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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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Mundawni - An Old Problem Resurfaces
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 4510" data-attributes="member: 189"><p><span style="font-size: 12px">Waheguru ji ka Khlalsa Waheguru Ji ki fateh.</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">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.</span> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">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.</span> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">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)</span> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">These attempts to subvert the Sikh doctrine are not confined to some distant past either. To our shock in the 21 </span><span style="font-size: 12px">st century, it was discovered that within <em>[FONT=Times New Roman,Times New Roman]Gur-Bilas Patshahi Chhevin[/FONT]</em></span><span style="font-size: 12px">, 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. </span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span> <span style="font-size: 12px">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 <em>[FONT=Times New Roman,Times New Roman]Ragmala [/FONT]</em></span><span style="font-size: 12px">in the hand-written versions of the holy <em>[FONT=Times New Roman,Times New Roman]Adi Guru Granth Sahib [/FONT]</em></span><span style="font-size: 12px">may also be seen from that angle. G.B. Singh in his book ‘<em>[FONT=Times New Roman,Times New Roman]Pracheen Biran Bare[/FONT]</em></span><span style="font-size: 12px">’ proves it beyond doubt that Guru Arjan Dev did not include <em>[FONT=Times New Roman,Times New Roman]Ragmala [/FONT]</em></span><span style="font-size: 12px">in the original manuscript written by <em>[FONT=Times New Roman,Times New Roman]Bhai [/FONT]</em></span><span style="font-size: 12px">Gurdas in 1604 AD. Rather, it was included later on when the Sikh <em>[FONT=Times New Roman,Times New Roman]Panth [/FONT]</em></span><span style="font-size: 12px">was fighting a battle for its own existence and there was nobody to stop these unknown subverts from playing this mischief. </span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">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. </span> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><em><strong><span style="font-family: 'Satluj'"><img src="http://www.atammarg.com/root/english/0699/3-03.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></span></strong><p style="margin-left: 20px"><strong><span style="font-family: 'Garamond'">'In the salver I have placed three things - truth and contentment for contemplation. </span></strong></p></em></span></p><p style="margin-left: 20px"><span style="font-size: 12px"><em><strong><span style="font-family: 'Garamond'"></span></strong></p></em></span></p><p style="margin-left: 20px"><span style="font-size: 12px"><em><strong><span style="font-family: 'Garamond'">To these I have added the nectarine Name of the Lord, which is the support of all.</span></strong></p></em></span></p><p style="margin-left: 20px"><span style="font-size: 12px"><em><strong><span style="font-family: 'Garamond'"></span></strong></p></em></span></p><p style="margin-left: 20px"><span style="font-size: 12px"><em><strong><span style="font-family: 'Garamond'">Whoever partakes of this dish and digests it, shall be redeemed.</span></strong></p></em></span></p><p style="margin-left: 20px"><span style="font-size: 12px"><em><strong><span style="font-family: 'Garamond'"></span></strong></p></em></span></p><p style="margin-left: 20px"><span style="font-size: 12px"><em><strong><span style="font-family: 'Garamond'">This fare cannot be resisted, one should constantly relfect upon it deep in the heart.</span></strong></p></em></span></p><p style="margin-left: 20px"><span style="font-size: 12px"><em><strong><span style="font-family: 'Garamond'"></span></strong></p></em></span></p><p style="margin-left: 20px"><span style="font-size: 12px"><em><strong><span style="font-family: 'Garamond'">One crosses this world's darkness (of ignorance) by surrender to an enlightened being says Nanak. All this (Cosmos) is God's creation.'</span></strong></p><p></em></span> <p style="margin-left: 20px"><span style="font-size: 12px"></span></p> <p style="margin-left: 20px"><span style="font-size: 12px"></span></p> <p style="margin-left: 20px"><span style="font-size: 12px"></span> </p><p><span style="font-size: 12px">A short excerpt about the author: Giani Gurditt Singh in Mera Pind.</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">His latest contribution to Sikh religious literature is a book titled <strong><u><span style="color: red">Mundawni</span>.</u></strong> 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. </span><span style="font-size: 12px"><span style="color: red"><strong><u>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.</u></strong></span></span><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">Though the book “Mundawni” was published in July 2003, Giani Gurdit Singh had started doing research and collecting material for this nearly </span> <span style="font-size: 12px"><span style="color: blue"><strong>60 years</strong></span></span><span style="font-size: 12px"> 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.</span><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">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. </span> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">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.