- Jun 1, 2004
- 3,007
- 83
- 45
What is the Dasam Granth?
The collected writings of Guru Gobind Singh are known as Dasam Granth ("Scripture of the Tenth "). The writings of the poets in his court comprise a different scripture, known as Vidiya Sar ("Pool of Knowledge"). According to a famous history of the Sikhs written in 1843, Suraj Prakash ("Rising of the Sun"), 52 scholar-poets, 39 scribes and 7 pandits always lived in the court of Guru Gobind Singh Ji. This led to a great voluminous amount of writing, the poets produced a wide range of literature, which contained “nine subjects which in the opinion of Orientals are suitable themes of poetry”.
On the night of 5 December 1705 AD, Guru Gobind Singh left his court in Anandpur, after a long siege by Hindu and Muslim armies. During this departure, the Guru's possessions, including both his own writings and Vidiya Sar, were carried away by the strong current of the flooding Sarsa stream. However, in those days it was customary to make copies of Guru Gobind Singh's writings and the writings of the poets.
After Guru Gobind Singh left his mortal body in 1708, the wife of the Guru ordered Baba Mani Singh to collect the writings. She is known as the mother of the Khalsa, Mata Sahib Kaur.
Letter of Bhai Mani Singh to Mata Sundari Ji
May the Almighty help us.
Mani Singh makes his humble prostration at the holy feet of his venerable mother. Further news is that the climate of this place has aggravated my rheumatism and my health deteriorates fast. I will have to listen to the healing parable of the tertian fever. But my illness has caused no slackness in the performance of the holy service of the Hari Mandir (Golden Temple). The Khalsa no more hods away over the country and its power has waned. The Sikhs have migrated to the mountain retreats. The Malechhas reign supreme in the country. There is no security for the (Sikh) children and women in any habitation. They are hunted out and killed. The opposing states have also joined hands with them. The Hindalis spy on the Sikhs. All (the Sikhs) have deserted the Chak (The earliest name of Amritsar). The Mutsaddis (priests) have also fled. So far the Immortal Lord protects me. Tomorrow is uncertain. What is ordained by the Lord shall prevail. The adopted son of Binod Singh has passed away. Among the books I sent per Jhanda Singh, there is one entitled "303 Chritra Upakhyans" by the Lord (Guru Gobind Singh). Give that to Sihan Singh in the Mahal (Matia Mahal in the interior of Delhi City). So far there is no trace of the book "Nam Mala". I found the first part of "Krishna Avtar" but not the second. I shall send it when available. There is a rumour in the country that Banda (Bahadur) has made his good escape from the Emperor's jail. May the Guru protect him. The Guru's family (the descendants of the Guru) at Khandur have sent five tolas of gold as a gift for your son's bride(an adopted son of Mata Ji, as all of her four sons were martyred already). Recover seventeen rupees from Jhanda Singh ; I gave him five rupees to meet the expenses of the journey…(?) These expenses will be incurred by him. The Mutsaddis have not yet settled accounts, otherwise I would have sent a draft from the city (presumably Lahore) . If my health improves I shall come in the month of Kartik.
Baisakh 22
Signed- Mani Singh,
Guruchak, Bunga
P.S. Reply in bamboo stick. (as being confidential
Bhai Mani Singh a Sikh martyr, who was at that time Head Priest at Amritsar and also a great scholar, with great efforts collected the writings of Guru Gobind Singh and compiled one copy.
Bhai Kesar Singh Chhibbar who himself attended Mata Sundri Ji has written in his 1769 book known as Bansavalinama, "This book which contained the life stories of avtars was compiled by Bhai Mani Singh. He provided travel expenses for various people. One Sikh brought a large amount of cash. That cash was used by Bhai Mani Singh to make payments to the Sikhs for expenses in searching for the writings of Guru Gobind Singh."
He also says “a Small book (Granth) was got ready by the Guru himself at his place in Bikrami 1755. The book was loved by the Guru who wrote it himself. The Sikhs requested that this should be appended with the Adi Granth. The Guru repliedthat the Adi Granth was ‘Granth Sahib’ and his book was just a book presenting his mood”.
