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The attacks on infallibility of Gurbani


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Mr. Ideal Singh wrote,(http://www.sikhawareness.com/sikhawareness...t=2647&start=15)

We have our perpetual Guru SGGS with us for our guidance for eternity and there is absolutely nothing contradictory in SGGS... Right or Wrong ?

Now, any book or extracts of books or particular thinking or particular ideology from any Religion, which positively reflects upon the ideology of SGGS is perfectively acceptable to me... because there is also Truth in other Religions as well...

So, everything that has been written in Dasam Granth, or Bansavalinam or for that matter, any part of any book written by anyone from any Religion is perfectly acceptable to me, if those parts in those books positively reflect on the philosophy of SGGS... I mean if there is that part in these books that is not contradictory to the philosophy of SGGS then that part is perfectly okay for me... because a Truth will remain a Truth and nobody has a monopoly on Truth. But, I can reject anything which does not reflects upon the philosophy of SGGS. As Simple as that...

So, there is no need to make a fuss over as to What Kala Afgana Ji has said or for that matter what the writers of Gurbilas have said. Thinking of every person is falliable except for SGGS, which is a perpetual Guru of Sikhism, and which is infalliable... unchallengable... and all these books can never ever dilute the essense of SGGS with some of their ambiguous statements.

So, there may be some contradictions in the writings of Kala Afgana and for that matter in the writings of Dasam Granth, Gurbilas, Bansavalinama etc... For example if in these books, it says that there is a Sun, which gives us light then its perfectly alright because this is perfectly acceptable to our Guru, SGGS but now if these books state that 'Moon' provides us light, then this arguement does not find acceptance to our Guru... And We have every right to refuse to accept such theories which are contrary to SGGS.

We should remember that these books can contain anything but we are not bound to accept everything written in these books because we have SGGS to take guidance from... and thats what Kala Afgana is doing and you would agree that his writing are limited to his intellect... so we can also analyse his writing with the philosophy of SGGS, and reject whatever there is unacceptable but for that we have to thoroughly understand the philosophy of SGGS.

Rest later.

Chardi Kala

In reply to this, I would like to post here a concise article: -

(http://www.amritweb.com/infallibility_of_gurbani.html)

The infallibility of the Sri Guru Granth Sahib cannot be challenged by a Sikh. Even an anti-Sikh, who pretends to be a Sikh, cannot openly say that the Sri Guru Granth Sahib is falliable/challengeable.

But, the anti-Sikh forces are more wicked. They would never say that the Sri Guru Granth Sahib is falliable. It could be harmful to their 'physical health', so they just avoid making such a comment. And also they know that their opinion will not be accepted by the masses.

So, they have the option. They would say that some anti-Sikh writings have been added into the Sri Guru Granth Sahib. Some of them would say that there are only twenty-seven stanzas in Sri Jap Ji Sahib, rest are added later. Some of them would say that the Bhagat Bani' is not the part of Sri Guru Granth Sahib, it is added by some 'anti-Sikh forces'. We find the people in many Sikh organizations, who believe that 'Ragmala' is not the part of Guru Granth Sahib; it is a poem by a poet named 'Alam'.

So, there became different copies of Sri Guru Granth Sahib for different kind of people. For example: -

1. 'Panch Khalsa Diwan' believed that the Sri Guru Granth Sahib is infalliable, BUT 'the Bhagat Bani' is an anti-Sikh collection, which is against the 'Gurbani Di Kasauti'. Thus, the 'Panch Khalsa Diwan' believed the infallibility of Sri Guru Granth Sahib, but its Guru Granth Sahib was different.

2. The 'Akhand Keertani Jatha' believes that the Sri Guru Granth Sahib is infalliable, BUT the 'Ragmala' is a 'Kachchi Bani'. They think the 'Ragmala' is against the 'Gurbani Di Kasauti'. Thus, the 'Akhand Keertani Jatha' believes the infallibility of Sri Guru Granth Sahib, but its Guru Granth Sahib is different.

3. The 'Beerh' containing 'Adi Granth' and 'Dasam Granth' in a single volume was once installed during the 'Khalsa Diwans'. For those Sikhs, 'Sri Dasam Granth' was a part of 'Sri Guru Granth Sahib'. Thus, the 'Puraatan Singhs' believed the infallibility of Sri Guru Granth Sahib, but its Guru Granth Sahib is different.

4. The 'Pothi Sahib', the first 'Beerh' of the Sri Guru Granth Sahib is considered infalliable by the 'Dheermalis'. (They still exist). Thus, the 'Dheermalis' believe the infallibility of Sri Guru Granth Sahib, but its (Guru) Granth Sahib is different.

5. The main stream of the Sikhs believes in Sri Guru Granth Sahib as it is being published nowadays by the SGPC.

6. Before the first 'Beerh' written by Bhai Gurdas was installed in Sri Darbar Sahib, Harimandir Sahib, another 'Beerh' came into the existence. It is called 'Bhai Banno Wali Beerh'. Its copies still exist. These copies remained in use even after the creation of 'Khalsa Panth'. Those Sikhs believed that the hymns by Meera Baayee are the part of Sri Guru Granth Sahib. Thus, those Sikhs believed the infallibility of Sri Guru Granth Sahib, but its Guru Granth Sahib was different.

Thus, we can see that there are at least six versions of the Sri Guru Granth Sahib. The anti-Sikh forces make use of it. They cannot dare to challenge the infallibility of Sri Guru Granth Sahib directly, but they use their weapons of misguidance differently. They do not create distrust about the Sri Guru Granth Sahib; they create doubt about the historic copies of the Gurbani. Some people follow them and start to say that this or that part is not the Gurbani.

For a Sikh, the Gurbani is the Guru. So he, who turns away from the Gurbani, actually turns away from the Guru. Sri Guru Amardas Ji, the third Guru of the Sikhs, said about such people, "Je Ko Gur Te Vemukh Hovai, Bin Satgur Mukt Naa Paavai" [He, who turns away from the Guru (becomes vemukh), does not find liberation without the True Guru]. (Sri Guru Granth Sahib, page 920).

-Amrit Pal Singh 'Amrit'

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