</span> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">Those who say Raagmala NOT GURBANI:</span> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span> <span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"><p style="text-align: left">The modern scholars were:</p></span></span></p><p style="text-align: left"><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"></p></span></span></p><p style="text-align: left"><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"></p><p></span></span><p style="text-align: left"><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Kavi Sant[/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">okh Singh; </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Bhai [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Kahan Singh Nabha; Prof. Piyara Singh Padam; </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Bhai [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Ashok Singh – a research scholar, SGPC, Amritsar; S. Kartar Singh Dakha; </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Bhai [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Randhir Singh Narangwal; </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Babu [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Teja Singh Bhasaur; </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Giani [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Gurdit Singh; and </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Kavi Raj Giani [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Arjan Singh </span></span></p> <p style="text-align: left"><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"></span></span></p> <p style="text-align: left"><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Those who opposed them:</span></span></p><p><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">The opposing traditional saints and scholars were: Dr <em>[FONT=Times New Roman,Times New Roman]Bhai </em></span></span><span style="font-size: 12px">Vir Singh, Dr <em>[FONT=Times New Roman,Times New Roman]Bhai [/FONT]</em>Jodh Singh, Akali Kaur Singh and <em>[FONT=Times New Roman,Times New Roman]Giani [/FONT]</em>Gurbachan Singh Head of <em>[FONT=Times New Roman,Times New Roman]Jatha [/FONT]</em>Bhindranwala and a few other saints. </span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span>[/FONT]<span style="font-size: 12px">WHAT HAPPENNED IN 1945:</span></p><p><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]<p style="text-align: left"></p></em></span></p><p style="text-align: left"><span style="font-size: 12px"><em>Jathedar Bhai<span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"> Mohan Singh Nagoke summoned a joint meeting of the saints and scholars in 1945 AD at </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Sri Akal Takhat Sahib [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">with the sole objective of resolving the issue once and for all. </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Jathedar [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Nagoke himself performed the initial </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]ardas [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">(prayer) and affirmed that if it is proved after mutual discussion and debate that </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Ragmala [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">is not </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Gurbani[/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">, it would never be read at the Akal Takhat Sahib. <span style="color: blue"><strong>The pro-</strong></span></span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]<span style="color: blue"><strong>Ragmala </strong></span>[/FONT]</em></span><span style="font-size: 12px"><span style="color: blue"><strong><span style="font-family: 'TimesNewRoman'">group could not give clear cut proof to establish that </span><em>[FONT=TimesNewRoman,Italic]Ragmala [/FONT]</em></strong></span></span><span style="font-size: 12px"><span style="color: blue"><strong><span style="font-family: 'TimesNewRoman'">is </span><em>[FONT=TimesNewRoman,Italic]Gurbani[/FONT]</em></strong></span></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"><span style="color: blue"><strong>. They walked out in disgust</strong></span>. Thereupon </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Jathedar [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Nagoke declared that in the interest of maintaining </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Panthic [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">unity the reading of </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Ragmala [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">was to be optional. Those who want it read after </span></span><span style="font-size: 12px"><em>[FONT=TimesNewRoman,Italic]Mundavani [/FONT]</em></span><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">may, but after this decree from Takhat Sahib nobody should raise the issue for or against it.<span style="color: red"> He also declared that henceforth it would not be recited at the Akal Takhat Sahib</span>.</span></span></p></em></span></p><p style="text-align: left"><span style="font-size: 12px"><em><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"></span></span></p></em></span></p><p style="text-align: left"><span style="font-size: 12px"><em><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"></span></span></p><p>[/FONT]</em></span><p style="text-align: left"><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px">Then what hapenned:</span></span></p><p><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"><span style="color: blue"><strong><u></u></strong></span></span></span></p><p><span style="font-family: 'TimesNewRoman'"><span style="font-size: 12px"><span style="color: blue"><strong><u>After a few days, Master Tara Singh, who was President of <em>[FONT=Times New Roman,Times New Roman]Shiromani Akali Dal</em></u></strong></span></span></span><span style="font-size: 12px"><span style="color: blue"><strong><u>, sent a special emissary – <em>[FONT=Times New Roman,Times New Roman]Giani [/FONT]</em></u></strong></span><span style="color: blue"><strong><u>Lal Singh of Sikh Missionary College Amritsar (ex-chairman Punjab Public Service Commission Patiala) to <em>[FONT=Times New Roman,Times New Roman]Giani [/FONT]</em></u></strong></span><span style="color: blue"><strong><u>Gurbachan Singh to ascertain as to whether he would be abiding by the decree of Akal Takhat Sahib. <em>[FONT=Times New Roman,Times New Roman]Giani [/FONT]</em></u></strong></span><span style="color: blue"><strong><u>Lal Singh returned after a week’s stay at Bhinder Khalan, with a written message that <em>[FONT=Times New Roman,Times New Roman]Jatha [/FONT]</em></u></strong></span><span style="color: blue"><strong><u>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 <em>[FONT=Times New Roman,Times New Roman]Giani [/FONT]</em></u></strong></span><span style="color: blue"><strong><u>Gurbachan Singh lived the issue was never raked up by</u></strong></span> <strong><span style="color: red"><u>him.