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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Hard Talk
Bachittar Natak
Compilation Of Dasam Granth By Kuldip Singh
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<blockquote data-quote="spnadmin" data-source="post: 112875" data-attributes="member: 35"><p>Both Damdami Taksal Jathedar and Budda Dal Jathedar are in agreement. So which two traditions could be more akin to supporting the Dasam Pita and His Bani? Surely these jathedars are not, nor are members of their traditions, "side-kicks" of Kala Afghana, "communists", or secret agents in support of Dr. Darshan Singh, etc. etc., and all of the names that are hurled at those who only ask for some authentic dialog and discovery. Moreover, the Nit Nem is not affected. Those who are asking quesitons have not to my knowledge questioned Jap Sahib, the Sawaaye, or Akal Ustat -- though their opponents accuse them of that. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite5" alt=":confused:" title="Confused :confused:" loading="lazy" data-shortname=":confused:" /></p><p>---------------------------------</p><p></p><p>I have copied part of a very interesting study, from this source. The full article is attached. <span style="color: #6B3800"><span style="font-family: 'Verdana'"><strong>THE HISTORICAL IDENTITY OF </strong></span></span><span style="color: black"><span style="font-family: 'Verdana'"><strong>DASAM</strong></span></span><span style="color: black"><span style="font-family: 'Verdana'"><strong>GRANTH</strong></span></span></p><p> <span style="color: #6B3800"><span style="font-family: 'Verdana'"><strong>By Jagjit Singh</strong></span></span></p><p> <span style="color: #6B3800"><span style="font-family: 'Verdana'"><strong>From Abstract of Sikh Studies, July 1994</strong></span></span> </p><p> </p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"></span></span> <span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: DarkRed">1. </span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: DarkRed"><strong>HISTORY</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> OF THE BIRS </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> Gyani Gyan Singh has given in his 'Panth Parkash' (published by Bhasha Vibhag, Punjab, 1970) recognition to four <em>birs</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> (pp. 321- 322), and Mahan Kosh, out of these four, to two (p. 616). These four birs are: First one associated with the name of Bhai Mani Singh, second deposited at present in Gurdwara Moti Bagh, Patiala, third deposited in the Dewan Khana, Sangrur, and the fourth deposited in Gurdwara Janam Asthan, Patna. </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> Dr Ratan Singh Jaggi is the only scholar who claims to have examined these four <em>birs</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> from the point of view of probing their </span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: black"><strong>history</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> and origin. He has examined many other <em>birs</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">, besides these four, but he does not consider them to be very old.(</span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: black"><strong>Dasam</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: black"><strong>Granth</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">, Karitartay, p. 91). Hence, we will confine our examination to the four birs listed above. </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> The first <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">, associated with the name of Bhai Mani Singh, was in the custody of Raja Gulab Singh Sethi (Hanuman Road, New Delhi), when Dr Jaggi interviewed him on 5. 12. 1959. According to Raja Gulab Singh, some armyman (<em>sainik</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">) happened to get this <em>bir </em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">in the loot, when Multan was conquered by Maharaja Ranjit Singh in 1818 A.D. Afterwards, this <em>sainik </em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">was one of the contingent of 800 men the Maharaja sent to Hyderabad (Deccan), and the <em>sainik</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> took the <em>bir </em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">along with him. He and his descendants came to settle permanently at Hazur Sahib (Deccan), and the <em>bir </em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">remained with them till Raja Gulab Singh bought it from these descendants in 1944-45 (Karitartav, p. 92). </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> The original source of the second <em>bir </em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">(i.e., of Gurdwara Moti Bagh) is traced by Gyani Gyan Singh to Bhai Sukha Singh, <em>granthi</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> of Gurdwara Patna. According to his Panth Parkash (pp. 321-322), Bhai Sukha Singh composed, or compiled, or created (<em>rachi</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">) this <em>bir </em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">in Samat 1832 (1775 A.D.). Afterwards, his son Charat Singh added five leaves to it, imitating the hand-writing of Guru Gobind Singh. He claimed these leaves to be in the Guru's own handwriting just for the sake of monetary considerations. From Charat Singh this amended <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> passed on to Baba Hakim Singh, and from Hakim Singh to Gurdwara Moti Bagh. </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> One 85 year old Bedi Natha Singh, who claimed to be a descendant of Baba Hakim Singh, and was a resident of village Raghu Majra (Patiala), told Dr Jaggi in October 1959 that it was in fact Nahar Singh who got the <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> from Charat Singh, and presented it to Maharaja Ranjit Singh. Ranjit Singh got the <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> installed in his private gurdwara, and put Nahar Singh in charge of it. On the death of the Maharaja, Nahar Singh brought the <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> to his home, from where it passed on to Baba Hakim Singh, who was the son-in-law of Nahar Singh's grandson. Baba Hakim Singh presented the bir to Maharaja Mahinder Singh of Patiala (1862-1876 A.D.), and the Maharaja got the bir installed in Gurdwara Moti Bagh (Karitartav, p. 94). The story has no corroboration whatsoever. </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> All