Dasam Granth: An Opinion (by Judge Mewa Singh)

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Dasam Granth: An Opinion
By Judge Mewa Singh

http://www.globalsi khstudies. net/pdf/Dasam% 20Granth; An%20opinion% 20By%20Judge% 20Mewa%20Singh. pdf

Rss chief gave the press statement at Amritsar in 2003 that Sikhs are part of Hindus meaning thereby that Sikh religion is not a separate religion. He besides other reasons of no substance, put forth the reason in support of his false assertion, as under, which is relevant to the discussion on the subject under consideration in this zone-- The recitation of Gurbani from the holy Dasam Granth at Patna Sahib and Hazoor Sahib, two of the Takhats of Sikhs every day has proved beyond doubt that Sikhs are part of Hindus I had given the response to his statement on all of his allegations. The response to the above assertion of his was as under, being relevant to the discussion above mentioned-- There is no logic at all in the assertion that the recitation of Gurbani, every day, from the Dassam Granth at Patna Sahib and Hazoor Sahib, two of the Takhats of the Sikhs, has proved beyond doubt that Sikhs are part of Hindus. It is a ridiculous assumption as from the very beginning Sikhs have not accepted all the compositions of the Dasam Granth to be of Guru Gobind Singh. It contains some compositions of legends of Hinduism and translations of Markande Puran, which are in total contradiction to Sikh thought and the divine hymns of Guru Gobind Singh himself.

These compositions are of some Hindu poets, which were interpolated by Brahamnical cult in Dasam Granth to create confusion. Guru Gobind Singh had admittedly not compiled Dasam Granth. It was brought forth after over Two decades of the heavenly abode of Guru Gobind Singh in 1708 Ad. It is not known with certainty that from whose custody these compositions were obtained. Sikhs were in armed conflict with Moguls at that period and there was thus enough time for such interpolations by the adversaries of Sikhism. Chandi Charitar and Chandi Diwar are the translations of Chapters 81- 94 of Markande Puran written in Sanskrit by a Hindu Rishi Markande in praise of Goddess Durga. This falsifies the attribution of such compositions to Guru Gobind Singh. Some other compositions are in total contradiction to ideology of Sikhism and of Guru Gobind Singh. For such interpolations there could be the brahmanical brain behind it as Guru Gobind Singh had warned the Sikhs to always keep their separate identity and not to follow the brahmanical rites and rituals. These Sanskrit legends were mostly known to the Brahmin cult. Sikhism had hurt the self-proclaimed supremacy of this class the most and brought to an end the exploitation of the poor innocent masses by this Hindu priestly class in the name of religion. Guru Gobind Singh ordained the Sikhs to accept Guru Granth Sahib as the perpetual eternal Guru of Sikhs, which contains the revealed word of God. It completely rejects the Gods and Goddess of Hinduism and their reincarnations and the worship of Idols. Guru Granth Sahib preaches the Name of God (one and only one, formless, unborn and self illuminated) to be imbued in ones mind. If any composition violates these fundamentals of Sikhism and praises any Hindu God, Goddess or their incarnation it can never be of any Sikh Guru or even of any true follower of Sikhism. Guru Granth Sahib is such a true guide that it is not at all difficult to come to the true conclusion in this respect. The compositions relating to the praise of Goddess Durga, Ram Chandra or Sri Krishna or any other Hindu God can never be attributed to Guru Gobind Singh. American scholar Geoffrey Parinder who authored the book `World Religions' could find no difficulty to conclude at page 259-"The Dasam Granth is an eighteenth century collection of miscellaneous works attributed to Guru Gobind Singh. The attribution appears to be accurate in the case of few compositions, but the bulk of the collection, consisting of Hindu legends and tales of the wiles of women can not possibly have been his work." Several other scholars of Sikh religion have also come to the same conclusion. Guru Gobind Singh in his divine hymns totally rejected all Hindu Gods, scriptures, rites and rituals and the Hindu Caste System. Instead Guru Gobind Singh created a separate Sikh identity to complete the formation of Sikh nation. The Sikh nation was made so independent and powerful that it established a sovereign Sikh empire through out north India.

