~Sri Bhagwat Gita Bhakha Sri Gobind Singh Kirt ~~

[Guest]

http://tisarpanth.blogspot.in/2013/02/sri-bhagwat-geeta-of-guru-gobind-singh.html

Whereas the normal run-of-the mill commentary provides information revolving around the message of the Gita only, the Guru added in passages relating to the Khalsa and it's code of conduct. Not only did the Khalsa find it's way into this new commentary, a description of Krishna's forces was also included. Along with these new additions the Guru also essayed other matters of religion and life into this unique commentary. It was Bhai Mani Singh Ji who incorporated "Sri Bhagwat Geeta Bhakha Guru Gobind Singh Ki." in the Dasam Granth, and it is found even today in the 32 hand-written manuscripts prepared at the time.

It was in the late 1800's that the Sodhak committee took the decision to remove this composition of the Guru, and eight others, from the published saroops of Dasam Granth.

[Guest]

Question would be who were in sodhak committe? were they fully qualified? What's was the reasoning for them taking out this text along with other 8? Was it ideological difference or writing style, binding indifference etc?

[Guest]

Another member posting very interesting chain of events:

source - sikhanswers.com

From 1892 to 1897, scholars assembled at the Sri Akaal Takht Sahib in Amritsar, known as the “Sodhak Committee”, to study the various hand-written Sri Dasam Granths. They concluded that Sri Dasam Granth was the work of Guru Gobind Singh Ji. However, the group of scholars who studied Sri Dasam Granth deleted 8 Banis (compositions) from the revised Granth which were present in Sri Dasam Granth claimed to be compiled by Bhai Mani Singh. The 8 Compositions deleted by the Sodhak Committee are the following:

1. Sansahar Sukhmana – It has 43 stanzas.

2. Vaar Malkauns – 11 pauris, Nanak Jo Prabh Bhawangey, Harji Harmandar Awangey.

3. Vaar Bhagauti Ji Ki – Different from Vaar Durga Ki – Bhagat Bhagauti Tis Ki, Jo Jan Dhir Dhre

4. Sri Bhagwat Gita Bhakha Sri Gobind Singh Kirt – translation and commentary of the Bhagavad Gita. It talks about the Khalsa warriors, the warriors in Krishnas army and other things. There is however doubt regarding the author. It starts with “Ik Oankaar Sri Waheguru ji ki fateh Patshahi 10″ but the writing style seems more similar to one of the court poets than that of Akaal Ustat or Bachittar Naattak etc.

5. Raag Aasa & Raag Soratth Patshahi Dasvin

6. Asfotak Kabits (Published by Randir Singh in Dasam Granth at Punjabi University)

7. Maajh Patshahi Dasvee’n

8. Chakka Bhagauti Ji Ka

Question arises as to why the Sodhak Committee deleted the following 8 compositions, and who authorized the committee members to do so. The original version of Sri Dasam Granth was not accepted by this Committee that suggests that the original version of this Granth has been altered and adulterated. The present-day published Sri Dasam Granth (1902) is the work of the Sodhak Committee.

Further re-examinations and reviews took place in 1931, under the guidance of the Darbar Sahib Committee of the Shiromani Gurdwara Prabhandak Committee they too vindicated the earlier conclusion (agreeing that it was indeed the entire work of the Guru) and its findings have since been published.

Sri Dasam Granth is not our Guru and cannot match the status of Sri Guru Granth Sahib Ji. But it is a scripture of the Sikh religion and the has been with us for many centuries. Hence it deserves respect. In recent years Sri Dasam Granth has been at the centre of controversy with Professor Darshan Singh, the former Jathedaar of Sri Akal Takht, questioning its authenticity and message. Unfortunately he not only criticised the Granth but has used much derogatory language for it. When summoned to the Sri Akal Takht Sahib, Prof Darshan Singh was very arrogant and stubborn and refused to engage in any discussions on the topic in private. As a result of this, on 5th December 2009, after giving many chances to discuss the issue within the frameworks of Gurmat traditions, an edict was issued by the Sri Akal Takht Sahib asking the Panth to boycott him and declared him as a ‘Thankhayia’ (liable to chastisement/punishment).

