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Fresh look at the text and history of Dasam Granth!


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This was taken from booklet which was distributed in International Sikh Conference on 400th Anniversary on Siri Guroo Granth Sahib Ji in York University, toronto.

Scholars were invited by Gursikh Sabha Canada (Scarbrough). One of such scholar was Dr Jasbir Singh Mann who have tried his best to convince the reader that "Dasam Granth is NOT Bani.

His research paper is 2nd paper exist on net today which is not refuted yet!.

I humbly ask singhs from england/world-wide who are doing their phd in comparative sikh scripture studies to please refute their articles. I had enough of these self-proclaimed scholars who would chop Guru Maharaj's Ang (Ragmalla, Dasam Granth or Sarbloh Granth) and spread their propaganda and top of that parrot on about how they want ekta in the panth.

Guru Granth Sahib as the only Sikh Canon;

Dr Jasbir Singh Mann, MD

Orthopedic Surgeon, California

Abstract

Personal Guruship was ended by the 10th Guru after finalizing the Sikh Mission and sanctifying and passing succession to Guru Granth Sahib as a future Guru of the Sikhs in 1708. This was the final culmination of the Sikh Concept of Guruship, capable of resisting the temptation to defy the lines of human Gurus. The Tenth Guru while maintaining the concept of Shabad Guru also made the Panth distinctive by introducing corporate Guruship. The concept of Guruship continued and the role of human gurus transferred to the Guru Panth and that of the revealed world to Guru Granth Sahib making Sikhism a distinct modern religion in 1708. This historical fact is well documented in Sikh sources of 18th century. Sainapat(1711), Bhai Nandlal, Bhai Prahlad, and Chaupa Singh, Koer Singh (1751), Kesar Singh Chibbar (1769), Mahima Parkash (1775), Munshi Sant Singh on account of Bedi family of the Una, Unpublished records, Bhatt Vahis. Persian sources: Mirza Muhammed (1705-1719 AD), Sayad Muhammed Qasim (1722 AD), Hussain Lahuri (1731), Royal court News of Mughals, Akhbarti-i-darbar-i-Mualla (1708). Western accounts of 18th century including Father Wendel, Charles Wilkins, Craufoward, James Browne, George Forester, and John Griffith clearly emphasize the tenants of Nanak as enshrined in Guru Granth Sahib as the only promulgated scripture of the Sikhs.

There was no Dasam Granth found in Punjab or Delhi area in 18th century. There is no evidence that in 18th century “Adi Granth was not given any exclusive preference over the bani of Guru Gobind Singh” as this idea was floated by Mcleod & Grewal J.S. Malcon “self created story” at time of Khalsa Initiation, Five weapons were presented to the initiate” which is further promoted by Pashura Singh & Mcleod “Organizers of Singh Sabha Movement replaced the tradition of Five weapons with that of Five religion symbols(known as Five k’s)” is not based on any Sikh or western source. There were 32 Dasam Granths circulating in the Amritsar” area by 1890. The presently published Dasam Granth (1902) was created by the Sodhak Committee formed of British Cronies (1895-1897) to give a closer to the Granth floasted by them in the late 18th century with the help of the Niramalas at Patna. The manuscript of this Granth was implanted in the East India Library of Colebrook & Charles Wilkins and used by John Malcom in 1810, in his book “Sketch of the Sikhs”. Devnagri Dasam Granth (Presently in British Library, London) was written in February 1847 after the Sikhs lost the first Anglo-Sikh war (Second treaty with Lahore December 16, 1846 at Bhairwol when Britishers became virtual masters of Punjab). Treacherous Sardar Tej Singh was the chief of the regency council when this Devnagri Dasam Granth was created. In recognition of his services, the tittle of Raja was conferred on him on August 7, 1847. Story of Mani Singh compiling a Dasam Granth between 1721 to 1738 during his stay at Amritsar at the request of Mata Sundri is difficult to prove by evidence as the Dasam Granth reported to be compiled by him was found only in 1818 and the first part of his manuscript is a Bano Version of Guru granth sahib which makes it very unlikely to be the composition compiled by Mani Singh who compiled the Damdami version earlier. The story of Mehtab Singh and Sukha Singh slaying Massa Ranghar and reward of successful mission keeping the various parts of Dasam Granth as a single volume cannot be suported by any historical evidence. Baba Deep Singh is said to have compiled another manuscript of Dasam Granth in 1747 A.D as reported by Giani Singh which ends at Asfotak Kabit. Only Sangrur Bir as studied by Padam & Jaggi is reported to end with final title. Asfotak Kabit. Therefore, probably it is a same Manuscript as reported by Giani Gian Singh. The first portion of this Manuscript is Guru Granth Sahib & 2nd portion is Dasam Granth. This manuscript contains additional compositions like Sansahar Sukhmana, vaar Malkauns and Chakka Bhagoti which were edited and deleted by Sodhak Committee in 1897, therefore cannot make this manuscript authentic. By history Baba Deep Singh bir/Sangrur bir appeared in 1857 only. The author has reviewed the history and text of Dasam Granth from 18th to 20th century and the summary of the findings are as follows:

•Historical analysis shows that 10th master may have made many Granths note in the literature e.g – Smudsagar / Avtarlila/ Vidyasagar Granth /Vidyadhar Granth/ Bachitar Natak / Satsaie Granth. But no orginal Granth is available as they were lost in river and warfare.

•Bhai Mani Singh is reported to compile Dasam Granth between 1721-1738 at request of Mata Sundri but no orginal available. Photographs as published by Dr. Padam in his 3rd Edition reported to be in possession of Mata Sundri has no history of 18th & 19th Century.

•Controversy of Dasam Granth Authenticity started in 18th century and still continues.

•By the end of 19th century (1895)m 32 birs of Dasam Granth were in circle in Amritsar which was used by Sodhak Committee to finalize the final version of the Dasam Patshahi Guru Granth Sahib Ji.

•Lahore Singh Sabha with 118 associations did not recognize this new dasam patshaie Guru Granth Sahib in 1897. Three Articles published in Khalsa Akhbar Lahore against this committee on October 4th, 25th & November 1st 1895.

•1897- Above bir has no significance among the Sikhs as not mentioned by Akali Ram Singh, 1905 in his book about Dasam Granth.

•Kahan Singh Nabha in 1930 in Mahan Kosh does not mentioned 1897 Sodhak Committee report of Dasam Granth published in 1902 based on this report. He talks about only two birs of Mani Singh & Sukha Sing Bir request more through work on this issue.

•Dharam Pal Astha1959 based his thesis on Sodhak Committee report of 1897 without confirming Authencity of Dasam Granth Manuscript he used in his study.

•Historical analysis shows that no bir of Dasam Granth was seen in Punjab or New Delhi area in 18th century, only charles Wilkins in 1781 sees second Granth in Patna which he reported appeared later and also reported that Guru Granth Sahib was the only sanctified and promulgated.

•Historical records show, Banda Singh, Nawab Kapur Singh, Jassa Ahluwalia, and Sikh Misals of the 18th Century do not revere Dasam Granth. Baghel Singh built 8 historic gurudwaras in New Delhi in 1784 and no evidence of Dasam Granth installed anywhere.

•Textual analysis of all known birs of Dasam Granth show variations of titles in Tatkara, variation of titles at start of composition and variation of contents. History of no DG birs goes before 1818.

•No original Khas patra available. Letter of Mani Singh is spurious.

•Historical inconsistencies in Bachittar Natak. There are various scripes of Dasam Granth. Difficult to discuss orhography as no original is avaiable.

•Ideological inconsistencies and ideological variations.

•Heterogeneous Granth of different collections compiled by Sukha Singh and promoted by the British.

•Dating inconsistencies, wrong chronology, 7 compositions excluded in 1897 published text.

