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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
Dasam Granth: An Opinion (by Judge Mewa Singh)
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 118582" data-attributes="member: 189"><p>Here is another opinion..this time by Gurpreet Singh samra of Canada..</p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 15px"><strong>Who is the Father of the author of Dasam Granth?</strong></span></span> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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. (<a href="http://divyajyoti.org/index.php" target="_blank">http://divyajyoti.org/index.<wbr>php</a>)</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">So this has prompted me to investigate the claims of the author of Dasam Granth about his parentage, lineage and birth.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The other sources that I will be using will be Ramayan and Vedas to verify the claims made by the author of Dasam Granth.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">We will also test these claims on the touchstone of Gurbani enshrined in Guru Granth Sahib.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 15px"><strong>Discussion</strong></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">We will investigate all these claims one by one.</span></span> </p><p></p><p> </p><ol> <li data-xf-list-type="ol"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong>Traces his Lineage to Rama </strong></span></span></li> </ol><p> </p><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In this he presents some strange fictitious claims that has no stand what so over from the stand point of facts and history.</span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">He says that the descendants of Kush were called Bedis because they read Vedas to connect them to Guru Nanak.</span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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.</em></span></span></li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Those who recited Vedas came to be known as Bedis and they advanced the religious activities.</em><sup><em>1</em></sup></span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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<sup>th</sup> Veda was being recited they (Lava’s family) gave their kingdom to Bedis and went to forest. </span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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 <em>(according to the logic used in case of Bedi)</em>, but instead they are called Sodhi.</span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Bedis became happy on receiving the kingdom and they promised that after three births we will make you the Guru.</span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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.</em><sup><em>2</em></sup></span></span> <br /> </li> </ul><p></p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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 <em>Guru Angad was Trehan</em> and <em>Guru AmarDas was Bhalla.</em></span></span> <br /> </li> </ul><p></p><ol> <li data-xf-list-type="ol"><ol> <li data-xf-list-type="ol"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong>Whether Rama existed or not</strong></span></span></li> </ol></li> </ol><p> </p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">According to Valmiki Ramayana Rama was born as a result of <em>Necrophilia/Bestiality</em>.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">According to Merriam-Webster Dictionary :</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Necrophilia is defined as <em>obsession with and usually erotic interest in or stimulation by corpses.</em></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">And Bestiality is defined as <em> sexual relations between a human being and a lower animal</em>.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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: </span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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 </em> hota, <em>adhwaryu and </em>udgaata <em>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)</em><sup><em>3</em></sup></span></span><wbr> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This is how the Ashwamedha is performed which also shows the shear mockery of women:</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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</em><strong><em>. 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.</em></strong></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong><em>While they are lying there, the sacrificer insults the horse by saying, ‘Lift up her thighs and put it in her rectum.</em></strong><em>’(Shatapatha Brahmana 13.5.2.1-10)</em><sup><em>4</em></sup></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> </p><ol> <li data-xf-list-type="ol"><ol> <li data-xf-list-type="ol"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong>Whether Sita existed</strong></span></span></li> </ol></li> </ol><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Again we go back to Valmiki Ramayana, book 1 Balakanda chapter 66, Janak tells us about the birth of Sita</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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.