It is a self-deception to take advantage of the dishonest interpolation of the Hindu legends in the Dasam Granth. The real compositions of the great Guru rather prove to the otherwise without any shadow of doubt that Sikh religion is an independent separate religion with its distinct identity, religious practices and unique doctrines and ideology. In fact it is the great Guru's prescribed identity and the code of conduct that always stood as a rock to fail the futile exercises by some Hindu fundamentalists to falsely misrepresent Sikhs to be part of Hindus time and again." Guru Gobind Singh was very out spoken to totally reject the Hindu Gods and Goddeses. In his Divine compositions he proclaimed--God has no incarnation. Ye say that God is unconcieved and unborn. How could he be from the womb of Kausalya,(Ram Chandra) If he whom we call Krishna were God, why was he subject to death? Why was God whom ye describe as holy and without enmity have driven Arjan's chariot. Worship as God Him whose secrets none hath known or shall know.Thirty three Sawayas--X111 andSome worship Brahma as God,others point to Shiva as God.Some say that Vishnu is the Lord of the world and that by worshipping him all sins are erased. Think on this a thousand times fool. At the last hour all thy Gods will forsake thee. Meditate on Him in thy heart, who was and ever shall be.Thity three Sawayas--XV1

By no stretch of imagination Guru Gobind Singh can be connected to the compositions relating to the Hindu legends and their translations from purans and Shastras of Hinduism containing the praises of Hindu gods and Goddeses as contained in the so called Dasam Granth, which are in total contradiction to the dictums of Sikh religion and neither to the stories as to the wails of women, some of which are obviously obscene. Misconception and confusion in some Sikhs in this regard needs to be removed with politeness and persuasion by those who have the correct understanding and not by abusive temper, making it clear to them that the hand behind such confusions is of those who propagate that Sikh religion is part of Hinduism and Sikhs are a sect of Hindus and who support it from the recitatations of the compositions of this Granth in Sikh Takhats. Such persons who are opponents of this Dasam Granth should themselves be clear that the Divine compositions which are included in Sikh Nit nem and for the preparation of Amrit-Khande de pahul as contained in Sikh Rehat maryada to be of Guru Gobind Singh are of his. In fact the procedure prescribed by him for Amrit is the same which is now followed. It was not any secret thing and was known to thousands of Sikhs who were present there. Several persons who took the Amrit from Guru Gobind Singh or under his guidance were the leaders in Sikh strugle and they themselves imparted the Amrit to thousands of Sikhs and such a process continued up till now. No one could dare to change it. It is no where even alleged that when, who and why the original prescribed procedure was changed. Some contradictory writings are cited in this regard, which itself shows that those writers were not sure of it. There were also the conspiracies and motivations to create confusions by the anti Sikh elements who could never reconcile to the order of Khalsa, Sikh initiation and separate Sikh identity, which are still in existence up till now. The writers who were and are under confusion in this regard were not aware to the Sikh historical perspectives. The Bani of Guru Gobind Singh, of course the real one, is Gurbani, as it was composed by him when he was the tenth Sikh Guru, though not included in Guru Granth Sahib. It is for the Sikhs to take the decision that the compositions which are not his, should not be attributed to him, the better the earlier as already much delayed.
6

 

[Gyani Jarnail Singh]

Here is another opinion..this time by Gurpreet Singh samra of Canada..

Who is the Father of the author of Dasam Granth?
The issue of Dasam Granth has again come to the forefront in the past few days. In an incident that took place in Ludhiana a Sikh Darshan Singh Lohara was killed by Police and the followers of Ashutosh of Divya Jyoti Jagrati Sansthan. (http://divyajyoti.org/index.<wbr>php)

Immediately after this incident, Ashutosh went on to say that Sikhs are Hindus because Guru Gobind Singh and Guru Nanak are from the lineage of Rama’s twin sons Lava-Kush which is clearly written in Dasam Granth.

