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Dasam Granth Ji - Its History By Daljeet Singh

INTRODUCTION

Since the time the writings or pothis, to be later compiled and called the granth of the Tenth Master, were originally found, there has been a controversy about their authorship, authenticity and historicity. Very few persons have made a serious study about their genuineness. The issue is important, and writers like O'Connell and others have often made accusations like : "A conspicuous deficiency already mentioned is the general reluctance to grapple effectively with the Dasam Granth. The period whence it comes is absolutely crucial, and until it is adequately treated, we shall continue to grope in our efforts to trace the course of Sikh history or development of Sikh tradition." It is, therefore, necessary to assess the veracity of facts, and to indicate the probabilities of the issue, so that it is understood in its right academic perspective.




HISTORY - 18TH CENTURY CHHIBBER'S STORY

Most of the evidence about the present work called the 'Dasam Granth' is negative. The earliest reference about some writings by the Tenth Master is by Chhibber in his Bansavalinama. Contemporary historians of the period of Guru Gobind Singh like Sainapat, Bhai Nandlal, Chaupa Singh, Sewadas, Koer Singh or Bhai Mani Singh, make no mention of the Dasam Granth or any such writing in the period. This negative evidence is quite significant and strong.

For, had there been any compilation like the Dasam Granth, these contemporary chroniclers could never have failed to mention it. The first reference to some writings by the Tenth Guru is in Chhibber's Bansavalinama written 71 years after the Guru's demise. This volume, as assessed by scholars like Jaggi, Kohli and others, has not been found to be very reliable as to its dates and other particulars. Besides, the author himself says that he is no chronicler, but has based the writing merely on hearsay, and just as a matter of his hobby : "I state what I had heard and what I could recollect." "This hearsay I record just by way of my hobby (shauk)."[1] Thus, Chhibber himself discounts the historical accuracy of his statements, for, he claims to belong only to the third generation of a Brahmin family whose head was a contemporary of the Tenth Master.

Further, two important points have also to be kept in view. First, most Brahmin writers always have a strong, natural and understandable bias to give a Brahminical colour to the Sikh religion and its history, even though all the Sikh Gurus were emphatic to proclaim the independence of their system and the Panth. The Fifth Master wrote :

"I keep not the Hindu fast, nor do I observe Muslim month of fast;
I serve only Him, who emancipates all; He is my Gosain;
He is my Allah; I have found release from the Hindus as from the Turks;
I visit not the pilgrim places of Hindus, nor go to Kaaba for Haj;
I serve only God, I serve not any other;
I worship not the Hindu way, nor say the Muslim prayers;
I bow to the one God within my heart;
I am neither a Hindu, nor a Muslim;
For, my body and life belong to Him, Allah and Ram."[2]

Second, Guru Gobind Singh had put the final seal on this complete separateness, by the creation of the Khalsa, the Nash Doctrine (Dharam Nash, Bharam Nash, Karam Nash, Sharam Nash and Janam Nash), and the declaration of Guru Granth Sahib as the sole Ideological Guide and Living Guru of the Sikhs. Yet, these writings have shown a subtle tendency to reshape and reframe Sikh events, so that these are accepted by the gullible as a part of the Brahminical tradition.

Following is what Chhibber records : "The Guru got written a Granth (book) called 'Samundar Sagar.' Later he got it thrown in a river." "Later still he composed other writings." "But, during the battles at Anandpur, the leaves of these writings or packets (sanchian) were scattered to the wind and lost."[3] Chhibber is vague about the contents or nature of these writings. Once he calls it 'Samundar Sagar', at another time 'Avtar Leela.' There is no reference at all to 'Dasam Granth', 'Bachittar Natak', 'Chandi Charitar', 'Chandi di Var', 'Charitropakhyan' or 'Chaubis Avtar', as these are called now.

It is clear that it was peace time when the Guru had thrown the Samundar Sagar Granth in the river. Could it ever happen that he would destroy Gurbani, his own or that of earlier Gurus, or anything of value to Sikhs ? Gurbani has always been considered sacred, and been venerated more than even the Guru. Evidently, the writings were such as could conveniently be discarded. The argument applies doubly to the packets that were never completed or compiled, and were allowed to be scattered.

Thus, Chhibber's story adds nothing to our knowledge about the Dasam Granth writings, their compilation or loss. Therefore, the negative evidence of all contemporary chroniclers, coupled with the evidence of Chhibber's story, shows that till the end of the 18th century, there was nothing known about any granth of the Tenth Guru, or any writings now regarded as its chapters or contents. In fact, the only granth or compilation mentioned in the literature is 'Vidya Sagar' or 'Samundar Sagar Granth', the contents of which have no relation to the present Dasam Granth.
 
General Clarification :: SikhPhilosophy.Net in no way endorses/condones to the views of the members... but being a liberal forum for all and with an intention to get some insight into these contraversial issues, these threads would not be moderated until they restore to a constructive criticism based on Scriptures...

Thank you
 
Chhibber's Story Contradicted

Chhibber alleges three facts. First, that the Tenth Master initially created a granth called Samundar Sagar, and had it thrown into a river. Later, some papers (Sanchis) were prepared, but these, too, were scattered to the wind and lost in the time of battles. Second, he records that in 1725 A.D. Bhai Mani Singh compiled a granth combining the bani of Aad Granth and the writings that subsequently came to be called Dasam Granth. For doing this mix-up, and thereby violating the prescribed sequence or method of writing gurbani, a poor Sikh, when he saw the combined granth, cursed Bhai Sahib saying that just as he had disjointed the gurbani and mixed it up, he would also be cut to pieces. Chhibber never writes chronologically. For example, in a still later couplet no. 389, he writes that in 1698 A.D. Guru Gobind Singh rejected the request of the Sikhs to combine the Aad Granth with his own writings. It is very significant that the entire book of Chhibber is packed with his use and narration of Brahminical practices, and stories of demons, fairies, Horn, Mantras, curses, etc., even though he knows that these are opposed to the doctrines in the Guru Granth Sahib. In short, his Brahminical faith and prejudices are glaringly evident.

In addition, the above version of Chhibber, we find, is contradicted both by Gian Singh and Sarup Das Bhalla on all the essential points concerning Dasam Granth writings. Gian Singh never mentions that Samundar Sagar Granth or Sanchis of Avtar Leela stories were prepared, thrown or lost. He also contradicts Chhibber that Sikhs at any time made a request to the Guru to combine his bani with the Aad Granth. All he states is that once Sikhs requested the Guru to compile his own bani, but he categorically declined to do so, saying that such a request should never be made again. He also contradicts Chhibber's version that Bhai Mani Singh ever combined the two, and later suffered a 'curse' from a poor Sikh for doing so. He only states that in response to a suggestion by some Sikhs, he wrote gurbani in separate words for the purpose of explaining its meaning (teeka), and that the sangat disapproved of it, saying that he would suffer for it. But the sangat conceded that his faith in the Guru will remain unshaken. This satisfied Bhai Sahib. However, he indicates that on the request of Sikhs, he collected the bani of Guru Gobind Singh.

'Mehma Parkash' of Sarup Das Bhalla, a late 18th century or an early 19th century production, materially gives the same impression as does Gian Singh. Bhalla, a non-Brahmin, contradics all the three assertions of Chhibber, namely, the preparation or loss of any granth like Samundar Sagar or Sanchis of other writings, the-request of Sikhs to the Guru to add his bani to the Aad Granth, or any combined compilation by Bhai Mani Singh, and the curse by a poor Sikh. On the other hand, Bhalla gives the story that the Guru got prepared a granth, since lost, called Vidya Sagar, which constituted translations of Sanskrit literature. He does not say that the Sikhs ever requested the Guru to include his bani in the Aad Granth, nor that Bhai Sahib ever produced any such compilation.

These being the realities, there is little doubt that Chhibber's version is not only unworthy of reliance, but is clearly the result of a prejudiced twist to facts as they really were. For, it is unthinkable that Bhai Sahib would ever combine the two, as alleged by Chhibber and as now sought to be supported by the presence of the Delhi and Sangrur birs, when he knew full well that the Guru had clearly frowned upon such an idea. Had Bhai Sahib prepared any bir, it would be the authentic version, and there could never have been the possibility of such widely variant versions of the granth, as actually exist now. For, every bir would have been a copy of it. Nor is there any reason for the complete disappearance of it. Because, we find, that the Delhi bir, which has no history, is certainly not Bhai Sahib's production.

For the reasons and facts given above there is little doubt that the story of Chhibber stands belied, and that the version that Bhai Mani Singh compiled the Dasam Granth, is a distortion that has no historical, ideological or factual basis or possibility.
 