Later, Baba Deep Singh Shahid, Bhai Sukha Singh, and many other religious workers collected the writings of Guru Gobind Singh and edited the Dasam Granth. Among those Birs of Dasam Granth, those written by Bhai Mani Singh Shahid, the one in the library of Sangrur, and the one in Moti Bagh Gurdwara, Patiala, are at present kept safely. The Dasam Granth preserved at Patna Sahib, the birthplace of Guru Gobind Singh, is also famous. But in these Dasam Granth birs, the banis (sacred writings) are not written in the same order, nor is their number equal. The reason is that as and when the devotees found copies of the writings, they included them in their collections. Those who had greater means for making these collections were certainly more successful in collecting more banis. But from those birs, many banis are the same and appear to be written from the same one source. It was due to the unavailability of proper means of collection that there were differences in the size and shape of the birs.
Bhai Desa Singh, known son of Bhai Mani Singh Sahid, has written in his Rahitnama,.
He said from his mouth:
"Oh Sikh, listen to what I say:
In the beginning I wrote Jaap,
Then I uttered Akal Ustat–
This is like the recital of Vedas.
Then I wrote Bachittar Natak–
In that the story of the Sodhi lineage is told.
Then two Chandi Charitras were compiled
And poets appreciated the poetry in them.
Then I recited Giyan Prabodh ["Source of Knowledge"]
I described that, and all the wise people ???understood.
Then came the stories of the 24 Incarnations,
Then the Masters of Datta Taraye [a saint who ??had 24 masters] were told,
Then Bachittar Bakhiyan ["wonderful descriptions"] were made;
Those were also called one scripture.
If a fool reads them, he becomes wise.
Then in Shabd Hazare the stories of all kings ??were told.
Then 404 Stories were made;
They described the guiles of women and men."
According to McLeod (1787) very few people at the time of the writings could speak the Braj language and at the same time were unable to write in Gurmukhi script. Hence as a result very few people have the literary credentials to study the Dasam Granth, which has led to the Granth being largely ignored. Here we can make a comparison with Bhai Gurdas’s compositions. Bhai Gurdas wrote both Kabitts and vars. The language used in the compilation of the vars is Punjabi hence these have become central to the commentary of the Adi Granth. The Kabitts, which were written in Braj, have been neglected. A similar point has been made by D.P.Ashta (1959) who states that the people of Punjab found it difficult to understand the text. He also states that non-Punjabis could notaccess the works because of the provincial character of the Gurmukhi script.
The Nihang sect suggest that the Adi Granth and the Dasam Granth are of equal importance. In all the Gurudwaras, which belong to the Nihangs, a daily Hukamnama is taken from the Dasam Granth together with one from the Adi Granth. This differs from most Gurudwaras, which only house the Adi Granth. Significantly there are five Takhts of Sikhism. Two of these,Takht Patna Sahib, Bihar and Takht Hazoor Sahib, Nander both house the Dasam Granth. Three of the five bani’s of the daily sikh prayer are from Dasam Granth
In the years after the passing of Guru Gobind Singh, the Sikhs were engaged in battles and struggles, due to which they could not prepare the Dasam Granth in proper form. With the beginning of the Singh Sabha movement in the late nineteenth century, scholars directed their attention toward the religious scriptures and Sikh history. The Gurmat Granth Parcharak Sabha Amritsar collected 32 copies of the Dasam Granth. After five years of deliberations in the second floor of Sri Akal Takht, Amritsar, these eminent scholars clarified the differences in the birs and published their report in 1897 A.D. In accordance with that report, the present form of the Dasam Granth came into existence. The banis included in it are as follows:
1. Jaap
2. Akal Ustat
3. Bachittar Natak
4. Chandi Charitra
5. Chandi Charitra II
6. War Bhagauti Ji Ki
7. Giyan Prabodh
8. Chaubis Avtar [incarnations of Lord Vishnu]
9. Up Avtar [Brahma and Rudr]
10. Shabd Hazare
11. Swaiye
12. Khalsa Mehma
13. Shashtar Nam Mala
14. Charitropakhiyan
15. Zafarnama, Hikayat
Created with the aim of a war of righteousness the Dasam Granth is unique and changes the very face of religion, and society. Guru Gobind Singh Ji made an appearance at that crucial point of Indian history when the glory of India had been debased by the bestial cruelties of foreign rulers and its own internal disputes. India, as one country, existed in name only. At that time, religion had got mired in hollow ritualism, myths, superstition and creations of heaven and hell. True religion had ceased to exist.