Then there is the case of Ragi Darshan Singh who has been summoned to Akal Takht to give clarifications about his stand on so called Dasam Granth.

So this has prompted me to investigate the claims of the author of Dasam Granth about his parentage, lineage and birth.

For this purpose I will use his own writings from Bachiitar Natak or so called Dasam Granth and then we will try to look at some other sources about the claims made by him.
The other sources that I will be using will be Ramayan and Vedas to verify the claims made by the author of Dasam Granth.

We will also test these claims on the touchstone of Gurbani enshrined in Guru Granth Sahib.

Discussion

When we go through the Dasam Granth, specifically Bachittar Natak or so called autobiography of the author of Dasam Granth, we find many contradictory claims made by him about his birth and lineage. At one point he makes the claim that he is from the lineage of Rama, then he straightforward jumps to an entirely absurd claim that he is the son of God and then he also claims that he is the son of Guru Tegh Bahadur.

We will investigate all these claims one by one.

1. Traces his Lineage to Rama

• One of the claims that he makes is that he says that he is from the family of Rama’s son Lava and Guru Nanak is from the family of Kush ultimately trying to trace his lineage to Rama.
  

• In this he presents some strange fictitious claims that has no stand what so over from the stand point of facts and history.
  

• He says that the descendants of Kush were called Bedis because they read Vedas to connect them to Guru Nanak.
  

• All members of the family of Lava became victorious and members of the family of Kusha got defeated. Those who survived they ran for their lives. They resided in Kashi and studied the four Vedas. For many years they remained there only.

• Those who recited Vedas came to be known as Bedis and they advanced the religious activities.¹
  

• This is very strange! Why not they were called Vedis and why Bedis? Vedi, Dwiedi, Trivedi and Chaturvedi all four surnames exist and are found till this day.
  

• It becomes more interesting, later these Bedis recited 3 Vedas to the family of Lava and they became so happy on hearing 3 Vedas that while 4^th Veda was being recited they (Lava’s family) gave their kingdom to Bedis and went to forest.
  

• But they are not called Trivedi because as claimed by the author of Dasam Granth on hearing three Vedas they gave up their kingdom so they should be called Trivedi or TriBedi (according to the logic used in case of Bedi), but instead they are called Sodhi.
  

• Bedis became happy on receiving the kingdom and they promised that after three births we will make you the Guru.
  

• The three Vedas you heard and listening to the fourth one you donated the whole grandeur of earth. When we complete our three births we will accept you our Guru in the fourth one.²
  

• Now this show what kind of muddleheaded character was the author of Dasam Granth. What he is trying to say is that Guru Nanak, Guru Angad and Guru AmarDas- all three were Bedi. But fact is that Guru Angad was Trehan and Guru AmarDas was Bhalla.
  

1. 1. Whether Rama existed or not

Since the author of Dasam Granth has connected his lineage to Rama, we will investigate whether such a character even existed or it is just a fictitious story.

For this we will go to the primary source of Rama’s story that is Valmiki Ramayana. Some people might ask how you can verify whether Rama existed or not. It is indeed the simplest of the tasks- we will just have to look at how Rama was born.

According to Valmiki Ramayana Rama was born as a result of Necrophilia/Bestiality.

According to Merriam-Webster Dictionary :
Necrophilia is defined as obsession with and usually erotic interest in or stimulation by corpses.

And Bestiality is defined as sexual relations between a human being and a lower animal.

In book 1 of Ramayana called Bala Kanda it is given that Rama’s father Dashrath performed Ashwamedha yagya to beget sons which was performed in accordance with the rituals and practices mentioned in Vedas.