</u></span></strong> In the meantime Shiromani Gurdwara Parbandhak Committee (SGPC) included the contents of the decree in the Sikh code of conduct (<em>[FONT=Times New Roman,Times New Roman]Sikh Rehat Maryada[/FONT]</em>). This was universally acclaimed by all. Since the Sikh nation as a whole accepted that <em>[FONT=Times New Roman,Times New Roman]Ragmala [/FONT]</em>was not written by Guru Arjan Dev <em>[FONT=Times New Roman,Times New Roman]ji bhog [/FONT]</em>ceremonies were performed after <em>[FONT=Times New Roman,Times New Roman]Mundavani Mehla [/FONT]</em>5 and <em>[FONT=Times New Roman,Times New Roman]Salok Mehla [/FONT]</em>5. Many historical Sikh Gurdwaras such as Nankana Sahib, Khadur Sahib, Taran Tarn Sahib adopted this practice. <span style="color: red"><strong>However, some Sikh saints have been raking the issue of <em>[FONT=Times New Roman,Times New Roman]Ragmala [/FONT]</em></strong></span><span style="color: red"><strong>again and again for their selfish motives. </strong></span></span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><span style="color: #ff0000"><u>A FLASH from the Past:</u></span></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">It is also recorded that in <em>[FONT=Times New Roman,Times New Roman]Bikrami [/FONT]</em>1906 <em>[FONT=Times New Roman,Times New Roman]Pandit [/FONT]</em>Sobha Singh Dilwali who used to reside at <em>[FONT=Times New Roman,Times New Roman]Bhai [/FONT]</em>Dial Singh <em>[FONT=Times New Roman,Times New Roman]Dera [/FONT]</em>in Amritsar called upon all the Sikhs saints and scholars on <em>[FONT=Times New Roman,Times New Roman]Diwali [/FONT]</em>day at Amritsar to discuss the issue of <em>[FONT=Times New Roman,Times New Roman]Ragmala[/FONT]</em>. After a along discussion it was decided that <em>[FONT=Times New Roman,Times New Roman]Ragmala [/FONT]</em>was not <em>[FONT=Times New Roman,Times New Roman]Gurbani[/FONT]</em>. <em>[FONT=Times New Roman,Times New Roman]<u><strong>Ragmala </strong></u>[/FONT]</em><u><strong>in four <em>[FONT=Times New Roman,Times New Roman]birs [/FONT]</em></strong></u><u><strong>was defaced with black ink there and then. All present signed the <em>[FONT=Times New Roman,Times New Roman]Gurmata[/FONT]</em></strong></u><u><strong>. <em>[FONT=Times New Roman,Times New Roman]Giani [/FONT]</em></strong></u><u><strong>Gian Singh, then about 25 years old, was also among the signatories</strong></u> (See ‘<em>[FONT=Times New Roman,Times New Roman]Ragmala Di Asliat’ [/FONT]</em>by <em>[FONT=Times New Roman,Times New Roman]Giani [/FONT]</em>Hardit Singh, Chandigarh). </span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span>[/FONT]<span style="font-size: 12px">1. It has no Mahalla</span></p><p><span style="font-size: 12px">2. It has serious word differences: for example:</span></p><p><span style="font-size: 12px">3. <em>[FONT=Times New Roman,Times New Roman]Differnece in use of words: [/FONT]</em>In the fifth line of <em>[FONT=Times New Roman,Times New Roman]Ragmala [/FONT]</em>the word <em>[FONT=Times New Roman,Times New Roman]Pun [/FONT]</em></span>[FONT=Gurbani Lipi Light,Gurbani Lipi Light]<span style="font-size: 12px">(puin = iPr; sMsikRq punh dw rUp) </span>[/FONT]<span style="font-size: 12px">has been used. This is a derivation of Sanskrit word <em>[FONT=Times New Roman,Times New Roman]Punah[/FONT]</em>. On the other hand, in <em>[FONT=Times New Roman,Times New Roman]Sri Guru Granth Sahib [/FONT]</em>wherever the derviation of Sankrit word <em>[FONT=Times New Roman,Times New Roman]Punah [/FONT]</em>has been used it occcurs in its prevelant Punjabi version, i.e., as <em>[FONT=Times New Roman,Times New Roman]Phun [/FONT]</em></span>[FONT=Gurbani Lipi Light,Gurbani Lipi Light]<span style="font-size: 12px">(Puin). </span>[/FONT]<span style="font-size: 12px">No where it has been written as <em>[FONT=Times New Roman,Times New Roman]Pun [/FONT]</em></span>[FONT=Gurbani Lipi Light,Gurbani Lipi Light]<span style="font-size: 12px">(puin)</span>[/FONT]<span style="font-size: 12px">. Prof. Sahib Singh thinks it to be a strange occurrence of this word in <em>[FONT=Times New Roman,Times New Roman]Ragmala [/FONT]</em>since no Guru ever used this word in <em>[FONT=Times New Roman,Times New Roman]Gurbani [/FONT]</em>to mean what is conveyed in <em>[FONT=Times New Roman,Times New Roman]Ragmala[/FONT]</em>. </span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"></span> <span style="font-size: 12px">4. <em>[FONT=TimesNewRoman,Italic]Difference in serialisation of stanzas: [/FONT]</em><span style="font-family: 'TimesNewRoman'">If we closely study </span><em>[FONT=TimesNewRoman,Italic]Shabad[/FONT]</em><span style="font-family: 'TimesNewRoman'">, </span><em>[FONT=TimesNewRoman,Italic]Ashtpadia[/FONT]</em><span style="font-family: 'TimesNewRoman'">, </span><em>[FONT=TimesNewRoman,Italic]Chhand [/FONT]</em><span style="font-family: 'TimesNewRoman'">in </span><em>[FONT=TimesNewRoman,Italic]Sri Guru Granth Sahib [/FONT]</em><span style="font-family: 'TimesNewRoman'">we find that there is a unique system if serialisation of stanzas with numbers. When a </span><em>[FONT=TimesNewRoman,Italic]band [/FONT]</em><span style="font-family: 'TimesNewRoman'">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 </span><em>[FONT=TimesNewRoman,Italic]Shabads [/FONT]</em><span style="font-family: 'TimesNewRoman'">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 </span><em>[FONT=TimesNewRoman,Italic]Gurbani[/FONT]</em><span style="font-family: 'TimesNewRoman'">. Raagmaal is entirely DISORGANISED.... the Numeral (1) appears after every stanza !!!