Sri Guru Nanak Dev Ji had refuted and refused to accept all adynamic, parochial, and inhuman religious practices. In place of these he encouraged religious practices that upheld the universal good and well being. Guru Gobind Singh Ji told of his goal for the well being of all humanity in the form of a religious war of righteousness which aimed at destroying the inhuman and cruel administrative system of times.
A brief description of the various writings in the Dasam Granth follows:
JAAP SAHIB
The attributes and qualities of God delineated herein are based on the transcendental nature of God, He who is without attributes as in the ideology of Nirgun. While on one hand the form and shape of the Almighty God as portrayed in Gurbani have been further honed and highlighted, on the other hand there is an elaboration and embellishment of it. In this creation the various attributes of God almighty have been depicted. He is without caste, without creed, without community, without religion and he is fearless. He is the destroyer of enemies too. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions. This is why people of varied religious backgrounds have accepted it and even today read it with great devotion. These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme, full of alliteration and rhythm is set to martial moves. At the same time care has been taken that all moral values and norms of society are upheld while fighting evil.
AKAAL USTAT
The false belief that some people by virtue of belonging to a particular religion, region, history, culture, colour or creed are superior to others is strongly refuted. Instead, he has very clearly and firmly stated that all human beings are one.
BACHITTAR NATAK
an autobiographical piece which highlights incidents related to Guru Gobind Singh Ji. Only 32 years of his life are accounted for here in. Some references to his previous birth also exist.
CHANDI CHARITRA
The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom. He invokes the blessings of the Almighty God thus. This composition is in the form sawaiye-an Indian metre of one and a quarter line. The mood is essentially forceful and fierce.
GYAN PRABODH
This composition has two main divisions. The first part is devoted to the praise of the Almighty God, He who is all prevading, Omniscient and Omnipotent. His various attributes, His might, magnanimity and his greatness are the subject of this part of Gyan Prabodh. The entire description follows the tradition of gurbani and elucidates the main ideas that are presented within it.
The second part is in the form of a dialogue in which the soul questions God about that super power whose radiance and glory is unending. The answers are all within. He is without differences of caste, creed, religion. For Him friend and foe are alike.
CHOUBEES AVATAR
This is a very important literary piece. In this the stories of twenty-three Avatars of lord Vishnu have been included. These are Machch, Kachch, Nar, Narain, Mohini, Varaha, Narsingha, Baman, Parasram, Brahma, Rudra, Jallandhar, Bisan, Sheshmai, Arihant, Dev, Manu Raja, Dhanantar, Sooraj, Chandra, Ram Krishan, Nar (Arjan), Budh and Nehkalanki. Of these, Krishnavatar is the longest followed by Ramavatar and then Nehkalanki avatar. While some of the facts included are as per the scriptures, the writer has also used his own imagination to further elaborate on the facts.
UP AVATAR
This composition begins by narrating the incidents and experiences of Brahma. His misfortunes due to an inflated ego and excessive pride. Brahma wrote the Vedas, but fell a victim to vanity. For this he was sent down on earth and it took him ages to rise again in the estimation of God. Finally, when he was successful in pleasing God, he was told that he would have to go down to earth and take the form of seven avatars. These were Balmik, Kashyap, Shukra, Brahaspati, Vyas, Sastrodharak and Kalidasa.
