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Mundawni - An Old Problem Resurfaces

Discussion in 'Sikh Sikhi Sikhism' started by Gyani Jarnail Singh, Dec 5, 2004.

  1. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Sawa lakh se EK larraoan
    Mentor Writer SPNer Thinker

    Jul 4, 2004
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    Waheguru ji ka Khlalsa Waheguru Ji ki fateh.

    Takhat Patna sahib has opened up an old festering wound on the Sikh Body by banning the Award Winning book Mundawni by Giani gurditt Singh and taking out a hukmnama saying Giani ji si a tankhaiyah and must appear befor the takhat to clarify. The twist to thsi is that Giani ji is a close CONFIDANTE of GianI joginder Singh Vedanti who is Akal Takhat jathedar..and BOTH have been asked to clarify..this means takhat patna is on a direct course of collison with akal takhat.

    What is MUNDAWNI and what is the problem... The subject can make fdor a very very long post..but i will try to keep it as short as possible.

    Attempts to adulterate Gurbani began during the life times of the Gurus themsleves....a lot of Kachi bani under the name "nanak had started to appear and that is precisely why GURU ARJUN JI decided to put it all in wriitng in one Granth....still attempts didnt stop. A Bhai bano made several additions to his copy of the aad granth ( and Guru arjun Ji banned this as Kharee Bir - salty as opposed to nectar in the original aad granth)..many other copies of the aad granth appeared with verses under Mahalla 6th Mahalla 7th, etc when we know for a fact that these Gurus never wrote a single verse. In the Gurbilas Patshai Dasveein a HINDU BRAHMIN Bishan Chand who admits he is known as Koer Singh only in name...wrote so much of Durga worship etc into Khalsa History...He even had the audacity to ADOPT the Name BHAI GURDASS, to write a Vaar 41, and added this to the 40 vaaran of Bhai gurdass Ji who was the original scribe of Aad Granth in Guru Arjun Ji's time. This FRAUDALENT VAAR 41 about the KHALSA has several verses indicating that the Khalsa is solely created to DESTROY the Religion of Prophet Mohammed and contians very derogatory language towards muslims. ALL this definitely goes AGAINST the Philosophy of the GURUS ( This is the famous KHALSA Vaar that we continue to Sing as Kirtan....and the proponents have cleverly expungd the more obvious racist remarks from it....and the rest like "Khalsa soyee jo nit kareh JANG...have been "accepted by us as meaning Jang means against Evils etc..which is esentially we are in DENIAL..that this is NOT Gurmatt oriented. IF we take the entire Vaar the word JANG means FIGHT the MUSLIMS..and it is obviously RACIST and anti Gurmatt but EXACTLY what a BRAHMIN would write to INCITE warfare between sikhs and Muslims for his benefit)

    These attempts to subvert the Sikh doctrine are not confined to some distant past either. To our shock in the 21
    st century, it was discovered that within Gur-Bilas Patshahi Chhevin, there contained many utterances that were considered by many a Sikh scholars to be contrary to the Sikh theology. The book has since been banned. It takes centuries to sift truth from myths.

    The few instances given above will help the reader to understand that some unscrupulous persons had been at work in the past, as some are indulging even today in the same dirty game of subverting the Sikh theology as well as the Sikh history. Inclusion of Ragmala in the hand-written versions of the holy Adi Guru Granth Sahib may also be seen from that angle. G.B. Singh in his book ‘Pracheen Biran Bare’ proves it beyond doubt that Guru Arjan Dev did not include Ragmala in the original manuscript written by Bhai Gurdas in 1604 AD. Rather, it was included later on when the Sikh Panth was fighting a battle for its own existence and there was nobody to stop these unknown subverts from playing this mischief.

    Guru Granth Sahib Ji is an unusually rich compendium of poetry, which is not only educative in regard to the social conditions of those times, but also philosophically uplifting and aesthetically satisfying.

    'In the salver I have placed three things - truth and contentment for contemplation.

    To these I have added the nectarine Name of the Lord, which is the support of all.

    Whoever partakes of this dish and digests it, shall be redeemed.

    This fare cannot be resisted, one should constantly relfect upon it deep in the heart.

    One crosses this world's darkness (of ignorance) by surrender to an enlightened being says Nanak. All this (Cosmos) is God's creation.'

    A short excerpt about the author: Giani Gurditt Singh in Mera Pind.

    His latest contribution to Sikh religious literature is a book titled Mundawni. He has tried to convincingly and logically prove with the help of documents that Mundawni written by Guru Arjan Dev, whose contribution is the maximum in the compilation and editing of Guru Granth Sahib, is the last and final hymns enshrined in Guru Granth Sahib.
    Raag Maala, printed in Guru Granth Sahib after Mundawni, he claims, is neither a divine scripture nor approved and authorized by Guru Arjun Dev. He has pleaded and proved that Raag Maala was not included in the Aad (First) Granth Sahib which Guru Arjun Dev got hand-written by Bhai Gurdas, and was ceremoniously installed in the Golden Temple, Amritsar in September 1604.