Admin

SPNer
Found this elsewhere on internet.

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

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

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

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

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

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

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

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

Tejwant Singh

Mentor
Writer
SPNer
A question about Dasam Granth..

Our 10th Guru, Guru Gobind Singh ji who sacrificed his father, the 9th Guru, Guru Teg Bahadur Ji, his 4 sons, added his father's Gurbani in SGGS, did not add any of his thoughts about IK ONG KAAR in SGGS although we know he was a prolific polyglot poet and writer, Would HE compile HIS own GRANTH name it DASAM GRANTH?

Lets ponder over it a bit.

Peace & Love

Tejwant
 
Considering this, 10th Guru wouldnt have named it Dasam Granth. And recently, while talking to different people, it came to me that original ardaas was upto 9th Guru. Bhai Mani Singh did further modification to include events. The present ardaas is compiled by SGPC when rehat maryada was modified.

Coming back, 10th Guru Himself said about considering Guru Granth Sahib ji as the Guru, and not any of the books what 10th Guru wrote. He may have compiled His own writings, but not named Dasam Granth. Well, I confess, I dont know much history though.
 
Although I have not read the Dasam Granth. Curious what is in it that makes it contraversial. Have anybody of you read Dasam Granth? Please share some of the contraversial statements in Dasam Granth.
 

drkhalsa

SPNer
Sri Dasam Granth Sahib

The Glory of the Dasam Granth

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular] Hindi version (PDF)[/font]

Created with the aim of waging a war of righteousness the Dasam Granth is that unique and unforgettable offering to Indian culture which changed the very face of religion, society, infact the very nation. Guru Gobind Singh Ji made an appearance at that crucial point of Indian history when the glory of India had been debased by the bestial cruelties of foreign rulers and its own internal disputes. India, as one country, existed in name only.

In that terrible darkness, the tenth Guru, Sri Guru Gobind Singh Ji was born at Patna in 1666 AD as the embodiment of incomparable might and glorious spiritual radiance. At that time, religion had got mired in hollow ritualism, myths, superstition and fantasmagoric creations of heaven and hell. True religion had ceased to exist.

Sri Guru Nanak Dev Ji had refuted and refused to accept all adynamic, parochial, and inhuman religious practices. In place of these he encouraged religious practices that upheld the universal good and well being. In order to preach and promote this reformation, he did not hesitate in sacrificing all he had. Sri Guru Arjun Dev Ji and Sri Guru Tegh Bahadur Ji started the tradition of offering their very lives.

Finally, Sri Guru Gobind Singh Ji gave manifestation to his goal for the well being of all humanity in the form of a religious war of righteousness which aimed at destroying the inhuman and cruel administrative system of times. It is through this great achievement that Guru Gobind Singh Ji emerges as one of the greatest Karam yogis in the chronicles of mankind.

Guru Gobind Singh Ji was a magnanimous soul. His vision, creation (the Khalsa) and his literary writing all have a common link that binds them together. He gave expression to the doctrinal ideology of Gurmat through his writings and as a further elaboration and extension of this ideology started a war for the freedom and upliftment of society. Thus devoting himself completely through mind, discourse and deeds Guru Ji totally transformed the very face of society.

With a view to create a society free from exploitation and tyranny, he spelt out his aim - "Dharam yudh ko chao" (Aspiration for a war of Righteousness) in the form of a literary masterpiece. And for the creation of such a society, the complete, ideal human being he envisioned was one who was imbued with absolute faith in the one and only Almighty God. His portrayal of the Khalsa is as follows.

Jaagat jot japey nis basur
Ek bina man nek na aaney
Pooran prem prateet sajey
Brat gor mari matt bhool na maney.
Tirath daan daya tap sanjam
Ek bina neh ek pachchaney.
Pooran jot jagey ghat main
Tab Khalas tahey nakhalas jaaney.

The complete literary works of Guru Gobind Singh Ji are compiled in the Dasam Granth. These were put together in the present form some time after the guru left this worldly form by Bhai Mani Singh and some other leading sikhs who were always present in the darbar (court) of the Guru and had complete knowledge of his writings. Although the manuscripts of these writings were lost in the River Sirsa, hand written copies of all these important works were collected and compiled in the form of the Dasam Granth, Initially the compilation was referred to as "Bachittar Natak Granth", later it come to be referred to as "Dasvey Patshah da Granth". Today, in short form it is called the 'Dasam Granth'.

A brief description of the various writings in the Dasam Granth follows:

JAAP SAHIB

Jaap Sahib, given place of prominence in the Dasam Granth is the invocation made by the khalsa-a hymn in praise of the omnipotent God. The attributes and qualities of God delineated herein are based on the transcendental nature of God, He who is without attributes as in the ideology of Nirgunwad. While on one hand the form and shape of the Almighty God as portrayed in Gurbani have been further honed and highlighted, on the other hand there is an elaboration and embellishment of it. There is specific purpose behind this literary creation and it has been written in a unique style.

In fact, of all the transcendental literature written in the middle age the Jaap Sahib stands out unique for delineating the humanitarian attributes of God who is without attributes by presenting them in a worldly and universal form. It has proved itself as a cardinal literary piece in all northern Indian literature for its brilliance, sublimity and majesty. The Jaap Sahib has no equal.

The Jaap Sahib has evolved as the product of extensive reflection, cogitation and deliberation through moments of awe and reverence experienced by Guru Gobind Singh Ji. In this creation the various attributes of God almighty have been depicted ö He is without caste, without creed, without community, without religion and he is Îfearlessâ. He is the destroyer of enemies too. This aspect of "the destroyer of evil" proved a great force as it enthused the terror ö stricken multitudes into such an awesome force of might and courage that it could not be suppressed any more.

From the point of view of diction and style too it is a matchless piece of writing. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions. This is why people of varied religious backgrounds have accepted it and even today read it with great devotion. Indeed, the quintessential message of gurbani is not limited to followers of any one religion but hold true for people of all religions. This is why it is said to have a universal appeal. Infact, this universalism is not limited to the message only. It also holds true for the language or diction. Because for gurbani every language is pure, every word is sacred.

Another outstanding feature of the Jaap Sahib is the beautiful and amazing manner in which worship and might merge together. Might or power by itself is blind. When it gets bound to worship instead of becoming the destroyer of mankind it becomes the destroyer of evil. These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme, full of alliteration and rhythm is set to martial moves. At the same time care has been taken that all moral values and norms of society are upheld while fighting evil.

AKAAL USTAT

The second piece of writing included in the Dasam Granth is called the Akaal Ustat. Herein a major myth has been removed and proved wrong by Sri Guru Gobind Singh Ji. The false belief that some people by virtue of belonging to a particular religion, region, history, culture, colour or creed are superior to others is strongly refuted. Instead, he has very clearly and firmly stated that all human beings are one.

In this literary work the various forms of God as perceived by man are described and the spiritual, the philosophical and the social beliefs have been clearly elucidated.

In the Akaal Ustat, the Almighty God has been described in all his glory by making use of metaphysical references and the masterful use of imagery. The extended similes and comparisons are so lucid and clear that the reader gets riveted to what he is reading.

At various points, in this composition Guru ji has spoken out against the caste system. Perhaps no other writer has so boldly and fearlessly negated caste distinctions, the name of Guru Gobind Singh Ji will always stand out in history for this courageous and bold attack on the caste system.

On the whole, the picture of God that emerges through the Akaal Ustat is complete-He is the Perfect, Ommipotent, Omniscient Lord who treats kings and papers, elephants and ants alike. He is All Pervading. He is the Creator, The Preserver and the Destroyer. Instead of getting caught up in petty trivialities of life, one should reach out to this All-benevolent God in pure love so as to gain spiritual insight into the reality of God.

BACHITTAR NATAK

The third creation to be compiled in the Dasam Granth is the Bachittar Natak. As evident from the editorial notes at the end of the Chandi Charitra, Chaubees Avatars and Upavatar, they are all a part of Bachittar Natak Obviously then the Bachittar Natak is not only an autobiographical narrative of the protagonist but it also includes the biographies of the great protagonists who emerged on the world screen over the past many ages. However, the literary piece entitled the Bachittar Natak that features in the Dasam Granth is purely an autobiographical piece which highlights incidents related to Guru Gobind Singh Ji. Only 32 years of his life are accounted for here in. Some references to his previous birth also exist.

As per the requirements of the times and the society, God is portrayed not only as benevolent, loving and beautiful but also awe-inspiring; fearsome and powerful. In order to inspire a fearful and cowardly society to deeds of glory and might it was necessary that the source of inspiration for them, the power they upheld as the ideal should be all powerful. Only then could the people who cowered with fear against tyrannical forces could rise and face the foe undaunted.

