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Is Dasam Granth Sahib Guru Gobind Singh Ji's Bani?

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Ishna

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Swarn Ji and Harkiran Ji, I've moved your posts to a new thread in the Charitropakhyan subforum here.

For continuity of this thread, it is enough to say that the stories in Charitropakhyan are explicit and seems strange to attribute to Guru Gobind Singh Ji.
 

ActsOfGod

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Would Guru Gobind Singh Ji really write something which plants such a psychological bomb in the minds of men to condition them to hold women in such contempt?? Would he wrote stories that are so sexually descriptive that they could grace the pages of porn magazines?? How can this possibly be bani???

And I am left a bit torn because benti chaupai is last part of Charitropakhyan and is used in Amrit Sanchar. Was this bani always part of Charitropakhyan or was it added at the end (adulterated) to the other stories? Did our tenth master really view women in this way???
What do you think?
 

Harry Haller

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Hey, I'm with you.

However passionate we feel about the DG, its authorship and it's position in Sikhi, we must remember that, for some, it is practically canon. Whichever way they reached that conclusion doesn't matter, but their sentiments need to be handled with a measure of care until the issue is formally resolved by our leadership. So we should be mindful of that when criticizing it.

Did you know that in September 2014, the Canadian Singh Sabha held a "World Sikh Conference" and passed a resolution saying that even Jaap, etc. are not relevant and that nitnem bania are only on the first 13 pages of Sri Guru Granth Sahib Ji Maharaj?

You can read the resolutions here... I don't want to paste the text. http://www.singhsabhacanada.com/?p=84358
we have a leadership? no one told me!
 

Harry Haller

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Now I am going to try something different, I think its called having an open mind, so for the next day or so, I am going to argue against everything I normally hold dear!

I am very much of the opinion that the DG is more a compilation of writings, some of which may have been carried out by the tenth master, but then, I am very much of the opinion that in days gone by, no one recited bani to make things happen, they recited it to learn from it.

First point, in the letter by Mani Singh, he mentions a healing parable, so that is basically at odds with my opinion mentioned above, secondly, at the time this was all happening, we were in the midst of fighting for our lives, and who did all the fighting? Well that would be the nihangs, who lets face it, would mostly be Hindu converts, maybe they were bored Hindus, maybe quite a lot of the converted nihangs were bored Hindus looking for a good fight, for a good cause, and they found it in Sikhism. So these guys, all fighting a war with odds not looking great, all looking for spiritual guidance, all looking for inspiration, help, for that one last thing that would keep them fighting, defending.

And then fast forward to the present day, where we sit here in our air conditioned houses and heated houses, bellies full of food, a car parked outside, problems so trivial that we have to see special people for therapy to help us find ourselves, find love, deal with the pain of a parent not being supportive enough when we were 6, etc etc, and we use the same logic to question writings that were made many years ago, no doubt to bolster up and guide and help those that were out there saving the day. Maybe in that time it was important for the Sikh army to love only god, only the guru, maybe it was important that these men, these nihangs did not have relationships, did not fall in love, but stay focused on the fighting, the loyalty, getting the job done, living in a saddle, ready to fight at a moments notice, hard to do when your in love.....

I am not saying the DG is authentic, but if you close your eyes, take yourself back to that time, there are enough factors to justify such writings, its just difficult to see them from our pampered existence in this time.

I know one thing, if I had to debate the DG with a seasoned Nihang of the time, I do not think that would be an argument I would win.
 
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And then the point of Charitropakhyan... Basically porn stories with no apparent lesson other than do not trust women. That one section which comprises a good portion of DG as a whole, does much damage to the male psyche to instill subconsciously (or maybe even consciously) a hatred and contempt towards women. It paints women as deceivers, filled with lust and immoral to the core willing to stop at nothing to get their desires fulfilled. The only thing which is learned is that women are horrible immoral and can't be trusted. ...... Would Guru Gobind Singh Ji really write something which plants such a psychological bomb in the minds of men to condition them to hold women in such contempt?? Would he wrote stories that are so sexually descriptive that they could grace the pages of porn magazines?? How can this possibly be bani???
Harkiran ji,
That depends on how you look at it. I think the main idea of Charitropakhyan is to teach men & women both that Lust makes us do Filthy & indecent things & breaks our connection with the divine,so we should keep it under control. it doesn't promote any hatred towards women but some twisted minded people use it as a source to condemn women.
 

