased with them. So God gave a command to me, and then I took birth in
Kal Yug. I did not desire to come, as I was absorbed in devotion at God's feet. Somehow God made me
understand His purpose, and saying thus sent me into this world. The rishi in the above story is known
variously as Samundh Rishi, Rishi Medhasa, Rishi Bishala, or simply Asan Rishi, which refers to his
posture of meditation on the lion skin . In one version, the rishi was a disciple of the goddess. When the
goddess granted him a boon, he himself became Dusht Daman. In another version, the rishi did not shake
the lion skin, but instead offered a prayer for God's intercession. A bright light appeared which manifested
itself into the form of the shakti. As a continuation of the legend shakti and the rishi were reborn in Kal Yug,
the former as Guru Gobind Singh, and the latter as his earthly father Guru Tegh Bahadur ji. Further, his
earthly mother Mata Gujri ji, is said to be the reincarnation of the goddess who sought the rishi's help. In
still another version, it was not a goddess but a king who fled to the mountains. The rishi turned the king
into a lion skin which he then sat on so the demons could not find him. Later it was the king who was
reincarnated as Mata Gujri ji - Guru Gobind Singh's mother. In still another version of the tale, it was God
himself who came into the body of the rishi (later reincarnated as Guru Tegh Bahadur ji) and meditated for
the protection of other rishis meditating or doing penance at Hemkunt. Later, all of them became great
heroes when they were born in human bodies. One of them was King Pandu, the father of the five Pandava
brothers whose story is told in the Mahabharata. In chapter 119 of the first volume of the great epic, King
Pandu crossed over a mountain known as Hem Kut during his time of penance in the Hundred-Peak
Mountains. There he did penance at a place named for seven peaks. This is the episode mentioned in
Bachitar Natak. (Interestingly, there is another myth related to the Pandavas in the area, that they visited
the Lakshman temple on their way to their heavenly abode and the place from where they departed their

earthly form is commemorated by the Gods as the Valley of Flowers.) Although the local people have no
tradition that the place described in Bachitar Natak and the Mahabharata is the same as Lokpal, an ancient
mandir in the nearby village of Pandukeshwar commemorates King Pandu's passage through the region.
Secondly, the story of Dusht Damans battle is recorded in the Brahma Purana and some of the characters
and events also resemble those in the Markandeya Purana, referred to in the Dasam Granth. References
to Lokpal and Sapatsring also appear in the Skanda Purana. Lokpal was also reputed to be an ancient
place of pilgrimage for the Tibetan people. For almost three hundred years, the local Garhwali people have
followed a tradition of visiting the temple on the shore of the lake on three annual festivals held during the
summer season: Rakshabandhan, Janam Ashtami, and Durga Ashtami (locally known as Nanda Ashtami)
The sacred journey was made primarily by women, both Garhwali villagers from the valley below Lokpal
and villagers of Bhotia (Indo-Tibetan) ancestry from neighbouring valleys. Out of respect for the purity of
the water and the surrounding landscape, they made the steep ascent barefoot, clad only in white cotton
dhoti (an unstitched garment). The women left their clothes and shoes behind at a halting place set in a
glade of fir trees. This halting place became the site of what is today Gobind Dham or Ghangaria, named
after the ghagara (petticoats) which the pilgrims would leave there. The women would spend the night
singing songs of the goddess, and at dawn they would set out to climb the slope to the lake. When they
reached Lokpal, they would make offerings of coins, coconuts, Brahma Kamal flowers, and parshad (a
sacrament made from ghi, flour, and sugar). They would bathe in the cold water, and pray to Lakshman for
the blessing of a son, a better future, the health of their menfolk, or a cure for sickness. Related Articles