the information Dr Jaggi could get about the third important <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">, which is in the custody of Gurdwara Dewan Khana, Sangrur, was from <em>granthi</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> Bhai Nandan Singh. He told Dr Jaggi that this <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> was presented to Maharaja Sarup Singh of Jind (1837-1864 A.D.) by a Pathan at Delhi in 1857, when the Maharaja went there to help the British in the mutiny (Karitartav, p. 95). The bir has no earlier </span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: black"><strong>history</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">. </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> The fourth important <em>bir </em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">is stored, along with some other <em>birs</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">, in the store-house attached to Gurdwara Janam Asthan, Patna (Bihar). Nobody was able to give any information regarding the </span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: black"><strong>history</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> of this or other <em>birs</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> there (Karitartav, p. 97). </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> These stories about the </span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: black"><strong>history</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> of the four <em>birs </em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">are just {censored} and bull stories. How did a valuable document, such as the <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> associated with the name of Bhai Mani Singh, come to be in Multan in 1818 A.D., when this place was, at that time, far away from the centres of Sikh culture or political power? Similarly, how did the <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">, at present at Sangrur, come to be in the possession of a Pathan (and not a Sikh) in far off Delhi in 1857 A.D.? Apart from this, these stories about the </span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: black"><strong>history</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> of the four birs can by no means be regarded as reliable historical evidence. </span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"></span></span></span></p><p><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> What is very significant is what these stories, relating to the </span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: black"><strong>history</strong></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800"> of the two important <em>birs</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">, begin with, in the case of the first one, with the conquest of Multan in 1818 A.D., and in the case of the third <em>bir</em></span></span></span><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px"><span style="color: #6b3800">, with the Mutiny of 1857 A.D. As Bhai Mani Singh was martyred in 1734 A.D., the supposed compilation of Dasam Granth by him could not have been completed later than that period. This leaves a time-gap of at least 81 years and 120 years between the time of the sudden discovery at odd places, of the first and third <em>birs</em></span></span></span><span style="color: #6b3800"><span style="font-family: 'Verdana'"><span style="font-family: 'Franklin Gothic Medium'"><span style="font-size: 9px">, respectively, and the period of Bhai Mani Singh. How is it that these documents, which the Sikh society should have valued, had they been genuine, remained unknown and unnoticed for so long? In any case, there is no historical evidence available to trace the 'missing link'. </span></span></span></span></p><p> <span style="color: #6b3800"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: #6b3800"><span style="font-family: 'Verdana'"></span></span></p><p> <span style="color: #6b3800"><span style="font-family: 'Verdana'"></span></span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 112875, member: 35"] Both Damdami Taksal Jathedar and Budda Dal Jathedar are in agreement. So which two traditions could be more akin to supporting the Dasam Pita and His Bani? Surely these jathedars are not, nor are members of their traditions, "side-kicks" of Kala Afghana, "communists", or secret agents in support of Dr. Darshan Singh, etc. etc., and all of the names that are hurled at those who only ask for some authentic dialog and discovery. Moreover, the Nit Nem is not affected. Those who are asking quesitons have not to my knowledge questioned Jap Sahib, the Sawaaye, or Akal Ustat -- though their opponents accuse them of that. :confused: --------------------------------- I have copied part of a very interesting study, from this source. The full article is attached. [COLOR=#6B3800][FONT=Verdana][B]THE HISTORICAL IDENTITY OF [/B][/FONT][/COLOR][COLOR=black][FONT=Verdana][B]DASAM[/B][/FONT][/COLOR][COLOR=#6B3800][FONT=Verdana][/FONT][/COLOR][COLOR=black][FONT=Verdana][B]GRANTH[/B][/FONT][/COLOR][FONT=Times][/FONT] [COLOR=#6B3800][FONT=Verdana][B]By Jagjit Singh[/B][/FONT][/COLOR][FONT=Times][/FONT] [COLOR=#6B3800][FONT=Verdana][B]From Abstract of Sikh Studies, July 1994[/B][/FONT][/COLOR][FONT=Times] [/FONT] [FONT=Franklin Gothic Medium][SIZE=1] [/SIZE][/FONT] [FONT=Franklin Gothic Medium][SIZE=1][COLOR=DarkRed]1. [/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=DarkRed][B]HISTORY[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800][COLOR=DarkRed] [/COLOR]OF THE BIRS Gyani Gyan Singh has given in his 'Panth Parkash' (published by Bhasha Vibhag, Punjab, 1970) recognition to four [I]birs[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] (pp. 321- 322), and Mahan Kosh, out of these four, to two (p. 616). These four birs are: First one associated with the name of Bhai Mani Singh, second deposited at present in Gurdwara Moti Bagh, Patiala, third deposited in the Dewan Khana, Sangrur, and the fourth deposited in Gurdwara Janam Asthan, Patna. Dr Ratan Singh Jaggi is the only scholar who claims to have examined these four [I]birs[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] from the point of view of probing their [/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=black][B]history[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] and origin. He has examined many other [I]birs[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800], besides these four, but he does not consider them to be very old.