Harkiran Kaur

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Harkiran ji,
That depends on how you look at it. I think the main idea of Charitropakhyan is to teach men & women both that Lust makes us do Filthy & indecent things & breaks our connection with the divine,so we should keep it under control. it doesn't promote any hatred towards women but some twisted minded people use it as a source to condemn women.
An independent psychologist actually read it, and came to the conclusion, that since the stories are ALL about immoral women, and men as the gullible victim, that males reading it will automatically get psychologically assaulted to hold women in contempt and distrust them. It's because it's repetitive, and reading the same theme over and over (that women are deceitful and will stop at nothing to get their desires met) in the end men will naturally feel distrust of women in general. Women reading it will not come out of with any positive feeling at all and due to the repetitive nature of the assault, will naturally conclude it was an attack on female gender.
 

Harry Haller

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When we say that how can guru gobind singh ji write something that sexual,well the divine has made our bodies including our private parts. he planned all like child birth,sex etc. so, nothing is impure or sexual for him cause everything is his own creation that we see today & guru gobind singh ji knew & understood it cause they had reached that stage of consciousness so that's why when they were writhing it they didn't see it as sexual or anything. its just our human minds & our limited power of thinking that we can't see beyond & understand the true meaning cause the mind is also a creation of that divine & can't reach the same level of consciousness as that divine & the guru's until we really become one with him.
i see, well that explains anything that is ambiguous, thank you, what about the writings that are clearly and obviously sexual? the writings that are so clearly obvious, that we cannot blame our human minds and limited power of thinking?
 
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When we say that how can guru gobind singh ji write something that sexual,well the divine has made our bodies including our private parts. he planned all like child birth,sex etc. so, nothing is impure or sexual for him cause everything is his own creation that we see today & guru gobind singh ji knew & understood it cause they had reached that stage of consciousness so that's why when they were writhing it they didn't see it as sexual or anything. its just our human minds & our limited power of thinking that we can't see beyond & understand the true meaning cause the mind is also a creation of that divine & can't reach the same level of consciousness as that divine & the guru's until we really become one with him.
Secondly,asking that how do we know or what proof do we have that DG is guru ji's real bani is an unreasonable question.we all put our faith in SGGS right?there's no doubt about that.well when guru arjun dev ji compiled SGGS(Adi granth) when none of the first four guru's were alive & he still added all there bani's in it & not just that but also Sheikh Farid ji and Bhagat Kabir ji, Bhagat Ravi Das ji, Dhanna Namdev ji, Ramannand ji, Jai Dev ji, Trilochan ji, Beni ji, Pipa jiand Surdas ji. All of whom belong to different times, beliefs, sects, and Castes from high and low. now we can ask the same question here too then that what proof do we have that those are guru ji's & bhagats real banis.
 

Harry Haller

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When we say that how can guru gobind singh ji write something that sexual,well the divine has made our bodies including our private parts. he planned all like child birth,sex etc. so, nothing is impure or sexual for him cause everything is his own creation that we see today & guru gobind singh ji knew & understood it cause they had reached that stage of consciousness so that's why when they were writhing it they didn't see it as sexual or anything. its just our human minds & our limited power of thinking that we can't see beyond & understand the true meaning cause the mind is also a creation of that divine & can't reach the same level of consciousness as that divine & the guru's until we really become one with him.
Secondly,asking that how do we know or what proof do we have that DG is guru ji's real bani is an unreasonable question.we all put our faith in SGGS right?there's no doubt about that.well when guru arjun dev ji compiled SGGS(Adi granth) when none of the first four guru's were alive & he still added all there bani's in it & not just that but also Sheikh Farid ji and Bhagat Kabir ji, Bhagat Ravi Das ji, Dhanna Namdev ji, Ramannand ji, Jai Dev ji, Trilochan ji, Beni ji, Pipa jiand Surdas ji. All of whom belong to different times, beliefs, sects, and Castes from high and low. now we can ask the same question here too then that what proof do we have that those are guru ji's & bhagats real banis.
you have not answered my question, you have just reposted your post, can you answer my question?
 
