Xylitol Posted July 17, 2009 Report Share Posted July 17, 2009 See that is the strange paradox. The people who usually object to DG do so for the contents of CP and the heavy use of Hindu mythology in the granth. They say that this is essentially pushing SIkhism back into a Hindu framework. I know the granth is interspersed with references denying the divinity of the gods and goddesses but, they still feel that way. I hope you notice that it is actually anti-Hinduism that is making many people suspicious of the granth. My point in referring to these individuals (some of whom I find seriously distasteful) was to simply show you that there is a body of writing that does not support the view that Dasam Pita wrote all of the granth. Regardless of my own point of view (and yours). You must factor that into your thinking. This will help you understand why people have negative views of the granth. I personally do not think this is due to Bhasaur, Arya Samaj or any conspiracy myself. I think a serious, rational, new study of the relationship between Sikhs of old and DG is needed. The sad fact is that this is such an (understandably) emotive issue, that it is difficult to do subjectively as accusations start flying around in no time. As you fully aware. You may say that studies have been conducted already, I believe the panth is now is a much better position to conduct new research because our own knowledge of analysis has developed so much in the last century. I am not suggesting that we sacrifice faith over logic but merely saying that a revisit is merited. Whilst I am talking about this, I am really surprised that you still use the so called letter by Bhai Mani Singh as evidence. Have you seen it? It is very likely to be a modern forgery. It is not like anything written in early 1700s. Are you aware of any arguments against the Dasam Granth that are rigourous and academic?? So far all of the arguments that I have seen seem based either on Victorian style puritanism or Hindu phobia. 0 Quote Link to comment Share on other sites More sharing options...
Mithar Posted July 17, 2009 Report Share Posted July 17, 2009 Are you aware of any arguments against the Dasam Granth that are rigourous and academic?? So far all of the arguments that I have seen seem based either on Victorian style puritanism or Hindu phobia. True, but mostly Hindu Phobia 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 17, 2009 Report Share Posted July 17, 2009 I am really surprised that you still use the so called letter by Bhai Mani Singh as evidence. Have you seen it? It is very likely to be a modern forgery. It is not like anything written in early 1700s. But there are other manuscripts also that date prior to Bhai mani singh's bir. Then we have Baba Binod singh's bir and Baba deep singh's bir. Contents of all of them are almost same. Need to remember that whenever compositions were written copies( utaras) were made . Then sikhs of those years had them in Gutkas and pothis for nitnem. how many proofs will anti dasam granth brigade will be able to eliminate? Baba deep singh's Gutka is still preserved that has Dasam Granth banis. 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 17, 2009 Report Share Posted July 17, 2009 http://www.panthic.org/news/125/ARTICLE/4070/2008-05-02.html IOSS Withdraws Press Release on Dasam Bani Friday 2nd of May 2008 SS News Chandigarh, Punjab - Displaying great sense of propriety and courage, Institute of Sikh Studies (IOSS), Chandigarh withdrew and rescinded its controversial Press Release of April 3 on Dasam Bani where it had termed "Guru Gobind Singh Ji's Banis including Zafarnamah" as non-Gurbani. Unanimous condemnation by all the members of the IOSS of the arbitrary manner in which the said Press Release was issued expedited its unconditional withdrawal. Some members of IOSS were up in arms against the manner in which the Press Release was issued at the behest of one Jasbir Singh Mann, a California based orthopaedic surgeon known for his blasphemous and anti-panthik views on Dasam Bani. Interestingly the Press Release written on the letter head of the IOSS and duly signed by its president Bhai Ashok Singh Bagrian was never released to the press, but a copy of this was made available to Mann who promptly uploaded it on his website. This posed a clear question mark not only on the intent of the Press Release but also on the working of the prestigious Institute claiming to be adhering to norms and systems. When contacted almost all the members of the Institute expressed their ignorance of the existence of any such Press Release and were distressed by its contents. Withdrawing the controversial Press Release Institutes's President Bhai Ashok Singh Bagrian termed it as "so-called" and which was "issued through oversight". He went on to express regrets and sought apology for the inconvenience caused and hurting the sentiments of the adherents. A large number of the members were also of the view that since Akal Takhat has categorically declared vide its Hukamnama of November 27, 2006 that anybody speaking against Dasam Granth is a 'mischevious person' and has also directed the Panthak scholars to give befitting reply to such people, IOSS claiming to abide by directives of Akal Takhat is rather duty bound to honour the Hukamnama and cannot take a contrary stand. It may be pertinent to add that the prestigious institute has been put to great embarrassment by this California based orthopedic surgeon turned 'scholar' who is infamous for habitual distortion, twisting and misquoting the text and contents of Dasam Bani and Sikh history. He is also known in the media circles for 'showering magnanimity' on anyone who could publicize and carry his half baked and distorted views and absurd theories. Even earlier Jasbir Singh Mann had gone astray by falsely quoting blasphemous and slandering remarks against Mata Ganga ji, and these were then published in the journal of the Institute of Sikh Studies. Sources close to the Institute have confirmed that the article containing these maligning remarks against the mahal of Guru Arjan Dev ji will be removed. Because of these reasons the recent Panthak Convention and Seminar held at Gurdwara Sahib, Bradshaw road, Sacramento had demanded from IOSS to de-list all articles of this pseudo scholar. The deceptiveness and malignant motive of this pseudo 'scholar' is known from the fact that though IOSS has withdrawn and apologized for having issued the Press Release by mistake, and a copy of the withdrawal has been sent to him also, but the webisite of Jasbir Singh Mann still carries the Press Release prominently. 0 Quote Link to comment Share on other sites More sharing options...
dalsingh101 Posted July 18, 2009 Author Report Share Posted July 18, 2009 Singh2 I don't get the purpose of your post numbered #25. It is about the Spokesman not IOSS? But there are other manuscripts also that date prior to Bhai mani singh's bir. Then we have Baba Binod singh's bir and Baba deep singh's bir. Contents of all of them are almost same. It would be really interesting to see what parts are different and see what the contents of the lesser known compositions are. Are you aware of any arguments against the Dasam Granth that are rigourous and academic?? So far all of the arguments that I have seen seem based either on Victorian style puritanism or Hindu phobia. I am getting the same feeling myself these days. I was reading something about Gursobha by Sainpati, said to be written round 1711 (i.e. within a few years of Guru Gobind Singh's passing), and apparently the text follows Bachitar Natak in places. Hinduphobia grew stronger in Sikhs after the British came and I think this is the source for the suspicion towards the Dasam Granth. With the Bhai Mani letter. What I find strange at times though is how Sikhs fail to use modern technology to conclusively clinch matters. The letter could EASILY and quickly be verified by using a forensic expert to date and analyse it (using carbon dating pehaps and analysing the type of ink used). We have plenty of money available to the SGPC for this but they don't do it? 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 18, 2009 Report Share Posted July 18, 2009 I don't get the purpose of your post numbered #25. It is about the Spokesman not IOSS? Gurtej singh is mentioned in that post. He was boss of IOSS ( president) and he is the one who took IOSS to bottom of pit it finds itself now.He is the one who staged this whole drama against Piar singh and pashaura singh. These two persons are thousand times better than him as sikhs. He is the one who was mentor of kala afghana and formed a clique with spokesman to malign Dasam granth. At the same time he was heading IOSS. It would be really interesting to see what parts are different and see what the contents of the lesser known compositions are. I really am not able to understand what is your intention when you term letter of BhaI MANI SINGH AS fake. Does it imply that since letter is fake Dasam granth is also fake? If you and Jagjit singh of IOSS ( who has done no reasearch on Dasam Granth himself and only quote other sources) think it so then you are gravely mistaken. There are other sources corroborating what is written in that letter. Kesar Singh Chhiber had met Mata sundri and also lived with Bhai Mani singh ji at Amritsar. he writes in his Bansvalinama about Dasam granth being lost after sack of Anandpur sahib. He writes about Bhai mani snigh ji undertaking the task of writing and compiling it again from copies that he was collecting from various sources. he writes that he(Kesar singh) was the one who also saw hand written pages of Dasam pita at delhi with mata sundri ji. Bahi mani singh also mentions the name of a singh in that letter whom he is sending charitropakhayan chartiras. He is the one who compiled charitropakhayn in a separate volume and that manuscript of 1723 is held in Punjab University , Chandigarh. It is MS 783. I wish heretics of IOSS should have made some efforts to see the proofs in the backyard of their residences before writing nonsense on scripture of tenth amster. I am getting the same feeling myself these days. I was reading something about Gursobha by Sainpati, said to be written round 1711 (i.e. within a few years of Guru Gobind Singh's passing), and apparently the text follows Bachitar Natak in places. Hinduphobia grew stronger in Sikhs after the British came and I think this is the source for the suspicion towards the Dasam Granth. Whole gurshobha is written on the pattern of bachitra natak . Read line (19;12) where poet writes about reinhabiting of Anandpur sahib. In that verse there is clear indication to DG sahib. Also read rehatnamas, parchian seva dass for further proof. With the Bhai Mani letter. What I find strange at times though is how Sikhs fail to use modern technology to conclusively clinch matters. The letter could EASILY and quickly be verified by using a forensic expert to date and analyse it (using carbon dating pehaps and analysing the type of ink used). We have plenty of money available to the SGPC for this but they don't do it? Only those need to clinch the matter who have done neither any study of histroy of Dasam granth nor read the Granth but jump on the bandwagon of vested interests and commit balsphemy. Bhai mani singh 's letter was a recent finding say fifity years ago. But Dasam granth is a part and parcel of sikh ethos ever since it was written and compiled. Contemporary Sikh literature mentions it being works of Guru sahib. People who claim to be sikhs need to think twice before spreading false rumours about second most sacred sikh scritpure. They need to keep their tongue in check till they have read it themselves. I assure you with ceratnity that none of the people who were involved in denigrating it have read Dasam granth. 0 Quote Link to comment Share on other sites More sharing options...