([/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=black][B]Dasam[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=black][B]Granth[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800], Karitartay, p. 91). Hence, we will confine our examination to the four birs listed above. The first [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800], associated with the name of Bhai Mani Singh, was in the custody of Raja Gulab Singh Sethi (Hanuman Road, New Delhi), when Dr Jaggi interviewed him on 5. 12. 1959. According to Raja Gulab Singh, some armyman ([I]sainik[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]) happened to get this [I]bir [/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]in the loot, when Multan was conquered by Maharaja Ranjit Singh in 1818 A.D. Afterwards, this [I]sainik [/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]was one of the contingent of 800 men the Maharaja sent to Hyderabad (Deccan), and the [I]sainik[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] took the [I]bir [/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]along with him. He and his descendants came to settle permanently at Hazur Sahib (Deccan), and the [I]bir [/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]remained with them till Raja Gulab Singh bought it from these descendants in 1944-45 (Karitartav, p. 92). The original source of the second [I]bir [/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800](i.e., of Gurdwara Moti Bagh) is traced by Gyani Gyan Singh to Bhai Sukha Singh, [I]granthi[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] of Gurdwara Patna. According to his Panth Parkash (pp. 321-322), Bhai Sukha Singh composed, or compiled, or created ([I]rachi[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]) this [I]bir [/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]in Samat 1832 (1775 A.D.). Afterwards, his son Charat Singh added five leaves to it, imitating the hand-writing of Guru Gobind Singh. He claimed these leaves to be in the Guru's own handwriting just for the sake of monetary considerations. From Charat Singh this amended [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] passed on to Baba Hakim Singh, and from Hakim Singh to Gurdwara Moti Bagh. One 85 year old Bedi Natha Singh, who claimed to be a descendant of Baba Hakim Singh, and was a resident of village Raghu Majra (Patiala), told Dr Jaggi in October 1959 that it was in fact Nahar Singh who got the [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] from Charat Singh, and presented it to Maharaja Ranjit Singh. Ranjit Singh got the [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] installed in his private gurdwara, and put Nahar Singh in charge of it. On the death of the Maharaja, Nahar Singh brought the [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] to his home, from where it passed on to Baba Hakim Singh, who was the son-in-law of Nahar Singh's grandson. Baba Hakim Singh presented the bir to Maharaja Mahinder Singh of Patiala (1862-1876 A.D.), and the Maharaja got the bir installed in Gurdwara Moti Bagh (Karitartav, p. 94). The story has no corroboration whatsoever. All the information Dr Jaggi could get about the third important [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800], which is in the custody of Gurdwara Dewan Khana, Sangrur, was from [I]granthi[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] Bhai Nandan Singh. He told Dr Jaggi that this [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] was presented to Maharaja Sarup Singh of Jind (1837-1864 A.D.) by a Pathan at Delhi in 1857, when the Maharaja went there to help the British in the mutiny (Karitartav, p. 95). The bir has no earlier [/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=black][B]history[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]. The fourth important [I]bir [/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]is stored, along with some other [I]birs[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800], in the store-house attached to Gurdwara Janam Asthan, Patna (Bihar). Nobody was able to give any information regarding the [/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=black][B]history[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] of this or other [I]birs[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] there (Karitartav, p. 97). These stories about the [/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=black][B]history[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] of the four [I]birs [/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800]are just {censored} and bull stories. How did a valuable document, such as the [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] associated with the name of Bhai Mani Singh, come to be in Multan in 1818 A.D., when this place was, at that time, far away from the centres of Sikh culture or political power? Similarly, how did the [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800], at present at Sangrur, come to be in the possession of a Pathan (and not a Sikh) in far off Delhi in 1857 A.D.? Apart from this, these stories about the [/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=black][B]history[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] of the four birs can by no means be regarded as reliable historical evidence. What is very significant is what these stories, relating to the [/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=black][B]history[/B][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800] of the two important [I]birs[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800], begin with, in the case of the first one, with the conquest of Multan in 1818 A.D., and in the case of the third [I]bir[/I][/COLOR][/SIZE][/FONT][FONT=Franklin Gothic Medium][SIZE=1][COLOR=#6b3800], with the Mutiny of 1857 A.D. As Bhai Mani Singh was martyred in 1734 A.D., the supposed compilation of Dasam Granth by him could not have been completed later than that period. This leaves a time-gap of at least 81 years and 120 years between the time of the sudden discovery at odd places, of the first and third [I]birs[/I][/COLOR][/SIZE][/FONT][COLOR=#6b3800][FONT=Verdana][FONT=Franklin Gothic Medium][SIZE=1], respectively, and the period of Bhai Mani Singh. How is it that these documents, which the Sikh society should have valued, had they been genuine, remained unknown and unnoticed for so long? In any case, there is no historical evidence available to trace the 'missing link'. [/SIZE][/FONT] [/FONT][/COLOR] [/QUOTE]
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Compilation Of Dasam Granth By Kuldip Singh
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