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i see, well that explains anything that is ambiguous, thank you, what about the writings that are clearly and obviously sexual? the writings that are so clearly obvious, that we cannot blame our human minds and limited power of thinking?
harry haller brother,
I think you didn't understand my point. i was trying to say that the whole universe is that divine's creation.he is everywhere & in everything.so, nothing is impure or bad to him.it's just how we see things & our human mindsets
 

Harry Haller

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harry haller brother,
I think you didn't understand my point. i was trying to say that the whole universe is that divine's creation.he is everywhere & in everything.so, nothing is impure or bad to him.it's just how we see things & our human mindsets
I see, so we are seeing things wrong, I can accept that, we are using our human brains and seeing something that is not there.

How do you explain the quite graphic and base writings that were clearly written as they are intended to be read?

how can we see something that is not there when it is quite clear that it is?
 
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I see, so we are seeing things wrong, I can accept that, we are using our human brains and seeing something that is not there.

How do you explain the quite graphic and base writings that were clearly written as they are intended to be read?

how can we see something that is not there when it is quite clear that it is?
harry haller ji,
my point wasn't that its not there of course its there & we can clearly see & read it. i was trying to say that guru ji didn't think of it as sexual cause they had a higher consciousness than us of the divine & everything around them. i could be totally wrong about it but that's just my opinion
 
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Harry Haller

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harry haller ji,
my point wasn't that its not there of course its there & we can clearly see & read it. i was trying to say that guru ji didn't think of it as sexual cause they had a higher consciousness than us of the divine & everything around them. i could be totally wrong about it but that's just my opinion

<snip> do you mean that Guruji did not mean the writings to be perceived as sexual, its just that he used sex as a means of making points that maybe he felt would not have been made so succinctly if he had not used sex?

<snip> -Ishna
 
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Harry Haller

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Lets face it, sex is a big subject to the human race, they say men think about it every 6 mins or so, so to use sex grabs peoples attention, but too many people focus just on the sex instead of the point being made, these were desperate times, maybe sex was a big problem in the Sikh army, maybe the new islamic and hindu recruits, used to the spoils of war and the mass raping that followed were getting disgruntled, maybe Guruji felt that this was an issue that needed addressing, and to fight fire with fire, rather than shying away from the subject.

As for the terminology, I would hazard a guess that intricate sexual practices were the preserve of Kings and noble folk, that the common man would not have heard of them, and would find them too weird to even contemplate, maybe Guruji wanted to out all these practices so that his Sikhs could judge for themselves the outcome and consequences.
 

Ishna

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The charitropakhyan is just one section of the Dasam Granth. SPN has a whole subforum for that topic. I implore all members to discuss it in the appropriate area, please.

This thread can focus on all other aspects of the Dasam Granth.

The fact that the vast majority of Sikhs can't discuss the DG without getting stuck on the sexual chapter is quite telling.

The point has already been made for consideration on the Charitropakhyan's content and disputed authorship. Posts mentioning it further will be deleted in entirety, without notice, and the thread subject to closure.
 

ActsOfGod

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Did you know that in September 2014, the Canadian Singh Sabha held a "World Sikh Conference" and passed a resolution saying that even Jaap, etc. are not relevant and that nitnem bania are only on the first 13 pages of Sri Guru Granth Sahib Ji Maharaj?

You can read the resolutions here... I don't want to paste the text. http://www.singhsabhacanada.com/?p=84358
Do these heretics really think that there haven't been any learned Sikh scholars in the last several hundred years before 2014 who would have vetted these issues already? And they're insinuating that all those great GurSikhs who lived their lives reciting the 5 banis were all just poor mistaken souls?

There is a due process for such kinds of deliberation and changes to Panthic Maryada. Since they concern the entire Sikh Quom, these are matters which the collective body of the Sarbat Khalsa must deliberate upon and then address.

The way these folks have behaved is unbecoming and unseemly. Shame on them.

[AoG]
 
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Sangat ji,
Below are the 40 GREATEST SIKHS WHO BELIEVED ‘DASAM GRANTH’ THE WORK OF SRI GURU GOBIND SINGH JI & evidence to prove it:
The following Sikhs are among the greatest scholars of Sikh history and Gurbani who believed Dasam Granth or once known as ‘Dasvien Patshah Ka Granth’ to be the work of Sri Guru Gobind Singh Ji.

Poet Senapat(1711) Senapati was a court poet of Guru Gobind Singh Ji, mentions Dasam Granth in his work Sri Gur Sobha.