</em><sup><em>5</em></sup></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> </p><ol> <li data-xf-list-type="ol"><ol> <li data-xf-list-type="ol"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong>Whether Lava and Kush existed</strong></span></span></li> </ol></li> </ol><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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:</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em><sup><em>6</em></sup></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>When the sage came out f his meditation, he felt rather aggrieved at not finding the child there. </em> <strong><em>He immediately took some grass in hand and created a child (Kush) who exactly resembled the first</em></strong><em>. (727)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em><sup><em>7</em></sup></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Now lets see the views of Gurbani about the above mentioned obscene, strange and miraculous births.</span></span> </p><p></p><p> <span style="font-family: 'Gurbanithick'"><span style="font-size: 12px">ਜੈਸੇ ਮਾਤ ਪਿਤਾ ਬਿਨੁ ਬਾਲੁ ਨ ਹੋਈ ॥ ਬਿੰਬ ਬਿਨਾ ਕੈਸੇ ਕਪਰੇ ਧੋਈ ॥ ਘੋਰ ਬਿਨਾ ਕੈਸੇ ਅਸਵਾਰ ॥ ਸਾਧੂ ਬਿਨੁ ਨਾਹੀ ਦਰਵਾਰ ॥੩॥(GGS,872)</span></span></p><p> <span style="font-family: 'Gurbanithick'"><span style="font-size: 12px">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।</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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.</em></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">ਮਾਤ ਪਿਤਾ ਸੰਜੋਗਿ ਉਪਾਏ ਰਕਤੁ ਬਿੰਦੁ ਮਿਲਿ ਪਿੰਡੁ ਕਰੇ ॥(GGS,1013)</span></span></p><p> <span style="font-family: 'GurbaniWebThick'"><span style="font-size: 12px">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</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Through the union of mother and father, the fetus is formed. The egg and sperm join together to make the body.</em></span></span> </p><p></p><p> </p><ol> <li data-xf-list-type="ol"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong>Calls himself son of</strong> <strong>God</strong></span></span></li> </ol><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In an article entitled “Religion and the Brain” published in Newsweek, on May 7, 2001 a Canadian neuropsychological researcher explained this phenomenon as follows :</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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.</em><sup><em>8</em></sup></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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):</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Your tongue is like fire and your teeth are horrible. A fearful song continuously emerges from around you. (33)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em><sup><em>9</em></sup></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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:</span></span> </p><p></p><p> <span style="font-family: 'GurbaniWebThick'"><span style="font-size: 12px">ਆਖਣਿ ਅਉਖਾ ਸੁਨਣਿ ਅਉਖਾ ਆਖਿ ਨ ਜਾਪੀ ਆਖਿ ॥ ਇਕਿ ਆਖਿ ਆਖਹਿ ਸਬਦੁ ਭਾਖਹਿ ਅਰਧ ਉਰਧ ਦਿਨੁ ਰਾਤਿ ॥ </span></span><span style="font-family: 'GurbaniWebThick'"><span style="font-size: 15px"><strong><em>ਜੇ ਕਿਹੁ ਹੋਇ ਤ ਕਿਹੁ ਦਿਸੈ ਜਾਪੈ ਰੂਪੁ ਨ ਜਾਤਿ</em></strong> ॥</span></span><span style="font-family: 'GurbaniWebThick'"><span style="font-size: 12px"> ਸਭਿ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਘਟ ਅਉਘਟ ਘਟ ਥਾਪਿ ॥ ਆਖਣਿ ਅਉਖਾ ਨਾਨਕਾ ਆਖਿ ਨ ਜਾਪੈ ਆਖਿ ॥੨॥</span></span> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(GGS,1239)</span></span> </p><p></p><p> <span style="font-family: 'GurbaniWebThick'"><span style="font-size: 12px">(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; </span></span><span style="font-family: 'GurbaniWebThick'"><span style="font-size: 15px"><strong>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 [</strong></span></span></p><p> <span style="font-family: 'GurbaniWebThick'"><span style="font-size: 12px">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 </span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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. </em> <strong><em>If He were something or he has any physical appearance, only then He would be visible. His form and state cannot be seen</em></strong><em>. The Creator Lord does all deeds; He is established in the hearts of the high and the low. </em></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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 :</span></span> </p><p></p><p> <span style="font-family: 'GurbaniWebThick'"><span style="font-size: 12px"><span style="color: #800000">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]</span></span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #800000">(GGS,1259)</span></span></span> </p><p></p><p> <span style="font-family: 'GurbaniWebThick'"><span style="font-size: 12px">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 </span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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</em>.