SHABAD HAZAAREY
These are composed in nine different ragas. In these Guru Ji has given expression to his philosophical and spiritual beliefs. He has negated the ritualism associated with yoga, belief in the Avatars and sensuality and inspired people to move on the path of truth and goodness. Alongwith these is included a Khayal Patshahi 10 which was by Guru Gobind Singh Ji while he was in the jungles of Machhiwara.
SAWAIYE
These are thirty-three in all. Apart from describing the form of the Khalsa, these describe God in a style very similar to that employed in the Akaal Ustat
KHALSA MAHIMA
Guru Ji explains the role of the Khalsa, and praises them.
SHASTRA NAAM MALA
This composition includes the description of the various weapons used in warfare. There is no similar writing in existence, as the details of weapons merge into the worship of the timeless lord.
CHARITROPAKHIYAN
This composition highlights the various faces of woman and men. While the positive roles played by woman as a wife, as a mother, as a soldier are outlined, the negative aspect of some women who stoop to lowly activities has also been brought out.
Thus, through the given examples, Guru Ji has formulated a very strong value system for the reader, laying down rules to be upheld and followed by both men and women so that a society free from all mortal sins may be formed.
As soon as the Dasam Granth was compiled, it led to a great controversy among the Sikh divines, especially in relation to its secular portions and more notably in regard to the Charitro-pakhyan and Hikayats. It was decided to divide the book. Bhai Mehtab Singh of Mirankot (who was charged by the Panth to capture or assassinate Massa Ranghar who had then planted himself in the holy Golden Temple at Amritsar and was desecrating its sanctity) suggested to the leaders of his community that if he came back victorious in his mission, the book should be preserved in one volume, otherwise it may divided into two. Mehtab Singh was successful in putting Massa Ranghar to an ignoble death and hence the volume was preserved as it now is. This, however, as the Sikh savant, Bhai Kahan Singh points out, (See Gurmat Sudhakar, second edition, P.35) is a most arbitrary way of settling a point of such literary and theological significance. Moreover, a single man's point of view should not have prevailed, -especially of a military hero, or even a Jathedar in search of martyrdom, in preference to the viewpoint of the theologians and scholars who were still discussing the point. Several recensions of this volume are now current, some of which contain some extra hymns also. Though it is a pity that the text of the Dasam Granth has yet to be fixed by scholars and theologians, it is our considered opinion that the secular portion of what is now available in print is also the creation of the Guru himself, not only because of the internal evidence of style and diction, but also because the secular portion, including Charitro-pakhyan does not, by any chance, contradict the Guru's philosophy of a full-blooded, though detached life in all its manifestations. A supreme artist that the Guru was, he could not ignore to write about the seamy side of life, though he does not commend it anywhere.
page 268/269 - History of the Sikh People by Dr. Gopal Singh)
ZAFARNAMA
This is a historic document sent by guru Gobind Singh Ji to Aurangzeb. It was written in the year 1906 AD Beginning with the customary invocation to God, the Guru addresses the emperor. Herein he has voiced his protest and displeasure at the tyranny of the emperor.
HIDAYATAN
There are eleven hidayatan or pieces of advice included in the Dasam Granth. These are written in Persian.
Extracts taken from dasamgranth.org
Conclusion
Giani Sardul Singh—the scholar who was charged with writing the committee report—agreed that the whole Dasam Granth is written by Guru Gobind Singh, and all doubts were ended.
However any of the rare compositions that are only in a few texts of Dasam Granth are not mentioned at all. There is also no mention of why the compositions mentioned at the beginning of this proposal were not included. They were rare pieces of work, and to this day there has been no attempt to preserve them.