</span></span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><span style="font-family: 'TimesNewRoman'">5.<em>Grammatical incoherence with Gurbani: </em>[FONT=Times New Roman,Times New Roman]Guru Arjan Dev </span><em>ji </em>[FONT=Times New Roman,Times New Roman]evolved a unique system of grammer for [/FONT]<em>Gurbani</em>[FONT=Times New Roman,Times New Roman]. This system is also followed by [/FONT]<em>Bhai </em>[FONT=Times New Roman,Times New Roman]Gurdas in his poetry of [/FONT]<em>Vaars</em>[FONT=Times New Roman,Times New Roman]. It is surprising to read [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg eyk sMig pMc brMgn ]; [/FONT][FONT=Times New Roman,Times New Roman]there is no [/FONT]<em>Aunkar </em>[FONT=Times New Roman,Times New Roman]( [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]u[/FONT][FONT=Times New Roman,Times New Roman]) below [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg eyk [/FONT][FONT=Times New Roman,Times New Roman]to indicate plurality or singularity of [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg [/FONT][FONT=Times New Roman,Times New Roman]and [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]eyk[/FONT][FONT=Times New Roman,Times New Roman]. However, both words here indicate singularity that any one [/FONT]<em>Raga </em>[FONT=Times New Roman,Times New Roman]has five wives and eight sons. Similar examples of use of [/FONT]<em>Mukta </em>[FONT=Times New Roman,Times New Roman]and [/FONT]<em>Sihari </em>[FONT=Times New Roman,Times New Roman]in [/FONT]<em>Ragmala </em>[FONT=Times New Roman,Times New Roman]that do not follow the grammar of [/FONT]<em>Gurbani </em>[FONT=Times New Roman,Times New Roman]exist. Neither Guru Arjan Dev [/FONT]<em>ji </em>[FONT=Times New Roman,Times New Roman]nor [/FONT]<em>Bhai </em>[FONT=Times New Roman,Times New Roman]Gurdas [/FONT]<em>ji </em>[FONT=Times New Roman,Times New Roman]could have varied the style of [/FONT]<em>Guru Granth Sahib </em>[FONT=Times New Roman,Times New Roman]just for [/FONT]<em>Ragmala</em>[FONT=Times New Roman,Times New Roman]. Obviously, it was neither written by [/FONT]<em>Bhai </em>[FONT=Times New Roman,Times New Roman]Gurdas [/FONT]<em>ji </em>[FONT=Times New Roman,Times New Roman]nor vetted by the fifth master. [/FONT][/FONT]</span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><span style="font-family: 'TimesNewRoman'">[FONT=Times New Roman,Times New Roman]<em>6. Meaning of Mudavani or Mundavani: </em>[FONT=Times New Roman,Times New Roman]According to </span><em>Mahan Kosh </em>[FONT=Times New Roman,Times New Roman]of [/FONT]<em>Bhai </em>[FONT=Times New Roman,Times New Roman]Kahan Singh, page 986 both mean the act of stamping and closing [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light],[/FONT]<span style="font-family: 'GurbaniLipi'">muMdRx, bMd</span>[FONT=Times New Roman,Times New Roman] 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 [/FONT]<em>Mundavani </em>[FONT=Times New Roman,Times New Roman]in [/FONT]<em>Sri Guru Granth Sahib</em>[FONT=Times New Roman,Times New Roman]. [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]‘<span style="font-family: 'GurbaniLipi'">eyh mudwvxI siqgur pweI</span> <span style="font-family: 'GurbaniLipi'">gurisKW lDI Bwl’</span> (<span style="font-family: 'GurbaniLipi'">m: 3, vwr soriT</span>). [/FONT][FONT=Times New Roman,Times New Roman]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. </span></p><p><span style="font-size: 12px">The second reference is ‘[/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]<span style="font-family: 'GurbaniLipi'">muMdwvxI m: 5’</span> [/FONT][FONT=Times New Roman,Times New Roman]which is a title and means that it indicates the end-seal in [/FONT]<em>Guru Granth Sahib</em>[FONT=Times New Roman,Times New Roman]. He writes that the Guru advises us to do [/FONT]<em>Bhog </em>[FONT=Times New Roman,Times New Roman]after this end-seal. Another meaning of [/FONT]<em>Mundavani </em>[FONT=Gurbani Lipi Light,Gurbani Lipi Light](<span style="font-family: 'GurbaniLipi'">muMdwvxI</span>) [/FONT][FONT=Times New Roman,Times New Roman]is a riddle [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](<span style="font-family: 'GurbaniLipi'">buJwrq</span>) [/FONT][FONT=Times New Roman,Times New Roman]which seems to be inappropriate here. [/FONT]</span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px">[FONT=Times New Roman,Times New Roman]WHAT then is RAAGMALA:[/FONT]</span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px">[FONT=Times New Roman,Times New Roman]<strong>The origin of <em>[FONT=Times New Roman,Times New Roman]Ragmala </em></strong></span></p><p><span style="font-size: 12px"><strong><em></em></strong></span></p><p><span style="font-size: 12px"><strong><em>[/FONT]</em></strong>[FONT=Times New Roman,Times New Roman]According to Prof. Piara Singh Padham, [/FONT]<em>[FONT=Times New Roman,Times New Roman]Ragmala [/FONT]</em>[FONT=Times New Roman,Times New Roman]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 ‘[/FONT]<em>[FONT=Times New Roman,Times New Roman]Madhav Nal Katha’[/FONT]</em>[FONT=Times New Roman,Times New Roman]. It has 353 stanzas. [/FONT]</span></p><p><span style="font-size: 12px">[FONT=Times New Roman,Times New Roman]<span style="font-family: 'TimesNewRoman'"><p style="text-align: left">To justify the inclusion of </p><p></span><p style="text-align: left"><em>[FONT=TimesNewRoman,Italic]Ragmala [/FONT]</em><span style="font-family: 'TimesNewRoman'">in the holy </span><em>[FONT=TimesNewRoman,Italic]Sri Guru Granth Sahib[/FONT]</em><span style="font-family: 'TimesNewRoman'">, many have coined a new theory that Guru Arjan Dev adopted the same kind of classical </span><em>[FONT=TimesNewRoman,Italic]Raga [/FONT]</em><span style="font-family: 'TimesNewRoman'">scheme which has six main </span><em>[FONT=TimesNewRoman,Italic]Ragas [/FONT]</em><span style="font-family: 'TimesNewRoman'">as mentioned in the said </span><em>[FONT=TimesNewRoman,Italic]Ragmala[/FONT]</em><span style="font-family: 'TimesNewRoman'">. If this theory is put to test, it fails to explain how Rag Malkaus, Rag Deepak and Rag Megh – the three main </span><em>[FONT=TimesNewRoman,Italic]Ragas [/FONT]</em><span style="font-family: 'TimesNewRoman'">out of the six, do not find any place among the 31 </span><em>[FONT=TimesNewRoman,Italic]Ragas [/FONT]</em><span style="font-family: 'TimesNewRoman'">of </span><em>[FONT=TimesNewRoman,Italic]Guru Granth Sahib[/FONT]</em><span style="font-family: 'TimesNewRoman'">. <strong>The theory, therefore, fails. Each main </strong></span><em>[FONT=TimesNewRoman,Italic]<strong>Raga </strong>[/FONT]</em><strong><span style="font-family: 'TimesNewRoman'">of the </span><em>[FONT=TimesNewRoman,Italic]Ragmala [/FONT]</em></strong><strong><span style="font-family: 'TimesNewRoman'">has five wives and eight sons, whereas among the 31 </span><em>[FONT=TimesNewRoman,Italic]Ragas [/FONT]</em></strong><strong><span style="font-family: 'TimesNewRoman'">of </span><em>[FONT=TimesNewRoman,Italic]Guru Granth Sahib [/FONT]</em></strong><strong><span style="font-family: 'TimesNewRoman'">there is not a single female </span><em>[FONT=TimesNewRoman,Italic]Rag [/FONT]</em></strong><strong><span style="font-family: 'TimesNewRoman'">(</span><em>[FONT=TimesNewRoman,Italic]Ragni[/FONT]</em></strong><strong><span style="font-family: 'TimesNewRoman'">). Therefore, it goes to prove that this </span><em>[FONT=TimesNewRoman,Italic]Ragmala [/FONT]</em></strong><strong><span style="font-family: 'TimesNewRoman'">does not belong to the system of </span><em>[FONT=TimesNewRoman,Italic]Ragas [/FONT]</em></strong><span style="font-family: 'TimesNewRoman'"><strong>used by Guru Arjan Dev.</strong></span></p><p><span style="font-family: 'TimesNewRoman'"><em>Ragmala </em>[FONT=Times New Roman,Times New Roman]verse is in Hindi. It has </span><em>sorthas</em>[FONT=Times New Roman,Times New Roman], [/FONT]<em>doheras </em>[FONT=Times New Roman,Times New Roman]and [/FONT]<em>choupayees</em>[FONT=Times New Roman,Times New Roman]. Complete [/FONT]<em>Ragmala </em>[FONT=Times New Roman,Times New Roman](story) has 179 [/FONT]<em>doheras</em>[FONT=Times New Roman,Times New Roman], <span style="color: red"><strong><u>whereas, from no 33 to 38, have been inserted at the tail end of </u></strong></span>[/FONT]<span style="color: red"><strong><u><em>Sri Guru Granth Sahib </em>[FONT=Times New Roman,Times New Roman]to give the impression that it is the true index of [/FONT]<em>Ragas </em>[FONT=Times New Roman,Times New Roman]of the holy [/FONT]<em>Guru Granth Sahib</em>[FONT=Times New Roman,Times New Roman]. [/FONT]</u></strong></span></span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><span style="color: red"><strong><u><span style="font-family: 'Arial Narrow'">THese Stanzas 33-38 FIT perfectly in the original poem..BUT are Out of place in the Guru granth !!</span></u></strong></span></span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><span style="color: red"><strong><u><span style="font-family: 'Arial Narrow'">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.</span></u></strong></span></span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><span style="color: red"><span style="font-family: 'Arial Narrow'"><span style="color: black">This mail has already exceeded decent limit. If nayone has further points to check out please do ask and we will proceed further.</span></span></span></span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><span style="color: red"><span style="font-family: 'Arial Narrow'"><span style="color: #000000">Jarnail Singh</span></span></span></span></p><p><span style="font-size: 12px"><span style="color: red"></span>[/FONT][/FONT][/FONT][/FONT][/FONT]</span></p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 4510, member: 189"] [SIZE=3]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.[/SIZE] [SIZE=3] 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.[/SIZE] [SIZE=3] 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)[/SIZE] [SIZE=3] These attempts to subvert the Sikh doctrine are not confined to some distant past either. To our shock in the 21 [/SIZE][SIZE=3]st century, it was discovered that within [I][FONT=Times New Roman,Times New Roman]Gur-Bilas Patshahi Chhevin[/FONT][/I][/SIZE][SIZE=3], 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. [/SIZE] [SIZE=3]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 [I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I][/SIZE][SIZE=3]in the hand-written versions of the holy [I][FONT=Times New Roman,Times New Roman]Adi Guru Granth Sahib [/FONT][/I][/SIZE][SIZE=3]may also be seen from that angle. G.B. Singh in his book ‘[I][FONT=Times New Roman,Times New Roman]Pracheen Biran Bare[/FONT][/I][/SIZE][SIZE=3]’ proves it beyond doubt that Guru Arjan Dev did not include [I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I][/SIZE][SIZE=3]in the original manuscript written by [I][FONT=Times New Roman,Times New Roman]Bhai [/FONT][/I][/SIZE][SIZE=3]Gurdas in 1604 AD. Rather, it was included later on when the Sikh [I][FONT=Times New Roman,Times New Roman]Panth [/FONT][/I][/SIZE][SIZE=3]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. [/SIZE] [SIZE=3] [I][B][FONT=Satluj][IMG]http://www.atammarg.com/root/english/0699/3-03.gif[/IMG][/FONT][/B][INDENT][B][FONT=Garamond]'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.'[/FONT][/B][/INDENT][/I][/SIZE] [INDENT][SIZE=3] [/SIZE] [/INDENT][SIZE=3]A short excerpt about the author: Giani Gurditt Singh in Mera Pind. His latest contribution to Sikh religious literature is a book titled [B][U][COLOR=red]Mundawni[/COLOR].[/U][/B] 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. [/SIZE][SIZE=3][COLOR=red][B][U]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.