Although the writing is entitled Bachittar Natak it is not by any stretch of imagination a drama since it doesnât use any of the literary devices usually employed in drama writing. However, it does employ the use of dialogues and verse form. In fact the aim of writing this piece was to delineate the courage, the strength and the might of Guru Gobind Singh Ji against the backdrop of a world stage.

CHANDI CHARITRA

The Chandi Charitra follows and in fact is a part of the Bachittar Natak. The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom. He invokes the blessings of the Almighty God thus.

Deh Shive bar mohe ihe.
Shubh karman tey kabhoo na taron.

This composition is in the form sawaiye-an Indian metre of one and a quarter line. The mood is essentially forceful and fierce. The descriptions of the battles have been brought out beautifully through the use of similes and metaphors. The battle scenes are a true portrayal of the strategies and maneuvers of warfare as practiced in the times. The style is lucid and clear leading to a vivid and true presentation of the theatre of war. Although based on the Durga Saptashati of the Markandey Puran, the writings have an independent form and style giving them an identity of their own.

The third piece of writing associated with the portrayal of Chandi is called Chandi di Vaar. Written in fifty-five stanzas, this is the only composition this is in Punjabi. The first stanza of Chandi di Vaar forms the introductory part of the ardaas, the Sikh prayer.

Pritham bhagouti simar key
Guru Nanak layin dhyay....

Following the invocation, this composition highlights the major events and incidents about Chandi as mentioned in the ancient writings. The remaining portion is a description of war. Since it is written in such a clear style and deals with matters related to war it appeals strongly to soldiers and warriors. In the ancient times literature of this kind was read during the wars to enthuse the warriors to heights of glory and heroism even today the same tradition prevails.

The main reason for writing about Chandi so many times was that Guru Gobind Singh Ji wanted to affect a sea change in the mental make up of the society, to enthuse and encourage them for the war of Righteousness that he planned to undertake. Thus Chandi the embodiment of might in the female form was described in all her majesty and glory, her strength and might. And as expected through his inspirational writings the Guru was able to transform the character of the multitudes totally. At the same time, he agrandised the image of the mother placing it on a pedestal unequalled by any.

GYAN PRABODH

This composition has two main divisions. The first part is devoted to the praise of the Almighty God, He who is all prevading, Omniscient and Omnipotent. His various attributes, His might, magnanimity and his greatness are the subject of this part of Gyan Prabodh. The entire description follows the tradition of gurbani and elucidates the main ideas that are presented within it.

The second part is in the form of a dialogue in which the soul questions God about that super power whose radiance and glory is unending. The answers are all within. He is without differences of caste, creed, religion. For Him friend and foe are alike.

Then the soul asks about the four dharmas in answer the four dharmas are elaborated upon. These are Raj dharma, Daan dharma, Bhog dharma and Mokh dharma. Giving examples from the lives of great personalities as mentioned in the various scriptures about Daan Dharam have been explained to the soul. The writing also is a source of knowledge and wisdom since in it we find elucidated the various kinds of Yagnas that were performed and how they were performed. This information is very significant since no other source of information regarding these exists. This is an incomplete piece of writing because the three other dharmas mentioned have not been elaborated upon.

CHOUBEES AVATAR

This is a very important literary piece. In this the stories of twenty-three Avatars of lord Vishnu have been included. These are Machch, Kachch, Nar, Narain, Mohini, Varaha, Narsingha, Baman, Parasram, Brahma, Rudra, Jallandhar, Bisan, Sheshmai, Arihant, Dev, Manu Raja, Dhanantar, Sooraj, Chandra, Ram Krishan, Nar (Arjan), Budh and Nehkalanki. Of these, Krishnavatar is the longest followed by Ramavatar and then Nehkalanki avatar. While some of the facts included are as per the scriptures, the writer has also used his own imagination to further elaborate on the facts.

At the beginning, Guru Gobind Singh Ji has clearly stated his aim for writing this literary piece. In this God has been referred to as the source and fountain head from which all avatars have come forth. Whenever the earth gets weighed down by evil and sin, God sends down lord Vishnu as an avatar. But even the avatars fall prey to their inflated ego hence face the displeasure of God who then sends another avatar. Each of these avatars is an expert at martial arts and strategies. It is this aspect of their personalities that is of utmost significance to the Guru.

UP AVATAR

This composition follows Chaubees Avatar. It begins by narrating the incidents and experiences of Brahma. But in this too there is the Îfallâ because of an inflated ego and excessive pride. At Godâs behest Brahma wrote the Vedas, but fell a victim to vanity. For this he was sent down on earth and it took him ages to rise again in the estimation of God. Finally, when he was successful in pleasing God, he was told that he would have to go down to earth and take the form of seven avatars. These were Balmik, Kashyap, Shukra, Brahaspati, Vyas, Sastrodharak and Kalidasa.

There are no such references in any of the existing scriptures. This composition is the outcome of Guru Gobind Singh Jiâs imagination.

The references to Brahma are followed by two avatars of Rudra-Dattatreya and Parasnath. Rudra too fell prey to conceit and suffered for it like Brahma. Similarly he had to take on the form of two avatars to redeem his mistake.

On reading these episodes on finds that the various avatars can be categorized under three heads. Shastradhari or those who took up arms and fought for right, Shaastradhari or those who on the strength of their knowledge fought for right and Kalyankari-these who transformed the world through their good deeds. Thus, whichever form they took, the fight was against the evil forces. The most important point that emerges on reading these compositions is that Guru Ji has not given undue and excessive importance to any avatar. He clearly states and believes that though an avatar has a divine spark in him, he is not God. Actually Guru Ji wanted to dispel the false belief that there can be different Gods. He wanted the people to understand that there is only One God.

PHUTKAL RACHNAWAN
(OTHER COMPOSITIONS)


There are three compositions that feature herein-Shabad Hazaarey, Sawaiye and Khalsa Mahima.

1) SHABAD HAZAAREY

These are composed in nine different ragas and are in the style of the Bishanpadas. In these Guru Ji has given expression to his philosophical and spiritual beliefs. He has negated the ritualism associated with yoga, belief in the Avatars and sensuality and inspired people to move on the path of truth and goodness. Alongwith these is included a Khayal Patshahi 10 which is believed to be written by Guru Gobind Singh Ji while he was in the jungles of Machhiwara.

2) SAWAIYE

These are thirty-three in all. Apart from describing the form of the Khalsa, these describe God in a style very similar to that employed in the Akaal Ustat. God as described here is above the limiting descriptions of the Vedas and the puranas. He is Omniscient, Omnipotent, the Sublime, The Transcendent, the Supreme Being. He is the Creator, Without hate, Without fear, Beyond time, Not incarnated, Self-existent, the Enlightener. He always takes care of his followers. In these compositions, the false hoods of people who masquerade as saints have been exposed.

3) KHALSA MAHIMA

This has four verses. It delineates the glory that is associated with the Khalsa. Guru Ji explains the role of the Khalsa to the priests who had come to perform a yagna. He says that it is only through the Khalsa that all achievements have been possible for him.

SHASTRA NAAM MALA

More in the form of a dictionary in verse, this composition includes the description of the various weapons used in warfare. There is no similar writing in existence and it stands out unique for its presentation and theme. While on the one hand the various well-known ancient personalities who used these weapons have been referred to, on the other the way in which these weapons are used in the contemporary period is also highlighted.

CHARITROPAKHIYAN

This composition highlights the various faces of woman. While the positive roles played by woman as a wife, as a mother, as a soldier are outlined, the negative aspect of some women who stoop to lowly activities has also been brought out.

It begins by elucidating the extreme bravery and courage of Devi Bhagwati and highlights her various deeds of glory. This is followed by the various positive ways in which women contribute to the welfare of their families in particular and society in general. The examples are drawn from the Mahabharata, Puranas, Brihat Katha, Katha Sahitya Saagar, Alif Laila, Ayaarey Dayish and other comtemporary literature. On reading about the various characters included in this composition one also gets an insight into the culture, tradition and values of the society and region of which they are a part.

Thus, through the given examples, Guru Ji has formulated a very strong value system for the reader, laying down rules to be upheld and followed by both men and women so that a society free from all mortal sins may be formed.