dalsingh101 Posted July 18, 2009 Author Report Share Posted July 18, 2009 Gurtej singh is mentioned in that post. He was boss of IOSS ( president) and he is the one who took IOSS to bottom of pit it finds itself now.He is the one who staged this whole drama against Piar singh and pashaura singh. Okay, are you a friend or relative of Pashaura? Now I am getting suspicious. First you are lax about McLeod and now you are backing one of his chelas that has been reprimanded for casting doubt on our undisputed Guru, SGGS ji. I am beginning to think you have some personal relationships with those involved. Are they associates of yours? The first of these is Dr. Pashaura Singh. On November 22, 1991, the University of Toronto conferred on him the degree of Ph.D. Pashaura Singh had earned the degree in Religious Studies with a dissertation entitled "The Text and Meaning of the Adi Granth," and was the first person to have graduated at the doctoral level in Sikh Studies from a Canadian university. The following year, in September 1992, he was appointed to a nontenured position in Sikh and Punjabi Studies at the University of Michigan. Meanwhile his Ph.D. dissertation had been photocopied without authorization and copies of it were freely circulated around North America and other parts of the world. The first article concerning the dissertation appeared on October 2, 1992 in World Sikh News, a Sikh newspaper published from Stockton, California. Numerous articles and letters followed during the latter months of 1992 and early in 1993, many of them roundly accusing Pashaura Singh of the most monstrous blasphemy. Soon they were followed by judgment from the Punjab. A group was appointed by the Dharam Parchar Committee of the Shiromani Gurdwara Parbandhak Committee (the S.G.P.C. [3] and this group issued a statement supporting the accusation of blasphemy. This statement was subsequently confirmed on November 2 by the S.G.P.C., which notified its decision in a press statement issued by the president, Gurcharan Singh Tohra. In view of the seriousness of the matter, the statement declared: "Sikh sangats [congregations] the world over and the gurdwaras [sikh temples] should boycott and not extend any cooperation, whatsoever, to S. Pashaura Singh." The S.G.P.C. also drew attention to the fact that Pashaura Singh had committed blasphemy in a dissertation written "under the supervision of Dr. McLeod," who has "been at work for long with a view to creating confusion among the Sikhs throughout the world, regarding authenticity of the holy Gurbani embodied in the holy Guru Granth Sahib. [4] http://findarticles.com/p/articles/mi_go20...9/ai_n28748804/ So you are backing this person who has been found to be blaspheming againt our Guru by the Akal Takhat no less? I think you may be personally involved with some of these people, can you clarify any relationship you have with Pashaura and also tell us why you think Akal Takhat was wrong to finding him guilty of blasphemy? See also: http://www.worldsikhnews.com/24%20Septembe...%20Sep%2026.htm I will answer some of your other comments separately. 0 Quote Link to comment Share on other sites More sharing options...
dalsingh101 Posted July 18, 2009 Author Report Share Posted July 18, 2009 About 500 California NRI Sikhs protest against the appointment of Prof. Pashaura Singh at Sikh and Punjabi Studies Chair at UCR Riverside, Los Angeles, California, Sep. 26, 2008 Swaran Dabgotra/Gary Singh/J. Dhillon Today September 26, 2008 Sikh community of Southern California, USA, protest in front of University of Southern California, Riverside in the campus grounds. Coalition of Gurdwaras of California and Sikhs for Preservation of Sikhism and Sikh Heritage (Freemont Gurdwara, Nothern California, Walnut Gurdwara, Riverside Gurdwara, Buena Park Gurdwara, Vermont Gudwara and Lankershim Gurdwara) arranged buses to carry NRI sikh community to join the protest. This was a peaceful protest and well organized. They had banners and signs "Remove Pashaura Singh." They were shouting slogans in the air “Remove Pashaura”, and Nahras “Bole Son Nihal…” etc. The reason for all this was that in 1991, Mr. Pashaura Singh wrote his Ph. D. thesis on Sikh History and Sikh Scripture. He made wrong statements about Sri Adhi Granth without proper research and unauthentic sources. His thesis caused a strong reaction from other Sikh researches and intellectuals all over the world because of poor research and misrepresentation of Sikh History and Scripture. In June 2006, because of the pressure from the world Sikh community Mr. Pashaura Singh wrote a written apology for his research thesis at Sri Akal Takhat, Amritsar. After accepting his charges at Sri Akal Takhat, he did not refrain from his blasphemous views and published a book “The Guru Granth Sahib Cannon Meaning and Authority” in 2000. http://www.nriinternet.com/A_Z/P/Pashaura_Singh/index.htm 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 18, 2009 Report Share Posted July 18, 2009 [Okay, are you a friend or relative of Pashaura? Now I am getting suspicious. First you are lax about McLeod and now you are backing one of his chelas that has been reprimanded for casting doubt on our undisputed Guru, SGGS ji. I am beginning to think you have some personal relationships with those involved. Are they associates of yours? You are not understanding what i am trying to say.I am not a friend of them. In comparison to these two persons , role of Gurtej singh is more damaging to sikh community.He is the one who organized the whole show against Dasam granth by propping kala afghana.That is the reason he was stripped of the title of Professor of sikhism. Pashaura singh and Piar singh heeded to akal takhat and underwent tankhah. On the other hand Gurtej singh and co. have been instigating sikhs not to heed to akal takhat. Spokesman has taken akal takhat to court. Now you decide who is the real enemy of sikhs. Read following for your knowledge and let us not divert the thread. http://www.panthic.org/news/123/ARTICLE/3876/2008-02-07.html Gurtej Singh calls Dasam Bani 'Gund da tokra' Thursday 7th of February 2008 Panthic Weekly News Bureau 2003 Photo of Gurtej (left) with ex-communicated Maha-Naastic Kala-Afghana Brampton, Ontario (KP) - In another move by naastic elements, hurting the Sikh community's sentiments, Gurtej Sinh (IAS)—who in June of 2003 awarded ex-communicated heretic Gurbakhsh Kala-Afghana a “gold” medal for his blasphemous writings against the Sikh Panth—went on a Canadian public radio station and called Dasam Granth a “gund da tokra” (literally a ‘garbage can’) that should be thrown out in the trash. Transcription of the comments in which Gurtej states that Dasam Granth (which includes the Sikhs' Nitnem and Amrit Banis) is trash and should be thrown away: "ਆਪਣੇ ਘਰ ਦਾ ਜਿਨਾ ਵੀ ਗੰਦ ਹੈ, ਉਸਨੂੰ ਬਾਹਰ ਸੁਟਣਾ ਚਾਹੀਦੈ...ਉਹ ਬਿਲਕੁਲ ਗੰਦ ਦਾ ਟੋਕਰਾ ...ਇਹਨਾ ਨੇ ਰਖਿਆ ਹੋਇਆ..ਜਿਸਨੂੰ ਇਹ ਦਸਮ ਗ੍ਰੰਥ ਕਹਿਦੇ ਹੈ...ਇਸਨੂੰ...ਬਾਹਰ ਸਿਟ ਦਿਉ..!" Listen to Audio of selected extract of Gurtej's offensive comments (double click to play) This so-called ‘professor of Sikhism’ was invited on Nirvair Radio which was aired on Toronto’s CJMR 1320 AM last week by Balwinder Singh and Amrik Singh Mukatsar to speak on the topic of Dasam Granth. According to local sources, Nirvair Radio was warned not to air guests that would criticize the Bani of Dasam Patshah, as there was a HukamNama from Sri Akal Takht Sahib forbidding such criticism by labeling them as “shararteee ansar” (mischievous elements). Interestingly, Nirvair Radio management went ahead and interviewed the controversial guest, who spent over 45 minutes criticizing the Bani of Guru Gobind Singh, and openly referred to Guru Ji's compilations as “gand da tokra.” He insisted that the Sikh community should throw it (Dasam Patshah’s Bani) out immediately. When asked what he thought about the sacred Sikh Nitnem Banis that were part of Dasam Granth, the so-called ‘professor of Sikhism’ stated that according to his knowledge the Nitem Banis were all contained in the beginning angs of Guru Granth Sahib Ji, which is untrue. “Gurteja has a long history of anti-Panthic activities, and this is just the latest. He, along with the Nirvair Radio management needs to publicly apologize for airing such hurtful remarks against Guru Gobind Singh Ji’s Bani and our sacred Nitnem." - Khalsa Alliance Community Outrage Another reason members of the Sikh community were perturbed by Nirvair Radio is that neither the host Balwinder Singh nor his guest, Amrik Singh Mukatsar, openly condemned Gurtej Sinh’s offensive comments. Instead, host Balwinder Singh merely remarked that he disagreed with Gurtej Sinh’s use of those words, but at the same time he was welcome ('mubarak') to make such comments. He continued to refer to Gurtej as a scholar and thanked him for being on his talk show. Some community members have complained to the local Better Business Bureau that the talk show has hurt their religious sentiments, and that stringent action be taken against the broadcaster, Nirvair. Khalsa Alliance, an organization that is familiar with Gurtej Sinh’s past anti-Panthic activities, issued a statement condemning Gurtej Singh’s comments and blasted the Nirvair Radio management for even allowing such individuals on their show. “Gurteja [Gurtej] has a long history of anti-Panthic activities, and this is just the latest. He, along with the Nirvair Radio management needs to publicly apologize for airing such hurtful remarks against Guru Gobind Singh Ji’s Bani and our sacred Nitnem. We ask all Sikhs to severe ties with Gurteja, unless he apologizes for his blasphemous comments.” KAC distances Itself from comments Gurtej is also a legal advisor to the Khalsa Action Committee (KAC) , and has represented the KAC on many fronts. While speaking to Panthic Weekly, KAC convener, Bhai Mohkam Singh attempted to distance the KAC from Gurtej's on-air comments, and stated that he (Gurtej) only represented the Committee on a legal basis, and his views were not necessarily endorsed by the Action Committee. Bhai Mohkam Singh, refused to discuss the controversy any further and ended his conversation with PW abruptly. This is not the first time Gurtej has insulted the sacred Bani of Guru Gobind Singh Ji. In 2004, he referred to Dasam Patshah's Chaupai as "koor-kabarr" (trash) during a debate between Sant Sipahi Magazine editor Gurcharanjit Singh Lamba and himself. For details see : Kala Afghana Crony Spews Poison against Ardas and Dasam Bani in 2004 Video http://www.panthic.org/news/125/ARTICLE/2971/2006-12-13.html ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- http://www.tribuneindia.com/2003/20030831/punjab1.htm Jathedar of Patna Sahib to attend clergy meeting Varinder Walia Amritsar, August 30 Jathedars of Patna Sahib and Hazoor Sahib have made peace with Jathedar Akal Takht, Giani Joginder Singh Vedanti and decided to attend the crucial meeting of the Sikh clergy proposed to be held here on September 4. It will be first time after Operation Bluestar that Jathedars from outstations would attend the meeting of Akal Takht. Giani Iqbal Singh, Jathedar Patna Sahib, had adopted a path of confrontation with Jathedar Akal Takht after declaring Mr Mohinder Singh Romana, a former President of Gurdwara Takht Patna Sahib as ‘tankhaiya’. Guilty of religious misconduct). He had earlier refused to attend any meeting of Sikh high priests on this issue. Talking to The Tribune from Patna Sahib, Giani Iqbal Singh said that he, along with Giani Rattan Singh, Deputy Jathedar of Takht Hazoor Sahib, would attend the proposed meeting. Mr Tarlochan Singh, Chairman, National Commission for Minorities had prevailed upon Giani Iqbal Singh to participate in the meeting being convened at Akal Takht secretariat in the larger interests of the Sikh Panth. However, it was decided not to take up the case of Mr Romana in the forthcoming so that Jathedars of Patna Sahib or Hazoor Sahib should not feel uncomfortable during the proceedings. It was also decided not to touch the issue of Dasam Granth or Nanakshahi Calendar and other controversial issues at the meeting. According to sources the proposed meeting was likely to take stern action against Mr Gurtej Singh, a former IAS officer, Mr Hardev Singh Shergill and Mr Sarbjot Singh Jawadi who had been supporting the excommunicated Sikh scholar, Mr Gurbax Singh Kala Afghana. The Sikh high priests had directed the Sikh Panth not to have any relation with Mr Kala Afghana, who had been indicted for violating the directives of Akal Takht. The proposed meeting was likely to take strict action of the recitation of Guru Granth Sahib in certain temples. 