When its performed to beget sons, a horse is slained and the chief queen is supposed to then "unite" with the dead horse. Apparently, this is what happens in the Bala Kanda of Ramayana when King Dasharatha performs the Aswamedha to beget sons. Chief Queen Kausalya is supposed to have "united" with the horse after the sacrifice. Valmiki's Ramayana mentions this as follows:

With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives. Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird. Thus, the officiating priests of the ritual, namely hota, adhwaryu and udgaata have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king. Then the priest, one with controlled senses and rich in scriptural wealth, took up the omentum [fat] of the horse and cooked it as per scriptures while dropping into the altar of fire to bake as a food to the celestials.(1-14-33,34,35,36)³<wbr>

Valmiki does not give any more specific details about the Ashwamedha in Ramayana. The complete details about this yagna is found in the 13th Kanda of Shathpatha Brahmana (White Yajur Veda) which no one in my knowledge has so far tried to present to the world except Wendy Doniger O’Flaherty.

This is how the Ashwamedha is performed which also shows the shear mockery of women:

A cloth, an upper cloth, and gold is what they spread out for the horse, and on that they quiet him. When the sacrificial animals have been quieted, the(king’s) wives come up with water for washing the feet- four wives, and a maiden as the fifth, and four hundred women attendants. When the water for washing the feet is ready, they make the chief queen lie down next to the horse, and they cover the two of them up with the upper cloth as they say the verse, ‘Let the two of us cover ourselves in the world of heaven’, for the world of heaven is where they quiet he sacrificial animal. Then they draw out the ***** of the horse and place it in the vagina of the chief queen, while she says, ‘May the vigorous virile male, the layer of seed, lay the seed’; this she says for sexual intercourse.
While they are lying there, the sacrificer insults the horse by saying, ‘Lift up her thighs and put it in her rectum.’(Shatapatha Brahmana 13.5.2.1-10)⁴

It is quite evident that Rama is a fictitious character as it is impossible to be born in such a manner rather obscene manner. This text was clearly written to satiate the sexual urges of the authors.

The author of Dasam Granth seems to have been inspired by this act of bestiality because he also mentions of oral sex with female horse/mare in charitar 68.

1. 1. Whether Sita existed

Again it is the simplest of the tasks by looking at the mode of birth of Sita to find out whether such a birth is possible and if it is also a fictitious character.

Again we go back to Valmiki Ramayana, book 1 Balakanda chapter 66, Janak tells us about the birth of Sita

Now, one day when I was in the sacrificial grounds, I saw the ultimate celestial nymph, Menaka, flying through the sky, and this thought came to me: “If I should have a child in her, what a child that would be!” As I was thinking in this way, my semen fell on the ground. And afterwards, as I was ploughing that field, there arose out of the earth, as first fruits, my daughter, who has celestial beauty and qualities, and can only be won by one whose bride price is manliness. Since she arose from the surface of the earth, and was born from no womb, she is called Sita, the furrow.⁵

Falling of semen on the ground, is definitely a euphemism for masturbation. Janak masturbated and as a result Sita was born. Now anyone who believes that such a character Sita ever existed and was born in such a manner can do so in order to please himself or herself by shutting of his/her mental faculties.

1. 1. Whether Lava and Kush existed

As shown above, neither Rama nor Sita existed then there should not be any hesitation in coming to the conclusion that neither Lava nor Kush existed as their so called parents never existed in reality.

But one important and strange thing to notice is that the author of Dasam Granth contradicts himself first by claiming that Lava-Kush are the sons of Rama and Sita and later claiming that Kush is not the son of Rama and Sita only Lava is the son of Rama and Sita.

May be he wants to feel proud as he claims himself as the descendant of Lava, so wants to trace his lineage to fictitious Rama and don’t want to connect Kush (who he claims as the ancestor of Guru Nanak) to Rama.

Under the heading “Kavi Vansa Varnam”(Hierarchy/Family tree of author), the author of Dasam Granth tells us that Lava-Kush are sons of Rama and Sita as follows:

From first queen was born prince Rama. Bharat, Lakshman and Shatrughan were born of other queens. They ruled for a long time and with the passage of time left for their heavenly abode.(22)
Two sons of Sita(Lava-Kush) then became kings and they adorned the kingdom. When they fluttered their flag of grandeur over Madra country, they performed various types of Yagnas.(23)⁶

Later under the composition Rama Avtar, the author suffers some kind of memory loss and tells us that Kush is not the son of Rama and Sita but is born from a twig of grass.

