Panjab Digital Library (Punjab Digital Library), Sikh Digital Library Panjab Digital Library - Digitization of Dasam Granth in Urdu Download PDF 29 MB The "Dasam Padshah Ka Granth" today known as the Sri Dasam Granth Sahib, is a. Sri Dasam Granth Sahib. Bachitar portal7.info Download Chandi Charitra 1. pdf Download Sikh Rehat Maryada Punjabi. Nov, Sikh Rehat Maryada. Who wrote and installed Dev Nagri Dasam Granth in February in Lahore Darbar after Sikhs lost Anglo Sikh war and Britishers become Dictator in Punjab in.
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The Sikher Project aims to connect you to the Word, the Shri Guru Granth Sahib Ji. Download Dasam Granth in Punjabi by Gobind Sadan (PDF – Baba Virsa. Sri Dasam Granth: Volume Index. The complete literary works of Guru Gobind Singh Ji are compiled in the Dasam Granth. A brief description of the various writings in the Dasam Granth follows: JAAP SAHIB Jaap Sahib. 1. STEEK SRI DASAM GRANTH SAHIB JI (ANG 1 - ), MB. 2. STEEK SRI DASAM GRANTH SAHIB JI (ANG - ), MB. 3. STEEK SRI DASAM.
Volume 1 Punjabi PDF. Created with the aim of waging a war of righteousness the Dasam Granth is that unique and unforgettable offering to Indian culture which changed the very face of religion, society, infact the very nation. Guru Gobind Singh Ji made an appearance at that crucial point of Indian history when the glory of India had been debased by the bestial cruelties of foreign rulers and its own internal disputes. India, as one country, existed in name only. In that terrible darkness, the tenth Guru, Sri Guru Gobind Singh Ji was born at Patna in AD as the embodiment of incomparable might and glorious spiritual radiance. At that time, religion had got mired in hollow ritualism, myths, superstition and fantasmagoric creations of heaven and hell. True religion had ceased to exist.
Although the manuscripts of these writings were lost in the River Sirsa, hand written copies of all these important works were collected and compiled in the form of the Dasam Granth, Initially the compilation was referred to as "Bachittar Natak Granth", later it come to be referred to as "Dasvey Patshah da Granth".
Today, in short form it is called the 'Dasam Granth'. The attributes and qualities of God delineated herein are based on the transcendental nature of God, He who is without attributes as in the ideology of Nirgunwad. While on one hand the form and shape of the Almighty God as portrayed in Gurbani have been further honed and highlighted, on the other hand there is an elaboration and embellishment of it.
There is specific purpose behind this literary creation and it has been written in a unique style. In fact, of all the transcendental literature written in the middle age the Jaap Sahib stands out unique for delineating the humanitarian attributes of God who is without attributes by presenting them in a worldly and universal form.
It has proved itself as a cardinal literary piece in all northern Indian literature for its brilliance, sublimity and majesty. The Jaap Sahib has no equal. The Jaap Sahib has evolved as the product of extensive reflection, cogitation and deliberation through moments of awe and reverence experienced by Guru Gobind Singh Ji.
He is the destroyer of enemies too. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions. This is why people of varied religious backgrounds have accepted it and even today read it with great devotion.
Indeed, the quintessential message of gurbani is not limited to followers of any one religion but hold true for people of all religions. This is why it is said to have a universal appeal. Infact, this universalism is not limited to the message only. It also holds true for the language or diction.
Because for gurbani every language is pure, every word is sacred. Another outstanding feature of the Jaap Sahib is the beautiful and amazing manner in which worship and might merge together.
Might or power by itself is blind. When it gets bound to worship instead of becoming the destroyer of mankind it becomes the destroyer of evil. These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme, full of alliteration and rhythm is set to martial moves.
At the same time care has been taken that all moral values and norms of society are upheld while fighting evil. The false belief that some people by virtue of belonging to a particular religion, region, history, culture, colour or creed are superior to others is strongly refuted.
Instead, he has very clearly and firmly stated that all human beings are one.
In this literary work the various forms of God as perceived by man are described and the spiritual, the philosophical and the social beliefs have been clearly elucidated.
In the Akaal Ustat, the Almighty God has been described in all his glory by making use of metaphysical references and the masterful use of imagery.
The extended similes and comparisons are so lucid and clear that the reader gets riveted to what he is reading. At various points, in this composition Guru ji has spoken out against the caste system. Perhaps no other writer has so boldly and fearlessly negated caste distinctions, the name of Guru Gobind Singh Ji will always stand out in history for this courageous and bold attack on the caste system.
On the whole, the picture of God that emerges through the Akaal Ustat is complete- He is the Perfect, Ommipotent, Omniscient Lord who treats kings and papers, elephants and ants alike. He is All Pervading.