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 19, 2009 Report Share Posted July 19, 2009 THis is what i read on Dr pashaura singh on the net. The following article is from Sikhchick.com site. http://www.sikhchic.com/article-detail.php?id=550&cat=19 My Guru & I by PASHAURA SINGH This is the first of a series of articles we have asked a wide variety of personages to pen in commemoration of the Tercentenary (1708-2008) of the investiture of Guru Granth Sahib as our eternal Guide and Teacher. This year, we are celebrating the 300th anniversary of the investiture of the Sikh scripture as the living embodiment of the Guru. It is an occasion that offers us an opportunity to reflect on our relationship with the most revered Guru Granth Sahib. Like any other child born in a Sikh family, my first exposure to Sikhi came from my mother. She sowed the seed of Gurbani ("Guru's Utterances") within me in my early childhood. I was about seven years of age when she instructed me to learn one stanza (pauri) of the Japji Sahib by heart within a day or two. After learning that stanza, I would recite it to her from memory to receive a reward of one paisa (Indian penny) for each stanza I subsequently recited. It took about two months to memorize the complete Japji Sahib and my mother gave me a rupee and a quarter to celebrate the acquisition of my richest possession. Since then, Japji Sahib has remained embedded in my memory. Following the same process, I learned the other banis of Nitnem ("daily routine"). I was simply following the example of my mother who had learned these sacred compositions, including Guru Arjan's Sukhmani Sahib, by heart by the age of thirteen. She used to compare the memorization of Gurbani by heart with the acquisition and possession of money (Gurbani kanth paisa ganth), in that it is readily available for use in every act of reflection, moral deliberation, as well as in times of personal crises. Her living relationship with Gurbani touched my heart, mind and soul in the most intimate ways in my formative years. Occasionally, I saw my mother reciting Sukhmani Sahib even during her sleep. I was in the seventh grade at Guru Hargobind Khalsa Higher Secondary School, Gurusar Sudhar, when my father died from surgical complications at the Dayanand Hospital, Ludhiana, on 14 April 1962. At the conclusion of the Sahaj Paath ("Reading of the Guru Granth Sahib") in his memory, Granthi Inder Singh encouraged me to come to the gurdwara every evening. He began tutoring me along with other boys from my village in the reading of the Guru Granth Sahib through the traditional mode of santhia ("Lessons") of Gurbani. We used to gather in a circle at the gurdwara to recite five to ten pages of a two-volume set of the Sikh scripture in each sitting after Granthiji explained to us the correct enunciation of the passages of Gurbani. We were required to repeat those pages eight times before the next sitting on the following day. We would absorb and rehearse those lessons until Granthiji was completely satisfied. This process went on for more than six months to complete the reading of the Guru Granth Sahib. I participated in my first Akhand Path ("Unbroken Reading") to celebrate the birth anniversary of Guru Nanak in November of 1962. It was a joyous occasion when I graduated as an Akhand Pathi. Granthi Inder Singh was a most learned man, with a remarkable command of languages, including Persian and Sanskrit. His understanding of the deeper aspects of Gurbani had a magnetic effect on my learning process. Previously a teacher at a local school, he left his job to become a Granthi at our village gurdwara. I also learned to perform kirtan at that time. The following year, I stood first in the middle standard examination and won a scholarship. I ascribe my academic success that year to my relationship with the Guru Granth Sahib. My teachers at school, Master Jaswant Singh, Master Gurbax Singh, Master Gursevak Singh, Master Joginder Singh, and Principal Bhagwant Singh, took a keen interest in my education and always encouraged me to excel in my studies. These individuals were my role models as dedicated Sikhs who taught Sikh history and Gurbani, all the while teaching me Mathematics, English and other subjects. Our school day always began with a morning assembly prayer at the historical gurdwara commemorating Guru Hargobind's stay at our village. It consisted of keertan, ardaas and vaak ("Order of the day") from the Guru Granth Sahib, followed by instructions by the Principal. The environment at the school was so conducive that it strengthened my love for devotional singing of Gurbani. Most of my school teachers were active associates of Bhai Randhir Singh. They used to perform rehan sabaai kirtan ("all night devotional singing") with him when he was alive. After him, they frequently organized kirtan programs in the neighbouring villages and cities, and I eagerly participated in them. Our School jatha ("group") was well known in the surrounding areas for performing Sikh weddings (Anand Karaj), kirtan programs and Gurparab celebrations on a voluntary basis. After completing a B.Sc. degree at the G.H.G. Khalsa College, Gurusar Sudhar, I joined the Government College, Ludhiana, to do an MA in Mathematics. Something here changed the course of my life. On 10 January 1971, my mother instructed me to start a reading of the Guru Granth Sahib, to complete within a week. I was asked not to go to college during that week. I would read the Guru Granth Sahib and my mother would listen with perfect concentration. In the evening, my mother would tell me about her life experiences and would advise me to focus my attention on the study of the Guru Granth Sahib. On the final day, before completing my reading of the Guru Granth Sahib, she gave me a number of instructions, including a specific one that no one should be allowed to cry at her death. I just listened to her conversation without even considering that it would be her parting request. On the morning of Sunday, 17 January 1971, I started devotional singing of Asa di Var and then completed the Bhog ceremony of the Guru Granth Sahib. After the congregational prayer, I took the Vaak (a verse picked at random) and read Guru Ram Das's hymn in Jaitsiri mode that ended with the line: "At Dharamraja's portal, the records of the devotees are torn, says Nanak, and their reckoning is closed" (dharamrai dari kagadu phare jan nanaku lekha samajha). At the time of giving karah prashad ("sanctified food made of flour, sugar and butter, and water, and prepared in a large iron dish") to my mother, I told her that her reckoning is closed. She smiled and bowed her head in gratitude. Then we all shared in the communal meal of langar. My mother enquired from me whether everyone had eaten. My friends came to seek her blessings as they left, and I went outside to see them off. The moment I left her, she called my sister-in-law and bade her final greeting ("Waheguru Ji Ka Khalsa/ Waheguru Ji Ki Fateh") and passed away. We started doing kirtan again and urged everyone not to cry at all, but instead to celebrate the gift of her life. This was the moment when I realized the power and authority of the divine Word (Vaak) taken from the Guru Granth Sahib. My fatherly teacher, Master Jaswant Singh, took me to Patiala to meet with Professor Harbans Singh, the editor-in-chief of the celebrated Encyclopaedia of Sikhism. He was Masterji's student at Khalsa School Muktsar and held him in great regard. Prof. Harbans Singh inspired me to join Guru Nanak Institute, Gurmat College, at Patiala in 1971 to pursue my interest in the area of Sikh Studies. The two years spent at that premier institution constituted the most productive period of my intellectual life. I had the rare opportunity to listen to the views of such distinguished scholars as Dr. Taran Singh, Dr. Ganda Singh, Principal Satbir Singh, Professor Sahib Singh, Giani Lal Singh, Professor Piara Singh Padam, Professor Gurbachan Singh Talib, Dr. Avtar Singh, including some visiting Professors of Hindu, Muslim, Buddhist and Christian traditions. They all provided different approaches to study the various dimensions of the Sikh scripture. At no point did I ever feel that my personal relationship with the Guru Granth Sahib was in jeopardy. Rather, each new perspective added to my close relationship with my Guru. At Gurmat College, we frequently listened to the discourses of Sant Gurmukh Singh of Patiala in rustic Punjabi. In one of his sermons, he made the distinction between two approaches of reading the Sikh scripture; one with just reading it as a sacred book (Guru Granth Sahib "nu parrhna") and the other was reading "from" the Guru (Guru Granth Sahib "ton parrhna"). Accordingly, the first approach builds intellectual pride (haumai) while the second one makes one humble. He made the point that the real understanding of Gurbani could take place only when we approached it with complete faith in it as the living embodiment of the Guru. Let me conclude this piece with my ongoing relationship with my Guru. Each day, I record the Vaak of the Guru Granth Sahib in my journal and try to understand the meaning of life in its light. Often, it provides a divine clue to look at the trials and tribulations of life with equanimity. After listening to the Vaak from the Darbar Sahib, I go for my morning walk and complete my daily routine of banis (Nitnem) from memory. I have always felt that the Divine Word (Shabad) is an intimate companion in my heart, mind and soul. This is the spiritual treasure that I inherited from my mother, and this is the inexhaustible wealth that I have already passed on to my children. I have frequently heard the voice of the Eternal Guru, speaking directly to me when I needed the guidance at moments of personal crises. When I listen to my daughter performing kirtan in the original ragas of the Guru Granth Sahib, accompanied by her brother on tabla, I bow my head in gratitude. This way, I pay my tribute to my Beloved Guru for the countless blessings that I have received in my life. Indeed, an active engagement with the Divine Word amounts to a one-on-one conversation with the Guru. This spiritual dialogue is the only sure means to