•Bachitar Natak, a manipulative collection with no mention of martyrdom of 5th Guru. Revernce of Adi Granth compiled in 1604 and as spirtual guru to the sikhs since then. No mention of creation and Amrit Ceremony.

•Malcom’s sketch of the Sikhs created a distorted Sikhism to diminish the spirit of the Sikhs and their government as proposed by William Franklin in 1803 in his account.

•10th Guru only gave sanctification for Ad Guru Granth Sahib alone in 1708 and not to any other Granth.

•A ban of A.G.G.S is a sole Guru for Sikhs and Sole cannon to acccept any idea, concept, suggestion, and any writing.

•Based upon above doctrine banis/ writing of 10th guru accepted in Sikh Rahit Maryada got sanctified by Guru Panth (1927-1936) are final and un-questionable. Japu Sahib, 10 swaeyas (swarg Sudu Waley 21- 30 akal ustat) Chaupaie, Ardas (as sanctioned Rehat Maryada) including Akaal Ustar (except Chaand 201-230, Khalsa Mehma, 33 Swaeyas, Shabad Hazarey and Zafarnama are banis /writing of 10th Guru. Khalsa panth collectively is allowed to make /aceept any changes based upon the doctrines as established in A.G.G.S acceptable to the Guru Panth.

•Presently published Dasam Granth is a piece of Sikh literature like many other books in Sikh History. It is a compilation of heterogeneous Granths in late 18th century by Mahant Nawal & Dayal Singh and Sukha Singh Grantha at Patna by converting a Hindoove Lanuage manuscript “Nanak Panthi Kabya” to Gurmukhi Granth, Dasmi Patsahi Granth. They interpolated bani and writings of Patsahi 10 and other similar saloks like GGS to gain crediblity of this granth which was promosted by Malcom intially in “Sketch of the Sikhs” published in 1810, 1812.Brought to Punjab Gurdwaras by Nirmalas in early 19th Century.

•Sikhism an integrated religion with unity of Sikh thought between the first and tenth Guru. Tenth Guru sanctified only one Granth (cannon) that is Aad Siri Guru Granth Sahib.

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N30 Singh, refuting Jasbir Singh directly means to discuss the authenticity of some of Dasam Granths bani. Either way, it is violating Akal Takhts hukam nama where by discussing the authenticity of Dasam Granths bani in favor or against is forbidden. As a Sikh it was my duty to inform you of this. If you want to still violate the Akal Takhts hukamnama like Jasbir Singh Mann did then go ahead.

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and yet we all love Akaal Ustat and Jaap Sahib.......

•Based upon above doctrine banis/ writing of 10th guru accepted in Sikh Rahit Maryada got sanctified by Guru Panth (1927-1936) are final and un-questionable. Japu Sahib, 10 swaeyas (swarg Sudu Waley 21- 30 akal ustat) Chaupaie, Ardas (as sanctioned Rehat Maryada) including Akaal Ustar (except Chaand 201-230, Khalsa Mehma, 33 Swaeyas, Shabad Hazarey and Zafarnama are banis /writing of 10th Guru. Khalsa panth collectively is allowed to make /aceept any changes based upon the doctrines as established in A.G.G.S acceptable to the Guru Panth.

Khalsa Memha, i thought these were is Sarbloh granth. Will some1 advise me on this pls.

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Guest Javanmard

False debate! The guy is not even a probper scholar: he is a surgeon for Christ's sake. What's next? Dentists writing on astro-physics? Scholars becoming hair-dressers?

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Lalleshvari instead of questioning his career ability... for **** sakes refute the guy's research so that we can sent him slap in return! :roll:

Please use your phd to fight these maleches instead of puttin phd in nice frame and make yourself good!

I m pissed already from that bloody international sikh conference...sowwie if i was little rude..but i had to let it out! :evil: :evil: :evil: :evil:

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Its not from an website but i typed it from this handout book which all the atendes got from "International Sikh Conference" at York University, toronto.

Its a great hand out book except few dis-appointed articles here and there.

