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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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Discussions
Hard Talk
Bachittar Natak
Dasam Granth Ji - Its History By Daljeet Singh
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<blockquote data-quote="Sikhi 24/7" data-source="post: 329" data-attributes="member: 39"><p><strong>Chhibber's Story Contradicted</strong></p><p></p><p>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. </p><p></p><p>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. </p><p></p><p>'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. </p><p></p><p>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. </p><p></p><p>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.</p></blockquote><p></p>
[QUOTE="Sikhi 24/7, post: 329, member: 39"] [b]Chhibber's Story Contradicted[/b] 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. [/QUOTE]
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Bachittar Natak
Dasam Granth Ji - Its History By Daljeet Singh
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