self-discovery. I see the Guru Granth Sahib as the clearest mirror through which we see our "true self", the core of our being. [Dr. Pashaura Singh, Professor at University of California, Riverside, is its "Dr. Jasbir Singh Saini Chair" in Sikh and Punjabi Language Studies. ] July 28, 2008 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 19, 2009 Report Share Posted July 19, 2009 The History and Compilation of the Dasm Granth (Part 2 - Philosophical Works) - Dr. Trilochan Singh Patshahi10.Org is pleased to present Part-2 of this important piece of work on the history of Sri Dasam Granth by Dr. Trilochan Singh, an authoritative exponent of Sikh history, theology, philosophy and culture. This work, in four parts, was published in The Sikh Review in 1955. And up till now this remains a benchmark work on the history and compilation of Sri Dasam Granth - Admin PART II—PHILOSOPHIC WORKS GURU Gobind Singh's approach to Sikhism has a marked originality and uniqueness in expression while the works of the other Gurus are extremely subjective in nature and synthetic in composition, sometimes so complex that one verse contains innumerable ideas synthesized around the theme of nam. Guru Gobind Singh's works are objective and analytical with only one idea and one theme in one verse. While the other Gurus wrote with the Guru consciousness of Nanak, Guru Gobind Singh, out of utter humility, just addressed himself as poet. The sole road to God, said Guru Gobind Singh, was through the power and sincerity of love and worship and by the subordination of nature to divine grace. He preached vehemently against hypocrisy, idolatry and the worship of personal gods. He believed in the philosophy of the light and the religion of love. jatr tatr disa visa hoe phaileo anurag To the east and west, where thou seest, He pervades as supreme love. Guru Gobind Singh admitted that the source whence all truth proceeds was the incarnate word of the divine logos. But his emphasis was on pure, virtuous and disciplined living. Without purity and sincerity of mind no religious life was possible. At all times Guru Gobind Singh was mystical, eloquent and sublime, evolving in his philosophic works a gurmat-advait-ism which so differs from the abstract, metaphysical and dry advait-ism of Shankracharya. JAP SAHIB (MEDITATION ON GOD) This is the simplest of all Guru Gobind Singh's compositions. The Sikhs sing it every morning and it is also used in the preparation of amrit (nectar of baptism). The theme is set in the first verse: cakr cehan ar barb jat ar pat nahenjai, rup rang ar rekh bhekh kou kaih na sakat kaih. acal murat anbhau parkas amitauj kahijai kot indr indran sah sahan ganijai tribhavan mahip sur nar asur neti neti ban trin kahat. tav sarab nam kathai kavan karam nam barnat sumat. Contour and countenance, caste, class or lineage, He bas none. None can describe His form, figure, shape and semblance whatever; Immovable and self-poised is His being, Without fear, a luminous light sublime. The supreme Indra of Indras and King of kings consider Him to be; He is the sovereign of the three worlds. The demons, the mortals and the angelic beings, Nay, even the grass blades in the forests Proclaim Him to be boundless, endless and infinite. O, who can count all Thy names that are Thy glory? Through Thy enlightenment I will recount all Thy attributive names. From here begins the song of the attributive names, not as a dry description or counting of names but as we read: "Salutation to the Immortal One, Salutation to the Merciful " the whole of our inner being begins to glow with the radiance and vision of His presence. The soul is etherialized into the perfume of devotion. The soul at first gropes for the recovery of some fragment of His vision and then it feels, in the throbs of an ampler joy, the assurance that it is touching the whole essence of the universe and it is one with truth and God. THE AKAL USTAT This is one of the best works by Guru Gobind Singh from the literary as well as the philosophic point of view (discussed in detail in The Sikh Review, January 1954). Guru Gobind Singh's conception of religion and God is clearly given in it, Guruji vehemently opposed the idea of a chosen people or a blessed nation: The Arabs of Arabia, The French of France, The Kureshis of Kandhar Meditate on Thee. In the middle of the Akal Ustat are ten questions: What is the essence of atman? What are sin and virtue? What are karma and dharma? The verses from 211 to 230 fit more properly into some version of Chandi Charitar than in Akal Ustat. They are inconsistent with the development of thought in the Akal Ustat. Verses 20 to 30 form the daily prayer of the Sikhs. In the Akal Ustat the author's kindling vision goes deeper and deeper into the unchanging glory and the unconditioned self-completeness of God. GYAN PRABODH (PHILOSOPHY OF LIFE) This is another ambitious work which is incomplete and a major portion of it is unfortunately lost. From a literary point of view it has the same perfection and grandeur of language and style as Akal Ustat. Out of 336 verses 125 form the introduction. At the end of the introduction Guruji gave the plan of the book which was to give the progressive evolution of religion in India in four stages. But first he discussed the four noble ways of life: 1. raj dharma (religion through political service); 2. dan dharma (religion of charity); 3. bhog dharma (religion through the pious life of a householder); 4. moksa dharma (religion of salvation). Guruji first gave from the history of ancient India the practice of the religion of charity. The purpose of this great work was to show that the highest religion of man was nam dharma (enlightenment through the word incarnate). THE THIRTY-THREE SWAYYAS These were composed immediately after the organization of the Khalsa and can be said to be the first raihat-nama or the code of ethics of the Khalsa. jagat jot japai nis basar, eh bina man naik na mania Inspired with the fire of life, Awake with the perpetual song of His name day and night; Believing no other but the one and only God, Having no faith in the worship of tombs, idols and temple images, Completely lost in His beauty and infinite love, Absolutely discarding the lifeless beliefs in holy baths, alms giving, penances and austerities, Such a child of light, fully enlightened and a perfect figure of love, is the Khalsa. THE LYRICS These are short, popular poems which throw great light on Guru Gobind Singh's opinions on yoga, sanyasa and the religion of love. The most notable songs are two and both of them have a historical significance. After the battle of Chamkaur when he lost all four of his sons and he was without any company, shelter or succour, this optimist sang: Far, far better are the love-lit straw beds of the Beloved Than the life of the palaces, Which, without Thee, O Beloved, are incessantly burning funeral pyres. The other song was sung when Pundit Kesho Dutt, a great scholar, asked Guru Gobind Singh why he was almost deliberately giving all charity, gifts, wealth, honour and power to his Sikhs who were mostly low-caste people while he was ignoring the purer and higher castes. The Guru in his usual passionate fervour replied: judh jite in hi hi kripa se… All battles against tyranny have I fought with the loving grace of these people. I have been able to spread great gifts only through them. All evil and injury have I escaped Because the love of these people of undying faith was my sole protection. My home and heart are full with the joy and glory which they have given; I t is through their efforts and help I have gained great knowledge and acquired wide experience; I t is with the help of these common people that I have always defeated my enemies. For them was I born; Through them have I attained glory and greatness; Without them and without their loving support What am I? There are millions of creatures like me on earth. Here is the champion of the cause of the common people whose humility and intense consciousness of the vitality of the common people was remarkable. No Marxist has ever sung such a song of the people as Guru Gobind Singh wrote 150 years before Marx was born and 60 years before the world ever heard of Rousseau and Voltaire. So strong was his faith in what is now known as democratic ideals that even when military dictatorship was expedient and even necessary he left, to quote Dr. Sinha, "the care of the flock as well as his army not to a single person but to the whole community. He placed his faith in the collective wisdom of the community and not in the devotion of a favourite disciple." THE CHANDI CHARITARS Chandi or Durga is a pre-Aryan deity. During the 12th and 13th centuries there was a great conflict between Durga worshippers and the followers of the Krishna cult as is clear from the lives of Chandi Das and Jaidev. Then there was a compromise. The Aryan Hindus also accepted her as a deity. The life of Chandi is in a number of Puranas, particularly Markande Puran, Devi Bhagwat and Padma Puran. There are three versions of Chandi Charitar besides a short version in the Triya Charitar. These versions are translations from three different Puranas: 1. First Chandi Charitar, 233 verses, translated most probably from Padam Puran. 2. Second Chandi Charitar (Hindi), 266 verses, mention is made at the end that it is translated from Markande Puran. It forms part of the Bachiter Natak Granth. 3. Third version Durga-di-var, 55 verses, translated most probably from Devi Bhagwat. The Chandi Charitars have become more popular than other secular works by Guru Gobind Singh because they are the shortest compositions in the Dasm Granth and are available in all brief selections in complete form. All the other selections are bulky. These are the only writings available in Panjabi and the Panjabi version is written in a very popular form of poetry called the var. There are three grievous misunderstandings about which a great deal of fuss has been made by those who used every false argument trying to prove that Guru Gobind Singh was a worshipper of Durga and he derived all his strength for fighting from her and not from the one unmanifested God as is believed by the Sikhs. While the motive for creating the misunderstanding is one and the same, the misunderstandings about Guru Gobind Singh's conception of Durga are three: 1. In one place Guru Gobind Singh wrote, "I bow to the bhagauti," and bhagauti, some say, means Chandi or Durga. So it-is implied that Guru Gobind Singh meditated on Durga. 2. At the end of all these three Chandi Charitars is written what we call the mahatam or the powers that can be attained by reciting the writings. This implies that the Sikhs should recite the Chandi Charitar to attain those powers. 3. The third misunderstanding is created by distorted histories which were mostly written in the 18th century, about 100 years after the death of Guru Gobind Singh. These histories carry the invented story that in the 1698 A. D., Samvat 1755, Guru Gobind Singh actually worshipped Durga with elaborate ceremonies asking for courage and power to fight the enemy. These three views about Guru Gobind Singh have become so popular that even those who know nothing much about Guru Gobind Singh can talk loudly and emphatically about these things. 