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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)
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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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Bachittar Natak
Is Dasam Granth Guru Ji's Bani?
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 80498" data-attributes="member: 2125"><p><strong>Bani</strong> (<a href="http://www.sikhiwiki.org/index.php/Punjabi" target="_blank">Punjabi</a> <span style="font-family: 'AnmolUniBani'">ਬਾਣੀ</span>), short for <strong><a href="http://www.sikhiwiki.org/index.php/Gurbani" target="_blank">Gurbani</a></strong> (Punjabi <span style="font-family: 'AnmolUniBani'">ਗੁਰਬਾਣੀ</span>)</p><p></p><p>It means from the mouth of the Guru. Aad0002ji, the banis a Sikh (and by Rehitnama an Amritdhari must read) recites as daily paath includes banis from Dasam Granth Sahib Ji. To take too simplistic an approach to defining Sikh religion SOLELY on Shri Guru Granth Sahib Ji is mistaken. There is no debate or confusion that Guru is Guru, and Dhan Dhan Shri Shabad Guru Ji Maharaaj is unquestionably Guru of the Sikhs, Dasam Pita Ji Himself ordained this. Otherwise you are asserting that the Panj banis which a Sikh prays are taken from a fake and invalid book, and although refered to as Guru's bani, are alleging they are not from the mouth of Guru. It's not like Christian religion which has a doctrine of Sola Scriptora, meaning "solely by the (accepted) scriptures. But Sikhism includes a lot of history and tradition as a framework for many things which are not expressly found in Shri Guru Granth (or are veiled or hidden (gupt) teachings as insightfully explained by supportive vaaran such as written interpretation of Bhai Gurdas Ji who himself had darshan of 4 living forms of Guru and whose own pen handcopied the Aadi Granth). Without Dasam Granth we would not even have Dasam Pita Ji's Zafernama against Emperor Aurangzeb. For the simplist example...</p><p></p><p></p><p>How do we know that Shri Guru Granth Sahib Ji is Guru?</p><p></p><p></p><p>We know this by tradition. We know this by rehitnamay. We know this by the same exact tradition which teaches that the formation of the Khalsa Panth as Guru also ordained the Aadi Granth to be Guru Granth.</p><p></p><p>But you will not be able to quote this in a tuuk from Guru Granth Sahib. Because Tenth Master did not write His bani in the Aadi Granth. Does that mean everything else Tenth Master taught and said which were preserved in Rehitnamay and tradition are completely invalid and to be removed from acceptance in Sikhism? Could there ever be a single word which Tenth Master, Sacha Patshah uttered which would be spurious, invalid or unimportant just because it was elected BY HIM not to be recorded as part of Aadi Granth?</p><p></p><p>Not only is there Dasam Granth Gurbani, but possibly also Sarbloh Granth, while it has also been criticized like Dasam Granth, the Panth has not officially defined it's position, and the Nihang Jatha has kept most of it hidden (gupt) from the Panth, although the previous Jathedar Nihang Baba Santa Singh Ji released publication of portions of it recently. The reason I mention Sarbloh Granth in conjunction with Dasam Granth is because many debates on forums center around the validity of the Khalsa, the validity of the Takhts and central authority of Akal Takht. Debates constantly revolve around themes like, "where does it say in Guru Granth Sahib that a Sikh has to keep uncut hair? Keep and honor shastars? Wear Panj Kakkars? Receive amrit from Khande Ki Pahul? Pray the Nitenam banis?