Bibliography
Dasam Granth
Buddha Dal Gutka
Dr. Taran Singh, Punjabi University, Patiala, 1967 entitled Dasam Granth Roop te Ras
Giani Harbans Singh, Chandigarh, Dasam Granth Darpan 1980
Professor Piara Singh Padam , Dasam Granth Darshan, printed in 1968
Bhagwant Singh Hari, Dasam Granth Tuk Tatkara
The collected writings of Guru Gobind Singh are known as Dasam Granth ("Scripture of the Tenth "). The writings of the poets in his court comprise a different scripture, known as Vidiya Sar ("Pool of Knowledge"). According to a famous history of the Sikhs written in 1843, Suraj Prakash ("Rising of the Sun"), 52 scholar-poets, 39 scribes and 7 pandits always lived in the court of Guru Gobind Singh Ji. This led to a great voluminous amount of writing, the poets produced a wide range of literature, which contained “nine subjects which in the opinion of Orientals are suitable themes of poetry”.
On the night of 5 December 1705 AD, Guru Gobind Singh left his court in Anandpur, after a long siege by Hindu and Muslim armies. During this departure, the Guru's possessions, including both his own writings and Vidiya Sar, were carried away by the strong current of the flooding Sarsa stream. However, in those days it was customary to make copies of Guru Gobind Singh's writings and the writings of the poets.
After Guru Gobind Singh left his mortal body in 1708, the wife of the Guru ordered Baba Mani Singh to collect the writings. She is known as the mother of the Khalsa, Mata Sahib Kaur.
Letter of Bhai Mani Singh to Mata Sundari Ji
May the Almighty help us.
Mani Singh makes his humble prostration at the holy feet of his venerable mother. Further news is that the climate of this place has aggravated my rheumatism and my health deteriorates fast. I will have to listen to the healing parable of the tertian fever. But my illness has caused no slackness in the performance of the holy service of the Hari Mandir (Golden Temple). The Khalsa no more hods away over the country and its power has waned. The Sikhs have migrated to the mountain retreats. The Malechhas reign supreme in the country. There is no security for the (Sikh) children and women in any habitation. They are hunted out and killed. The opposing states have also joined hands with them. The Hindalis spy on the Sikhs. All (the Sikhs) have deserted the Chak (The earliest name of Amritsar). The Mutsaddis (priests) have also fled. So far the Immortal Lord protects me. Tomorrow is uncertain. What is ordained by the Lord shall prevail. The adopted son of Binod Singh has passed away. Among the books I sent per Jhanda Singh, there is one entitled "303 Chritra Upakhyans" by the Lord (Guru Gobind Singh). Give that to Sihan Singh in the Mahal (Matia Mahal in the interior of Delhi City). So far there is no trace of the book "Nam Mala". I found the first part of "Krishna Avtar" but not the second. I shall send it when available. There is a rumour in the country that Banda (Bahadur) has made his good escape from the Emperor's jail. May the Guru protect him. The Guru's family (the descendants of the Guru) at Khandur have sent five tolas of gold as a gift for your son's bride(an adopted son of Mata Ji, as all of her four sons were martyred already). Recover seventeen rupees from Jhanda Singh ; I gave him five rupees to meet the expenses of the journey…(?) These expenses will be incurred by him. The Mutsaddis have not yet settled accounts, otherwise I would have sent a draft from the city (presumably Lahore) . If my health improves I shall come in the month of Kartik.
Baisakh 22
Signed- Mani Singh,
Guruchak, Bunga
P.S. Reply in bamboo stick. (as being confidential
Bhai Mani Singh a Sikh martyr, who was at that time Head Priest at Amritsar and also a great scholar, with great efforts collected the writings of Guru Gobind Singh and compiled one copy.
Bhai Kesar Singh Chhibbar who himself attended Mata Sundri Ji has written in his 1769 book known as Bansavalinama, "This book which contained the life stories of avtars was compiled by Bhai Mani Singh. He provided travel expenses for various people. One Sikh brought a large amount of cash. That cash was used by Bhai Mani Singh to make payments to the Sikhs for expenses in searching for the writings of Guru Gobind Singh."
He also says “a Small book (Granth) was got ready by the Guru himself at his place in Bikrami 1755. The book was loved by the Guru who wrote it himself. The Sikhs requested that this should be appended with the Adi Granth. The Guru repliedthat the Adi Granth was ‘Granth Sahib’ and his book was just a book presenting his mood”.