[/U][/B][/COLOR][/SIZE][SIZE=3] Though the book “Mundawni” was published in July 2003, Giani Gurdit Singh had started doing research and collecting material for this nearly [/SIZE] [SIZE=3][COLOR=blue][B]60 years[/B][/COLOR][/SIZE][SIZE=3] 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.[/SIZE][SIZE=3] 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. [/SIZE] [SIZE=3] 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.[/SIZE] [SIZE=3] Those who say Raagmala NOT GURBANI:[/SIZE] [SIZE=3] [/SIZE] [FONT=TimesNewRoman][SIZE=3][LEFT]The modern scholars were: [/LEFT] [/SIZE][/FONT][LEFT][SIZE=3][I][FONT=TimesNewRoman,Italic]Kavi Sant[/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]okh Singh; [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Bhai [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]Kahan Singh Nabha; Prof. Piyara Singh Padam; [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Bhai [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]Ashok Singh – a research scholar, SGPC, Amritsar; S. Kartar Singh Dakha; [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Bhai [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]Randhir Singh Narangwal; [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Babu [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]Teja Singh Bhasaur; [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Giani [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]Gurdit Singh; and [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Kavi Raj Giani [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]Arjan Singh [/SIZE][/FONT] [FONT=TimesNewRoman][SIZE=3] Those who opposed them:[/SIZE][/FONT][/LEFT] [FONT=TimesNewRoman][SIZE=3] The opposing traditional saints and scholars were: Dr [I][FONT=Times New Roman,Times New Roman]Bhai [/I][/SIZE][/FONT][SIZE=3][I][/I]Vir Singh, Dr [I][FONT=Times New Roman,Times New Roman]Bhai [/FONT][/I]Jodh Singh, Akali Kaur Singh and [I][FONT=Times New Roman,Times New Roman]Giani [/FONT][/I]Gurbachan Singh Head of [I][FONT=Times New Roman,Times New Roman]Jatha [/FONT][/I]Bhindranwala and a few other saints. [/SIZE][/FONT][SIZE=3]WHAT HAPPENNED IN 1945: [I][FONT=TimesNewRoman,Italic][LEFT] Jathedar Bhai[FONT=TimesNewRoman][SIZE=3] Mohan Singh Nagoke summoned a joint meeting of the saints and scholars in 1945 AD at [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Sri Akal Takhat Sahib [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]with the sole objective of resolving the issue once and for all. [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Jathedar [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]Nagoke himself performed the initial [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]ardas [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3](prayer) and affirmed that if it is proved after mutual discussion and debate that [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Ragmala [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]is not [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Gurbani[/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3], it would never be read at the Akal Takhat Sahib. [COLOR=blue][B]The pro-[/B][/COLOR][/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic][COLOR=blue][B]Ragmala [/B][/COLOR][/FONT][/I][/SIZE][SIZE=3][COLOR=blue][B][FONT=TimesNewRoman]group could not give clear cut proof to establish that [/FONT][I][FONT=TimesNewRoman,Italic]Ragmala [/FONT][/I][/B][/COLOR][/SIZE][SIZE=3][COLOR=blue][B][FONT=TimesNewRoman]is [/FONT][I][FONT=TimesNewRoman,Italic]Gurbani[/FONT][/I][/B][/COLOR][/SIZE][FONT=TimesNewRoman][SIZE=3][COLOR=blue][B]. They walked out in disgust[/B][/COLOR]. Thereupon [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Jathedar [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]Nagoke declared that in the interest of maintaining [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Panthic [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]unity the reading of [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Ragmala [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]was to be optional. Those who want it read after [/SIZE][/FONT][SIZE=3][I][FONT=TimesNewRoman,Italic]Mundavani [/FONT][/I][/SIZE][FONT=TimesNewRoman][SIZE=3]may, but after this decree from Takhat Sahib nobody should raise the issue for or against it.[COLOR=red] He also declared that henceforth it would not be recited at the Akal Takhat Sahib[/COLOR]. [/SIZE][/FONT][/LEFT] [/FONT][/I][/SIZE][LEFT][FONT=TimesNewRoman][SIZE=3]Then what hapenned:[/SIZE][/FONT][/LEFT] [FONT=TimesNewRoman][SIZE=3][COLOR=blue][B][U] After a few days, Master Tara Singh, who was President of [I][FONT=Times New Roman,Times New Roman]Shiromani Akali Dal[/I][/U][/B][/COLOR][/SIZE][/FONT][SIZE=3][COLOR=blue][B][U][I][/I][/U][/B][/COLOR][COLOR=blue][B][U], sent a special emissary – [I][FONT=Times New Roman,Times New Roman]Giani [/FONT][/I][/U][/B][/COLOR][COLOR=blue][B][U]Lal Singh of Sikh Missionary College Amritsar (ex-chairman Punjab Public Service Commission Patiala) to [I][FONT=Times New Roman,Times New Roman]Giani [/FONT][/I][/U][/B][/COLOR][COLOR=blue][B][U]Gurbachan Singh to ascertain as to whether he would be abiding by the decree of Akal Takhat Sahib. [I][FONT=Times New Roman,Times New Roman]Giani [/FONT][/I][/U][/B][/COLOR][COLOR=blue][B][U]Lal Singh returned after a week’s stay at Bhinder Khalan, with a written message that [I][FONT=Times New Roman,Times New Roman]Jatha [/FONT][/I][/U][/B][/COLOR][COLOR=blue][B][U]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 [I][FONT=Times New Roman,Times New Roman]Giani [/FONT][/I][/U][/B][/COLOR][COLOR=blue][B][U]Gurbachan Singh lived the issue was never raked up by[/U][/B][/COLOR] [B][COLOR=red][U]him.