Poet Senapat Mentioned Guru Gobind Singh and Akal Purakh Conversation in his Granth

Bhai Chaupa Singh mentions it in his Rehitnama (Early 18th Century)

Bhai Nand Lal Rehitnama/TankhahNama (Early 18th Century)

Bhai Prahlad Singh in his Rehitnama

Guru Mahima – Poet Chand Svarankaar(Early 18th Century)

Poet Chaand Svarkaar was Court Poet of Guru Gobind Singh.

Chandd Narbad Singh Bhatt(Early 18th Century) Court Poet of Guru Gobind Singh

Bava Seva Dass (1741) in Parchi Gobind Singh Ki

Koer Singh Kalal(1751) in Gurbilas Patshahi 10
Kavi Darbar Asthan

Kesar Singh Chibber (1769) BansavaliNama Dasan Patshahi Ka

Sarup Chand Bhalla (1776) in Sri Guru Mahima Parkash

Svaroop Singh Kausish (1790) Guru Kian Sakhian

Giani Sukkha Singh (1797) Gurbilas Patshahi 10

Kavi Kankan(Late 18th Century) in Das Guru Katha

JB Malcolm (1812) in Sketch of Sikhs

Bhai Mani Singh Shaheed Bilas

Kavi Santokh Singh in Gurpartap Suraj Granth

Max Arthur Macaliffe

Giani Gian Singh’s Writings

Giani Ditt Singh’s Writings

20th Century (1901-2000)

Kahn Singh Nabha’s writings

Bhai Randhir Singh’s Writings
Bhai Randhir Singh Research Scholar’s Writings

Bhai Veer Singh’s Writings

Sirdar Kapur Singh’s Writings

Historian Karam Singh’s Writings

Joginder Singh Talwarha’s Writings

Giani Haribas Singh’s Writings

Dr. Trilochan Singh’s Writings

Professor Sahib SIngh’s Writings
Professor Sahib Singh writer of Guru Granth Darpan

Sant Jarnail Singh Bhindrawale did detailed Kathas on various topics of Dasam Granth

Sant Kartar Singh Khalsa Bhindranwale did detailed Kathas on various topics of Dasam Granth

Sant Gurbachan Singh Khalsa Bhindranwale did detailed Kathas on various topics of Dasam Granth

Giani Sant Singh Ji Maskeen performed Katha on many Banis of Dasam Granth

Giani Pinderpal Singh has done Katha on different Banis of Dasam Granth

Teja Singh Bhasaur in his writings.

The History of Dasam (tenth) Guru’s compositions (bani) begins with the time when these compositions were verbally spoken, composed and compiled by Guru Gobind Singh. These compositions in the form of booklets and Granths were created over various periods of the Guru’s life. Later (after 1708), they were combined in the form of the present-day granth or single volume by Bhai Mani Singh Khalsa, with help of other Khalsa brothers. This was done on the direct instruction of Mata Sundri and this volume is presently recognized as Sri Dasam Granth Sahib.

Historical Evidences of compositions of Dasam granth

18th Century (1701-1800)

Guru Gobind Singh left his holy abode of Nanded, India in 1708. In the late 17th Century (particularly after 1670 onwards) was the time when the Sikhs had to hide in jungles due to the constant attempts by the Mughal empire to eradicate them though various acts of persecution. There were very few attempts of writing Sikh history in this period in the 17th Century. Many of the compositions of Guru Gobind Singh were spread across India by Sikhs and a few more were shared by Mata Sundri at Delhi. Sikhs had access to various pothis (booklets) of Guru Gobind Singh’s writings. These were available from contemporary historians and writers who wrote about Guru Gobind Singh’s life.

Sri Gur Sobha – Poet Senapat(1711) Senapati was a court poet of Guru Gobind Singh Ji

Poet Senapat Mentioned Guru Gobind Singh and Akal Purakh Conversation in his Granth

The following are conclusive points reached about the Dasam Bani while studying Sri Gur Shobha:

Poet Senapati had access to the Bachitar Natak Granth.
Poet Senapati has narrated the conversation of Guru Gobind Singh and Akal Purakh, which is a part of Bachitar Natak.
Poet Senapati has written history of religion in the same way and style as in the Bachitar Natak Composition.
Poet Senapati used words like Sri Kaal, Chandi Sudhari in his poems which means, that these words were part of Sikh hymns of that time.
Poet Senapati used the language in futuristic accent as used in Kalki Avtar of Dasam Bani.
Following is a detailed explanation, which shows that the Bachitar Natak Granth was present up until 1711:

Proofs in Sri Gur Sobha Granth about Guru Gobind Singh’s Compositions

This was one of the first book to illuminate the writings in the Sri Dasam Granth. This book is written not only in the style and language of the Sri Dasam Granth but some verses are similar to the verses found in Sri Bachitra Natak, most notably the battles of Guru Gobind Singh. It is clear that the court poets wanted to emulate the writings of Guru Gobind Singh Ji as these were read in the Guru’s darbars and gatherings.