Here (In the hermitage of Sage Valmiki) Sita gave birth to one son who resembled Rama. He had the same complexion and features. It seemed as if Rama had given out a part of himself. (725)
The great sage brought up the child who was as beautiful as the moon. The child resembled the sun during the day. One day the sage went out for the evening worship. At that time Sita also along with the child went out to bathe. (726)
When the sage came out f his meditation, he felt rather aggrieved at not finding the child there. He immediately took some grass in hand and created a child (Kush) who exactly resembled the first. (727)
When Sita came back she found there another child resembling her son. Sita asked he sage : ‘You have been very kind to me and blessed me with two sons’.(728)⁷

Now lets see the views of Gurbani about the above mentioned obscene, strange and miraculous births.

ਜੈਸੇ ਮਾਤ ਪਿਤਾ ਬਿਨੁ ਬਾਲੁ ਨ ਹੋਈ ॥ ਬਿੰਬ ਬਿਨਾ ਕੈਸੇ ਕਪਰੇ ਧੋਈ ॥ ਘੋਰ ਬਿਨਾ ਕੈਸੇ ਅਸਵਾਰ ॥ ਸਾਧੂ ਬਿਨੁ ਨਾਹੀ ਦਰਵਾਰ ॥੩॥(GGS,872)
ਜਿਵੇਂ ਮਾਂ ਪਿਉ (ਦੇ ਮੇਲ) ਤੋਂ ਬਿਨਾ ਬਾਲ ਨਹੀਂ ਜੰਮਦਾ, ਪਾਣੀ ਤੋਂ ਬਿਨਾ ਕੱਪੜੇ ਨਹੀਂ ਧੁਪਦੇ, ਘੋੜੇ ਤੋਂ ਬਿਨਾ ਮਨੁੱਖ ਅਸਵਾਰ ਨਹੀਂ ਅਖਵਾ ਸਕਦਾ, ਤਿਵੇਂ ਗੁਰੂ ਤੋਂ ਬਿਨਾ ਪ੍ਰਭੂ ਦੇ ਦਰ ਦੀ ਪ੍ਰਾਪਤੀ ਨਹੀਂ ਹੁੰਦੀ।੩।
Without a mother or father there is no child; just so, without water, how can the clothes be washed? Without a horse, how can there be a rider? Without the Guru, one cannot reach the Court of the Lord.

ਮਾਤ ਪਿਤਾ ਸੰਜੋਗਿ ਉਪਾਏ ਰਕਤੁ ਬਿੰਦੁ ਮਿਲਿ ਪਿੰਡੁ ਕਰੇ ॥(GGS,1013)
mW qy ipau dy (srIrk) sMjog dI rwhIN prmwqmw jIv pYdw krdw hY, mW dw lhU qy ipau dw vIrj imlx qy prmwqmw (jIv dw) srIr bxWdw hY

Through the union of mother and father, the fetus is formed. The egg and sperm join together to make the body.

1. Calls himself son of God

Here the author of Dasam Granth tells us that he has a face to face conversation with God who lives on Hemkunt mountain. He calls God Kaal, Mahakaal and some times Akal Purakh. He also gives a very vivid and scary description of the appearance of God/Kaal/Mahakaal.

It is quite clear that the author of Dasam Granth was also suffering from TLE(Temporal Lobe Epilepsy). People suffering from TLE have hallucinations and visions where they think they have seen angels and have face to face conversations with God.