1. There are two distinctly different words even in the original Sanskrit Puranas from where the Chandi Charitars have been translated. These are bhagauti and Bhagvati. Throughout the Markande Puran, Padam Puran, Devi Bhagwat and Vishnu Puran, these two words occur frequently and everywhere Bhagvati means Durga and bhagauti means sword. Nowhere in these Purans is the word bhagauti used to mean Durga. Everywhere, throughout the Puranic literature, bhagauti means the sword and nowhere does it mean Durga.[1] In the whole of Dasm Granth the word bhagauti occurs in two lines in the text which are: (1) pritham bhagauti simar cai guru nanak lai dhyae Remembering the supreme sword first, meditate on Guru Nanak. (2) lai bhagauti durg sah vajragan bhari Durga caught hold of the bhagauti (sword) which glimmered like a flashing flame. These are the only two lines in the whole of Dasm Granth in which the word bhagauti occurs and by no stretch of the imagination can it be interpreted as Durga. The name of Durga occurs in the Dasm Granth over 120 times and innumerable popular names for Durga are repeatedly used such as Chandi, Chandika, Bhavani, Durga, Mahamai, Devi, Ambaka, Jambhha, Mundardani, etc. Guru Gobind Singh gave many new attributive names to God as the wielder of the sword of dharma, and the sword became for him the righteous spirit of God in which was ingrained his deep rooted faith in the ultimate victory of good over evil. Those names are: Asdhuj (one who has the sword on His banner), Asket (wielder of the sword), Aspan (with the sword in hand) and Kharagpan (with the sword in hand). Other words which occur signifying God's sword-spirit of dharma are khag, tegan, sri as, kirpan, sarbloh (all-steel), maha loh (great steel) and bhagauti. 2. The second point of confusion is about some lines occurring at the end of Chandi Charitar giving the fruit of reciting the Chandi song. These lines are: a. First Chandi Charitar: "For whatever purpose a person reads this life of Chandi, it shall definitely be granted to him." b. Second Chandi Charitar: "Even if a foolish person reads the life of Chandi, immense wealth will be bestowed on him. If a coward reads it he will be able to fight most bravely; if a yogi reads it he will attain siddhi and if a student reads it he will attain knowledge." c. Third Panjabi version Durga ki var: "He who recites Durga's life will not take birth again." All these are not the opinions of Guru Gobind Singh. They are the opinions of the writers of the original which Guru Gobind Singh faithfully translated. To dissociate himself and his ideal from it, Guru Gobind Singh either added a short introduction or an epilogue to each of these versions of Chandi. Guru Gobind Singh's opinions, giving his own faith were: (a) In the First Chandi Charitar he said: deh siva bar mohe ehai, shubh carman te kabhu na taro, na daro ar so jab jae laro, niscai kar aprni jit karo, ar sikh hau apne hi man kau eh lalac hau gun tau ucro, jab av kd audh nidan banai at hi ran mai tab jujh maro Give me this power, O Almighty: From righteous deeds I may never refrain, Fearlessly may I fight all the battles of life, Full confidence may I ever have In asserting my moral victories, May my supreme ambition and learning be To sing of Thy glory and victory. When this mortal life comes to a close May I die with the joy and courage of a martyr. ( The second Chandi Charitar is a part of the Bachiter Natak Granth. The Bachiter Natak has a collective introduction in which Guru Gobind Singh repeatedly wrote that he did not believe in the worship of gods and goddesses. In verses 92 and 93 Guruji said, "It is through Thy power, O God, that Durga destroyed the demons like Sumbh, Nisumbh, Dhumer and Lochan, Chand and Mund. It is through Thy power, O God, that Rama destroyed Ravana." And he concludes, Also “so sahib pae kaha parvah rahi eh das tiharo—With such a supreme One as my Lord, what care I, Thy servant, for anything or anyone?" In the next stanza Guruji commented on the avatars and goddesses who were instrumental in killing all these and said, "Kahe ko kur kare tapasa inki kou kaudi ke kam na aihai—Why indulge ye in the futile worship of these deities? Their worship is not worth a kaudi (one-twentieth of a penny) © The third Panjabi version has a long introduction, a part which forms the national prayer. In it the Guru invoked the grace and blessings of God and the nine Gurus. taihi durga saj kai daita da nas karaya, taitho hi bal ram lai nal bana dehsir ghaia, taitho hi bal krishan lai kans kesi pakad giraya, bade bade muni devte kai jug tini tan laia, kini tera nht na paya. It is Thou who created Durga and had the demons destroyed, From Thee derived Rama all the strength to kill the ten-headed Ravana. From Thee derived Krishna all his strength to catch Kans by the hair and dash him to the ground. Great seers and sages in all ages strained hard in penance to know Thee. None, none has attained Thy end. In these short prologues and epilogues Guru Gobind Singh made his own opinion about Durga quite clear. He took these figures simply as historical persons of note and nothing else. 3. The third question is, did Guru Gobind Singh actually worship Durga for strength before the creation of the Khalsa in 1698? This story was introduced to some partially unreliable records in order to distort or discredit the great creation of the Khalsa which in its dramatic way of imparting the spiritual powers and responsibility of the Guru to the people was historically unique. By this time Guru Gobind Singh had fought about eight or nine of his major and minor battles. If he had managed to fight all the severe battles without invoking Chandi so far, where was the necessity of invoking the strength of Chandi for one or two more battles? How was it that Guru Har Gobind fought all his battles without even thinking of Chandi? Even the places where Guru Gobind Singh rested for a while became sacred to the Sikhs and were worshipped by them. How is it that no Sikh, not even stray individuals, ever pay homage to Durga nor do they ever worship her? In the Zafarnama, which was written only six years later, Guru Gobind Singh called himself an idol breaker. In 1698 a Muslim reporter of Aurangzeb's who witnessed the creation of the Khalsa quoted the speech of Guru Gobind Singh in his despatch to Aurangzeb as follows: "Let all embrace one creed and obliterate the differences of religion. Let the four Hindu castes who have different rules of guidance abandon them all, adopt the one form of adoration and become brothers. Let no one deem himself superior to another. Let no one pay heed to the Ganges and other places of pilgrimage which are spoken of with reverence in the Shastras or adore incarnations such as Rama, Krishna, Brahma and Durga but believe in Guru Nanak and other Gurus. Let men of four castes receive my baptism, eat out of one dish and feel no disgust or contempt for another." In none of his philosophic compositions did he invoke Durga, nor did he invoke the goddess when writing his letters to Aurangzeb. Everywhere it is the invocation of God as the protector of the good through the sword of dharma. The Durga worship story is generally placed in history in Baisakh 1755 Samvat. We learn from the Dasm Granth that Guru Gobind Singh completed his Ramayan (Life of Lord Rama which forms a part of Bachiter Natak Granth) in Baisakh 1755. The epilogue which he wrote to this Ramayan in this very month in which he is alleged to have worshipped Durga is as follows: paen gahe jab te tumre, tab te kou atikh tare nahi aneo, ram raJiim puran kuran, anek kahai'n mat ek na rnaneo, simrit sastar bed sabai balm bhed kahain ham ek na janeo sri aspan kiipa tumri kar main na kaheo sab tohe bakhaneo. dohra: sagal duar kau chad kai gaheo tuharo duar bauhe gahe kl laj as gobihd das tuhar. Ever since I took refuge at Thy feet, O God, I have brought no other god under the eye of my faith. Rain and Rahim are various deities of the Puran and Quran. They describe the One so differently; But I believe in none, I have faith in none but Thee, O God. The Vedas, Shastras and Simritis give various forms of worship; I believe in none and I have faith in none of them. O Glorious Weilder of the sword of dharma, It is only through Thy grace I have been able to write all this. dohra: After leaving all other doors, O God, I have come to Thy door. O make me Thine for having once called me Thine own. I, Gobind, am just a humble servant of Thine. These verses express the thoughts and the moods, the faith, the philosophy and the spiritual ideal to which he was inwardly attached in the very month in which he is alleged to have worshipped Durga. By comparing Guru Gobind Singh's translation with the original in Sanskrit written by Rishi Markande I have noticed that Guru Gobind Singh has deliberately excluded those chapters which give the list of siddhis, psychic powers, that can be attained by reciting it. The siddhis range from the cure of leprosy, smallpox and snake bite to the power of defeating the enemy. He translated these lives of Durga in the literary language of those times to reveal Durga in the true light. He was pained to see that millions of Bengalis and Biharis worshipped Durga and yet they were timid and weak. The idea of fighting dharamyudh, the battles of righteousness, had disappeared from their consciousness. The worship of Durga had degenerated into a worship of a low type of psychic powers. [1] Rishi Markande gives over 108 names to Durga in his Markande Puran but bhagauti is not among them. http://www.patshahi10.org/index.php?option...h&Itemid=63 0 Quote Link to comment Share on other sites More sharing options...
Silence Posted July 19, 2009 Report Share Posted July 19, 2009 Wonderful article! 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 23, 2009 Report Share Posted July 23, 2009 Wonderful article! This is a good video http://www.dushtdaman.org/videoviewer.php?...361691299969104 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 26, 2009 Report Share Posted July 26, 2009 (edited) Dasam Granth Sahib Questions Q :Dasam Granth was penned by poets of Guru Gobind Singh Ji, so how can it be Gurbani? Ans :This is a big misconception, arisen mainly due to the mis-parchar of anti-Dasam Granth Sahib lobby. Dasam Granth Sahib has no composition penned or narrated by any poets of Guru Gobind Singh Ji. According to Panthic scholars, the writing style of the poets differed greatly from Guru Ji’s. In addition, no banis actually state the Kavis as authors. If this was true, those banis would surely include names of the poets in them. Where the word “kav” (poet) comes in Dasam Granth Sahib, it is clear that it refers only to Guru Gobind Singh Ji. In the heading of Chaupai Sahib (Charitar #405), Guru Gobind Singh Ji writes “P. 10 Kabeo Baach Benti Chaupai”. This clearly tells that Guru Gobind Singh Ji is writing of himself as the poet of this bani. Some other points to consider: 1. Writings of Guru Gobind Singh Ji’s poets are present in different Granths. As mentioned above, their writing style is much different from Guru Ji’s writings. 2. The poets have done ustat (praise) of Guru Gobind Singh Ji in their poems; however no bani exist in Dasam Granth Sahib where Guru Gobind Singh Ji is praised. 