The Sri Akal Takht has asked the worldwide Sikh community to not engage in any debates on Sri Dasam Granth in public. If any individual(s) wishes to contribute to the discussion on Sri Dasam Granth’s authenticty etc then they should present themselves before Sri Akal Takht Sahib and respectfully engage in scholarly discussions rather than rake controversies amongst the normal Sangat.

[Guest]

Here is full discovery of sri bhagwad gita bhaka in sri dasam granth beerh patna which didn't edited by soo called sodhak committe:

The following screenshot is of the contents page from a dasam granth beerh at patna sahib from 1698AD. In the bottom left you can see the bani Sri Bhagwat Gita Bhakha Sri Gobind Singh Kirt listed.

[Amarjeet Singh_1737]

Here is full discovery of sri bhagwad gita bhaka in sri dasam granth beerh patna which didn't edited by soo called sodhak committe:

The following screenshot is of the contents page from a dasam granth beerh at patna sahib from 1698AD. In the bottom left you can see the bani Sri Bhagwat Gita Bhakha Sri Gobind Singh Kirt listed.

patna-sahib-beerh.jpeg

The manuscript, according to a friend who once read it, focuses on the morals and ethics of a warrior and the privilege of duty. It does support the Budha-Dal belief that the Khalsa is the true Santaan Dharma, ancient and unchanging, as the Guru draws parallels between the merits of Krishna's warriors and his own Nihungs.

[jaikaara]

http://www.globalsikhstudies.net/pdf/Balwant%20Singh%20Search%20into%20the%20History%20of%20the%20Text%20of%20Dasam%20Granth.pdf

[Singh123456777]

http://www.globalsikhstudies.net/pdf/Balwant%20Singh%20Search%20into%20the%20History%20of%20the%20Text%20of%20Dasam%20Granth.pdf

This article has a lot of missionary elements to it. I doubt the person who wrote that article believes in Sri dasam Granth.

[Kuttabanda2]

Question would be who were in sodhak committe? were they fully qualified? What's was the reasoning for them taking out this text along with other 8? Was it ideological difference or writing style, binding indifference etc?

The primary reasons they took out some these compositions were because they were inconsistent with other Birs ( like Bhai Mani Singh Bir), for example, Uggardanti was found in one or two Birs, and not the others. They only included Banis which were found in almost every Bir.

2) the writing style of some of these Banis didn't match that of rest of Sri Dasam Granth Sahib Jee.

[Singh123456777]

Ugardanti follows the same writing style as shastarnaam mala

[SikhKhoj]

Gur Sobha follows similar writing style to Bachittar Natak in many parts. So Sri Gur Sobha is Guru krit too?

What kind of arguments are being used.

[Singh123456777]

In my opinion ugardanti is guru di bani

[Kuttabanda2]

Gur Sobha follows similar writing style to Bachittar Natak in many parts. So Sri Gur Sobha is Guru krit too?

What kind of arguments are being used.

Speaking of Gursobha, It's theorized that Kavi Senapat based some of It's chapters off of Bachitar Natak.

I would consider it to be 'respectable' literature.

The problem with these other texts is that they're all under 'ਪਾਤਸ਼ਾਹੀ ੧੦', but are inconsistent with the rest of Sri Dasam Granth Sahib (Jap-Hikaayats).

Writing style (Poetic meters and language employed) doesn't entirely prove them to be authentic.

Edited May 18, 2015 by Kuttabanda2

[Kuttabanda2]

In my opinion ugardanti is guru di bani

Speaking of Uggardanti, it's closing Tukk is quite interesting.

ਇਤਿ ਸ੍ਰੀ ਗੋਬਿੰਦ ਸਿੰਘ ਵਿਰਚਿਤੇ ਸ੍ਰੀ ਭਗਵਤੀ ਛੰਦ ਖਸਟਮੰ ਸਮਾਪਤੰ ਸਤ ਸੁਭਮ ਸਤ॥੬॥

Guru Sahib hasn't added the prefix 'ਸ੍ਰੀ' before his name anywhere else in Dasam Granth Sahib.