Rehitnama Bhai Chaupa Singh (Early 18th Century)

This Rehitnama was written in early 18th Century. As per Prof. Ganda Singh, Prof Piara Singh Padam, this was written in early 18th Century after the demise of Guru Gobind Singh. The Rehitnama contains many couplets from Bani of the 10 Patshahi (tenth Guru).

Following facts about Guru Gobind Singh’s compositions are present in this text:

Chaupa Singh quoted various couplets from Bachitar Natak Bani written by Guru Gobind Singh at Anandpur Sahib.
Chaupa Singh also quoted various lines from Swaiyeys writen by Guru sahib.
Chaupa Singh also elaborated on the knowledge that Guru Gobind Singh had about Puranas (Hindu holy volumes) and Gurmukhi Lipi (alphabet).
Click Here for Extracts of Rehitnama contains hymns of Dasam Bani

This Rehitnama is available in the market in a book “Rehitnamey: Piara Singh Padam”, published by Singh Brothers.

Rehitnama/TankhahNama Bhai Nand Lal(Early 18th Century)

Potrait of Bhai Nand Lal Goya

TankhahNama/RehitNama – Bhai Nand Lal (Early 17th Century): These were written by this famous Court poet of Guru Gobind Singh and he is well known to Sikhs. He mentoined the following parts of Guru Gobind Singh’s compositions in his writings:

Jaap Sahib was present and was part of Daily Liturgy. It was read along side Japji Sahib, the first composition by Guru Nanak found at the beginning of the Guru Granth Sahib.
Bhai Nand Lal also believed that one should “Not blindly share important things and not to trust “blindly” anyone, especially sly women”. This was as a warning to naive Sikhs to be vigilant and to be aware of people who act deceptively to trap them and violate their trust and their rights. This issue was first addressed by Guru Ram Das and then Guru Gobind Singh explained this with help of stories. This fact is acceptable in almost all Rehitnamas and historical books. Some people consider this text to be degrading to women folks but this is due to a misunderstanding of the intention of these writing.
Proofs in Bhai Nand Lal Goya’s Compositions about Guru Gobind Singh’s Compositions

This Rehitnama is also available in the market in a book “Rehitnamey: Piara Singh Padam”, published by Singh Brothers.

Rehitnama Bhai Prahlad Singh

Rehitnama Bhai Prahlad Singh contains a line which says that Jaap Sahib is a Sikh Litergy. Bhai Prahlad Singh states:

ਬਿਨਾ ‘ਜਪੁ’ ‘ਜਾਪੁ’ ਜਪੇ, ਜੋ ਜੇਵਹਿ ਪਰਸਾਦਿ || ਸੋ ਬਿਸਟਾ ਕਾ ਕਿਰਮ ਹੂਇ, ਜਨਮ ਗਵਾਵੈ ਬਾਦ ||
One who is spending life(doing religious activities) without Understanding of Japuji Sahib and Jaap Sahib, he is living insect of excreta and will lose this birth.

This Rehitnama is available in the market in a book “Rehitnamey: Piara Singh Padam”, published by Singh Brothers.

Guru Mahima – Poet Chand Svarankaar(Early 18th Century)

Bibhour Sahib, where Guru Gobind Singh completed 404th Charitar,including Chopai Sahib of Ath Pakhyan Charitar Likhyatey

Poet Chaand Svarkaar was Court Poet of Guru Gobind Singh. The Poet mentioned in his composition that Guru Gobind Singh meditated on Kalika. Guru Gobind Singh mentioned this in Bachitar Natak.