In an article entitled “Religion and the Brain” published in Newsweek, on May 7, 2001 a Canadian neuropsychological researcher explained this phenomenon as follows :

Temporal-lobe epilepsy- abnormal bursts of electrical activity in these regions- takes this to extremes. Although some studies have cast doubt on the connection between temporal-lobe epilepsy and religiosity, other find that the condition seems to trigger vivid, Joan of Arc- type religious visions and voices. ---He suspects that religious experiences are evoked by mini electrical storms in the temporal lobes, and that such storms can be triggered by anxiety, personal crisis, lack of oxygen, low blood sugar and simple fatigue- suggesting a reason that some people “find God” in such moments.⁸

This is how the author of Dasam Granth describes the God as it appeared to him under the heading “Sri Kaal Ji ki Ustat”( Eulogy to the Grand Death):

In your left hand is bow and sword. You are great effulgence adorning in your vigorous grand form. You are that infinite form having terrible mouth and teeth who has swallowed thousands of yagnas and creatures. (18)
Your drum sounds terribly and your canopy is black and white. Horrible laughter and light remain around you. Conches shriek and create such a horrible sound as if at the time of dissolution fire is going on (19)
Garland is adorning your head and seeing your beauty; even the rudras are feeling ashamed. You are charming spectacle and you are the most auspicious entity.(22)
Your grand roar is making the messengers of death full of fear. O great pride and allurer of all, your this sound sounds nice to the ears. (23)
Your sword blazes and you are a unique source of awe. Your tinkling bells are ringing in such a way as if the clouds are roaring. (31)
You have matted hair and handsome arms. Mace and noose adorn your hands and they are competent to wipe out the pride of yama.(32)
Your tongue is like fire and your teeth are horrible. A fearful song continuously emerges from around you. (33)
Your black form is benign and you are the warehouse of grandeur. Your beauty is like a charming picture and beyond all tensions. You are the sacred one. (34)
You have horrible and steadfast two teeth beholding which the knaves in the battlefield take to their heels. In your hands is the horrible sword which is ever emitting the terrible roar. (55)⁹

Now let us test it on the touchstone of Gurbani and see what Guru Nanak says about God’s appearance in contrast to the epileptic author of Dasam Granth:

ਆਖਣਿ ਅਉਖਾ ਸੁਨਣਿ ਅਉਖਾ ਆਖਿ ਨ ਜਾਪੀ ਆਖਿ ॥ ਇਕਿ ਆਖਿ ਆਖਹਿ ਸਬਦੁ ਭਾਖਹਿ ਅਰਧ ਉਰਧ ਦਿਨੁ ਰਾਤਿ ॥ ਜੇ ਕਿਹੁ ਹੋਇ ਤ ਕਿਹੁ ਦਿਸੈ ਜਾਪੈ ਰੂਪੁ ਨ ਜਾਤਿ ॥ ਸਭਿ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਘਟ ਅਉਘਟ ਘਟ ਥਾਪਿ ॥ ਆਖਣਿ ਅਉਖਾ ਨਾਨਕਾ ਆਖਿ ਨ ਜਾਪੈ ਆਖਿ ॥੨॥ (GGS,1239)

(prmwqmw dw srUp) iksy qrHW BI ibAwn krnw AOKw hY, muV muV ibAwn krn nwl BI smJ ivc nhIN AwauNdw [ keI lok bVI imhnq nwl idn rwq (l`g ky) (pRBU dw srUp) muV muV ibAwn krdy hn (qy srUp d`sx vwlw) l&z boldy hn; pr jy koeI (pMj-q`qI) srUp hovy, qW id`sy BI, aus dw qW nwh koeI rUp jwpdw hY nwh koeI jwiq id`sdI hY [
hy nwnk! AOKy sOKy QW (hryk iksm dy BWfy) Awp rc ky pRBU Awp hI (jgq dy) swry sb`b bxwauNdw hY; aus dw srUp ibAwn krnw AOKw hY, muV muV ibAwn krn nwl BI smJ ivc nhIN AwauNdw
It is difficult to chant the God’s appearance; it is difficult to listen to it. It cannot be chanted with the mouth. Some speak with their mouths and chant the Word of the Shabad - the low and the high, day and night. If He were something or he has any physical appearance, only then He would be visible. His form and state cannot be seen. The Creator Lord does all deeds; He is established in the hearts of the high and the low.