    Though the book “Mundawni” was published in July 2003, Giani Gurdit Singh had started doing research and collecting material for this nearly
    60 years back. It is on record that a meeting between the supporters and opponents of Raag Maala was held under the chairmanship of then SGPC President Jathedar Mohan Singh Nagoke in Amritsar on Dec 10, 1946. Nagoke was also holding the post of Akal Takht Jathedar at that time. The opponents of Raag Maala were led by then 23-year old Giani Gurdit Singh. The leader of the supporters of Raag Mala was Late Bhai Jodh Singh, then 60-year old Principal of Khalsa College, Amritsar, who described Giani Gurdit Singh as a “boy.” Giani Gurdit Singh presented several photographs of the last page of different volumes of Guru Granth Sahib which did not contain Raag Maala and had concluded with “Mundawni,” which means end.

    Jathedar Mohan Singh Nagoke was so much impressed by Giani Gurdit Singh with his brilliant presentation supported by facts, figures and documentary proof that Raag Maala was not a part of the original Aad Granth and was a later fake addition, that he offered to designate him as “Gurbani Research Scholar”. But Principal Jodh Singh was so much upset with the “boy” stealing the show that he walked out of the meeting.

    The ways of almighty God are strange and unpredictable. That “boy” became a member of the Punjab legislative Council (1956-62) at the age of 33 and Principal Jodh Singh got that honor much later. The wife of that “boy” succeeded Bhai Jodh Singh as Vice-Chancellor of Punjabi University, Patiala.

    Those who say Raagmala NOT GURBANI:

    The modern scholars were:

    Kavi Santokh Singh; Bhai Kahan Singh Nabha; Prof. Piyara Singh Padam; Bhai Ashok Singh – a research scholar, SGPC, Amritsar; S. Kartar Singh Dakha; Bhai Randhir Singh Narangwal; Babu Teja Singh Bhasaur; Giani Gurdit Singh; and Kavi Raj Giani Arjan Singh

    Those who opposed them:

    The opposing traditional saints and scholars were: Dr Bhai Vir Singh, Dr Bhai Jodh Singh, Akali Kaur Singh and Giani Gurbachan Singh Head of Jatha Bhindranwala and a few other saints.


    Jathedar Bhai Mohan Singh Nagoke summoned a joint meeting of the saints and scholars in 1945 AD at Sri Akal Takhat Sahib with the sole objective of resolving the issue once and for all. Jathedar Nagoke himself performed the initial ardas (prayer) and affirmed that if it is proved after mutual discussion and debate that Ragmala is not Gurbani, it would never be read at the Akal Takhat Sahib. The pro-Ragmala group could not give clear cut proof to establish that Ragmala is Gurbani. They walked out in disgust. Thereupon Jathedar Nagoke declared that in the interest of maintaining Panthic unity the reading of Ragmala was to be optional. Those who want it read after Mundavani may, but after this decree from Takhat Sahib nobody should raise the issue for or against it. He also declared that henceforth it would not be recited at the Akal Takhat Sahib.

    Then what hapenned:

    After a few days, Master Tara Singh, who was President of Shiromani Akali Dal
    , sent a special emissary – Giani Lal Singh of Sikh Missionary College Amritsar (ex-chairman Punjab Public Service Commission Patiala) to Giani Gurbachan Singh to ascertain as to whether he would be abiding by the decree of Akal Takhat Sahib. Giani Lal Singh returned after a week’s stay at Bhinder Khalan, with a written message that Jatha Bhindran bows before the decree of Akal Takhat Sahib. The veracity of the said message can be gauged from the fact that as long as Giani Gurbachan Singh lived the issue was never raked up by him. In the meantime Shiromani Gurdwara Parbandhak Committee (SGPC) included the contents of the decree in the Sikh code of conduct (Sikh Rehat Maryada). This was universally acclaimed by all. Since the Sikh nation as a whole accepted that Ragmala was not written by Guru Arjan Dev ji bhog ceremonies were performed after Mundavani Mehla 5 and Salok Mehla 5. Many historical Sikh Gurdwaras such as Nankana Sahib, Khadur Sahib, Taran Tarn Sahib adopted this practice. However, some Sikh saints have been raking the issue of Ragmala again and again for their selfish motives.

    A FLASH from the Past:

    It is also recorded that in Bikrami 1906 Pandit Sobha Singh Dilwali who used to reside at Bhai Dial Singh Dera in Amritsar called upon all the Sikhs saints and scholars on Diwali day at Amritsar to discuss the issue of Ragmala. After a along discussion it was decided that Ragmala was not Gurbani. Ragmala in four birs was defaced with black ink there and then. All present signed the Gurmata. Giani Gian Singh, then about 25 years old, was also among the signatories (See ‘Ragmala Di Asliat’ by Giani Hardit Singh, Chandigarh).