ZAFARNAMA

This is a historic document sent by guru Gobind Singh Ji to Aurangzeb. It was written in the year 1906 AD while Guru Ji was at village Kangad in Malwa and sent to the emperor through Bhai Daya Singh and Bhai Mani Singh. Beginning with the customary invocation to God, the Guru addresses the emperor. Herein he has voiced his protest and displeasure about the manner in which the emperorâs generals had broken their pact and attacked the Guruâs army when they were leaving Anandpur Sahib. The surprise attack caused the Guruâs army great damage. He very daringly addresses the emperor about the breach of faith, and blamed the emperor for this failure and refers to his extreme fanaticism as being wrong.

The extreme courage that has been displayed by the Guru in addressing the emperor and rebuking him for the wrongs done by him are a proof of his valour and bravery. It was only a great karamyogi like Guru Gobind Singh who could address this issue with such daring. The letter had such a great affect on Aurangzeb that he realized his mistake and felt such a great remorse that his death followed soon after.

HIDAYATAN

There are eleven hidayatan or pieces of advice included in the Dasam Granth. These are written in Persian and in the style of the Charitropakhyan and Upakhyan. Beginning with an invocation each composition ends on a note of request asking for Gods blessings.

Thus it is clear that the compositions in the Dasam Granth were created with the sole aim of promoting truth. It is through these writings that Guru Gobind Singh Ji performed the miraculous transformation of people who had lost all courage and become timid and fearful into lion-hearted warriors who would stand undaunted in the face of any challenge.

 

drkhalsa

SPNer
Sri Dasam Granth Sahib

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]About the Dasam Granth[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]At present there is considerable controversy surrounding the authorship of parts of the collection of the writings of Guru Gobind Singh, the Dasam Granth. The history of this scripture is as follows:[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]The collected writings of Guru Gobind Singh are known as Dasam Granth ("Scripture of the Tenth Guru"). The writings of the poets in his court comprise a different scripture, known as Vidiya Sar ("Pool of Knowledge"). According to a famous history of the Sikhs written in 1843, Suraj Prakash ("Rising of the Sun"), 52 scholar-poets and 7 pandits always lived in the court of Guru Gobind Singh Ji. The writings of the poets were written on paper in fine script, and according to Suraj Prakash, the weight of this Vidiya Sar was "9 maunds."[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]On the night of 5 December 1705 AD, Guru Gobind Singh left his court in Anandpur, after a long siege by Hindu and Muslim armies. During this departure, the Guru's possessions, including both the Dasam Granth and Vidiya Sar, were carried away by the strong current of the flooding Sarsa stream. However, in those days it was customary to make copies of Guru Gobind Singh's writings and the writings of the poets. In addition to the 52 poets and 7 pandits, 39 scribes had lived in Guru Gobind Singh's court. Because of the faith of his devotees, copies of Guru Gobind Singh's writings always exceeded those of the poets, and these copies were kept safely with many devotees.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]After Guru Gobind Singh left his mortal body in 1708, religious-minded people began trying to take care of his writings. First of all, Bhai Mani Singh Shahid (martyr), who was at that time Head Priest at Amritsar and also a great scholar, with great efforts collected the writings of Guru Gobind Singh and compiled one copy thereof.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bhai Kesar Singh Chhibbar–whose family had been diwans (administrators) of the Gurus, including his great-grandfather who was diwan of the Seventh, Eighth, and Ninth Gurus, whose grandfather and father were diwans of Guru Gobind Singh, and who himself attended Mata Sundri Ji (wife of Guru Gobind Singh)–has written in his 1769 book known as Bansavalinama Dasan Patshahian Ka ("Lineage of the Ten Kings"), "This book which contained the life stories of avtars was compiled by Bhai Mani Singh. He provided travel expenses for various people. One Sikh brought a large amount of cash. That cash was used by Bhai Mani Singh to make payments to the Sikhs for expenses in searching for the writings of Guru Gobind Singh."[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Only Mata Sundri, Bhai Mani Singh Shahid, and Bhai Shisha Singh (who stayed with Mata Sundri in Delhi and was compiling the Dasam Granth) can know about the authenticity of Dasam Granth. Later, Baba Deep Singh Shahid, Bhai Sukha Singh, and many other religious workers collected the writings of Guru Gobind Singh and edited the Dasam Granth. Among those birs (copies) of Dasam Granth, those written by Bhai Mani Singh Shahid, the one in the library of Sangrur, and the one in Moti Bagh Gurdwara, Patiala, are at present kept safely. The Dasam Granth preserved at Patna Sahib, the birthplace of Guru Gobind Singh, is also famous. But in these Dasam Granth birs, the banis (sacred writings) are not written in the same order, nor is their number equal. The reason is that as and when the devotees found copies of the writings, they included them in their collections. Those who had greater means for making these collections were certainly more successful in collecting more banis. But from those birs, many banis are the same and appear to be written from the same one source. It was due to the unavailability of proper means of collection that there were differences in the size and shape of the birs. At first people called the collection Bachittar Natak. Later is was known as Dasmen Patshah da Granth. But now the Holy Book is called Dasam Granth.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bhai Desa Singh, known as "Rahitnamiya" (writer of a famous Rahitnama, or ethical code, of Sikhs), son of Bhai Mani Singh Sahid, has written in his Rahitnama,[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]I had a vision of Guru Gobind Singh.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]He said from his mouth:[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]"Oh Sikh, listen to what I say:[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In the beginning I wrote Jaap,[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then I uttered Akal Ustat–[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]This is like the recital of Vedas.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then I wrote Bachittar Natak–[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In that the story of the Sodhi lineage is told.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then two Chandi Charitras were compiled[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]And poets appreciated the poetry in them.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then I recited Giyan Prabodh ["Source of Knowledge"][/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]I described that, and all the wise people ???understood.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then came the stories of the 24 Incarnations,[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then the Masters of Datta Taraye [a saint who ??had 24 masters] were told,[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then Bachittar Bakhiyan ["wonderful descriptions"] were made;[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Those were also called one scripture.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]If a fool reads them, he becomes wise.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then in Shabd Hazare the stories of all kings ??were told.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then 404 Stories were made;[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]They described the guiles of women [and men]."[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In the years after the passing of Guru Gobind Singh, the Sikhs were engaged in battles and struggles, due to which they could not prepare the Dasam Granth in proper form. With the beginning of the Singh Sabha movement in the late nineteenth century, scholars directed their attention toward the religious scriptures and Sikh history. The Gurmat Granth Parcharak Sabha Amritsar collected 32 copies of the Dasam Granth. After five years of deliberations in the second floor of Sri Akal Takht, Amritsar, these eminent scholars clarified the differences in the birs and published their report in 1897 A.D. In accordance with that report, the present form of the Dasam Granth came into existence. The banis included in it are as follows:[/font]