The epileptic author of Dasam Granth has handed Conches, swords and weapons in the hands of God and tells us that God is black as seen above, but this is what Guru Arjan tells us :

n sMKM, n ck®M, n gdw, n isAwmM ] Asçrj rUpM, rhMq jnmM ] nyq nyq kQMiq bydw ] aUc mUc Apwr goibMdh ] bsMiq swD irdXM Acuq, buJMiq nwnk bfBwgIAh ]57](GGS,1259)

goibMd byAMq hY, (bhuq) au~cw hY, (bhuq) v`fw hY, vyd AwKdy hn ik aus vrgw hor koeI nhIN hY, auh jnm qoN rihq hY, aus dw rUp Acrj hY (jo ibAwn nhIN ho skdw), aus dy h`Q ivc nwh sMK hY nwh c`k® hY nwh gdw hY, nwh hI auh kwly rMg vwlw hY [ (Bwv, nwh hI auh ivSnU hY nwh hI auh ik®Sn hY) [ auh AivnwsI pRBU gurmuKW dy ihrdy ivc v`sdw hY [ hy nwnk! v`fy BwgW vwly bMdy hI (ieh g`l) smJdy hn
God has no conch-shell, no religious mark, no paraphernalia; he does not have black skin. His Form is Wondrous and Amazing. He is beyond incarnation. The Vedas say that He is not this, and not that. The Lord of the Universe is Lofty and High, Great and Infinite. The Imperishable Lord abides in the hearts of the Holy. He is understood, O Nanak, by those who are very fortunate.
After describing the appearance of God, the author tells us that God came to meet him on Hemkunt mountain and told him that so far not a singly worthy and righteous person has ever been born on earth (remember this means that author does not count Guru Nanak a righteous person at all and don’t even mentions him while he mentions other people like Muhammad, Ramanand, Gorakhnath etc), so you are my son and I am sending you on earth to bring righteousness.

This further proves that the author was suffering from some mental disorder and used to have hallucinations because Hemkunt is also on earth. The comedy does not stop here and becomes more hilarious when the author at the same time claims that he is also the son of Guru Tegh Bahadur.

2.1) Son of Guru Tegh Bahadur and Mahakaal at the same time

Now he has two fathers at the same time– God/Mahakaal on Hemkunt and Guru Tegh Bahadur on Tribeni.

Then he tells us that while the author is meditating at Hemkunt on Mahakaal and Kalka simultaneously his father Guru Tegh Bahadur and his mother Mata Gujri are meditating at Tribeni. He does not tells us who gave him this information on Hemkunt.

Then he tells us that Guru Tegh Bahadur took holy bath at pilgrimages and gave lot of charities so that he can beget a son.

Author says that he was not willing to move from Hemkunt but somehow God/Mahakaal convinced him to move from Hemkunt to Patna. After that the author moves from Hemkunt but is not born at Tribeni but Patna.

Now I relate my own story as to how undergoing meditation I was brought here. Where there is mountain Hemkunt seven summits adorn it there. (1)
Where the Pandav kings underwent penances those summits came to be called Saptsring. There I prayed intensely and meditated upon MahaKaal and Kalka. (2)
This way undertaking devotional prayer my individuality merged in the lord and I became one from two. My parents meditated upon that lord and variously and suitably prayed before him. (3)
Since they served the imperceptible, the Guru God became happy upon them. When that lord commanded I took birth in this Dark Age. (4)
My meditational faculty was so much merged in the feet of the lord that my heart never wished to come (move from Hemkunt). However the lord God made me understand and saying thus sent me to this world. (5)
I have established you as my son and have created you to spread Dharma. Go from Hemkunt to Patna, move the cycle of Dharma and stop people from committing ill deeds. (29)