</p><p></p><p>And the answers to all those questions are found in 1. Dasam Granth, 2. Sarbloh Granth, 3. various Purataan Rehitnamay</p><p></p><p>An expert on Braj and on Dasam Granth was Bhai Sahib Bhai Randhir Singh Ji, a Sikh who was recognized and honored by all Takhts. </p><p></p><p>Are there spurious banis and rehitnama? Yes! But not all of it is. And that is why it is a matter of legitimate debate and discussion. BUT, before discrediting or declaring inauthentic based on personal opinion, I urge the forum participants to treat as potentially Gurbani ANY bani, while discussing possibilities, disagreements, etc in an atmosphere of RESPECT for the bani. You can disagree with and not invalidate, discredit or bring reputation into ruin as in a formal attack. And THIS is what Akal Takht Sahib Ji has objected to in their edict against discussions involving Dasam Granth Sahib Ji. At this point, nothing formal has been declared about Sarbloh Granth. But historically, Sikhism rests on the interpretation of Guru Granth Sahib on the Purataan rehitnamay and bani of Tenth Master. I believe this is an area which should be treaded with RESPECT, CARE, and minimization of personal, frivolous or insulting opinions intended to defame or cast aspersions against what may likely be Guru's bani. Who among us here is a historian and scholar who is an expert in the languages in which Dasam Granth is written who can offer a challenge against the insights of such a scholar?</p><p></p><p>If it is NOT Gurbani, the Panth will declare this. As to this date, there has been no such declaration, and in fact an edict against defamation of Dasam Granth, and the formation of educational seminars to instruct the Sikh Sangat as to the accepted VALIDITY of Dasam Granth as bani. So it seems the direction is clearly one of Panthic acceptance. This renders as "spurious" those opinions which are contrary to the accepted Panthic authority. And as such, I urge a tone of respect when discussing the validity or invalidity of Dasam Granth Sahib Ji, and restraint at this time in attempts to discredit Sarbloh Granth Sahib Ji.</p><p></p><p></p><p>There is a movement to do just this, and discredit the entire basis of the formation of the Khalsa Panth at Baisaikhi. And this was why the Akal Takht are strongly enforcing an edict NOT to defame, slander, or diminish importance of Dasam Granth as bani, while stipulating as bani it is to be respected and treasured, but Guru Granth is still indisputed Guru.</p><p></p><p></p><p>There have been a lot of scholarly debates over this issue for decades now, but the accepted consensus within the circles of Panthic authority has already unquestionably accepted every part of Dasam Granth as Gurbani. So while a discussion is now allowed (and was restricted while Panthic scholars investigated to prevent potential nindya of Gurbani or propaganda against Gurbani to Sikhs, that restriction has now been lifted with the caveat NOT to do nindya of Shri Dasam Granth Ji bani as an edict from Akal Takht Sahib ji. The restriction is lifted to allow education of the Sikh sangat as to WHY Panthic Scholars have accepted Dasam Granth, not to allow defamation or delegitimization of Dasam Granth.)</p><p></p><p>So I would urge you as a sincere Sikh, before simply reading debates on this forum for education on the subject, to investigate what is the Akal Takht position on this subject, and WHY...</p><p></p><p>Now there are those who do not recognize validity of Dasam Granth Sahib Ji or Akal Takht Sahib Ji which is a different matter than someone who has doubts or interest in question and learning. The focus for these people is to delegitimize and undermine Dasam Granth, and the entire framework of the Khalsa Panth and the Takhts of traditional Sikh authority. Consider it like the Protestant reformation that sought to replace centuries old Patristic writings and historical Councils with the new idea of "individual interpretation." While not exactly analogous, there are similarities. These people want to delegitimize traditional Sikh authority with their own, and thus make their own opinions speak for the "mouth of Guru." Since any invalidation of the primary authority of: 1. Shri Guru Granth Sahib Ji, 2. Guru Panj Piara, 3. Akal Takht Sahib Ji literally attacks the very basis and foundation of Sikh religion.</p><p></p><p>Sikhism has a framework of Nationhood, which includes Panthic Authority. Are all the definitions put forth by Panthic Authority to be accepted by every individual? No, we all have different understandings and freedom of choice. HOWEVER, all decisions and definitions of Panthic Authority are to be RESPECTED, and there is a fine line where debate ends, and heresy begins.