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Dasam Granth There is No Debate

Dasam Granth There is No Debate

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Published by dasamgranth.com
Gurinder Singh Mann Leicester, UK. Benchmark write up from 2003 explaining why the debates on the Sri Dasam Granth is futile and a modern phenomenon.
Gurinder Singh Mann Leicester, UK. Benchmark write up from 2003 explaining why the debates on the Sri Dasam Granth is futile and a modern phenomenon.

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Published by: dasamgranth.com on Jun 20, 2010
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Dasam Granth-There is no debate.The magazine approach to Guru Gobind Singh’s writings dissected.Gurinder Singh Mann, Leicester, UK 
There has been considerable debate lately regarding the writings and poetry of Guru Gobind Singh.There has never been such a debate since the compilation of writings now termed the Sri DasamGranth. We need to ask ourselves if something has changed for people to doubt Sri Dasam Granth.Has there been a revelation in which scholars now find that Guru Gobind Singh did not write thematerial found in the Granth. This is theme of this article.Scholars have a duty to look at different sides of an argument and to present this informationclearly to the reader. There have been many articles appearing in various Sikh books andmagazine/journals taking a journalistic approach to the Sri Dasam Granth.Sikhs seem to fear Hindu concepts and ideas. Indeed there has been a change in the minds of theSikhs since partition and most notably since 1984. Terms are banded about like the “BrahmicalOctopus” and people who appear to have anti-Sikh sentiments are labelled as agents of RSS(Rashtriya Swayamsevak Sangh). The RSS has been pivotal in dividing Sikh scholars in terms of authenticity of the Sri Dasam Granth. However this problem has become so widespread that some people have written about and denounced the Bani’s of Guru Gobind Singh used in the Baptismal process. My question is what next?The Akal Takht has used its supreme powers to summon anybody who is in contempt of the SikhRehat Maryada. Lately there has been a case where one writer of Sikhism (Gurbaksh Singh KalaAfghana) has refused to come to the Akal Takht, when summoned he has cited grounds of illhealth. To send a replacement is even more futile (Gurtej Singh). This is what is happening, as notare only some scholars in contempt of the Sikh Rehat Maryada but then a farce is made of over how the proceeding should take place. I am not leveling blame on the Akal Takht but certain issuesneed to be resolved quickly as otherwise they fester and take a life of their own. Debates on the SriDasam Granth are unfounded as the Granth is ingrained into the psyche of Sikhism. The problemlies in the fact that many Sikhs are not aware of the role the Sri Dasam Granth plays in Khalsa. TheGuru most majestically did not include his Bani into the Guru Granth Sahib although he couldhave done so. However a Granth compiled several years after the Gurus merging with the almightywas the culmination of the spirit of the Guru. Only Guru Gobind Singh could speak about his roleon this earth (Bachitra Natak), an autobiographical description of his battles and his place amongstthe other Gurus. Only Guru Gobind Singh could talk about the different names and attributes of God (Jaap Sahib and Akal Ustat). The Sri Dasam Granth is a far more superior text than peoplegive credit for and its place in Indian history cannot be allowed to be marginalised. The earlyGuru’s could include the words from the Bhagats who were from different creeds and castes. Whycannot reinterpreted Hindu myths be included into the Sri Dasam Granth? People fail to take intoaccount the context of Guru Gobind’s Singh’s wrtings. Imagine the Guru’s durbar where there aremany people present but to bring home the message of having a valiant and fighting spirit the Gururecites the battles of the Goddess Chandi. The Guru has a two-fold argument not only he is bringing this tale into context but he is securing the Sikhs mind by stating that there is not only a physical battle in life but a mental one as well. There are all sorts of demons in the cosmos andwww.santsipahi.org www.sridasamgranth.com©
they can appear in all sorts of forms. The writings of the Guru need to be understood fully and aliteral translation does not do any justice to the Guru. Metaphors, similes are the order of the daywith Guru Gobind Singh. Even Professors of Sikhism have made mistakes by trying to dissect thewritings and prove them to be of a Brahminical nature.So are these scholars of Sikhism wrong?It seems very peculiar that since the late 1700’s the Sri Dasam Granth has been seen as the equal of the Guru Granth Sahib but now overnight the Granth is the work of Brahmins and not of the Guru.Endless accounts can be found from 1700 onwards that the Sri Dasam Granth is the work of GuruGobind Singh. The name of the Granth may have changed but the contents have largely remainedthe same. Every battle description of Guru Gobind Singh has been taken from Bachitra Natak. Inthe period of the Misl’s Gurmattas were taken with both Granths lying side by side. This processhas not changed with certain Gurudwaras including two of the Sikh Takhts housing the GuruGranth Sahib and Sri Dasam Granth. Patna Sahib and Hazoor Sahib view the Sri Dasam Granth asa Holy Scripture and Hukumnamas are taken from the Granth. According to certain writers andscholars these practices and accounts of the Guru must be incorrect.Another approach by Scholars has been to dissect the Granth by quoting only from theCharitropakhyan and hence proving that the Sri Dasam Granth is a pornographic manual. Onceagain context has been neglected and these cautionary tales would have been recited in the Guru’sdurbar to show the effects of bad human behaviour. The Chaupai part of the Nitnem Banis is takenfrom the last Charitra. This on its own does not prove that it is work of the Guru. However earlymanuscript copies of the Sri Dasam Granth contain this work as well as it being availableindependently in Gutka and Pothi form. The only debate that has occurred in the past was whether the Charitropakhyan should be bound with the rest of the Granth. This authenticity question hasonly sprung up recently.What is the debate?There is no debate moreover the role of the Sri Dasam Granth has been marginalised over theyears. The more people are unaware of the Granth the more uncertainty seems to grip peoplesimagination. However the problem is that people are not aware of the Guru’s Bani. People readGuru Gobind Singh’s Bani day in day out whilst reciting prayers from the Nitnem. The Sikh RehatMaryada gives approval of reciting Guru Gobind Singh shabads in Gurudwaras, (Together withBhai Gurdas Vars). Kirtan from the Sri Dasam Granth can be heard on a regular basis atHarimandir Sahib. Endless amounts of CD’s are produced in the market promoting the Guru’sBani. The Katha of the Dasam Granth is widely available. Baba Deep Singh authored one of theoriginal Birs of the Dasam Granth. The Damdami Taksal who takes their lineage from this mightywarrior venerates the Dasam Granth as a Guru. Sant Jarnail Singh Bhindranwale also fromDamdami Taksal was fully versed in the Sri Dasam Granth. To this day his Katha of the Sri DasamGranth is sought after. The Akali Nihangs do not have a debate on the Granth as they not only seethe Sri Dasam Granth as scripture but the Sarbloh Granth as well. The Nihangs have many practices and rituals which come from the Sri Dasam Granth and also the fighting spirit asenshrined in Shastarvidyia is based on Jaap Sahib, Krishna Avatar, Shastar Nam Mala and other Sri Dasam Granth compositions.www.santsipahi.org www.sridasamgranth.com©

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