ਕਲਿ ਮੈ ਹੈ ਝਕ ਮਰਦ ਨਾਨਕ ਹੈ ਨਾਮ ਜਾ ਕੋ || ਤਾ ਤੇ ਭਝ ਆਠ ਮਹਿਲ ਨਾਵਾਂ ਕਹਾਇਓ ਹੈ ||
ਤਾਤੇ ਗ੝ਰ ਗੋਬਿੰਦ ਸਿੰਘ ਕਾਲਕਾ ਮਨਾਈ ਹੋਈ || ਕਾਲ ਗਈ ਮਹਿਲ ਦਸਵਾਂ ਕਹਾਇਓ ਹੈ||

Chandd Narbad Singh Bhatt(Early 18th Century)

Narbad Singh Bhatt was a Court poet of Guru Gobind Singh. He mentioned that GUru Gobind Singh told him the real wisdom and real meaning of Saarda which Gobind Singh told in Akal Ustat and Krishna Avtar. Poet Said

ਸਿਮਰੂੰ ਸਾਰਦ ਮਾਤਾ ਦੇਵੀ ਸਤਗ੝ਰ ਸਚੇ ਗਿਆਨ ਬਤਾਇਆ ||
ਰਦੂਤ ਜਲਹਾਨੇ ਸਾਤੋ ਭ੝ਜਾ ਤ੝ਮ੝ਹਾਰੀ ਸਾਤੋਂ ਕਾ ਜੱਸ ਚੋ ਕ੝ੰਟੀ ਛਾਇਆ ||

Guru Gobind Singh told:
ਰੇ ਮਨ ਭਜ ਤੂੰ ਸਾਰਦਾ ਅਨਗਨ ਗ੝ਨ ਹੈ ਜਾਹਿ ॥
O mind! Remember the goddess Sharda of innumerable qualities;
ਰਚੌ ਗ੝ਰੰਥ ਇਹ ਭਾਗਵਤ ਜਉ ਵੈ ਕ੝ਰਿਪਾ ਕਰਾਹਿ ॥੬॥
And if she be kind, I may compose this Granth (based on) Bhagavata.6. (Krishna Avtar, Guru Gobind Singh)

Parchi Gobind Singh Ki – Bava Seva Dass (1741)

Stub is under construction

Parchian Prove this that the though process of Dasam Bani was prevelent during that time.
Parchian Quote a verse from Ram Avtar and 33 Svaiyey.
Parchian also mention presence of Zafarnama with Hikayats.
Parchian also include words like Bhagauti Sri Kaal etc.
Proofs in Parchian Sevadas Kian about Guru Gobind Singh’s Compositions

Gurbilas Patshahi 10 – Koer Singh Kalal(1751)

Kavi Darbar Asthan. Paunta Sahib where mostly Bani was written by Guru Gobind Singh

The First ever authentic History book mentions incident of Guruship to Shri Guru Granth Sahib by Guru Gobind Singh, was written 43 years after the Death of Guru Gobind Singh, includes the direct names of Compositions of Guru Gobind Singh, the same compositions that are found in the present Dasam Granth. The most detailed History of Guru Gobind Singh is mentioned in this Book.

Key Facts regarding history of Dasam Guru’s Compositions are:

Gurbilas mentions Krishna Charitar was written in Paonta Sahib, including Bisan Charitars.
Gurbilas Mentions Bachitar Natak granth was writrten By Guru Gobind Singh at anandpur
Gurbilas Mention that Chandi Di Vaar was written by Guru Gobind Singh.
Gurbilas mention that Jaap Sahib, Akal Ustat was written by Guru Gobind Singh.
It also mentions that all 11 Hikayats were written by Guru Gobind Singh and source of these persian tales are Charitropakhyan.
It is believed that he must collected this all material for more then 5-10 years which give us lighten that Compositions of Guru Gobind Singh was available before 1740. As verses mentioned in Sri Gur Sobha(1711) and Parchian Sevadas(1741), which gives us strong belief about it’s Creation.

Proofs in Gurbilas Patshahi 10 about Guru Gobind Singh’s Compositions

BansavaliNama Dasan Patshahi Ka – Kesar Singh Chibber (1769)

This is first attempt to write history post Guru Gobind Singh demise at large scale thats why it is target of Anti Dasam People to degrade this text as it mentions Dasam Bani was collected and made in form of Granth. It is called “”Chotha Granth””. This source mention all events of creating and purpose of creating Dasam Granth.