Now starts the birth description of the poet
My father moved towards east and there he took bath on various pilgrimage centres. Having reached tribeni(Prayag) he while offering charities, spent few days there. (1)
There I manifest myself as light. I took birth in this world at the city of Patna. Thereafter I was brought to Madra(?) country where various kinds of maids and nurses very affectionately brought me up.(2)¹⁰

Now let us check what Guru Tegh Bahadur himself says about taking bath at pilgrimages and giving charities as claimed by author:

ਤੀਰਥ ਬਰਤ ਅਰੁ ਦਾਨ ਕਰਿ ਮਨ ਮੈ ਧਰੈ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਿਹਫਲ ਜਾਤ ਤਿਹ ਜਿਉ ਕੁੰਚਰ ਇਸਨਾਨੁ ॥੪੬॥(GGS,1428)
hy nwnk! (AwK—hy BweI! prmwqmw dw Bjn C`f ky mnu`K) qIrQ-ieSnwn kr ky vrq r`K ky, dwn-puMn kr ky (Awpxy) mn ivc AhMkwr krdw hY (ik mYN DrmI bx igAw hW, pr) aus dy (ieh swry kIqy hoey krm ieauN) ivArQ (cly jWdy hn) ijvyN hwQI dw (dw kIqw hoieAw) ieSnwn [ (not:- hwQI nHw ky suAwh im`tI Awpxy au~qy pw lYNdw hY)

Those who make pilgrimages to sacred shrines, observe ritualistic fasts and make donations to charity while still taking pride in their minds - O Nanak, their actions are useless, like the elephant, who takes a bath, and then rolls in the dust.

Conclusion

From the above discussion we have proved beyond doubt that neither Rama nor Sita can exist if we follow our God given mental faculties. So the lineage to Lava-Kush is all made up, since author himself later claims that Lava was not even son of Rama and Sita.

Then in an unsuccessful attempt he tried to attach himself to Guru Tegh Bahadur by claiming to be his son which only results in an utter chaos and comedy.

The question arises then who was the father of the author of Dasam Granth?

As we have discussed above, he was suffering from TLE (Temporal Lobe Epilepsy) but at the same time he was also suffering from Multiple Personality Disorder. Throughout this composition he identifies himself through different names : Ram, Shyam, Kal.

So the most logical conclusion is that he had a disturbed childhood and he had no idea who his parents were. It is quite possible that he was an illegitimate child who was abandoned by his mother. That seems to be the only reason why he wants to connect himself to famous mythical/fictional character Rama and then later tried to connect himself even to God. I had every sympathy with him as he had nothing to do with what his parents did to him.

References:

¹⁰ Dr. Jodh Singh, Dr. Dharam Singh. Sri Dasam Granth Sahib- Text and Translation .Sikh heritage Publications, Patiala, 6th edition, 2006 Vol 1, p. 147
² Ibid. p. 149
³ Valmiki Ramayana, Bal Kanda Chapter/Sarga 14 verses 33-36
⁴ Wendy Doniger O’Flaherty. Textual sources for the study of Hinduism. University of Chicago Press,1960, p. 16.
⁵ Ibid, p. 56
⁶ Dr. Jodh Singh, Dr. Dharam Singh. Sri Dasam Granth Sahib- Text and Translation .Sikh heritage Publications, Patiala, 6th edition, 2006 Vol 1, p. 133-135
⁷ Ibid Vol 2, p. 247
⁸ Ali Sina. Understanding Muhammad A Psychobiography .Ali Sina , 2nd edition, 2007-2008
⁹ Dr. Jodh Singh, Dr. Dharam Singh. Sri Dasam Granth Sahib- Text and Translation .Sikh heritage Publications, Patiala, 6th edition, 2006, Vol 1, p. 112-120
¹⁰ Ibid. p. 165

 

[spnadmin]

Should be a separate thread. All of which start out Dasam Granth: An Opinion by .... Then we will have a library of respected and reputable intellects pointing us toward recovery of our senses.