    1. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Jaap[/font]
    2. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Akal Ustat[/font]
    3. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bachittar Natak[/font]
    4. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chandi Charitra[/font]
    5. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chandi Charitra II[/font]
    6. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]War Bhagauti Ji Ki[/font]
    7. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Giyan Prabodh[/font]
    8. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chaubis Avtar [incarnations of Lord Vishnu][/font]
    9. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Up Avtar [Brahma and Rudr][/font]
    10. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Shabd Hazare[/font]
    11. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Swaiye[/font]
    12. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Khalsa Mehma[/font]
    13. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Shashtar Nam Mala[/font]
    14. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Charitropakhiyan[/font]
    15. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Zafarnama, Hikayat[/font]
[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In the above report, Giani Sardul Singh–the scholar who was charged with writing the committee report–agreed that the whole Dasam Granth is written by Guru Gobind Singh, and all doubts were ended. Nevertheless, sometimes sceptical articles continued to be written. Replies were then given by Sikh scholars.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1902 A.D., Bhai Bishan Singh of Sangrur, son of Bhai Gurdiyal Singh Anandpuri, wrote the book Dasam Granth Sahib Kisne Banaiya? ("Who Created the Tenth Granth?"). According to the method and style of the writings and much other evidence, he proved that the Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1935, Bhai Sher Singh of Kashmir wrote a book, Dasmesh Darpan ("Mirror of the Tenth Guru") in which he gave many proofs that the Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1937, Dr. Jaswant Singh of Lucknow published a series of articles in Amrit magazine. This was scholarly research in which after great effort, giving many proofs from the scripture itself and the style of writing, he concluded that the whole book was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1955, Dr. Tarlochan Singh published his scholarly writing in 4 consecutive issues of Sikh Review, giving the history of the compilation of the Dasam Granth. He provided solid proofs that all the writings in Dasam Granth are those of Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1955, Bhai Randhir Singh, eminent member of Sikh History Society Amritsar, wrote a book entitled Dasme Patshah Ji ka Granth da Itihas ("History of the Tenth Guru's Granth"). After 20 years of labour collecting proofs, he firmly established that the Dasam Granth was written by Guru Gobind Singh. This book was published by the Shiromani Gurdwara Parbandak Committee. The first printing was sold out within a few days of its publication, and there was great demand from the public. Ultimately, three printings were made of this publication.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In April 1959, Sardar Kapoor Singh, I.C.S., published an article in the Gurmat Prakash magazine and proved that the whole of the Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Dr. Taran Singh, Punjabi University, Patiala, published a book in 1967 entitled Dasam Granth Roop te Ras ("Dasam Granth's Form and Taste"). He proved that the whole of the Dasam Granth was written by Guru Gobind Singh. This book was published by the Guru Gobind Singh Foundation, Chandigarh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1980, Giani Harbans Singh, Chandigarh, wrote the book Dasam Granth Darpan ("Mirror of the Dasam Granth"), and proved that the entire Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Professor Piara Singh Padam wrote a book entitled Dasam Granth Darshan, printed in 1968, again proving that the whole scripture was written by Guru Ji.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Pandit Tara Singh Narodam, in his writing, has concurred that the whole of Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bhagwant Singh Hari, son of Bhai Kahn Singh Nabna, wrote Dasam Granth Tuk Tatkara ("Line Index of Dasam Granth"), published in 1969. The preface of this book is written by Dr. Balbir Singh, who was younger brother of the famous scholar Bhai Vir Singh. In that preface, he has written that the entire Dasam Granth is the writing of Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]After 1955, people began research of Dasam Granth to obtain PhD degrees. In 1955 Dr. Dharam Pal Ashta and in 1959 Dr. Harbajan Singh proved in their research papers that the entire Granth was written by Guru Gobind Singh. In 1961, Dr. Parsini Sehgal offered her research paper along the lines of the former two scholars. Dr. Lal Manohar Upadihiya of Benares University, Dr. Om Prakash Bhardwaj of Agra University, Dr. Sushila Devi of Punjab University, Dr. Shamir Singh of Guru Nanak Dev University, Dr. Mohan Jit Singh of Usmaniya University, Dr. Bhushan Sach Dev of Punjabi University, Dr. Nirmal Gupta of Punjabi University, etc.–about two dozen scholars wrote their PhD and DLit research papers on the subject. They have all agreed that the Dasam Granth was written by Guru Sahib.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]After all this research, it is clearly evident that this scripture is great not only due to its religious aspects but also due to its literary merit. The scholars who have studied the Dasam Granth have written great praises of the high standard of its poetry.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Today the Dasam Granth is being kept open with reverence at Takht Patna Sahib, Takht Sach Khand Hazur Sahib Nander, and all gurdwaras maintained by Nihang Singh. In these places, its meanings are being explained and hukamnama (holy commandment for the congregation) is also being taken from the scripture.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]As for the writings of the poets in Guru Gobind Singh's court, a few parts of Vidiya Sar have survived and have been published by Bhai Vir Singh as Kavi Darbar of Guru Gobind Singh ("The Poet's Court of Guru Gobind Singh"). The compiled writings of one of those poets was also published about one hundred years ago as the book Asmodh Bhakha. It has long been out of print. Comparison of the surviving writings of the poets with the writings of Guru Gobind Singh shows that their writing style is clearly different.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular][This article has been prepared by Bhai Kirpal Singh, the resident research historian of The Gobind Sadan Institute for Advanced Studies in Comparative Religion. Many of the historical documents mentioned herein are available for study in the library of the Gobind Sadan Institute.][/font]

 

drkhalsa

SPNer
Re: Dasam Granth Ji - Its History by Kirpal Singh

Sri Dasam Granth Sahib

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]About the Dasam Granth[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]At present there is considerable controversy surrounding the authorship of parts of the collection of the writings of Guru Gobind Singh, the Dasam Granth. The history of this scripture is as follows:[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]The collected writings of Guru Gobind Singh are known as Dasam Granth ("Scripture of the Tenth Guru"). The writings of the poets in his court comprise a different scripture, known as Vidiya Sar ("Pool of Knowledge"). According to a famous history of the Sikhs written in 1843, Suraj Prakash ("Rising of the Sun"), 52 scholar-poets and 7 pandits always lived in the court of Guru Gobind Singh Ji. The writings of the poets were written on paper in fine script, and according to Suraj Prakash, the weight of this Vidiya Sar was "9 maunds."[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]On the night of 5 December 1705 AD, Guru Gobind Singh left his court in Anandpur, after a long siege by Hindu and Muslim armies. During this departure, the Guru's possessions, including both the Dasam Granth and Vidiya Sar, were carried away by the strong current of the flooding Sarsa stream. However, in those days it was customary to make copies of Guru Gobind Singh's writings and the writings of the poets. In addition to the 52 poets and 7 pandits, 39 scribes had lived in Guru Gobind Singh's court. Because of the faith of his devotees, copies of Guru Gobind Singh's writings always exceeded those of the poets, and these copies were kept safely with many devotees.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]After Guru Gobind Singh left his mortal body in 1708, religious-minded people began trying to take care of his writings. First of all, Bhai Mani Singh Shahid (martyr), who was at that time Head Priest at Amritsar and also a great scholar, with great efforts collected the writings of Guru Gobind Singh and compiled one copy thereof.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bhai Kesar Singh Chhibbar–whose family had been diwans (administrators) of the Gurus, including his great-grandfather who was diwan of the Seventh, Eighth, and Ninth Gurus, whose grandfather and father were diwans of Guru Gobind Singh, and who himself attended Mata Sundri Ji (wife of Guru Gobind Singh)–has written in his 1769 book known as Bansavalinama Dasan Patshahian Ka ("Lineage of the Ten Kings"), "This book which contained the life stories of avtars was compiled by Bhai Mani Singh. He provided travel expenses for various people. One Sikh brought a large amount of cash. That cash was used by Bhai Mani Singh to make payments to the Sikhs for expenses in searching for the writings of Guru Gobind Singh."[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Only Mata Sundri, Bhai Mani Singh Shahid, and Bhai Shisha Singh (who stayed with Mata Sundri in Delhi and was compiling the Dasam Granth) can know about the authenticity of Dasam Granth. Later, Baba Deep Singh Shahid, Bhai Sukha Singh, and many other religious workers collected the writings of Guru Gobind Singh and edited the Dasam Granth. Among those birs (copies) of Dasam Granth, those written by Bhai Mani Singh Shahid, the one in the library of Sangrur, and the one in Moti Bagh Gurdwara, Patiala, are at present kept safely. The Dasam Granth preserved at Patna Sahib, the birthplace of Guru Gobind Singh, is also famous. But in these Dasam Granth birs, the banis (sacred writings) are not written in the same order, nor is their number equal. The reason is that as and when the devotees found copies of the writings, they included them in their collections. Those who had greater means for making these collections were certainly more successful in collecting more banis. But from those birs, many banis are the same and appear to be written from the same one source. It was due to the unavailability of proper means of collection that there were differences in the size and shape of the birs. At first people called the collection Bachittar Natak. Later is was known as Dasmen Patshah da Granth. But now the Holy Book is called Dasam Granth.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bhai Desa Singh, known as "Rahitnamiya" (writer of a famous Rahitnama, or ethical code, of Sikhs), son of Bhai Mani Singh Sahid, has written in his Rahitnama,[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]I had a vision of Guru Gobind Singh.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]He said from his mouth:[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]"Oh Sikh, listen to what I say:[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In the beginning I wrote Jaap,[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then I uttered Akal Ustat–[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]This is like the recital of Vedas.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then I wrote Bachittar Natak–[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In that the story of the Sodhi lineage is told.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then two Chandi Charitras were compiled[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]And poets appreciated the poetry in them.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then I recited Giyan Prabodh ["Source of Knowledge"][/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]I described that, and all the wise people ???understood.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then came the stories of the 24 Incarnations,[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then the Masters of Datta Taraye [a saint who ??had 24 masters] were told,[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then Bachittar Bakhiyan ["wonderful descriptions"] were made;[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Those were also called one scripture.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]If a fool reads them, he becomes wise.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then in Shabd Hazare the stories of all kings ??were told.[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Then 404 Stories were made;[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]They described the guiles of women [and men]."[/font] [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In the years after the passing of Guru Gobind Singh, the Sikhs were engaged in battles and struggles, due to which they could not prepare the Dasam Granth in proper form. With the beginning of the Singh Sabha movement in the late nineteenth century, scholars directed their attention toward the religious scriptures and Sikh history. The Gurmat Granth Parcharak Sabha Amritsar collected 32 copies of the Dasam Granth. After five years of deliberations in the second floor of Sri Akal Takht, Amritsar, these eminent scholars clarified the differences in the birs and published their report in 1897 A.D. In accordance with that report, the present form of the Dasam Granth came into existence. The banis included in it are as follows:[/font]