3. Writings of poets include Guru Gobind Singh Ji’s name in the manglacharan, this is not true as in Dasam Granth Sahib, and the manglacharan has references to Akal Purakh Sahib only. Considering these points, it should be clear that no parts of Dasam Granth Sahib were penned by any of the 52 poets in the Darbar of Guru Gobind Singh Ji. Q: The letter of Shaheed Bhai Mani Singh to Mata Sundar Kaur Ji left me confused - why did he write in Pad Chhed? Ans: The letter of Shaheed Bhai Mani Singh to Mata Sundar Kaur Ji left me confused - why did he write in Pad Chhed? Most talk these days blames the British era Sikhs of creating the whole Paad Chhed issue. This is a monotonous question posed by critics of Dasam Granth Sahib quite often, and the question itself arises because of lack of research. There are additional questions on the historical letter that are often posed: 2) This letter was written using a nib, then how can it be said to have originated during that time? 3) The alphabets and special symbols are styled differently from other historical writings. 4) Full symbols are used instead of half symbols in the world Charitar and Krishan, which does not seem feasible. 5) Only 303 charitars have been mentioned, while a total of 404 exist in the scripture. Let’s analyze each question, one by one – 1) The original question asks why Bhai Mani Singh Ji wrote the letter in pad-ched. It should be noted that several writings of Guru Hargobind Sahib Ji exist in which words are separated. The hukamnama of Baba Gurditta Ji, Guru Har Rai Sahib Ji’s mool mantar, Guru Tegh Bahadar Ji’s mool mantar and some hukamnamas also exist with separated words. Following that, a hukamnama dated February 4, 1862 issued from Takhat Patna Sahib also has separated words. 2) According to Dr. Rattan Singh Jaggi, the signatory pages that exist in historical saroops of Dasam Granth Sahib have been signed with a dip pen. This letter was penned by Bhai Mani Singh Ji who had communicators based in Delhi, thus it is not impossible that he also had a dip pen. 3) The writing style differs from writer to writer; there are differences in writing style found in writings of different Guru Sahibs as well. 4) In teeka of Dasam Granth Sahib by Pandit Narain Singh, first charitar has been spelled exactly the same as in this letter; and the second has been spelled chalitar. Similar variations also exist in different rehitnamas, such as referent of Krishan appears as Kishan, Sridhar appears are Siridhar, etc. According to Dr. Harbhajan Singh of Punjabi University, a hukamnama exists of Guru Hargobind Sahib Ji (see book titled Hukamnama published by the Punjabi University), in which Guru Ji has used full symbols instead of half symbols that are used in feet of alphabets. Dr. Harbhajan Singh also quotes a hukamnama by Baba Banda Singh Bahadar that includes this variation. 5) Mention of 303 charitars doesn’t not mean that Bhai Mani Singh Ji was not aware that a total of 404 charitars were penned by Guru Gobind Singh Ji. He is basically telling Mata Sundar Kaur Ji that he has collected a total of 303 charitars. Nindaks of Dasam Granth Sahib pose questions about the writing quality in this letter, use of commas, etc. Such deplorable questions seem to have no research whatsoever attached. It totally exposes the venomous plans of anti-Dasam Granth Sahib writers of discrediting all historical evidence that exists in favor of this scripture. For more information on the authenticy of this historical letter, please see the article by Dr. Harbhajan Singh of Punjabi University at this link: http://www.patshahi10.org/index.php?option...-&Itemid=64 Posted by Sarblohi at 11:19 PM Edited July 26, 2009 by singh2 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 26, 2009 Report Share Posted July 26, 2009 Q: What does the Sikh Rehit Maryada State about Dasam Granth Sahib? Ans : The Sikh Rehit Maryada does a very good job at defining the word ‘Sikh’ and as it does so, it states clearly that all Sikhs are to believe completely in writings of Guru Gobind Singh Ji. Translation of the definition is provided: The Definition of Sikh : Article I Any human being who faithfully believes in i. One Immortal Being, ii. Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib, iii. The Guru Granth Sahib, iv. The utterances and teachings of the ten Gurus and v. the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh Gurmukhi: ਜੋ ਇਸਤਰੀ ਜਾਂ ਪੁਰਸ਼ ਇਕ ਅਕਾਲ ਪੁਰਖ, ਦਸ ਗੁਰੂ ਸਾਹਿਬਾਨ (ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਤੋਂ ਲੈ ਕੇ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਤਕ), ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅਤੇ ਦਸ ਗੁਰੂ ਸਾਹਿਬਾਨ ਦੀ ਬਾਣੀ ਤੇ ਸਿੱਖਿਆ ਅਤੇ ਦਸਮੇਸ਼ ਜੀ ਦੇ ਅੰਮ੍ਰਿਤ ਉੱਤੇ ਨਿਸ਼ਚਾ ਰੱਖਦਾ ਹੈ ਅਤੇ ਕਿਸੇ ਹੋਰ ਧਰਮ ਨੂੰ ਨਹੀਂ ਮੰਨਦਾ, ਉਹ ਸਿੱਖ ਹੈ। Posted by Sarblohi at 8:56 PM 0 comments Any other hukamnamae from the Akaal Takhat that affirm the authenticity of Dasam Bani and to take action against those who preach against it. Several related hukamnamas are present on Patshahi10.org, website by editor of oldest Panthic Rasala 'Sant Sipahi'. http://patshahi10.org/index.php?option=com...6&Itemid=74 Q: Provide reference that those who do parchar against Dasam Bani are shararti. Ans: Please see attached matta passed in November 2006 from Sri Akal Takhat Sahib. http://faq.dasamgranthsahib.com/ Provide reference that those who do parchar against Dasam Bani are shararti. Please see attached matta passed in November 2006 from Sri Akal Takhat Sahib. Q: Provide Reference that anyone who claims that Dasam Bani is not Gurbani should not be allowed to Keertan/parchar. Ans: Another question to ponder upon: Should a person who raises doubts against Sri Guru Granth Sahib Ji be allowed to partake in parchar seva? What kind of parchar will come from such person? Please keep in mind that kirtan is a form (rather I should say, THE form) of parchar as prescribed by Sikh Gurus. Anyhow, back to the question. A matta passed from Sri Akal Takhat Sahib in November 2006 calls for the entire Sikh Nation to provide dhukva (fitting) response to anyone apposing Dasam Granth Sahib. Dhukva response can only be: 1. Through answers provided in light of Gurbani, Sikh History and Rehit Maryada 2. Similar response as the one mandated by Sri Akal Takhat Sahib for the Nirankaris – “Gur Ki Ninda Sunnay Na Kaan, Bhet Kare Tis Sang Kirpan” & “Chau kar az hama heelte dar guzasht halal ast bardan ba shamsheer dast”. The response certainly could not be to allow these people to continue parchar from Sikh institutions. In addition, we must note that one of earliest opponents of Dasam Granth Sahib – Kathavachak Bhai Bhag Singh Ambala was summoned at Sri Akal Takhat Sahib for authoring the book ‘Dasam Granth Nirnay’, claiming that certain banis in Dasam Granth Sahib were not authored by Guru Gobind Singh Ji. He was excommunicated from the Panth and hukamnama (attached) was passed asking Sikh Sangat to not hold any kind of relation with him nor allow him to speak from Gurdwara Sahibs. Later the hukamnama was overturned after Bhai Bhag Singh Ambala appeared at Akal Takhat Sahib seeking forgiveness for doubting Dasam Granth Sahibs. He was forgiven by Akal Takhat Sahib and Sikh Sangat were asked to now allow Bhai Bhag Singh to perform katha. News of his re-entrance is also attached. This hukamnama of Akal Takhat Sahib sets precedent that anyone doubting Dasam Granth Sahib should not be allowed to speak from Gurdwara Sahib stages nor should the Sikh Sangat hold any kind of relationship with such persons. Hukamnama excommunicating Bhag Singh Ambala and stopping his parchar: Apology of Bhai Bhag Singh Ambala and announcement of Akal Takhat Sahib to allow him resume katha parchar. Q: Provide Reference That all of the Bani in Dasam Granth Sahib is Gurbani Ans: This question is often posed by opponents of Dasam Granth Sahib however the question holds no basis in itself – it is basically an invalid question. The question can be easily refuted with posing another question – “Please provide reference that all ashtapadis of Sukhmani Sahib are Gurbani, or all pauris of JapJi Sahib are bani.” No reference can be provided to such request as none exists. A valid request would be to ask for a hukamnama/sandesh/adesh by Akal Takhat Sahib that questions validity of any of Dasam Granth Sahib’s bani. If Akal Takhat Sahib has issued no statement to oppose Dasam Granth Sahib, it straight-out means Akal Takhat Sahib has nothing against Dasam Granth Sahib’s contents. For those still not satisfied, Hukamnama Passed on June 08, 2008, from Sri Akal Takhat Sahib labels any argument against Dasam Granth Sahib as ‘belora’ (useless, not needed). Useless questions need not be addressed. On a side note, several hukamnamas/rehitnamas/sandeshs/updeshs/adeshs exist that call for reverence/respect of Dasam Granth Sahib. These will be provided soon. 0 Quote Link to comment Share on other sites More sharing options...
chatanga1 Posted July 26, 2009 Report Share Posted July 26, 2009 jus one question. in another translation of Bhai Mani Singh Ji's letter it said that TREH CHARITAR meant the female character, with TREH meaning female. in hindu or sanskrit number TREH means 3, not 303. if what you describe treh as, woudl that mean the treh charitar were not compiled in one granth at all? ie all in single or maybe groups of 20, 50 etc. 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 26, 2009 Report Share Posted July 26, 2009 jus one question. in another translation of Bhai Mani Singh Ji's letter it said that TREH CHARITAR meant the female character, with TREH meaning female. in hindu or sanskrit number TREH means 3, not 303. if what you describe treh as, woudl that mean the treh charitar were not compiled in one granth at all? ie all in single or maybe groups of 20, 50 etc. Chatanga ji Compositions of Dasam Granth were written separately and at different times. Whenever Guru sahib was writing sikhs used to have utaras( Copies) of those.Finally Guru sahib compiled a bir called hazuri bir. That was looted during battle of Anandpur sahib. Bahi Mani singh started collecting the copies from various sources for the purpose of compilation. Charitropakhayan was part of all manuscripts. However Chhauna singh also made a separate manuscript of charitropakhgayn as well. This iwas called tarkash ki pothi. 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 26, 2009 Report Share Posted July 26, 2009 many compositions of Dasam granth are very complex. One of them is shashtar naam mala. critics of Dasam granth namely IOSS and kala afghana chelas ridicule this composition saying that it is like children play.They do not know that sikh marital art is based on this. Given below is katha of Giani thakar singh ji on this: http://www.gurbaniupdesh.com/multimedia/04...m%20Mala-01.mp3 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 27, 2009 Report Share Posted July 27, 2009 kala afghani fauj did not participate in this thread on the pretext that he is very busy. But he is busy in sending private messages. The following i received today.One can gauge the knowledge he has gained by reading SGGS ji. PM rceived from fauj Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Inder singh devta ji, Song below gives us more education than chariters in less than 4 minutes. http://www.youtube.com/watch?v=TwfZULp2VY0 Should we write Pt. 10 and promote in gurduaras? Mahakaal Di Motor Tay Kach Di Glaasi Kharkay Mahakaal loves booze and weed so a song dedicated to Mahakaal. http://www.youtube.com/watch?v=-XJ3ijoYlwo To Administrator Please do not take this out. it stands as a testimony to the mindset of kala afghani/Darsahn ragi /IOSS clique. Like sect head like followers. 0 Quote Link to comment Share on other sites More sharing options...