Proofs in Bansavalinama about Guru Gobind Singh’s Compositions

Sri Guru Mahima Parkash – Sarup Chand Bhalla (1776)

Guru Mahima Parkash contains :

All Bachitar Natak History.
404 Charitar was written by Guru Gobind Singh.
Chaubis Avtar was written by Guru Gobind Singh.
Proofs in Sri Guru Mahima Parkash about Guru Gobind Singh’s Compositions

Guru Kian Sakhian – Svaroop Singh Kausish (1790)

The most referred book by any historian is Guru Ki Sakhian, which is too followed during Making of Nanakshahi Calendar.The books gave us so many versions about Compositions of Guru Gobind Singh. After Studying we get following facts.

Guru Kian Sakhian says that Bachitar Natak was written by Guru Gobind Singh at Anandpur.
Sakhian mentions about writing Krishna Avtar which was written by Gobind Singh at Paunta.
Sakhian quotes various portions of 33 Swaiyey.
Sakhian quotes various terminology of Guru Gobind SIngh like Mahakaal, Chandi etc.
Sakhian quotes various lines from Shastarnaam mala and Bachitar Natak.
Proofs in Guru Kian Sakhian about Guru Gobind Singh’s Compositions

Gurbilas Patshahi 10 – Giani Sukkha Singh (1797)

Gurdwara Zafarnama Sahib, Bathinda where Zafarnama, Including Hikayats were written.

Giani Sukkha Singh was Priest at Patna. He wrote about Gurbilas Patshahi 10.

Sukkha Singh mentioned about Hemkunt, but he haven’t mentioned Hemkunt in geographical Location.
Sukkha Singh mentioned Akal Purakh and Guru Gobind Singh discussion.
He explained the use of Shastarnaam Mala he got in his life
Sukkha Singh mentioned about Zafarnama written by Guru Gobind Singh.
Proofs in Gurbilas Sukkha Singh about Guru Gobind Singh’s Compositions

Das Guru Katha – Kavi Kankan(Late 18th Century)

Kavi Kankan was believe to lived during time of three Gurus and was one of Poet of Guru Gobind Singh’s Darbar. In his book he mentioned history of 10 Gurus. He ended his narration of Guru’s history upto Khalsa Panth creation. Scholars fixed Das Guru Katha, is to be Creation of 1699, but some affix it to be of late 18th Century. About Bani of Dasam Patshah, following facts comes out from his COmposition:

He mentioned Many lines from Bachitar Natak
He Mentioned that Guru Gobind Singh was not worshipper of Idol Chandi but his chandi is something else.
Proofs in Das Guru Katha about Guru Gobind Singh’s Compositions

19th Century (1801-1900)

Sketch of Sikhs – JB Malcolm (1812)

In 1812, JB Malcolm collected account of Sikhs and mentioned about Dasam Granth at various pages. During his time the collection of GUru Gobind SIngh’s composition is called Dasama Padshah da Granth. He added many things into sikhism with this granth. Acc. to him he established this war like granth to fight against tyranny. He also added translations of Some shastras for people to study.

Following are some of extracts from his book:

Page 51 – Guru Govind Singh, in the Vichitra Natac, a work written by himself, and inserted in the Dasania Padshah ka Granth, traces lhc descent of the Cshatriya tribe of Sondi, to which he belongs, from a race of Hindu head, and throw it into the fire, he would he resus- citated to the enjoyment of the greatest glory. The Guru excused himself from trying this experiment, deelaring that he was content that his descendants should enjoy the fruits of that tree which he had planted.
Proofs in Sketch of Sikhs about Guru Gobind Singh’s Compositions

Shaheed Bilas Bhai Mani Singh

Text from Shaheed Bilas Bhai Mani Singh, By Kavi Sewa Singh

In Shaheed Bilas Bhai mani Singh, Kavi Seva Singh has written that Krishna Avtar was written by Guru Gobind Singh in Paonta Sahib. He wrote: ਬਾਵਨ ਕਵੀ ਗੁਰੂ ਢਿਗ ਰਹੈ ।
ਮਨਿਆ ਉਨ ਮਹਿ ਗੁਨੀਆ ਅਹੈ ।
ਸ੍ਰੀ ਮੁਖ ਤੋਂ ਕਲਗੀਧਰ ਆਪੈ ।
ਬੀਰ ਰਸ ਕੀ ਕਥਾ ਅਲਾਪੈ ।
ਕ੍ਰਿਸ਼ਨ ਚਰਿਤਰ ਮਧ ਹੈ ਜਾਨੋ ।
ਖੜਗ ਸਿੰਘ ਕਾ ਯੁਧ ਪਛਾਨੋ ।
ਜਿਸ ਤੇ ਸੁਨਤ ਕਾਇਰਤਾ ਭਾਗੈ ।
ਧਰਮ ਜੁਧ ਮਹਿ ਹੋਈ ਅਨੁਰਾਗੇ ।
(ਚੋਪਈ 47, ਸ਼ਹੀਦ ਬਿਲਾਸ ਕਵੀ ਸੇਵਾ ਸਿੰਘ)