He is the Creator, The Preserver and the Destroyer. The third creation to be compiled in the Dasam Granth is the Bachittar Natak. As evident from the editorial notes at the end of the Chandi Charitra, Chaubees Avatars and Upavatar, they are all a part of Bachittar Natak Obviously then the Bachittar Natak is not only an autobiographical narrative of the protagonist but it also includes the biographies of the great protagonists who emerged on the world screen over the past many ages.
However, the literary piece entitled the Bachittar Natak that features in the Dasam Granth is purely an autobiographical piece which highlights incidents related to Guru Gobind Singh Ji. Only 32 years of his life are accounted for here in. Some references to his previous birth also exist. General of India extract from secret consultation ,24th nov, For details Read N.
They are prevented by necessity of watching the motives of each other from attempting to extend their conquests…. He regarded the Sikh power extending from the most western branch of Attock to the walls of Delhi, as a new object worth serious contemplation.
The Sikhs, so eminently suited to the military profession, could not become very powerful because of their spirit of independence and frequent internal warfare but they were prompt to rally together at the call of common danger.
Warren Hastings visualized a change in their polity, the rise of an individual of rare capacity and enterprise who would succeed in enveloping everything within his own supremacy.
He feared that a new dominion would then ascend from the ashes of the Mughal Empire and naturally wanted to prevent such a calamity to British Imperialism by seasonable means of opposition.
No to permit the people to grow into maturity without interruption. Lord Lake writes a friendly letters to Sikh Chiefs. Official orders on collection of information passed by East India Co.
June 5th, By This is the first time in AD that the name , Dasam Granth, appeared in history with some association to the sacred name of 10th Guru ji.
The compositions and their arrangements as noted in the Current standard Dasam Granth corrected by sodhak committee in clearly match with this Granth. There is no other internal evidence of dating or name of author or place where it was written is seen. Charles Wilkin in A. There is no evidence that this translation was done. This date matches with the date where the ChiritroPakhiyan ends in the presently published Dasam Granth.
The 6th Shabd hazaray in Khyal Patshahi Such intelligent person with background from father as court pundit should know the difference between SGGS and Dasam Granth he citified, why?
Lord Dalhousie, Governor General of India, in and made highly contradictory speeches and remarked: There is change in Political Atmosphere with Indian Mutiny of as Britishers used Sikhs help to control this mutiny. Special Reservation for Khalsa Sikhs in the Military and neutral religion policy on paper only was made. But letter of Punjab Governor Eggerton in A. A note by Dy.
Why such a wrong note about the history of this Dasam Patshahi Granth was added by British Officials? And trust, your Excellency will resist passing such orders in the case, as will enable to continue the system, which has worked successfully for more than 30 years. ADD , British Library.
His Jagirs were enhanced from time to time and, towards the end of his life, his possessions in land in Montgomery district alone amounted to 28, acres.
He was appointed a magistrate in and an honorary munsif in He was made Companion of the Indian Empire C. He was knighted in K. Lahore Singh Sabha and other Sikh organizations did not approve it as evidence in three letters published in khalsa Akhbar in October and November AD requesting Sodhak Committee to first find out which is authentic version. For Details Read.
All Successive British Historiographers followed him without any personal verification. This date matches with the date where the ChiritroPakhiyan ends the Dasam Granth before the start of Zafarnama. As Leyden translation was only of Bachitar Natak. But this manuscript clearly shows that Zafarnama is written in the same handwriting and the same ink which will take the date of this manuscript to automatically after A. Replied, I have delivered over the Khalsa commonwealth to God, who never dies.
I have been your guide; and will still preserve you; read the Granth and attend to its tenets; and whoever remains true to the state him will I aid.
Based on above evidence it appears doctrinal departure from Guru Granth Sahib Ji was initiated by Malcolm who started split in Sikh Panth onwards. I will request the Scholarship must analyze the summary paragraph of Malcolm in order to understand the authenticity of Current version of Dasam Granth. Internal Evidence of the dates in Dasam Granth is a proof of Compilation of this Granth, not written by a single Author.
The compilation dates of some Banis in Dasam Granth are not in chronological order and some of them have no dates at all and contain contents of miscellaneous nature. Evidence confirms that it happened first time in late 18th century AD. Please check Day Sunday [Rajistan] is wrong.
Should be Tuesday [in Punjab at Satluj]. Piara Singh Padam. Above evidence of dating shows dates as; Page, CE. Page , CE. Page, CE. Page , Ce. Mostly historians have treated Chet as the 12th month of the solar Bikrami Calendar, while occasionally it has been treated as the first month.
Even Dr. Ganda Singh in most cases has treated it as the 12th month, but in one instance he has definitely treated it as the first month. If we consider Chet as the 12th month of Bikrami then the converted date would be Thursday, 19 March, CE; but, if we treat it as the first month of the year, then the converted date is Wednesday, 20 March, CE. Only Lothian Mission was opened in CE. He is All Pervading.
He is the Creator, The Preserver and the Destroyer. But many authors disagree and have given the opinion that Chhands are out of context and are not in line with the main theme of Akal Ustat. Then he answers the question of chhand in Chhand Randhir Singh also reads that chhands of Akal Ustat, and chhand onwards and Initial 10 chaupees were not written in one time but in different years.