The Khalsa Fauj Posted July 28, 2009 Report Share Posted July 28, 2009 You wanted me to post in this thread? Here it is: http://video.google.com/videoplay?docid=-3...02585&hl=en I sent you a PM because it is easy and fast. Other than that, we can discuss more during live talk. Tell Davinder Singh to announce open challenge to media and we will hold debate. I talked to 2 days ago. 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 28, 2009 Report Share Posted July 28, 2009 http://www.patshahi10.org/index.php?option...h&Itemid=63 Patshahi10.Org is pleased to present Part-3 of this important piece of work on the history of Sri Dasam Granth by Dr. Trilochan Singh, an authoritative exponent of Sikh history, theology, philosophy and culture. This work, in four parts, was published in The Sikh Review in 1955. And up till now this remains a benchmark work on the history and compilation of Sri Dasam Granth - Admin PART III-THE BACHITER NATAK GRANTH INTRODUCTION The introduction to the Bachiter Natak Granth gives Guru Gobind Singh's personal faith and philosophy. The opening lines state in the most vigorous and clear words Guru Gobind Singh's conception of God as the sword of dharma. Not only the sword but every weapon became an attributive symbol of God. He loved God and saluted Him through the attributive names coined by the Guru from the weapons of dharma. The opening line is, "Namaskar srl khadag kao-Salutations to the glorious sword supreme." And then he sings the glory of this sword of dharma and explains it in one remarkable verse which Dr. Gokal Chand Narang calls the finest verse in all the world literature: khag khand bihandan khal dal khandan at ran mandan barbandan, bhuj dand akhandan tej parcandan jot amahdan bhan prabhan, Sukh santa karnann durmat darnah kilbikh harnan as sarnan, jai jai jag-karan, srist ubaran mam pritparan, jai tegan. The sword it is that cuts al] evil, branch and root; The sword it is that destroys all satanic troops; Its sway over evil makes life's battle impressive and grand; I t is the indestructible symbol of justice in His hands. Shining in splendour and ablaze with such a glow That its radiance dims even the light of Apollo, Saviour of the saints, Destroyer of wicked minds, Dispeller of sins, I take refuge in Thee of supreme sword. Glory, glory unto Thee, O Creator and first cause, Glory, glory unto Thee, Saviour of this earthly globe. Thou art my protector and my sustainer; Glory, glory junto Thee, O supreme sword. Here is Guru Gobind Singh's complete conception of the sword. This was the sword, 'the spirit of dharma," which Guru Gobind Singh received from Guru Nanak after it had been handled by the other Gurus. This was the sword Guru Gobind Singh gave to the Khalsa. Before writing the Bachiter Natak Granth, Guru Gobind Singh wanted to clarify two points, two conceptions which were new to the Indian masses. One was his conception of the sword and the other was his conception of the avatars and prophets in comparison with the infinite God. kite Khrisn se kit kot banae kite ram se met dare upae mahadin kete prithi manjh hue, samai apni apni ant mue. He has created millions of insects like Krishna; Innumerable Ramas He created and has destroyed them; Innumerable Mohammads have come and gone on the earth; They were great for the time they existed and ultimately they died. Guru Gobind Singh called the prophets and avatars mere kit-worms or insects-in comparison to God. He called even himself a mere kit, a worm or insect. The object of writing the Bachiter Natak, he said, was "to describe the wonderful drama of some of His manifestations as it is impossible to describe the absolute greatness and glory of God. From the great deeds of the manifestations one learns about the greatness of God." [1] APNI HATHA (AUTOBIOGRAPHY OF GURU GOBIND SINGH) This forms the first part of the Bachiter Natak Granth. The autobiography was written with a definite purpose. The purpose was to tell in the clearest words, without obscuring them in mystic illusions, Guru Gobind Singh's personal relation with God, his mission on earth and his determination to fulfill that mission on earth. The autobiography does not give the life of the Guru in detail but only describes the causes that gave rise to the battles and the victory of dharma over evil powers and wicked aggressors. But the autobiography is unique from one point in that Guru Gobind Singh gave a detailed account of his previous birth. In his previous birth he said that he was meditating on the Almighty on the Sapat Sring Mountain which is situated near Hemkunt. ab main apni katha bakhano; tap sad-hat jeh bidh mohe ano. hemkunt parbat hai jahan, sapat sring sobhat hai taha, sapat sring tah nam kahava pand raj jah jog kamava. tah ham adhik tapasya sadhi Now I will tell my own story, How from a life of austere contemplation I came here. Where there is the Hemkunt Mountain, There is a place called Sapat Sring. Sapat Sring is the name of the place Where Pandu (the father of the Pandavas) went to practice yoga. In this place I meditated deeply on God. Bhai Vir Singh, our saintly and most learned scholar, following the explanation given by Kavi Santokh Singh, has explained it the other way round. Their interpretation is that Guru Gobind Singh meditated at Hemkunt near Sapat Sring, which means seven peaks. This seems to be an error. Some scholars explain the word Pandu as Pandavas. This also is wrong. The Pandavas never went to these mountains for meditation but towards the end of their lives they are said to have gone to the Himalayas for the end of their earthly existence. It was the father of the Pandavas, Pandu Raj, who went to Sapat Sring to do penance to expiate some serious sin he had committed. Two of his wives accompanied him and one of them died there. In the ad-purb, chapter 119, slokas 47 to 50 of the Mahabharat, is written: The Kaurava Rajkumar Pandu, living on fruits and roots as his diet, went with both his wives to Nagshat Mountain. There they stayed for some days. Then he crossed the Chatarth, Kalkut and arrived at Gandhmadan. The siddhas and maharisis of this mountain attended on him. From here they reached Indar-Danum Sarovar. A little beyond Hanskut (later called Hemkunt) Mahaiaja Pandu arrived at Sapat Sring where he performed great tapasya. This proves that it was Sapat Sring where Guru Sahib meditated and this place is close to Hemkunt. Principal Teja Singh in his recent interpretation misinterprets Pandu as meaning the Pandavas and he makes an even greater mistake in dragging Hemkunt to a place near Patna. There is no Sapat Sring there and there is no evidence that Pandu ever performed any tapasya there. Principal Teja Singh also takes this statement to be either false or a figurative form of speech. He says that when Guru Gobind Singh saw this place he psychologically imagined himself to have done tapasya there in his past birth. However, Guru Gobind Singh's autobiography covers more than half his life on this earth and there is not a single statement which may be considered imaginary. Therefore we must assume this explanation to be not only wrong but also baseless. Another unique feature of this autobiography is Guru Gobind Singh's discourse with God when he was not quite willing to leave His lotus feet, but to fulfill His will and purpose he had to go. "I send you/' said God," as My own son to create a Panth with a new spiritual consciousness. Wherever you go, lead people to the path of righteousness and prevent them from indulging in evil." "But," said Guru Gobind Singh,"I humbly stood before the Lord with folded hands and with my head lowered I said, 'The new Panth will flourish only if Thou helpest me, O Lord.'" He added, "For this purpose God sent me to this world. Whoever calls me God will be doomed to perdition. Know me to be but a servant of the supreme Being". Whatever God said to me I will declare. I will not fear anyone. Stones I will not worship. Hypocrisy I will not let come near me. I will but sing the name of the Infinite." Unfortunately the autobiography ends at a very early period. Had it included the story of the creation of the Khalsa it might have been a greater document. Anyway the battles which are described could never have been depicted by other writers the way Guru Gobind Singh has depicted them, even if he had used available contemporary accounts. Towards the end of the autobiography is given the plan of Bachiter Natak that was yet to be completed He said, "I will write about the life story' of the avatars as Thou revealest to me, O God. I first wrote a Chandi Charitar. It was a short version. Now I wish to give a more detailed version." AVATARS OF VISHNU In this section of the Bachiter Natak Granth follows the lives of the 24 avatars of Vishnu. In a brief introduction Guru Gobind Singh said that out of these 24 alleged avatars he acknowledged only 10 of them as real manifestations of the light of God. Others were merely mythological conceptions. He acknowledged only the following: Machh, Kachh, Vehrah Narsingh, Bavan, Paras Ram, Rama Krishna, Buddha and Kalki. [2] The lives of all the avatars are very brief, but are completely detached from the mythological and cosmological complexities of the Puranas. The descriptions of these avatars is in line with the references to them in the Guru Granth. In the brief introduction he once more pointedly said, "Both the Hindus and the Muslims are particularizing God and quarrelling with each other with narrow sectarian views. God is one for all and the primary aim of the religion of man is to realize Him. If a person rises above these narrow views and realizes God in his heart he can rise above both the Hindus and the Muslims." "Alas," he said, "the yogis and the sanyasis the Jains and the Muslim faqirs are all looting the world with various types of hypocrisy and display of religious fervour. The true saint, the lover of God, can never remain hidden. The true love of God is always rewarded and the evil doers are ultimately punished." Most of the lives are cut short because Guru Gobind Singh feared that the Bachiter Natak Granth might become unusually big. He frequently wrote at the end of the composition: hirdai granth ke badhbe te daraun. (Chavi Avtar) katha bridh te mai daraun. tante kahi na rudra kahani, granth badhan ki cint pachani. granth badhan te at dar paun sun lai ban sanchep yar. (Triya Charitar) The major compositions of this section are Ram Avatar, Krishna Avatar and Kalki Avatar. Although they come in the volume in the order mentioned they were not written in this order. Krishna Avatar was written in the early years when Guru Sahib was at Paunta in Bikraml 1745 (1688 A.D.) while Rama Avatar, which comes first, was written in 1755 Bikraml (1698), exactly 10 years later. This shows that the major works were written first and then the minor works and sometime in 1701 the whole Bachiter Natak Granth was arranged and compiled in the present order. Ram Avatar has 864 verses while Krishna Avatar has 2,491 verses; Ram Avatar being a work of maturer age has a much higher literary excellence than Krishna Avatar. Guru Gobind Singh mentioned in the Krishna Avatar that 1,192 verses were composed at Anandpur before his departure to Paunta Sahib and the rest was written at Paunta. Out of the first 1,192 we have only 983 in the printed recension. He started writing at Paunta on Wednesday in the month of Savan 1744 Bikrami and he completed the whole Krishna Avatar, which he says is the Dasm Sikandh of the Bhagwat on Wednesday, Savan 1745 Bikrami. Within one year from the dates given in the Krishna Avatar it is clear he wrote about 1,5O9 verses. This comes to about 125 verses a month. He stopped his literary activity for a year exactly one year before the battle of Bhangani. The arrangement of the verses in a few places have been upset in the later recensions. The following verses should have come either in the middle where Guru Gobind Singh resumed the story on coming to Paunta Sahib or at the end. They give the Guru's personal faith and philosophy and in all other compositions such verses come either at the beginning or the end. The two verses quoted resemble the popular caupals of Guru Gobind Singh so closely that even an ordinary Sikh can at once