</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">2.1) <strong>Son of Guru Tegh Bahadur and Mahakaal at the same time</strong></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> Now he has two fathers at the same time– God/Mahakaal on Hemkunt and Guru Tegh Bahadur on Tribeni.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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. </span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Where the Pandav kings underwent penances those summits came to be called Saptsring. There I prayed intensely and meditated upon MahaKaal and Kalka. (2)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>Since they served the imperceptible, the Guru God became happy upon them. When that lord commanded I took birth in this Dark Age. (4)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Now starts the birth description of the poet</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em></span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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)</em><sup><em>10</em></sup></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Now let us check what Guru Tegh Bahadur himself says about taking bath at pilgrimages and giving charities as claimed by author:</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">ਤੀਰਥ ਬਰਤ ਅਰੁ ਦਾਨ ਕਰਿ ਮਨ ਮੈ ਧਰੈ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਿਹਫਲ ਜਾਤ ਤਿਹ ਜਿਉ ਕੁੰਚਰ ਇਸਨਾਨੁ ॥੪੬॥(GGS,1428)</span></span></p><p> <span style="font-family: 'GurbaniWebThick'"><span style="font-size: 12px">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)</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><em>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.</em></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong>Conclusion </strong></span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The question arises then who was the father of the author of Dasam Granth?</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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.</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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. </span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 12px">References:</span></span> </p><p></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>10</sup> Dr. Jodh Singh, Dr. Dharam Singh. <em>Sri Dasam Granth Sahib- Text and Translation .</em>Sikh heritage Publications, Patiala, 6th edition, 2006 Vol 1, p. 147</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>2</sup> Ibid. p. 149</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>3</sup> Valmiki Ramayana, Bal Kanda Chapter/Sarga 14 verses 33-36</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>4</sup> Wendy Doniger O’Flaherty. <em>Textual sources for the study of Hinduism.</em> University of Chicago Press,1960, p. 16.</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>5</sup> Ibid, p. 56</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>6</sup> Dr. Jodh Singh, Dr. Dharam Singh. <em>Sri Dasam Granth Sahib- Text and Translation .</em>Sikh heritage Publications, Patiala, 6th edition, 2006 Vol 1, p. 133-135</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>7</sup> Ibid Vol 2, p. 247</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>8</sup> Ali Sina. <em>Understanding Muhammad A Psychobiography .</em>Ali Sina , 2nd edition, 2007-2008</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>9</sup> Dr. Jodh Singh, Dr. Dharam Singh. <em>Sri Dasam Granth Sahib- Text and Translation .</em>Sikh heritage Publications, Patiala, 6th edition, 2006, Vol 1, p. 112-120</span></span></p><p> <span style="font-family: 'Times New Roman'"><span style="font-size: 10px"><sup>10</sup> Ibid. p. 165</span></span></p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 118582, member: 189"] Here is another opinion..this time by Gurpreet Singh samra of Canada.. [FONT=Times New Roman][SIZE=4][B]Who is the Father of the author of Dasam Granth?[/B][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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. ([URL="http://divyajyoti.org/index.php"]http://divyajyoti.org/index.<wbr>php[/URL])[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]So this has prompted me to investigate the claims of the author of Dasam Granth about his parentage, lineage and birth.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The other sources that I will be using will be Ramayan and Vedas to verify the claims made by the author of Dasam Granth.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]We will also test these claims on the touchstone of Gurbani enshrined in Guru Granth Sahib.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=4][B]Discussion[/B][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]We will investigate all these claims one by one.[/SIZE][/FONT] [LIST=1] [*][FONT=Times New Roman][SIZE=3][B]Traces his Lineage to Rama [/B][/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3]In this he presents some strange fictitious claims that has no stand what so over from the stand point of facts and history.[/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3]He says that the descendants of Kush were called Bedis because they read Vedas to connect them to Guru Nanak.