Maybe Guru Gobind Singh Jee probably had it written down by a kavi whilst he Enunciated it.

Afterwards the Kavi added that closing tuk?

It's probably a flawed theory.

Edited May 18, 2015 by Kuttabanda2

[BhagatSingh]

Based on the available data I have, I would say Dasam granth (uggardanti, etc everything) is written by Guru Gobind Singh ji the same way in which the Golden Temple is built by Maharaja Ranjit Singh ji.

What I mean is that they commissioned these works. They were both kings and admirers of beautiful works, so they commissioned writers and architects to make beautiful work. Guru Gobind Singh ji had 52 poets in his court, I am pretty sure they were commissioned to translate puratan texts, to commentate on them, to write poetry and to write historical fiction.

I would say the only piece of writing we have from Guru Gobind Singh ji is his Shalok recorded in Guru Granth Sahib. Everything else was commissioned by him.

Edited May 21, 2015 by BhagatSingh

[Ragmaala]

I would say the only piece of writing we have from Guru Gobind Singh ji is his Shalok recorded in Guru Granth Sahib. Everything else was commissioned by him.

What about Akal Ustat & Jaap Sahib ? Were those commissioned too? I dont think any poet can write What Guru Ji explains...

I have to disagree with you on this statement.

[Singh123456777]

What about Akal Ustat & Jaap Sahib ? Were those commissioned too? I dont think any poet can write What Guru Ji explains...

I have to disagree with you on this statement.

I agree with you

[BhagatSingh]

What about Akal Ustat & Jaap Sahib ? Were those commissioned too? I dont think any poet can write What Guru Ji explains...

I have to disagree with you on this statement.

You are free to disagree but the argument you are making is a faulty one.

To say someone can't write like guru sahib holds no water. We have lots of poets whose bani is recorded in Guru Granth Sahib, that you would not be able to distinguish from the bani of guru sahib, had it not been labelled.

And these poets themselves are spiritual beings, they know the concepts that and are familiar with the language that appears in these writings.

[Singh123456777]

Bhagat Singh veer I have to disagree with you. No poet would question the authority of that time and the authority was the Brahmins and Aurangzeb. The biggest poet wouldn't have the balls to even as a question. Only the guru could do that. I know you will disagree with me but nobody can write dasam Granth other than my kalghidar pita.

[BhagatSingh]

I don't have a problem with your faith. There is a lot of knowledge in Dasam Granth that you can use to spiral your spirituality upwards.

Regardless of whether Kalgidhar Pita wrote it or not, that wouldn't change. Just like I consider bani of Guru Arjun Dev ji and other poets as the same, when I am singing kirtan from Guru Granth Sahib. It doesn't matter at a spiritual level.

The folks whose bani is recorded in Guru Granth Sahib and Dasam Granth are exalted beings. Their spiritual state is much higher than ours.

[BhagatSingh]

I think what we should stay away from is devaluing someone's bani if they are not the guru.

I would say Bhagat Kabir ji and Bhagat Namdev ji explain concepts and express shraddha just as well as Guru Arjun Dev ji. Bhagat Kabir ji especially goes deep into the concepts from yog sutr and I have learned a lot from him. While we may all have our personal favourites, we should recognize that these poets are all great, regardless of our infatuation with some of them.

The same is true of Dasam Granth. It is apparent to me that it has not been written by a single person.The belief structures are different in different banis, the internal poet's signatures are different. I can say with confidence this text was contributed to by multiple people. Which one of them is Dasam Pita? we can't be sure.

But you shouldn't stop reading it and learning from it because some of these people are not Guru Sahib. That would do a disservice to Guru Sahib because he commissioned it.

If we say he wrote some banis then we have to remember he commissioned the other ones, and he did so to increase the level of gyan his sangat and his priests had.

[Singh123456777]

I respectfully disagree

[BhagatSingh]

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