    1. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Jaap[/font]
    2. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Akal Ustat[/font]
    3. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bachittar Natak[/font]
    4. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chandi Charitra[/font]
    5. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chandi Charitra II[/font]
    6. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]War Bhagauti Ji Ki[/font]
    7. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Giyan Prabodh[/font]
    8. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chaubis Avtar [incarnations of Lord Vishnu][/font]
    9. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Up Avtar [Brahma and Rudr][/font]
    10. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Shabd Hazare[/font]
    11. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Swaiye[/font]
    12. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Khalsa Mehma[/font]
    13. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Shashtar Nam Mala[/font]
    14. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Charitropakhiyan[/font]
    15. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Zafarnama, Hikayat[/font]
[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In the above report, Giani Sardul Singh–the scholar who was charged with writing the committee report–agreed that the whole Dasam Granth is written by Guru Gobind Singh, and all doubts were ended. Nevertheless, sometimes sceptical articles continued to be written. Replies were then given by Sikh scholars.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1902 A.D., Bhai Bishan Singh of Sangrur, son of Bhai Gurdiyal Singh Anandpuri, wrote the book Dasam Granth Sahib Kisne Banaiya? ("Who Created the Tenth Granth?"). According to the method and style of the writings and much other evidence, he proved that the Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1935, Bhai Sher Singh of Kashmir wrote a book, Dasmesh Darpan ("Mirror of the Tenth Guru") in which he gave many proofs that the Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1937, Dr. Jaswant Singh of Lucknow published a series of articles in Amrit magazine. This was scholarly research in which after great effort, giving many proofs from the scripture itself and the style of writing, he concluded that the whole book was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1955, Dr. Tarlochan Singh published his scholarly writing in 4 consecutive issues of Sikh Review, giving the history of the compilation of the Dasam Granth. He provided solid proofs that all the writings in Dasam Granth are those of Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1955, Bhai Randhir Singh, eminent member of Sikh History Society Amritsar, wrote a book entitled Dasme Patshah Ji ka Granth da Itihas ("History of the Tenth Guru's Granth"). After 20 years of labour collecting proofs, he firmly established that the Dasam Granth was written by Guru Gobind Singh. This book was published by the Shiromani Gurdwara Parbandak Committee. The first printing was sold out within a few days of its publication, and there was great demand from the public. Ultimately, three printings were made of this publication.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In April 1959, Sardar Kapoor Singh, I.C.S., published an article in the Gurmat Prakash magazine and proved that the whole of the Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Dr. Taran Singh, Punjabi University, Patiala, published a book in 1967 entitled Dasam Granth Roop te Ras ("Dasam Granth's Form and Taste"). He proved that the whole of the Dasam Granth was written by Guru Gobind Singh. This book was published by the Guru Gobind Singh Foundation, Chandigarh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In 1980, Giani Harbans Singh, Chandigarh, wrote the book Dasam Granth Darpan ("Mirror of the Dasam Granth"), and proved that the entire Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Professor Piara Singh Padam wrote a book entitled Dasam Granth Darshan, printed in 1968, again proving that the whole scripture was written by Guru Ji.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Pandit Tara Singh Narodam, in his writing, has concurred that the whole of Dasam Granth was written by Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bhagwant Singh Hari, son of Bhai Kahn Singh Nabna, wrote Dasam Granth Tuk Tatkara ("Line Index of Dasam Granth"), published in 1969. The preface of this book is written by Dr. Balbir Singh, who was younger brother of the famous scholar Bhai Vir Singh. In that preface, he has written that the entire Dasam Granth is the writing of Guru Gobind Singh.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]After 1955, people began research of Dasam Granth to obtain PhD degrees. In 1955 Dr. Dharam Pal Ashta and in 1959 Dr. Harbajan Singh proved in their research papers that the entire Granth was written by Guru Gobind Singh. In 1961, Dr. Parsini Sehgal offered her research paper along the lines of the former two scholars. Dr. Lal Manohar Upadihiya of Benares University, Dr. Om Prakash Bhardwaj of Agra University, Dr. Sushila Devi of Punjab University, Dr. Shamir Singh of Guru Nanak Dev University, Dr. Mohan Jit Singh of Usmaniya University, Dr. Bhushan Sach Dev of Punjabi University, Dr. Nirmal Gupta of Punjabi University, etc.–about two dozen scholars wrote their PhD and DLit research papers on the subject. They have all agreed that the Dasam Granth was written by Guru Sahib.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]After all this research, it is clearly evident that this scripture is great not only due to its religious aspects but also due to its literary merit. The scholars who have studied the Dasam Granth have written great praises of the high standard of its poetry.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Today the Dasam Granth is being kept open with reverence at Takht Patna Sahib, Takht Sach Khand Hazur Sahib Nander, and all gurdwaras maintained by Nihang Singh. In these places, its meanings are being explained and hukamnama (holy commandment for the congregation) is also being taken from the scripture.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]As for the writings of the poets in Guru Gobind Singh's court, a few parts of Vidiya Sar have survived and have been published by Bhai Vir Singh as Kavi Darbar of Guru Gobind Singh ("The Poet's Court of Guru Gobind Singh"). The compiled writings of one of those poets was also published about one hundred years ago as the book Asmodh Bhakha. It has long been out of print. Comparison of the surviving writings of the poets with the writings of Guru Gobind Singh shows that their writing style is clearly different.[/font]

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular][This article has been prepared by Bhai Kirpal Singh, the resident research historian of The Gobind Sadan Institute for Advanced Studies in Comparative Religion. Many of the historical documents mentioned herein are available for study in the library of the Gobind Sadan Institute.][/font]

 

drkhalsa

SPNer
1897 Report of Verification & Standardization

Sri Dasam Granth Sahib

[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]1897 Report of Verification & Standardization
of Dasam Granth
by Khalsa Diwan at Akal Takht
[/font]


1897 Authentication Report download
Complete report (5.3M PDF)

Also available in 4 smaller PDF files
Part 1Part 3Part 2Part 4
[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In the years after the passing of Guru Gobind Singh, the Sikhs were engaged in battles and struggles, due to which they could not prepare the Dasam Granth in proper form. With the beginning of the Singh Sabha movement in the late nineteenth century, scholars directed their attention toward the religious scriptures and Sikh history. The Gurmat Granth Parcharak Sabha Amritsar collected 32 copies of the Dasam Granth. After five years of deliberations in the second floor of Sri Akal Takht, Amritsar, these eminent scholars clarified the differences in the birs and published their report in 1897 A.D. In accordance with that report, the present form of the Dasam Granth came into existence. The banis included in it are as follows:[/font]

  1. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Jaap[/font]
  2. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Akal Ustat[/font]
  3. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Bachittar Natak[/font]
  4. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chandi Charitra[/font]
  5. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chandi Charitra II[/font]
  6. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]War Bhagauti Ji Ki[/font]
  7. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Giyan Prabodh[/font]
  8. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Chaubis Avtar [incarnations of Lord Vishnu][/font]
  9. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Up Avtar [Brahma and Rudr][/font]
  10. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Shabd Hazare[/font]
  11. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Swaiye[/font]
  12. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Khalsa Mehma[/font]
  13. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Shashtar Nam Mala[/font]
  14. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Charitropakhiyan[/font]
  15. [font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]Zafarnama, Hikayat[/font]
[font=Arial,Helvetica,Geneva,Swiss,SunSans-Regular]In the above report, Giani Sardul Singh—the scholar who was charged with writing the committee report—agreed that the whole Dasam Granth is written by Guru Gobind Singh, and all doubts were ended. Nevertheless, sometimes sceptical articles continued to be written. Replies were then given by Sikh scholars.[/font]


IF YOU WISH TO SEE ORIGINAL REPORT AS IT WAS SUBMITTED FOLLOW THE LINK
http://dasamgranth.org/dasamgranth/library/1897_report/
 

Gyani Jarnail Singh

Sawa lakh se EK larraoan
Mentor
Writer
SPNer
Considering this, 10th Guru wouldnt have named it Dasam Granth. And recently, while talking to different people, it came to me that original ardaas was upto 9th Guru. Bhai Mani Singh did further modification to include events. The present ardaas is compiled by SGPC when rehat maryada was modified.

Coming back, 10th Guru Himself said about considering Guru Granth Sahib ji as the Guru, and not any of the books what 10th Guru wrote. He may have compiled His own writings, but not named Dasam Granth. Well, I confess, I dont know much history though.

Dear Arvind Ji,
Gurfateh.