[/U][/COLOR][/B] In the meantime Shiromani Gurdwara Parbandhak Committee (SGPC) included the contents of the decree in the Sikh code of conduct ([I][FONT=Times New Roman,Times New Roman]Sikh Rehat Maryada[/FONT][/I]). This was universally acclaimed by all. Since the Sikh nation as a whole accepted that [I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I]was not written by Guru Arjan Dev [I][FONT=Times New Roman,Times New Roman]ji bhog [/FONT][/I]ceremonies were performed after [I][FONT=Times New Roman,Times New Roman]Mundavani Mehla [/FONT][/I]5 and [I][FONT=Times New Roman,Times New Roman]Salok Mehla [/FONT][/I]5. Many historical Sikh Gurdwaras such as Nankana Sahib, Khadur Sahib, Taran Tarn Sahib adopted this practice. [COLOR=red][B]However, some Sikh saints have been raking the issue of [I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I][/B][/COLOR][COLOR=red][B]again and again for their selfish motives. [/B][/COLOR] [COLOR=#ff0000][U]A FLASH from the Past:[/U][/COLOR] It is also recorded that in [I][FONT=Times New Roman,Times New Roman]Bikrami [/FONT][/I]1906 [I][FONT=Times New Roman,Times New Roman]Pandit [/FONT][/I]Sobha Singh Dilwali who used to reside at [I][FONT=Times New Roman,Times New Roman]Bhai [/FONT][/I]Dial Singh [I][FONT=Times New Roman,Times New Roman]Dera [/FONT][/I]in Amritsar called upon all the Sikhs saints and scholars on [I][FONT=Times New Roman,Times New Roman]Diwali [/FONT][/I]day at Amritsar to discuss the issue of [I][FONT=Times New Roman,Times New Roman]Ragmala[/FONT][/I]. After a along discussion it was decided that [I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I]was not [I][FONT=Times New Roman,Times New Roman]Gurbani[/FONT][/I]. [I][FONT=Times New Roman,Times New Roman][U][B]Ragmala [/B][/U][/FONT][/I][U][B]in four [I][FONT=Times New Roman,Times New Roman]birs [/FONT][/I][/B][/U][U][B]was defaced with black ink there and then. All present signed the [I][FONT=Times New Roman,Times New Roman]Gurmata[/FONT][/I][/B][/U][U][B]. [I][FONT=Times New Roman,Times New Roman]Giani [/FONT][/I][/B][/U][U][B]Gian Singh, then about 25 years old, was also among the signatories[/B][/U] (See ‘[I][FONT=Times New Roman,Times New Roman]Ragmala Di Asliat’ [/FONT][/I]by [I][FONT=Times New Roman,Times New Roman]Giani [/FONT][/I]Hardit Singh, Chandigarh). [/SIZE][/FONT][SIZE=3]1. It has no Mahalla 2. It has serious word differences: for example: 3. [I][FONT=Times New Roman,Times New Roman]Differnece in use of words: [/FONT][/I]In the fifth line of [I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I]the word [I][FONT=Times New Roman,Times New Roman]Pun [/FONT][/I][/SIZE][FONT=Gurbani Lipi Light,Gurbani Lipi Light][SIZE=3](puin = iPr; sMsikRq punh dw rUp) [/SIZE][/FONT][SIZE=3]has been used. This is a derivation of Sanskrit word [I][FONT=Times New Roman,Times New Roman]Punah[/FONT][/I]. On the other hand, in [I][FONT=Times New Roman,Times New Roman]Sri Guru Granth Sahib [/FONT][/I]wherever the derviation of Sankrit word [I][FONT=Times New Roman,Times New Roman]Punah [/FONT][/I]has been used it occcurs in its prevelant Punjabi version, i.e., as [I][FONT=Times New Roman,Times New Roman]Phun [/FONT][/I][/SIZE][FONT=Gurbani Lipi Light,Gurbani Lipi Light][SIZE=3](Puin). [/SIZE][/FONT][SIZE=3]No where it has been written as [I][FONT=Times New Roman,Times New Roman]Pun [/FONT][/I][/SIZE][FONT=Gurbani Lipi Light,Gurbani Lipi Light][SIZE=3](puin)[/SIZE][/FONT][SIZE=3]. Prof. Sahib Singh thinks it to be a strange occurrence of this word in [I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I]since no Guru ever used this word in [I][FONT=Times New Roman,Times New Roman]Gurbani [/FONT][/I]to mean what is conveyed in [I][FONT=Times New Roman,Times New Roman]Ragmala[/FONT][/I]. [/SIZE] [SIZE=3]4. [I][FONT=TimesNewRoman,Italic]Difference in serialisation of stanzas: [/FONT][/I][FONT=TimesNewRoman]If we closely study [/FONT][I][FONT=TimesNewRoman,Italic]Shabad[/FONT][/I][FONT=TimesNewRoman], [/FONT][I][FONT=TimesNewRoman,Italic]Ashtpadia[/FONT][/I][FONT=TimesNewRoman], [/FONT][I][FONT=TimesNewRoman,Italic]Chhand [/FONT][/I][FONT=TimesNewRoman]in [/FONT][I][FONT=TimesNewRoman,Italic]Sri Guru Granth Sahib [/FONT][/I][FONT=TimesNewRoman]we find that there is a unique system if serialisation of stanzas with numbers. When a [/FONT][I][FONT=TimesNewRoman,Italic]band [/FONT][/I][FONT=TimesNewRoman]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 [/FONT][I][FONT=TimesNewRoman,Italic]Shabads [/FONT][/I][FONT=TimesNewRoman]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 [/FONT][I][FONT=TimesNewRoman,Italic]Gurbani[/FONT][/I][FONT=TimesNewRoman]. Raagmaal is entirely DISORGANISED.... the Numeral (1) appears after every stanza !!![/FONT] [FONT=TimesNewRoman]5.[I]Grammatical incoherence with Gurbani: [/I][FONT=Times New Roman,Times New Roman]Guru Arjan Dev [/FONT][I]ji [/I][FONT=Times New Roman,Times New Roman]evolved a unique system of grammer for [/FONT][I]Gurbani[/I][FONT=Times New Roman,Times New Roman]. This system is also followed by [/FONT][I]Bhai [/I][FONT=Times New Roman,Times New Roman]Gurdas in his poetry of [/FONT][I]Vaars[/I][FONT=Times New Roman,Times New Roman]. It is surprising to read [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg eyk sMig pMc brMgn ]; [/FONT][FONT=Times New Roman,Times New Roman]there is no [/FONT][I]Aunkar [/I][FONT=Times New Roman,Times New Roman]( [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]u[/FONT][FONT=Times New Roman,Times New Roman]) below [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg eyk [/FONT][FONT=Times New Roman,Times New Roman]to indicate plurality or singularity of [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg [/FONT][FONT=Times New Roman,Times New Roman]and [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]eyk[/FONT][FONT=Times New Roman,Times New Roman]. However, both words here indicate singularity that any one [/FONT][I]Raga [/I][FONT=Times New Roman,Times New Roman]has five wives and eight sons. Similar examples of use of [/FONT][I]Mukta [/I][FONT=Times New Roman,Times New Roman]and [/FONT][I]Sihari [/I][FONT=Times New Roman,Times New Roman]in [/FONT][I]Ragmala [/I][FONT=Times New Roman,Times New Roman]that do not follow the grammar of [/FONT][I]Gurbani [/I][FONT=Times New Roman,Times New Roman]exist. Neither Guru Arjan Dev [/FONT][I]ji [/I][FONT=Times New Roman,Times New Roman]nor [/FONT][I]Bhai [/I][FONT=Times New Roman,Times New Roman]Gurdas [/FONT][I]ji [/I][FONT=Times New Roman,Times New Roman]could have varied