    1. It has no Mahalla
    2. It has serious word differences: for example:
    3. Differnece in use of words: In the fifth line of Ragmala the word Pun
    (puin = iPr; sMsikRq punh dw rUp) has been used. This is a derivation of Sanskrit word Punah. On the other hand, in Sri Guru Granth Sahib wherever the derviation of Sankrit word Punah has been used it occcurs in its prevelant Punjabi version, i.e., as Phun (Puin). No where it has been written as Pun (puin). Prof. Sahib Singh thinks it to be a strange occurrence of this word in Ragmala since no Guru ever used this word in Gurbani to mean what is conveyed in Ragmala.

    4. Difference in serialisation of stanzas: If we closely study Shabad, Ashtpadia, Chhand in Sri Guru Granth Sahib we find that there is a unique system if serialisation of stanzas with numbers. When a band or couplet ends, it is given a number to indicate its postion in the hymn, and that it can now stand alone, and is complete in its meaning. The fifth Guru evolved a hierarchical system of numbering where the total number of couplets and Shabads are explicitly mentioned as totals and grand totals that run concurrently. This nesting is so distinctive that it does not allow any one to add or delete a couplet without disturbing the numbering system. This is a fool proof method for the protection of orginality of Gurbani. Raagmaal is entirely DISORGANISED.... the Numeral (1) appears after every stanza !!!

    5.Grammatical incoherence with Gurbani: Guru Arjan Dev ji evolved a unique system of grammer for Gurbani. This system is also followed by Bhai Gurdas in his poetry of Vaars. It is surprising to read rwg eyk sMig pMc brMgn ]; there is no Aunkar ( u) below rwg eyk to indicate plurality or singularity of rwg and eyk. However, both words here indicate singularity that any one Raga has five wives and eight sons. Similar examples of use of Mukta and Sihari in Ragmala that do not follow the grammar of Gurbani exist. Neither Guru Arjan Dev ji nor Bhai Gurdas ji could have varied the style of Guru Granth Sahib just for Ragmala. Obviously, it was neither written by Bhai Gurdas ji nor vetted by the fifth master.

    6. Meaning of Mudavani or Mundavani: According to Mahan Kosh of Bhai Kahan Singh, page 986 both mean the act of stamping and closing ,muMdRx, bMd He explains it with a system of sealing and stamping of food by a Food Officer after preparation for presenting to kings in India. This food is then opened in the presence of the king after examining the seal or stamp. He compares this idea with Mundavani in Sri Guru Granth Sahib. eyh mudwvxI siqgur pweI gurisKW lDI Bwl’ (m: 3, vwr soriT). His interpretation is that Guru’s teaching has been implanted in the heart of Sikhs and this way the Guru has stamped the code of conduct with approval so that no one should alter it afterwards.
    The second reference is ‘
    muMdwvxI m: 5’ which is a title and means that it indicates the end-seal in Guru Granth Sahib. He writes that the Guru advises us to do Bhog after this end-seal. Another meaning of Mundavani (muMdwvxI) is a riddle (buJwrq) which seems to be inappropriate here.

    WHAT then is RAAGMALA:

    The origin of Ragmala

    According to Prof. Piara Singh Padham, Ragmala is a part of love story in verse written by poet ‘Alam’ from Sanskrit/Praksit sources in 1583 AD. He wrote the story in Hindi ‘Madhav Nal Katha’. It has 353 stanzas.
    To justify the inclusion of ​
    Ragmala in the holy Sri Guru Granth Sahib, many have coined a new theory that Guru Arjan Dev adopted the same kind of classical Raga scheme which has six main Ragas as mentioned in the said Ragmala. If this theory is put to test, it fails to explain how Rag Malkaus, Rag Deepak and Rag Megh – the three main Ragas out of the six, do not find any place among the 31 Ragas of Guru Granth Sahib. The theory, therefore, fails. Each main Raga of the Ragmala has five wives and eight sons, whereas among the 31 Ragas of Guru Granth Sahib there is not a single female Rag (Ragni). Therefore, it goes to prove that this Ragmala does not belong to the system of Ragas used by Guru Arjan Dev.
    Ragmala verse is in Hindi. It has sorthas, doheras and choupayees. Complete Ragmala (story) has 179 doheras, whereas, from no 33 to 38, have been inserted at the tail end of Sri Guru Granth Sahib to give the impression that it is the true index of Ragas of the holy Guru Granth Sahib.

    THese Stanzas 33-38 FIT perfectly in the original poem..BUT are Out of place in the Guru granth !!

    Final nail in the coffin"-- The entire 353 stanzas of this poem are full of sex. debauchery and pornography...no way this could be part of GURBANI.

    This mail has already exceeded decent limit. If nayone has further points to check out please do ask and we will proceed further.

    Jarnail Singh
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  3. Neutral Singh

    Neutral Singh
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    Jun 1, 2004
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    Is there any way to resolve the matter ?
  4. spnadmin

    spnadmin United States
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    Jun 17, 2004
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