Later, Baba Deep Singh Shahid, Bhai Sukha Singh, and many other religious workers collected the writings of Guru Gobind Singh and edited the Dasam Granth. Among those Birs of Dasam Granth, those written by Bhai Mani Singh Shahid, the one in the library of Sangrur, and the one in Moti Bagh Gurdwara, Patiala, are at present kept safely. The Dasam Granth preserved at Patna Sahib, the birthplace of Guru Gobind Singh, is also famous. But in these Dasam Granth birs, the banis (sacred writings) are not written in the same order, nor is their number equal. The reason is that as and when the devotees found copies of the writings, they included them in their collections. Those who had greater means for making these collections were certainly more successful in collecting more banis. But from those birs, many banis are the same and appear to be written from the same one source. It was due to the unavailability of proper means of collection that there were differences in the size and shape of the birs.
Bhai Desa Singh, known son of Bhai Mani Singh Sahid, has written in his Rahitnama,.
He said from his mouth:
"Oh Sikh, listen to what I say:
In the beginning I wrote Jaap,
Then I uttered Akal Ustat–
This is like the recital of Vedas.
Then I wrote Bachittar Natak–
In that the story of the Sodhi lineage is told.
Then two Chandi Charitras were compiled
And poets appreciated the poetry in them.
Then I recited Giyan Prabodh ["Source of Knowledge"]
I described that, and all the wise people ???understood.
Then came the stories of the 24 Incarnations,
Then the Masters of Datta Taraye [a saint who ??had 24 masters] were told,
Then Bachittar Bakhiyan ["wonderful descriptions"] were made;
Those were also called one scripture.
If a fool reads them, he becomes wise.
Then in Shabd Hazare the stories of all kings ??were told.
Then 404 Stories were made;
They described the guiles of women and men."
According to McLeod (1787) very few people at the time of the writings could speak the Braj language and at the same time were unable to write in Gurmukhi script. Hence as a result very few people have the literary credentials to study the Dasam Granth, which has led to the Granth being largely ignored. Here we can make a comparison with Bhai Gurdas’s compositions. Bhai Gurdas wrote both Kabitts and vars. The language used in the compilation of the vars is Punjabi hence these have become central to the commentary of the Adi Granth. The Kabitts, which were written in Braj, have been neglected. A similar point has been made by D.P.Ashta (1959) who states that the people of Punjab found it difficult to understand the text. He also states that non-Punjabis could notaccess the works because of the provincial character of the Gurmukhi script.
The Nihang sect suggest that the Adi Granth and the Dasam Granth are of equal importance. In all the Gurudwaras, which belong to the Nihangs, a daily Hukamnama is taken from the Dasam Granth together with one from the Adi Granth. This differs from most Gurudwaras, which only house the Adi Granth. Significantly there are five Takhts of Sikhism. Two of these,Takht Patna Sahib, Bihar and Takht Hazoor Sahib, Nander both house the Dasam Granth. Three of the five bani’s of the daily sikh prayer are from Dasam Granth
In the years after the passing of Guru Gobind Singh, the Sikhs were engaged in battles and struggles, due to which they could not prepare the Dasam Granth in proper form. With the beginning of the Singh Sabha movement in the late nineteenth century, scholars directed their attention toward the religious scriptures and Sikh history. The Gurmat Granth Parcharak Sabha Amritsar collected 32 copies of the Dasam Granth. After five years of deliberations in the second floor of Sri Akal Takht, Amritsar, these eminent scholars clarified the differences in the birs and published their report in 1897 A.D. In accordance with that report, the present form of the Dasam Granth came into existence. The banis included in it are as follows:
1. Jaap
2. Akal Ustat
3. Bachittar Natak
4. Chandi Charitra
5. Chandi Charitra II
6. War Bhagauti Ji Ki
7. Giyan Prabodh
8. Chaubis Avtar [incarnations of Lord Vishnu]
9. Up Avtar [Brahma and Rudr]
10. Shabd Hazare
11. Swaiye
12. Khalsa Mehma
13. Shashtar Nam Mala
14. Charitropakhiyan
15. Zafarnama, Hikayat
Created with the aim of a war of righteousness the Dasam Granth is unique and changes the very face of religion, and society. Guru Gobind Singh Ji made an appearance at that crucial point of Indian history when the glory of India had been debased by the bestial cruelties of foreign rulers and its own internal disputes. India, as one country, existed in name only. At that time, religion had got mired in hollow ritualism, myths, superstition and creations of heaven and hell. True religion had ceased to exist.