</p><p></p><p>First Dasam Granth Seminar Held in North America:</p><p><a href="http://www.panthic.org/news/123/ARTICLE/3927/2008-02-28.html" target="_blank">http://www.panthic.org/news/123/ARTICLE/3927/2008-02-28.html</a></p><p></p><p></p><p>~Bhul chak maaf</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 80498, member: 2125"] [B]Bani[/B] ([URL="http://www.sikhiwiki.org/index.php/Punjabi"]Punjabi[/URL] [FONT=AnmolUniBani]ਬਾਣੀ[/FONT]), short for [B][URL="http://www.sikhiwiki.org/index.php/Gurbani"]Gurbani[/URL][/B] (Punjabi [FONT=AnmolUniBani]ਗੁਰਬਾਣੀ[/FONT]) It means from the mouth of the Guru. Aad0002ji, the banis a Sikh (and by Rehitnama an Amritdhari must read) recites as daily paath includes banis from Dasam Granth Sahib Ji. To take too simplistic an approach to defining Sikh religion SOLELY on Shri Guru Granth Sahib Ji is mistaken. There is no debate or confusion that Guru is Guru, and Dhan Dhan Shri Shabad Guru Ji Maharaaj is unquestionably Guru of the Sikhs, Dasam Pita Ji Himself ordained this. Otherwise you are asserting that the Panj banis which a Sikh prays are taken from a fake and invalid book, and although refered to as Guru's bani, are alleging they are not from the mouth of Guru. It's not like Christian religion which has a doctrine of Sola Scriptora, meaning "solely by the (accepted) scriptures. But Sikhism includes a lot of history and tradition as a framework for many things which are not expressly found in Shri Guru Granth (or are veiled or hidden (gupt) teachings as insightfully explained by supportive vaaran such as written interpretation of Bhai Gurdas Ji who himself had darshan of 4 living forms of Guru and whose own pen handcopied the Aadi Granth). Without Dasam Granth we would not even have Dasam Pita Ji's Zafernama against Emperor Aurangzeb. For the simplist example... How do we know that Shri Guru Granth Sahib Ji is Guru? We know this by tradition. We know this by rehitnamay. We know this by the same exact tradition which teaches that the formation of the Khalsa Panth as Guru also ordained the Aadi Granth to be Guru Granth. But you will not be able to quote this in a tuuk from Guru Granth Sahib. Because Tenth Master did not write His bani in the Aadi Granth. Does that mean everything else Tenth Master taught and said which were preserved in Rehitnamay and tradition are completely invalid and to be removed from acceptance in Sikhism? Could there ever be a single word which Tenth Master, Sacha Patshah uttered which would be spurious, invalid or unimportant just because it was elected BY HIM not to be recorded as part of Aadi Granth? Not only is there Dasam Granth Gurbani, but possibly also Sarbloh Granth, while it has also been criticized like Dasam Granth, the Panth has not officially defined it's position, and the Nihang Jatha has kept most of it hidden (gupt) from the Panth, although the previous Jathedar Nihang Baba Santa Singh Ji released publication of portions of it recently. The reason I mention Sarbloh Granth in conjunction with Dasam Granth is because many debates on forums center around the validity of the Khalsa, the validity of the Takhts and central authority of Akal Takht. Debates constantly revolve around themes like, "where does it say in Guru Granth Sahib that a Sikh has to keep uncut hair? Keep and honor shastars? Wear Panj Kakkars? Receive amrit from Khande Ki Pahul? Pray the Nitenam banis? And the answers to all those questions are found in 1. Dasam Granth, 2. Sarbloh Granth, 3. various Purataan Rehitnamay An expert on Braj and on Dasam Granth was Bhai Sahib Bhai Randhir Singh Ji, a Sikh who was recognized and honored by all Takhts. Are there spurious banis and rehitnama? Yes! But not all of it is. And that is why it is a matter of legitimate debate and discussion. BUT, before discrediting or declaring inauthentic based on personal opinion, I urge the forum participants to treat as potentially Gurbani ANY bani, while discussing possibilities, disagreements, etc in an atmosphere of RESPECT for the bani. You can disagree with and not