Actually the Recompilation of the Kartarpuri Pothi Sahib ( compiled by Guru Arjun Ji written down by Bhai Gurdass Ji and paraksh at Harmandar sahib in 1666) by the ADDITION of the Gurbani uttered by Guru TEG BAHADUR JI at Damdama sahib was called DASMAH PATSHAH DA GRANTH to distinguish it from the Kartarpuri Bir as that didnt have the Gurbani of Ninth Guru sahib.
This was also called the Damdami Bir as it was written by BHAI MANI SINGH at Damdama sahib Sabo ki talwandi. THIS copy was given GURGADHI by Guru Ji at nanded in 1708 and mandatory Sabh Sikhan ko HUKAM HAI Guru Maniyo Granth. Although this cnat be proven it is the most plausible answer to the question of why "Dasmah patshah da Granth" would be used in the first place.

The infamous Bhai mani Singh "Letter" to mata Ji wife of Guru Ji at delhi has been proved to be a FAKE. This letter is always quoted by thsoe in favour of the Dasm garnth as it mentions it - this FAKE letter kills two birds with one stone - Firstly it claims Bhai mani Singh wote the DG and secondly it claims that Wife of Guru Ji gave her assent to its writing.

The Established claim to the UNCHALLENGEABLE AUTHENTICITY of SGGS rests on the Fact that the GURUS themsleves wrote it, and sealed it to prevent adeulteration of any kind. No other religious scripture of any other religion has this AUTHENTICITY. The DG FAILS on this account - Guru Ji DIDNT write it ( bhai mani Singh is said to have done so AFTER many years of Guru Jis passing away)..and thus it is like the other scriptures which were written long after the founders were gone. Thus the GURU KHALSA PANTH in the Tabiah of the GURU GRANTH JI will have to sit down and SIFT through the DG and take what is ankool ( compliant with SGGS) and REJECT what is anti-Gurbani and clealry pornographic/objectionable.
What is generally accepted as per SGGS is Jaap Sahib, Swaiyahs Tav Parsaad, some parts of Akal Ustatt, Zafarnamah etc ( this list is not exhausted) Since this DG is NOT authenticated by the GURUS like SGGS is...it can be discussed without getting into fights.
Gyani jarnail Singh
 

pk70

Writer
SPNer
To Drkhalsa ji

two questions
Why My Sahib 10th Nanak didnt give importance to his own writings? give me answer with right proof not like fake letter subsribed to Many Singh ji, but with right one
second, We can do path of Guru Granth Sahib ji while all sisters, daughters and mothers are present, can we do path of Dasam granth in their presence?
 

Astroboy

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Writer
SPNer
Gurdwara Sri Hazur Sahib has 3 parkash :-
Sri Guru Granth Sahib Ji,
Dasam Granth, and
Sarbloh Granth.
 
<<<<<Actually the Recompilation of the Kartarpuri Pothi Sahib ( compiled by Guru Arjun Ji written down by Bhai Gurdass Ji and paraksh at Harmandar sahib in 1666) by the ADDITION of the Gurbani uttered by Guru TEG BAHADUR JI at Damdama sahib was called DASMAH PATSHAH DA GRANTH to distinguish it from the Kartarpuri Bir as that didnt have the Gurbani of Ninth Guru sahib.
This was also called the Damdami Bir as it was written by BHAI MANI SINGH at Damdama sahib Sabo ki talwandi. THIS copy was given GURGADHI by Guru Ji at nanded in 1708 and mandatory Sabh Sikhan ko HUKAM HAI Guru Maniyo Granth. Although this cnat be proven it is the most plausible answer to the question of why "Dasmah patshah da Granth" would be used in the first place.>>>>

Response

The above is wrong and misleading.We had two birs of Dasam Granth in 1697 and 1698 called anadpuri bir and patna sahib wali bir.They are still there.

Dasam granth was Dasama padshah ka Granth.Refer to Sketch of sikhs by John malcolm.He visited Punjab in 1805.Read below

Note: The following is an excerpt from a book, Sketch of the Sikhs, a singular nation in the province of Penjab,written by Sir John Malcolm* in 1812. John Malcolm’s work is one of the rarest firsthand information recorded by a western historian on the lifestyle, belief systems and traditions of the Sikhs in Punjab during the 18th century .
Guru-mata

When Gurmata or great national council, is called, (as it always is, or ought to be, when any imminent danger threatens the country, or any large expedition is to be undertaken) all the Sikh chiefs assemble at Amritsar. The assembly, which is called the Guru-mata, is convened by the Acalis; and when the chiefs meet upon this solemn occasion, it is concluded that all private animosities cease, and that every main sacrifices his personal feelings at the shrine of the general good; and, actuated by principles of pure patriotism, thinks of nothing but the interests of the religion, and commonwealth, to which he belongs.

When the chiefs and principal leaders are seated, the Adi-Granth and Dasama Padshah ka Granth are placed before them. They all bend their heads before these scriptures, and exclaim, Wa! Guruji ka Khalsa! Wa! Guruji ki Fateh! A great quantity of cakes, made of wheat, butter, and sugar, are then placed before the volumes of their sacred writings, and covered with a cloth. These holy cakes, which are in commemoration of the injunction of Nanac, to eat and to give to others to eat, next receive the salutation of the assembly, who then rise, and the Acalis pray aloud, while the musicians play. The Acalis, then the prayers are finished, desire the council to be seated. They sit down, and the cakes being uncovered, are eaten of by all classes of Sikhs: those distinctions of original tribes, which are, on occasions, kept up, being on this occasion laid aside, in token of their general and complete union in one cause. The Acalis then exclaim: "Sirdars! (Chiefs) this is Guru-mata!" on which prayers are again said aloud. The chiefs, after this sit closer, and say to each other: "The sacred Granth is betwixt us, let us swear by our scripture to forget all internal disputes, and to be united." This moment of religious fervor and ardent patriotism, is taken to reconcile all animosities. They then proceed to consider the danger with whcih they are threatened, to settle the best plans for averting it, and to choose the generals who are to lead their armies against the common enemy. The first Guru-mata was assembled by Guru Govinid; and the latest was called in 1805, when the British army pursued Holkar into the Penjab.

(pages. 120-123)
________________________
*Sir John Malcolm (May 2, 1769 ‑ 1833) was a Scottish soldier, statesman, and historian. He held various distinguished posts, being Ambassador to Persia, Resident of Gwalior (1803-1804) and Governor of Bombay 1827-1830. He was the author of several valuable works regarded as authorities, viz., Sketch of the Sikhs, a singular nation in the province of Penjab (1812), A History of Persia (1815), Memoir of Central India (1823), Political History of India from 1784 to 1823 (1826), and Life of Lord Clive (1836).


Unquote

<<<<<<The infamous Bhai mani Singh "Letter" to mata Ji wife of Guru Ji at delhi has been proved to be a FAKE. This letter is always quoted by thsoe in favour of the Dasm garnth as it mentions it - this FAKE letter kills two birds with one stone - Firstly it claims Bhai mani Singh wote the DG and secondly it claims that Wife of Guru Ji gave her assent to its writing.>>>>

Response
only those are fake who call this letter as fake.Bhai mani singh Di bir is still there.There are dates in that.

<<<<<The Established claim to the UNCHALLENGEABLE AUTHENTICITY of SGGS rests on the Fact that the GURUS themsleves wrote it, and sealed it to prevent adeulteration of any kind. No other religious scripture of any other religion has this AUTHENTICITY. The DG FAILS on this account - Guru Ji DIDNT write it ( bhai mani Singh is said to have done so AFTER many years of Guru Jis passing away)..and thus it is like the other scriptures which were written long after the founders were gone.>>>

Response

Both Granths are not rivals.One is our spiritual guide and given the status of guru.The other deals with organizational set up of sikhs.

<<< Thus the GURU KHALSA PANTH in the Tabiah of the GURU GRANTH JI will have to sit down and SIFT through the DG and take what is ankool ( compliant with SGGS) and REJECT what is anti-Gurbani and clealry pornographic/objectionable.
What is generally accepted as per SGGS is Jaap Sahib, Swaiyahs Tav Parsaad, some parts of Akal Ustatt, Zafarnamah etc ( this list is not exhausted) Since this DG is NOT authenticated by the GURUS like SGGS is...it can be discussed without getting into fights.
Gyani jarnail Singh>>>>>

Response

Bani of tenth master is gurbani.Those who call it pornographic have pornography in their minds.

i challenge you to put verses from Dasam Granth here and i will reply to that with my meagre understanding as i have read Dasam Granth myselkf.Have you read it?you people haev carried enough propaganda so far.