Sri Guru Nanak Dev Ji had refuted and refused to accept all adynamic, parochial, and inhuman religious practices. In place of these he encouraged religious practices that upheld the universal good and well being. Guru Gobind Singh Ji told of his goal for the well being of all humanity in the form of a religious war of righteousness which aimed at destroying the inhuman and cruel administrative system of times.
A brief description of the various writings in the Dasam Granth follows:
JAAP SAHIB
The attributes and qualities of God delineated herein are based on the transcendental nature of God, He who is without attributes as in the ideology of Nirgun. While on one hand the form and shape of the Almighty God as portrayed in Gurbani have been further honed and highlighted, on the other hand there is an elaboration and embellishment of it. In this creation the various attributes of God almighty have been depicted. He is without caste, without creed, without community, without religion and he is fearless. He is the destroyer of enemies too. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions. This is why people of varied religious backgrounds have accepted it and even today read it with great devotion. These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme, full of alliteration and rhythm is set to martial moves. At the same time care has been taken that all moral values and norms of society are upheld while fighting evil.
AKAAL USTAT
The false belief that some people by virtue of belonging to a particular religion, region, history, culture, colour or creed are superior to others is strongly refuted. Instead, he has very clearly and firmly stated that all human beings are one.
BACHITTAR NATAK
an autobiographical piece which highlights incidents related to Guru Gobind Singh Ji. Only 32 years of his life are accounted for here in. Some references to his previous birth also exist.
CHANDI CHARITRA
The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom. He invokes the blessings of the Almighty God thus. This composition is in the form sawaiye-an Indian metre of one and a quarter line. The mood is essentially forceful and fierce.
GYAN PRABODH
This composition has two main divisions. The first part is devoted to the praise of the Almighty God, He who is all prevading, Omniscient and Omnipotent. His various attributes, His might, magnanimity and his greatness are the subject of this part of Gyan Prabodh. The entire description follows the tradition of gurbani and elucidates the main ideas that are presented within it.
The second part is in the form of a dialogue in which the soul questions God about that super power whose radiance and glory is unending. The answers are all within. He is without differences of caste, creed, religion. For Him friend and foe are alike.
CHOUBEES AVATAR
This is a very important literary piece. In this the stories of twenty-three Avatars of lord Vishnu have been included. These are Machch, Kachch, Nar, Narain, Mohini, Varaha, Narsingha, Baman, Parasram, Brahma, Rudra, Jallandhar, Bisan, Sheshmai, Arihant, Dev, Manu Raja, Dhanantar, Sooraj, Chandra, Ram Krishan, Nar (Arjan), Budh and Nehkalanki. Of these, Krishnavatar is the longest followed by Ramavatar and then Nehkalanki avatar. While some of the facts included are as per the scriptures, the writer has also used his own imagination to further elaborate on the facts.
UP AVATAR
This composition begins by narrating the incidents and experiences of Brahma. His misfortunes due to an inflated ego and excessive pride. Brahma wrote the Vedas, but fell a victim to vanity. For this he was sent down on earth and it took him ages to rise again in the estimation of God. Finally, when he was successful in pleasing God, he was told that he would have to go down to earth and take the form of seven avatars. These were Balmik, Kashyap, Shukra, Brahaspati, Vyas, Sastrodharak and Kalidasa.