invalidate, discredit or bring reputation into ruin as in a formal attack. And THIS is what Akal Takht Sahib Ji has objected to in their edict against discussions involving Dasam Granth Sahib Ji. At this point, nothing formal has been declared about Sarbloh Granth. But historically, Sikhism rests on the interpretation of Guru Granth Sahib on the Purataan rehitnamay and bani of Tenth Master. I believe this is an area which should be treaded with RESPECT, CARE, and minimization of personal, frivolous or insulting opinions intended to defame or cast aspersions against what may likely be Guru's bani. Who among us here is a historian and scholar who is an expert in the languages in which Dasam Granth is written who can offer a challenge against the insights of such a scholar? If it is NOT Gurbani, the Panth will declare this. As to this date, there has been no such declaration, and in fact an edict against defamation of Dasam Granth, and the formation of educational seminars to instruct the Sikh Sangat as to the accepted VALIDITY of Dasam Granth as bani. So it seems the direction is clearly one of Panthic acceptance. This renders as "spurious" those opinions which are contrary to the accepted Panthic authority. And as such, I urge a tone of respect when discussing the validity or invalidity of Dasam Granth Sahib Ji, and restraint at this time in attempts to discredit Sarbloh Granth Sahib Ji. There is a movement to do just this, and discredit the entire basis of the formation of the Khalsa Panth at Baisaikhi. And this was why the Akal Takht are strongly enforcing an edict NOT to defame, slander, or diminish importance of Dasam Granth as bani, while stipulating as bani it is to be respected and treasured, but Guru Granth is still indisputed Guru. There have been a lot of scholarly debates over this issue for decades now, but the accepted consensus within the circles of Panthic authority has already unquestionably accepted every part of Dasam Granth as Gurbani. So while a discussion is now allowed (and was restricted while Panthic scholars investigated to prevent potential nindya of Gurbani or propaganda against Gurbani to Sikhs, that restriction has now been lifted with the caveat NOT to do nindya of Shri Dasam Granth Ji bani as an edict from Akal Takht Sahib ji. The restriction is lifted to allow education of the Sikh sangat as to WHY Panthic Scholars have accepted Dasam Granth, not to allow defamation or delegitimization of Dasam Granth.) So I would urge you as a sincere Sikh, before simply reading debates on this forum for education on the subject, to investigate what is the Akal Takht position on this subject, and WHY... Now there are those who do not recognize validity of Dasam Granth Sahib Ji or Akal Takht Sahib Ji which is a different matter than someone who has doubts or interest in question and learning. The focus for these people is to delegitimize and undermine Dasam Granth, and the entire framework of the Khalsa Panth and the Takhts of traditional Sikh authority. Consider it like the Protestant reformation that sought to replace centuries old Patristic writings and historical Councils with the new idea of "individual interpretation." While not exactly analogous, there are similarities. These people want to delegitimize traditional Sikh authority with their own, and thus make their own opinions speak for the "mouth of Guru." Since any invalidation of the primary authority of: 1. Shri Guru Granth Sahib Ji, 2. Guru Panj Piara, 3. Akal Takht Sahib Ji literally attacks the very basis and foundation of Sikh religion. Sikhism has a framework of Nationhood, which includes Panthic Authority. Are all the definitions put forth by Panthic Authority to be accepted by every individual? No, we all have different understandings and freedom of choice. HOWEVER, all decisions and definitions of Panthic Authority are to be RESPECTED, and there is a fine line where debate ends, and heresy begins. First Dasam Granth Seminar Held in North America: [URL]http://www.panthic.org/news/123/ARTICLE/3927/2008-02-28.html[/URL] ~Bhul chak maaf [/QUOTE]
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