[/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3][I]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.[/I][/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3][I]Those who recited Vedas came to be known as Bedis and they advanced the religious activities.[/I]<sup>[I]1[/I]</sup>[/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3]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<sup>th</sup> Veda was being recited they (Lava’s family) gave their kingdom to Bedis and went to forest. [/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3]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 [I](according to the logic used in case of Bedi)[/I], but instead they are called Sodhi.[/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3]Bedis became happy on receiving the kingdom and they promised that after three births we will make you the Guru.[/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3][I]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.[/I]<sup>[I]2[/I]</sup>[/SIZE][/FONT] [/LIST] [LIST][FONT=Times New Roman][SIZE=3]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 [I]Guru Angad was Trehan[/I] and [I]Guru AmarDas was Bhalla.[/I][/SIZE][/FONT] [/LIST] [LIST=1] [LIST=1] [*][FONT=Times New Roman][SIZE=3][B]Whether Rama existed or not[/B][/SIZE][/FONT] [/LIST] [/LIST] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]According to Valmiki Ramayana Rama was born as a result of [I]Necrophilia/Bestiality[/I].[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]According to Merriam-Webster Dictionary :[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Necrophilia is defined as [I]obsession with and usually erotic interest in or stimulation by corpses.[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]And Bestiality is defined as [I] sexual relations between a human being and a lower animal[/I].[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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: [I]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 [/I] hota, [I]adhwaryu and [/I]udgaata [I]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)[/I]<sup>[I]3[/I]</sup>[/SIZE][/FONT]<wbr> [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]This is how the Ashwamedha is performed which also shows the shear mockery of women:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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[/I][B][I]. 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.[/I][/B][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][B][I]While they are lying there, the sacrificer insults the horse by saying, ‘Lift up her thighs and put it in her rectum.[/I][/B][I]’(Shatapatha Brahmana 13.5.2.1-10)[/I]<sup>[I]4[/I]</sup>[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [LIST=1] [LIST=1] [*][FONT=Times New Roman][SIZE=3][B]Whether Sita existed[/B][/SIZE][/FONT] [/LIST] [/LIST] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Again we go back to Valmiki Ramayana, book 1 Balakanda chapter 66, Janak tells us about the birth of Sita[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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.[/I]<sup>[I]5[/I]</sup>[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [LIST=1] [LIST=1] [*][FONT=Times New Roman][SIZE=3][B]Whether Lava and Kush existed[/B][/SIZE][/FONT] [/LIST] [/LIST] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I]<sup>[I]6[/I]</sup>[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]When the sage came out f his meditation, he felt rather aggrieved at not finding the child there. [/I] [B][I]He immediately took some grass in hand and created a child (Kush) who exactly resembled the first[/I][/B][I]. (727)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I]<sup>[I]7[/I]</sup>[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Now lets see the views of Gurbani about the above mentioned obscene, strange and miraculous births.[/SIZE][/FONT] [FONT=Gurbanithick][SIZE=3]ਜੈਸੇ ਮਾਤ ਪਿਤਾ ਬਿਨੁ ਬਾਲੁ ਨ ਹੋਈ ॥ ਬਿੰਬ ਬਿਨਾ ਕੈਸੇ ਕਪਰੇ ਧੋਈ ॥ ਘੋਰ ਬਿਨਾ ਕੈਸੇ ਅਸਵਾਰ ॥ ਸਾਧੂ ਬਿਨੁ ਨਾਹੀ ਦਰਵਾਰ ॥੩॥(GGS,872)[/SIZE][/FONT] [FONT=Gurbanithick][SIZE=3]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।[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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.[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]ਮਾਤ ਪਿਤਾ ਸੰਜੋਗਿ ਉਪਾਏ ਰਕਤੁ ਬਿੰਦੁ ਮਿਲਿ ਪਿੰਡੁ ਕਰੇ ॥(GGS,1013)[/SIZE][/FONT] [FONT=GurbaniWebThick][SIZE=3]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[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]Through the union of mother and father, the fetus is formed. The egg and sperm join together to make the body.[/I][/SIZE][/FONT] [LIST=1] [*][FONT=Times New Roman][SIZE=3][B]Calls himself son of[/B] [B]God[/B][/SIZE][/FONT] [/LIST] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In an article entitled “Religion and the Brain” published in Newsweek, on May 7, 2001 a Canadian neuropsychological researcher explained this phenomenon as follows :[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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.