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'Sainapati' did NOT write that Guru Gobind Singh Jee gave 'Gurgaddi' to Sri Guru Granth Sahib.

Kesar Singh Chibbar clearly says that 'Chhota Granth' (Sri Dasam Granth) was written by Sri Guru Gobind Singh. 'Mehma Parkash' has quoted Bachitra Natak.

Bhai Nand Lal's 'Rahatnama' mentions the 'Granth'. The term 'Granth' has been used for both of 'Granths' (Sri Guru Granth Sahib and Sri Dasam Granth Sahib) in 'Bansaavali-nama'.

One should not try to mislead innocent people. If someone has to say something, he should give accurate facts.

I think this article should be ignored, because there is nothing in it. Still if 'Sangat' wants, the facts can be given to refute this article.

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Dear VeerJi's,

My views on Dasam Granth are:

1. Not all that is contained in Dasam Granth is Gurbaani, but there is authentic Baani like Jaap Sahib etc.

2. Dasam Granth was not compiled by the Guru's, but it was supposedly done by Bhai Mani Singh much later - as pointed out by Kesar Singh Chibber. However kesar Singh also writes that a 'sikh' cursed Bhai Sahib, that his 'band band' would be cut, yet he would remain steadfast in his sikhi.

This seems to be a crude attempt to undermine the sikhi of a great sikh like Bhai Mani Singh. Please analyse, this story. See how the story attempts to say that the bemisaal shahdat of Bhai Mani Singh was due to a 'curse' by a 'sikh', not because he was a great sikh.

Further there is neither a concept of Boon or curse in sikhi. All powers are in the hand of almighty not with anyone. Further a true sikh would never curse, Bhai Sahib, who himself being a tru sikhi would never do any unsikhi or manmati acticity.

Kesar Singh Chiber also writes that he is writing the accounts on hearsay... something which poses a question mark on the authenticity of his accounts.

He wrote his Bansavalinama when he was 72 years old !!!

3. Even if we assume for a moment that Bachittar Natak and CharitroPakhyan are Gurbaani, we cannot accord them the same status as Guru Granth sahib, that is the status of our Guru. If we were to do that, tommorrow, somone may question why we canot have Prakash of Bhai Gurdas Baani, for that is Panth Pravnit.

4. The fact, dear Veers is to sit down, think cooly and arrive at a conclusion for the benefit of sikhs all over. I wonder what stops the SGPC from having a debate within the 2 factions to resolve the issue.

I have recently bought a book by Principal Harbhajan Singh Ji - titled Dasam Granth Baare Chonven Lekh. I will try and type some excerpts from it.

Akal Sahai

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  • 2 weeks later...
Guest Sardar Moderator Singh

This matter has been extensively discussed already and a long thread exists between Veers Amrit and Babbar-Sher: Please refer to those threads where the view of both are clearly stipulated with their arguments.

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i thought i'd put in my 2 cents worth as well...

because a controversy exists over whether the Dasam Granth is authentic or not, i believe that we should continue to treat it with respect. it seems to me that we'd be more at fault if disrespect it and it turns out to be authentic than if we give it respect and end up being wrong. but that's just my take on it.

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  • 2 months later...

I disagree with that. I have not had a chance to thoroughly investigate it, so I dont know what to say. But if its true that some of the content is extremely disturbing, than we should not regard it as bani.

Also, have you guys read Daljit's singh's paper on that? He is one of my favorite writers who seems very reliable to me...He argues against some of the bani in Dasam Granth.

On the other hand, I have heard that Bhai Randhir Singh supported the Dasam Granth. Does anyone know if this is true? Is it the same Randhir Singh who created the AKJ?

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there is a bhai randhir singh that made steeks on sri dasam granth sahib ji, but this isnt the same as the Bhai Sahib Randhir Singh that created the akj.

but , in bhai randhir singh's steeks, there is no chirtropakhyan, and at the starting pages, he says that it is not bani. so he doesnt believe in the Sampooran Dasam Granth

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