Inder singh
 
two questions
Why My Sahib 10th Nanak didnt give importance to his own writings? give me answer with right proof not like fake letter subsribed to Many Singh ji, but with right one
second, We can do path of Guru Granth Sahib ji while all sisters, daughters and mothers are present, can we do path of Dasam granth in their presence?[/quote]

Response

have you read SGGS ji fully.Similar myths and language is there in SGGS also.Bhag is mentioned in that also.These are myths written to teach a lesson.

How do you know that Bhai mani singh's letter is fake.Just following he said and so i said.
 

pk70

Writer
SPNer
Inder Singh ji

Answer to your question.
The letter was proved fake on the ground that the way it was written was odd to the style of Mani Singh ji's time, for example the letter is written in separate words which is contrary to the style of that time because words were used to be written together. In this letter there is use of bindi( .) which was not used in the time of Mani Singh. Scientist who analyze older scripture see these things to diferentiate the writings from new to old.
2 The reference of using word"bhog" in Guru Granth Sahib has no match to the versions of stories having strong sexual content. Why Satguru himself didnt give any importantance to his own writings. You are saying that he was not satisfied with Gurbani and he had to write in more detail to make his followers understandbecause through Gurbani they wouldnt!!!!!!
You claim to read Dasam Granth throughly, explain me the way this earth came into existence as per Dasam Granth and as per Satguru Nanak ji. Why Satguru would give a ridiculous story about the earth when Satguru shatters doubts about it in Jap Ji you guys have no solid proof. What is hapening here is supporting pur blind faith even though even though about whom this advocay is in progress, stood against these things and protected Satgur Nanak panth. Because of this kind of support for Dasam Granth( writings Satguru never wrote), RSS and other agencies are proving Satguru to be worshipper of Durga etc which was denied Satguru himself while he wrote letter of victory. Come on, give me any scientific or historical proof? Just bashing the question can take us no where
 
The letter was proved fake on the ground that the way it was written was odd to the style of Mani Singh ji's time, for example the letter is written in separate words which is contrary to the style of that time because words were used to be written together. In this letter there is use of bindi( .) which was not used in the time of Mani Singh. Scientist who analyze older scripture see these things to diferentiate the writings from new to old.

That proves nothing. My question is

1) has anyone analyzed the two separate handwritings of Bahi mani singh ji?If yes,what is the result
2) Have the two writings been chemically analyzed.If so where is the result.

In absence of above people are beating about the bush.


The reference of using word"bhog" in Guru Granth Sahib has no match to the versions of stories having strong sexual content. Why Satguru himself didnt give any importantance to his own writings. You are saying that he was not satisfied with Gurbani and he had to write in more detail to make his followers understandbecause through Gurbani they wouldnt!!!!!!

Any writing of Guru Gobind singh ji is Gurbani.Take that notion out of your mind that it is not Gurbani.

I am writng about private parts of women.Is that not sexual content.have you not noticed in SGGS this.


You claim to read Dasam Granth throughly, explain me the way this earth came into existence as per Dasam Granth and as per Satguru Nanak ji. Why Satguru would give a ridiculous story about the earth when Satguru shatters doubts about it in Jap Ji you guys have no solid proof. What is hapening here is supporting pur blind faith even though even though about whom this advocay is in progress, stood against these things and protected Satgur Nanak panth. Because of this kind of support for Dasam Granth( writings Satguru never wrote), RSS and other agencies are proving Satguru to be worshipper of Durga etc which was denied Satguru himself while he wrote letter of victory. Come on, give me any scientific or historical proof? Just bashing the question can take us no where.

Earth in both Granths came into existence in a similar way.Give me the quotes you are referring to.Don't blamne lack of your understanding of myths on dasam Granth.

The people who oppose Dasam granth are playing into hands of RSS.RSS will never supporta Granth that brings their Gods and Goddesses to human level and put them under command of Akal purakh.Read below beginning of Chandi Charitra.What other proof you want when everything is written in the composition itself.

ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
स्री भगउती जी सहाइ ॥
xxxx

ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ਲਿਖਯਤੇ ॥
अथ चंडी चरित्र उकति बिलास लिखयते ॥
Now begin the extraordinary feats from the Life of Chandi:

ਪਾਤਸਾਹੀ ੧੦
पातसाही १०
From the Holy Mouth of the Tenth King (Guru)

ਸ੍ਵੈਯਾ
स्वैया
SWAYYA

ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲਖ ਅਨਾਸਾ ॥
आदि अपार अलेख अनंत अकाल अभेख अलख अनासा ॥
The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal.

ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸਤ ਤਿਹੂੰ ਪੁਰ ਬਾਸਾ ॥
कै सिव सकत दए स्रुति चार रजो तम सत तिहूं पुर बासा ॥
He created Shiva-Shakti, forur Vedas and three modes of maya and Pervades in three worlds.

ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪਕ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤਤ ਪ੍ਰਕਾਸਾ ॥
दिउस निसा ससि सूर कै दीपक स्रिसटि रची पंच तत प्रकासा ॥
He created day and night, the lamps of sun and moon and the whole world with five elements.

ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥੧॥
बैर बढाइ लराइ सुरासुर आपहि देखत बैठ तमासा ॥१॥
He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1.
 

pk70

Writer
SPNer
Inder Singh ji
Sat Sree Akaal !
How you can say that those two things do nothing to help in differentiating the new one from the old one? Let me for a moment say that these two things do not bother you. Have you guys try to prove otherwise ever? Answer is no. Remember people kept saying for centuries the earth is flat just because it was part of their religious nook.That is what happening here with little difference. If you want to support that, come with scientific research. Declarations by individually or with a group of people who just agree, doesnt prove it was authored by Sahib Satguru ji in totality. Could you do any thing to stop RSS if others who are playing in the hands of RSS by denying every thing RSS says, as per your judgement,? You claim to have read Dasam Granth, why are you asking me to give you a qoute? You know in the beginning of Vachittat Natak, it is stated that the earth came into existence from
marrow(mijh) Here it is, page 64 line 14 after chupai"
tin ko kaal bahur badh kra 1 Tin ke med smund mo pra 1 chikn taas jall parr tir rahi 1 medha nam tebhee te kahi 1-14"
"
They were taken over by The Death. Their marrow(med whatever) fell into ocean, stayed there floating, that is why earth is called as MEDHA(earth)

This line itself proves that it cannot be authored by Satguru having so high academic skills loaded with high gravity of spirituality under the blessing of Satguru Nanak Ji( I mean his own sroop). You love to call it whatever ever you want, you have the right to have an opinion but fact remains the same unless proved otherwise scientifically . Declarations have no bearing. I personally have no affiliation to any group what so ever, kala afgana, ghaga, Joginder Singh spokesman have little respect for me( Because I strongly feel their show is to make money, nothing more that.). I have written this just to tell you I am all alone, studying and learning from Guru Granth Sahib ji and true Gursikhs by sharing ideas. Any thing I find against Satguru Nanak Gurmat, I will oppose it. You have asked for the reference, I have given it. Sone pat a poet claims in his biography of Satgiuru ji that Satguru got married again after Damdma stay. Who Sikh can believe that trash? He also says one Sahibzada(Ajit Singh ji) escaped from Chamkaur Sahib. Such gaps( fabricated stories) were spread against Satguru ji and his family. Same people knowingly did that. If Sonepat can do that then Pundit Shibbar and Koer Singh, wouldnt do what? justify that How the line given above is authored by Satguru ji for the readers of SPN. Your kind but reasonable answer will be appreciated.
 
mentioning parts of the human body..is afar cry from Explicit sexual descriptions, various positions of sexual act etc etc and the use of drugs, bhang, afeem, shaving of pubic hair etc to enhance sex act. This is called PORNOGRAPHY.
There is another dg supporter in Canda who claims DG can be used fro sex education in canadian school system !!! He would be advocating the Kamasutra book as school text next - he fails to distinguish between BIOLOGY/Anatomy and Pornography.

Gyani jarnail Singh

Charitropakhayan is a composition that contains stories which have been rewritten .It means the stories had been existing earlier and Guru ji rewritten those with a moral lesson in the conclusion from his side.

People who are against Dasam Bani are quoting these out of context on purpose.It does not say the reader to eat bhang etc.it describes the character of wicked persons both men and women who are fond of such intoxicants.Then there is one character that says that it is not good to take such intoxicants.

In essence these rewritten stories have moral lesson in conclusion.What is wrong in that,Giani ji?

Moreover there is internal evidence in Dasam Granth where Guru ji writes that he is going to write Chandi di vaar ,Chaubis avtar and Charitropakhayan.Are you wiser than Guru ji so as to condemn his bani?
 
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