[/I]<sup>[I]8[/I]</sup>[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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):[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]Your tongue is like fire and your teeth are horrible. A fearful song continuously emerges from around you. (33)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I]<sup>[I]9[/I]</sup>[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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:[/SIZE][/FONT] [FONT=GurbaniWebThick][SIZE=3]ਆਖਣਿ ਅਉਖਾ ਸੁਨਣਿ ਅਉਖਾ ਆਖਿ ਨ ਜਾਪੀ ਆਖਿ ॥ ਇਕਿ ਆਖਿ ਆਖਹਿ ਸਬਦੁ ਭਾਖਹਿ ਅਰਧ ਉਰਧ ਦਿਨੁ ਰਾਤਿ ॥ [/SIZE][/FONT][FONT=GurbaniWebThick][SIZE=4][B][I]ਜੇ ਕਿਹੁ ਹੋਇ ਤ ਕਿਹੁ ਦਿਸੈ ਜਾਪੈ ਰੂਪੁ ਨ ਜਾਤਿ[/I][/B] ॥[/SIZE][/FONT][FONT=GurbaniWebThick][SIZE=3] ਸਭਿ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਘਟ ਅਉਘਟ ਘਟ ਥਾਪਿ ॥ ਆਖਣਿ ਅਉਖਾ ਨਾਨਕਾ ਆਖਿ ਨ ਜਾਪੈ ਆਖਿ ॥੨॥[/SIZE][/FONT][FONT=GurbaniWebThick][SIZE=3][COLOR=#800080] [/COLOR][/SIZE][/FONT][FONT=Times New Roman][SIZE=3](GGS,1239)[/SIZE][/FONT] [FONT=GurbaniWebThick][SIZE=3](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; [/SIZE][/FONT][FONT=GurbaniWebThick][SIZE=4][B]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 [[/B][/SIZE][/FONT] [FONT=GurbaniWebThick][SIZE=3]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 [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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. [/I] [B][I]If He were something or he has any physical appearance, only then He would be visible. His form and state cannot be seen[/I][/B][I]. The Creator Lord does all deeds; He is established in the hearts of the high and the low. [/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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 :[/SIZE][/FONT] [FONT=GurbaniWebThick][SIZE=3][COLOR=#800000]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][/COLOR][/SIZE][/FONT][FONT=Times New Roman][SIZE=3][COLOR=#800000](GGS,1259)[/COLOR][/SIZE][/FONT] [FONT=GurbaniWebThick][SIZE=3]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 [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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[/I].[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]2.1) [B]Son of Guru Tegh Bahadur and Mahakaal at the same time[/B][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] Now he has two fathers at the same time– God/Mahakaal on Hemkunt and Guru Tegh Bahadur on Tribeni.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]Where the Pandav kings underwent penances those summits came to be called Saptsring. There I prayed intensely and meditated upon MahaKaal and Kalka. (2)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]Since they served the imperceptible, the Guru God became happy upon them. When that lord commanded I took birth in this Dark Age. (4)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Now starts the birth description of the poet[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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)[/I]<sup>[I]10[/I]</sup>[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Now let us check what Guru Tegh Bahadur himself says about taking bath at pilgrimages and giving charities as claimed by author:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]ਤੀਰਥ ਬਰਤ ਅਰੁ ਦਾਨ ਕਰਿ ਮਨ ਮੈ ਧਰੈ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਿਹਫਲ ਜਾਤ ਤਿਹ ਜਿਉ ਕੁੰਚਰ ਇਸਨਾਨੁ ॥੪੬॥(GGS,1428)[/SIZE][/FONT] [FONT=GurbaniWebThick][SIZE=3]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)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][I]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.[/I][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][B]Conclusion [/B][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The question arises then who was the father of the author of Dasam Granth?[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]References:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>10</sup> Dr. Jodh Singh, Dr. Dharam Singh. [I]Sri Dasam Granth Sahib- Text and Translation .[/I]Sikh heritage Publications, Patiala, 6th edition, 2006 Vol 1, p. 147[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>2</sup> Ibid. p. 149[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>3</sup> Valmiki Ramayana, Bal Kanda Chapter/Sarga 14 verses 33-36[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>4</sup> Wendy Doniger O’Flaherty. [I]Textual sources for the study of Hinduism.[/I] University of Chicago Press,1960, p. 16.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>5</sup> Ibid, p. 56[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>6</sup> Dr. Jodh Singh, Dr. Dharam Singh. [I]Sri Dasam Granth Sahib- Text and Translation .[/I]Sikh heritage Publications, Patiala, 6th edition, 2006 Vol 1, p. 133-135[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>7</sup> Ibid Vol 2, p. 247[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>8</sup> Ali Sina. [I]Understanding Muhammad A Psychobiography .[/I]Ali Sina , 2nd edition, 2007-2008[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>9</sup> Dr. Jodh Singh, Dr. Dharam Singh. [I]Sri Dasam Granth Sahib- Text and Translation .[/I]Sikh heritage Publications, Patiala, 6th edition, 2006, Vol 1, p. 112-120[/SIZE][/FONT] [FONT=Times New Roman][SIZE=2]<sup>10</sup> Ibid. p. 165[/SIZE][/FONT] [/QUOTE]
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