SHABAD HAZAAREY
These are composed in nine different ragas. In these Guru Ji has given expression to his philosophical and spiritual beliefs. He has negated the ritualism associated with yoga, belief in the Avatars and sensuality and inspired people to move on the path of truth and goodness. Alongwith these is included a Khayal Patshahi 10 which was by Guru Gobind Singh Ji while he was in the jungles of Machhiwara.
SAWAIYE
These are thirty-three in all. Apart from describing the form of the Khalsa, these describe God in a style very similar to that employed in the Akaal Ustat
KHALSA MAHIMA
Guru Ji explains the role of the Khalsa, and praises them.
SHASTRA NAAM MALA
This composition includes the description of the various weapons used in warfare. There is no similar writing in existence, as the details of weapons merge into the worship of the timeless lord.
CHARITROPAKHIYAN
This composition highlights the various faces of woman and men. While the positive roles played by woman as a wife, as a mother, as a soldier are outlined, the negative aspect of some women who stoop to lowly activities has also been brought out.
Thus, through the given examples, Guru Ji has formulated a very strong value system for the reader, laying down rules to be upheld and followed by both men and women so that a society free from all mortal sins may be formed.
As soon as the Dasam Granth was compiled, it led to a great controversy among the Sikh divines, especially in relation to its secular portions and more notably in regard to the Charitro-pakhyan and Hikayats. It was decided to divide the book. Bhai Mehtab Singh of Mirankot (who was charged by the Panth to capture or assassinate Massa Ranghar who had then planted himself in the holy Golden Temple at Amritsar and was desecrating its sanctity) suggested to the leaders of his community that if he came back victorious in his mission, the book should be preserved in one volume, otherwise it may divided into two. Mehtab Singh was successful in putting Massa Ranghar to an ignoble death and hence the volume was preserved as it now is. This, however, as the Sikh savant, Bhai Kahan Singh points out, (See Gurmat Sudhakar, second edition, P.35) is a most arbitrary way of settling a point of such literary and theological significance. Moreover, a single man's point of view should not have prevailed, -especially of a military hero, or even a Jathedar in search of martyrdom, in preference to the viewpoint of the theologians and scholars who were still discussing the point. Several recensions of this volume are now current, some of which contain some extra hymns also. Though it is a pity that the text of the Dasam Granth has yet to be fixed by scholars and theologians, it is our considered opinion that the secular portion of what is now available in print is also the creation of the Guru himself, not only because of the internal evidence of style and diction, but also because the secular portion, including Charitro-pakhyan does not, by any chance, contradict the Guru's philosophy of a full-blooded, though detached life in all its manifestations. A supreme artist that the Guru was, he could not ignore to write about the seamy side of life, though he does not commend it anywhere.
page 268/269 - History of the Sikh People by Dr. Gopal Singh)
ZAFARNAMA
This is a historic document sent by guru Gobind Singh Ji to Aurangzeb. It was written in the year 1906 AD Beginning with the customary invocation to God, the Guru addresses the emperor. Herein he has voiced his protest and displeasure at the tyranny of the emperor.
HIDAYATAN
There are eleven hidayatan or pieces of advice included in the Dasam Granth. These are written in Persian.
Extracts taken from dasamgranth.org
Conclusion
Giani Sardul Singh—the scholar who was charged with writing the committee report—agreed that the whole Dasam Granth is written by Guru Gobind Singh, and all doubts were ended.
However any of the rare compositions that are only in a few texts of Dasam Granth are not mentioned at all. There is also no mention of why the compositions mentioned at the beginning of this proposal were not included. They were rare pieces of work, and to this day there has been no attempt to preserve them.
Bibliography
Dasam Granth
Buddha Dal Gutka
Dr. Taran Singh, Punjabi University, Patiala, 1967 entitled Dasam Granth Roop te Ras
Giani Harbans Singh, Chandigarh, Dasam Granth Darpan 1980
Professor Piara Singh Padam , Dasam Granth Darshan, printed in 1968
Bhagwant Singh Hari, Dasam Granth Tuk Tatkara