the style of [/FONT][I]Guru Granth Sahib [/I][FONT=Times New Roman,Times New Roman]just for [/FONT][I]Ragmala[/I][FONT=Times New Roman,Times New Roman]. Obviously, it was neither written by [/FONT][I]Bhai [/I][FONT=Times New Roman,Times New Roman]Gurdas [/FONT][I]ji [/I][FONT=Times New Roman,Times New Roman]nor vetted by the fifth master. [/FONT][/FONT] [FONT=TimesNewRoman][FONT=Times New Roman,Times New Roman][I]6. Meaning of Mudavani or Mundavani: [/I][FONT=Times New Roman,Times New Roman]According to [/FONT][I]Mahan Kosh [/I][FONT=Times New Roman,Times New Roman]of [/FONT][I]Bhai [/I][FONT=Times New Roman,Times New Roman]Kahan Singh, page 986 both mean the act of stamping and closing [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light],[/FONT][FONT=GurbaniLipi]muMdRx, bMd[/FONT][FONT=Times New Roman,Times New Roman] 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 [/FONT][I]Mundavani [/I][FONT=Times New Roman,Times New Roman]in [/FONT][I]Sri Guru Granth Sahib[/I][FONT=Times New Roman,Times New Roman]. [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]‘[FONT=GurbaniLipi]eyh mudwvxI siqgur pweI[/FONT] [FONT=GurbaniLipi]gurisKW lDI Bwl’[/FONT] ([FONT=GurbaniLipi]m: 3, vwr soriT[/FONT]). [/FONT][FONT=Times New Roman,Times New Roman]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 ‘[/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light][FONT=GurbaniLipi]muMdwvxI m: 5’[/FONT] [/FONT][FONT=Times New Roman,Times New Roman]which is a title and means that it indicates the end-seal in [/FONT][I]Guru Granth Sahib[/I][FONT=Times New Roman,Times New Roman]. He writes that the Guru advises us to do [/FONT][I]Bhog [/I][FONT=Times New Roman,Times New Roman]after this end-seal. Another meaning of [/FONT][I]Mundavani [/I][FONT=Gurbani Lipi Light,Gurbani Lipi Light]([FONT=GurbaniLipi]muMdwvxI[/FONT]) [/FONT][FONT=Times New Roman,Times New Roman]is a riddle [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]([FONT=GurbaniLipi]buJwrq[/FONT]) [/FONT][FONT=Times New Roman,Times New Roman]which seems to be inappropriate here. [/FONT] [FONT=Times New Roman,Times New Roman]WHAT then is RAAGMALA:[/FONT] [FONT=Times New Roman,Times New Roman][B]The origin of [I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I][/B][FONT=Times New Roman,Times New Roman]According to Prof. Piara Singh Padham, [/FONT][I][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][/I][FONT=Times New Roman,Times New Roman]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 ‘[/FONT][I][FONT=Times New Roman,Times New Roman]Madhav Nal Katha’[/FONT][/I][FONT=Times New Roman,Times New Roman]. It has 353 stanzas. [/FONT] [FONT=Times New Roman,Times New Roman][FONT=TimesNewRoman][LEFT]To justify the inclusion of [/LEFT] [/FONT][LEFT][I][FONT=TimesNewRoman,Italic]Ragmala [/FONT][/I][FONT=TimesNewRoman]in the holy [/FONT][I][FONT=TimesNewRoman,Italic]Sri Guru Granth Sahib[/FONT][/I][FONT=TimesNewRoman], many have coined a new theory that Guru Arjan Dev adopted the same kind of classical [/FONT][I][FONT=TimesNewRoman,Italic]Raga [/FONT][/I][FONT=TimesNewRoman]scheme which has six main [/FONT][I][FONT=TimesNewRoman,Italic]Ragas [/FONT][/I][FONT=TimesNewRoman]as mentioned in the said [/FONT][I][FONT=TimesNewRoman,Italic]Ragmala[/FONT][/I][FONT=TimesNewRoman]. If this theory is put to test, it fails to explain how Rag Malkaus, Rag Deepak and Rag Megh – the three main [/FONT][I][FONT=TimesNewRoman,Italic]Ragas [/FONT][/I][FONT=TimesNewRoman]out of the six, do not find any place among the 31 [/FONT][I][FONT=TimesNewRoman,Italic]Ragas [/FONT][/I][FONT=TimesNewRoman]of [/FONT][I][FONT=TimesNewRoman,Italic]Guru Granth Sahib[/FONT][/I][FONT=TimesNewRoman]. [B]The theory, therefore, fails. Each main [/B][/FONT][I][FONT=TimesNewRoman,Italic][B]Raga [/B][/FONT][/I][B][FONT=TimesNewRoman]of the [/FONT][I][FONT=TimesNewRoman,Italic]Ragmala [/FONT][/I][/B][B][FONT=TimesNewRoman]has five wives and eight sons, whereas among the 31 [/FONT][I][FONT=TimesNewRoman,Italic]Ragas [/FONT][/I][/B][B][FONT=TimesNewRoman]of [/FONT][I][FONT=TimesNewRoman,Italic]Guru Granth Sahib [/FONT][/I][/B][B][FONT=TimesNewRoman]there is not a single female [/FONT][I][FONT=TimesNewRoman,Italic]Rag [/FONT][/I][/B][B][FONT=TimesNewRoman]([/FONT][I][FONT=TimesNewRoman,Italic]Ragni[/FONT][/I][/B][B][FONT=TimesNewRoman]). Therefore, it goes to prove that this [/FONT][I][FONT=TimesNewRoman,Italic]Ragmala [/FONT][/I][/B][B][FONT=TimesNewRoman]does not belong to the system of [/FONT][I][FONT=TimesNewRoman,Italic]Ragas [/FONT][/I][/B][FONT=TimesNewRoman][B]used by Guru Arjan Dev.[/B][/FONT][/LEFT] [FONT=TimesNewRoman][I]Ragmala [/I][FONT=Times New Roman,Times New Roman]verse is in Hindi. It has [/FONT][I]sorthas[/I][FONT=Times New Roman,Times New Roman], [/FONT][I]doheras [/I][FONT=Times New Roman,Times New Roman]and [/FONT][I]choupayees[/I][FONT=Times New Roman,Times New Roman]. Complete [/FONT][I]Ragmala [/I][FONT=Times New Roman,Times New Roman](story) has 179 [/FONT][I]doheras[/I][FONT=Times New Roman,Times New Roman], [COLOR=red][B][U]whereas, from no 33 to 38, have been inserted at the tail end of [/U][/B][/COLOR][/FONT][COLOR=red][B][U][I]Sri Guru Granth Sahib [/I][FONT=Times New Roman,Times New Roman]to give the impression that it is the true index of [/FONT][I]Ragas [/I][FONT=Times New Roman,Times New Roman]of the holy [/FONT][I]Guru Granth Sahib[/I][FONT=Times New Roman,Times New Roman]. [/FONT][/U][/B][/COLOR] [COLOR=red][B][U][FONT=Arial Narrow]THese Stanzas 33-38 FIT perfectly in the original poem..BUT are Out of place in the Guru granth !![/FONT][/U][/B][/COLOR] [COLOR=red][B][U][FONT=Arial Narrow]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.[/FONT][/U][/B][/COLOR] [COLOR=red][FONT=Arial Narrow][COLOR=black]This mail has already exceeded decent limit. If nayone has further points to check out please do ask and we will proceed further.[/COLOR][/FONT][/COLOR] [COLOR=red][FONT=Arial Narrow][COLOR=#000000]Jarnail Singh[/COLOR][/FONT] [/COLOR][/FONT][/FONT][/FONT][/FONT][/FONT][/SIZE] [/QUOTE]
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