recognize them to be Guru Gobind Singh's compositions: mai na ganeseh pritham manau kisan bisan kabhu na dhyaun, kan sune pahcan na tin son, liv lagi mori pag in son, apna jan karo pritpara, tum sahib main kinkar thara das jan dai hath ubaro, hamre sabh bairian sangharo I will not commence writing with the invocation of Ganesh Nor will I meditate on Vishnu or Krishna. They are just historical figures that I hear of but not the objects of my faith. I am inwardly devoted only to Thy feet. O Lord. Considering me to be Thine own, be my protector and saviour, O Lord. Thou art the Master, the Lord Supreme; 1 am but a servant and a slave. Considering me Thy humblest servant, inspire me with the grace of Thy saving hand And destroy all my enemies from the root. In the end Guru Gobind Singh said that he had translated the whole of the Dasm Sikandh with the sole purpose of inspiring the people with the will to be perpetual fighters of the battle of dharma, "Avar basna nah prabh, dharam judh ke cae."" urge in Guru Gobind Singh's poems for his followers to be fighters may give the wrong impression to many (as unfortunately many Sikhs and non-Sikhs have) that Guru Gobind Singh exhorted the Sikhs only to be wielders of the sword and fighters on the earthly plane. Neither was Guru Gobind Singh's conception of the sword the sword of offence, as has been sufficiently proved, nor did his conception of dharam judh mean merely fighting political enemies with the sword Real dharam judh begins with our determination to conquer our own lower natures with the light of true wisdom. I am giving no doctrine or theory of my own by explaining Guru-ji's words as I conceive them to be. But Guru Gobind Singh with his own pen cleared this misconception exactly at the point where it was likely to arise. In the very next verse, which is the last verse of Krishna Avatar, as an epilogue he said: dhan jio teh ko jag mai, mukh te hari, cit mai judh bicarai, deh anit na nit rahai, jas nav cadai bhav sagar tarai, dhiraj dham banae ihai tan, budh so dipak jio ujiarai, gyanaih ki badhni mano hath lai katarata hutvar buharai. Krishna Avatar 2492 Great are those souls in this world, On whose lips is ever the name of God. And who in their hearts ever contemplate fighting the battle of life. Their body is a fleeting frame that will not last forever. On the boat of His name, the word, they cross the fearful ocean of life. Their intellect is aflame with the light of wisdom, Their discriminative mind handles the broomstick of knowledge in such a way That with it they sweep all cowardice, all falsehood, out of their inner selves. This is the battle of life, and this the dharam judh for which we should always be prepared. Only those who have lordly sway over their own battle of life can fight other battles of dharma (dharam judh) on the physical and mental plane and win temporal and spiritual glory. Only such a one can rightly wear and handle Guru Gobind Singh's sword and be his true saint-soldier, the Ichalsa. None else, none else. AVATAR OF BRAHMA While the avatars of Vishnu are all political avatars, saviours with the sword; the avatars of Brahma are scholars. They are saviours with the pen. In the first 20 verses of introduction is the invocation to God: bin ek asrai nam; nahi aur kaunai kam; je man hai gurdev, te jan hai anbhev; bin tas avar na jan, cit an bhav na an; ik man jai kartar; jit hoe ant udhar; Besides the sustenance of His name, Nothing avails, nothing prevails; Those who accept the doctrine of Gurudeva (Guru Nanak). They will realize the infinite Being. Believe no other besides Him, Entertain no other faith in thy mind. With single minded devotion sing of the Creator Whowill ultimately be thy saviour. Then Guru Gobind Singh mentioned that he had just finished the story of the 24 avatars of Vishnu and now he would relate the seven avatars of Brahma. These are: Balmik, Kashyap, Sukra, Baches, Vyas, rsis of the six systems and Kalidas. The stories of these avatars are told very briefly. There are only two verses about Baches. Guru-ji took Kalidas to be a court poet of Vikrimajit and considered him a poet par excellence. Those who may doubt the avatars of Brahma to be parts of the Bachiter Natak will read even in the printed Dasm Granth at the end of Krishna Avatar: it sri dasm sikahdh purane, bacitar natak granthe krisna avatar dhyae samiapat mast subh mast. Here ends the translation from Dasm Shikand Puran of Krishna Avatar in the Bachiter Natak Granth. Similarly at the end of every avatar of Brahma and Siva is written: it sri bacitar natak granthe brahma avatar saptamo kalidas samapat So ends in the Bachiter Natak Granth the seventh avatar of Brahma: Kalidas. So it is written at the end of every avatar of Rudra (Siva). duttatrya Photostat of a page from Duttatreya in Guru Gobind Singh's own handwriting. (Mark the unique style of hand drawings of swords and arrows thot make up the border) AVATARS OF RUDRA This section is also unfortunately not complete. Guru-ji described all the avatars of Siva from Duttatreya to Gorakh and other naths and siddhas but the story was cut short at the death of Paras Nath. The rest of this section appears to be lost. There are only two major stories, the lives of Duttatreya and Paras Nath. In the life of Paras Nath comes a detailed reference to Machhindar and a vague reference to Charpat. The life of Duttatreya is given in all its details and told vigorously. The theory that Guru Gobind Singh was interested in translating the life of only those who handled the sword is disproved by Guru Gobind Singh's interest in these stories Duttatreya is said to have had 24 gurus. The photostat of the page in Guru Gobind Singh's own handwriting is a page from the life of Duttatreya at the time he adopted the nineteenth guru. Duttatreya has also written the Avdhut Gita which contains 288 couplets and the Jivan-mukti Gita, a small but inspired work of 23 couplets. Guru Gobind Singh gave the whole of Dutta's life and philosophy in progressive evolution. He was the son of the great Rishi Atra and Anusuya. In the life of Paras is an interesting dialogue between Machhindar and Paras Nath. Machhindar Nath tells Paras Nath that by conquering the whole world and not conquering his own mind he is yet a weakling. He would really be great if he conquered the mind; life's iuner battle is of much more significance than any other battle. Then Machhindar describes the inner battle. The forces of evil are falsehood, lust, attachment, hatred, anger, envy, vanity, doubt, Kama (the king of passion), ignorance and all the vices and sins come fully clad and armed. Each of these is described as living personified figures. Enmity is described as a prominent warrior of the army of evil who never turns his back on any. Its eyes are red with blood and blood-stained are its weapons. So deeply red is it in appearance that even the colour red dwindles before it in shame. It has conquered the minds of the strongest of the world. Once it comes into the battlefield fully armed no one can check its sweeping advance except santl peace). On the side of the good are also innumerable warriors: dharma, tolerance, valour, faith, worship, love, goodness, knowledge, the angerless, the vanityless, humility and innumerable more are on the list. They fight the inner battle that is going on in every being. In those who are spiritually conscious it is goodness and wisdom that have the upper hand. In those who sink into materialism, evil and ignorance have the upper hand. As this section is about the life of yogis and sanyasis, Guru Gobind Singh gave his own view on yoga: jogi jog jatan me nahi, bhram bhram marat, kaha pac pac kar dekh samajh man mahi, jo jan maha tat keh janai param gyan keh pavai, tab yeh ek thaur man rakhai, dar dar bhramat na dhavai. O yogi, yoga lies not in the matted hair. Why are you wasting your life in rambling and roaming in the jungles? Look within and search for Him within thy own mind. He who attains the supreme reality within attains supreme knowledge. The enlightened ones concentrate their minds on the One; They do not prowl about and wander from door to door. [1] kahan budh prabh tuch hamari; barn sakai mehma ju tihari, ham na sakat kar sift tumari; ap leho tum katha sudhari; tumri kriya kaha kou kahai; samjhat bat urjh mat rahai; sucham rup na barna jae; birdh sarupeh kaho banai; Bachiter Natak Granth. Chapter 2, Chaupai 3 and 7 [2] The Guru Granth and Bhai Gurdas also accept only 10: cf: bisan lae avatar das, vair virodh jodh sanghare, mach, kach, varah rup narsing hoe bavan bodhare, parsram, ram, krisan ho, kilk kilanki at ahankare. brahma bisan mahes dev upaya brahme dite bed puja, laya das avatari ram raja aya, daitan mare dhae hukam sabaya. 0 Quote Link to comment Share on other sites More sharing options...
dalsingh101 Posted July 31, 2009 Author Report Share Posted July 31, 2009 You know the more of the Dasam Granth I read and understand the more I like it. That being said I found this Hukum nama on the SS site: If genuine and accurately translated, it clearly stipulates that Sikhs are not to put Dasam Granth at the same level as Shri Guru Granth Sahib in terms of parkaash. Hukam on Parallel Parkaash of Sri Dasam Granth Translation of Gurmatta: Today, date 23 Jeth Nanakshahi 540 (6th June 2008), the Five Singh Sahibaan have gathered at Sri Akaal Takht Sahib and passed the following. The 300th anniversary of the Gurgaddi diwas of Sri Guru Granth Sahib Ji is an opportunity to highlight the concept and authority of "Guru Granth-Guru Panth". The last order of Sri Guru Gobind Singh Ji was "Sabh Sikhan Ko Hukam Hai, Guru Maaniyo Granth" and that the Panth accept Sri Guru Granth Sahib Ji as his Living Light and stand strong on this. To overcome all challenges, the Sikh Panth has sought guidance from Sri Guru Granth Sahib Ji. Debates presented in relation to Sri Dasam Granth are totally needless. No one has the right to present a questionable debate on the writings from Dasam Granth which the Panth has accepted and uses for the Sikh Rehit Maryada, Nitnem and Amrit Sanchaar. The whole Panth should be reminded that Sri Dasam Granth is an inseparable part of Sikh history, but Guru Gobind Singh Ji did not give it equal status to Sri Guru Granth Sahib Ji, and for this reason no other Granth can be Prakaash equal to Sri Guru Granth Sahib Ji. Joginder Singh Jathedaar From: http://www.sikhsangat.com/index.php/topic/...sikh-documents/ There is JPG download on the site which I can't access. If someone has the Panjabi original edict from Akal Takhat and could post it here, so we can verify the contents, it would be much appreciated. 0 Quote Link to comment Share on other sites More sharing options...
dalsingh101 Posted July 31, 2009 Author Report Share Posted July 31, 2009 Found it at: http://www.sridasamgranth.com/cgi-bin/download.cgi 0 Quote Link to comment Share on other sites More sharing options...
singh2 Posted July 31, 2009 Report Share Posted July 31, 2009 No sikh gives equal status to Dasam granth sahib. SGGS is eternal guru of sikhs and Dasam granth is second most sacred scripture of sikhs, a scripture of khalsa.There is no rivalary between two granths as the mischief mongers try to put it to others. 0 Quote Link to comment Share on other sites More sharing options...
Kaljug Posted July 31, 2009 Report Share Posted July 31, 2009 You know the more of the Dasam Granth I read and understand the more I like it. That being said I found this Hukum nama on the SS site: If genuine and accurately translated, it clearly stipulates that Sikhs are not to put Dasam Granth at the same level as Shri Guru Granth Sahib in terms of parkaash. Fateh! I guarantee that if you read Dasam Granth yourself in the original Braj and Punjabi (and Zafarnamah in Persian), any doubts that you have as to whether the Granth contradicts Sri Guru Granth Sahib will disappear, and you will be able to discern the reason for Dasam Granth being written by experiencing the states of mind evoked by the imagery and rhythm in the case of the bir ras bania, and by appreciating the moral imparted in the more didactic bania like Charitropakhyan. K. 0 Quote Link to comment Share on other sites More sharing options...
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