Gurpartap Suraj Granth – Kavi Santokh Singh

Max Arthur Macaliffe

Giani Gian Singh’s Writings

Giani Gian Singh (1822-1921), poet and historian, was born of a Dullat Jatt family on 5 Baisakh 1879 sk/15 April 1822, at Laungoval, a village in present-day Sangrur district of the Punjab. The Panth Prakash and Twarikh Guru Khalsa are the most important but not the only works of Giani Gian Singh. About Dasam Banis he was believer of Whole Dasam Granth Sahib. Panth Parkash is started with Manglachara of Gurus and Chandi. Following are facts of Dasam Bani present in his literature:

He mentioned that Guru Gobind Singh has written Chandi Charitars and Vishnu Avtaar.
He mentioned that Guru Gobind Singh at paunta written Jaapu Sahib, Akal Ustati etc.
He Mentioned that Guru Gobind Singh wrote zafarnama with 12 HIkayats.
He mentioned about all birs of Dasam Granth.
Proofs in Giani Gian Singh’s Writings about Guru Gobind Singh’s Compositions

Giani Ditt Singh’s Writings

ਕਦੀ ਕੌਮ ਜਗਾਈ ਸੀ ਤੈਨੇ, ਲਮੇ ਕਢ ਕਢ ਵੈਣ ਤੇ ਹਾਵੇ, ਹਾਂ,ਜਾਗ ਕੇ ਕੌਮ ਭ੝ਲੱਕੜ, ਆਪ ਸੋਂ ਗਝ ਹੋ ਬੇਦਾਵੇ

The Great Sikh Scholar and a known part of Singh Sabha Movement was strong believer of Dasam Guru’s Banis. He explained and quotes various things from Dasam guru’s Bani.

He written a huge writing called Durga Parbodh in which he tried to clear every aspect of Durga in a the form of dialogue between Durga Bhagat and Tat Khalsa.
He has written Raaj Parbodh Natak which contains various aspects of Triya Charitar. he compose a poetry with many couplets base of on Dasam bani. for eg. matey matang jare jar sang, bhur bictar natak mahe, khtan kara satgur jo vahe etc.
With this one could easily think that Singh Sabha Movement beginners were all believers of Dasam granth. For Ditt Singh’s writings one may contact Pritam Singh, a resident of Mohali who collected all writings(70+) of Ditt Singh.

20th Century (1901-2000)

* The Stub will be updated slowly

Kahn Singh Nabha’s writings
Bhai Randhir Singh’s Writings
Bhai Randhir Singh Research Scholar’s Writings
Bhai Veer Singh’s Writings
Sirdar Kapur Singh’s Writings
Historian Karam Singh’s Writings
Joginder Singh Talwarha’s Writings
Giani Haribas Singh’s Writings
Dr. Trilochan Singh’s Writings
Professor Sahib SIngh’s Writings

Professor Sahib Singh was great Sikh scholar who did interpretation of Guru Granth Sahib and mentioned in his writings about Dasam Granth as writings of Guru Gobind Singh. He quoted various aspects of Dasam granth in his teekas and writings.

He did teeka(interpretation) of Jaap Sahib. To read Click here
He had written an article in 1941 to prove Guru Gobind Singh was not worshipper of Lady/Idol Chandi. He quoted varuious banis of Dasam Granth like Bhagauti Astotar, Chandi Charitar, Shastarnaam Mala, Triya Charitar 1, Bachitar Natak etc. To read Click here
Jarnail Singh Bhindrawale

Sant Jarnail Singh Bhindrawale, was a head of Damdami Taksaal who was MartyredIn 1984 at the Akal Takhat. He was great supporter of Dasam Granth. He gave various lectures on Dasam Granth and did katha of Bachitar Natak, Jaap Sahib and Other Banis .

Guru Kirpa
 
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The salok is by Sheik Farid ji. Translation by Dr. Sant Singh Khalsa. It appears on Ang 794 of Sri Guru Granth Sahib Ji.

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