Who wrote it?. Read Kahan Singh Nabha below. It is quite possible that such a Nirmala who helped Malcolm could cause distortion in doctrinal frame work of Akal Ustat as well. Atma can be a name of a person or can be used for soul. Word uchrio alludes to a person who is very much alive and is speaking words coming from a mouth. Bhai Kahn Singh Nabha on this issue says that chhands are questions therefore answers must be searched out.
Obviously, Chhand Dhirag tribhangi Chands are not part of Akal ustat. He writes the end line of Chaand in Gurumukhi and then quotes the Dev Nagri version of the original chands refers to Kapardan entry in Mahan Kosh. The Chopper of Mahikhasur, the Displayer of glamorous hair knot on your head and the Victor over demons.
O Inhabitant of sundry environments, air, infernal regions, sky and fire inclusive. O weilder of weapons, primeval, countless, extremely profound and dauntless. O the crusher of Mahikhasur, the pristine, originless, immeasurable and towering goddess.
O slayer of demon Mahikhasur, cleaver of demon Chanda and the Primal Bestower of Knowledge to the ignorant. O Trampler of buffalo-faced demon Mahikha; and O Proficient in an illimitable progress since the origin of the world and the beginning of ages. O the slayer of demon Mahikhasur, destroyer of the world and creator of the Universe.
O Trampler of the demon Mahikhasur and the master of the most profound temperament since the beginning of the Universe and time. The Primordial and Countless goddess ; your story is endless. He writes the end line of Chaand in Gurumukhi and then quotes the Dev Nagri version of the original chaands refer to Kapardan entry in Mahan Kos I am quoting here the source entry so that the readers can decide on the issue themselves.
All these Chhands eulogize Devi Bhagauti. After above review readers can decide themselves how these Chhands are out of line and are against the concept of one God in rest of the composition of Akal Ustat.
Read Prof. The Doctrinal inconsistencies in DasamGranth: In relation to Avtarhood Part I. The Doctrinal inconsistencies in Dasam Granth. Read also Dr. But evidence shows that over 30 Europeans wrote about Sikhs in 18th century prior to Malcolm who wrote in their accounts that only Guru Granth is revered by Sikhs and fail to mention this important practice in Sikh Panth.
He never witnessed any such event himself nor he quotes any European or Indian sources which indicate Gurmatas passed at Sri Akal takhat in presence of two Granth or even there was any parallel tradition in 18th century. What is the basis of his statement based on any historical evidence? D2 written in 18th century. Why Malcolm and Dr. Leydon gave preference for translation of Bachiter Natak over Guru Granth Sahib Ji which they confirm to have in their possession at the time in order to write the Sketch of the Sikhs.
Over 30 Europeans knew that that Sikh revere Guru Granth Sahib Ji only and wrote about it in their 18th century accounts prior to Malcolm? Is it Coincidence or a plan? Seventh Guru was like Krishna. After 8th Guru sect was divided into Ram Guru and Dhirmal.
Then came Mighty Guru grasper of seymiter. Everybody knows that during Guru Period there was animosity with Ruler Kings as they were oppressors. Please note in late 18th century Patna city was part of State of West Bengal.
Tej Bahadur, agreeable to them, provoked his execution by a series of crimes, having joined with a Moslem Fakir, of the name of Hafiz-ud-Din, collecting a number of armed mendicants and having committed with that body the most violent depredations on the peaceable inhabitants of the Punjab.
Surinder Singh Kohli, pgs. Hari Ram Gupta, pg. How Malcolm account can report him writing about Guru Gobind Singh?
Malcolm never knew Gurumukhi. It is also noted in Leyden,s translation. For Paris exhibition details click on http: For details click on. He citified the manuscript. Panjab Uni. Chd Lawrence published by Ganda Singh 43 Click onhttp: Bakhshish Singh Nijjar,K. It confirms their plan to finish the spirit of independence of Sikhs as a nation.
Sri Guru Granth Sahib Ji is the sole canon sanctified and ordered by Guru Gobind Singh to follow and to accept it for any idea and concept of in Sikhism. Bani of S. This is well documented in all Indian, Persian, and European contemporary and near contemporary sources.
Sarbat khalsa from all over the world can be held now and any changes can be done by consensus only with Guidance from Shri Guru Granth Sahib Ji. Sikhism is an integrated religion with unity of Sikh thought between the first and tenth Guru. Evidence Of scattered compositions per Giani Gian Singh in literature of 18th century until AD when they were compiled and inserted into certain other compositions.
Banis remained scattered here and there. No Granth similar to the pattern of presently published Dasam Granth with all compositions in one Granth can be found prior to AD. It contains almost all the composition matching with the currently available Dasam Granth compiled by Sodhak Committee in AD.
Sukha Singh made short work of the company of Massa Ranghar. Question arises, where is this Bir, what were its contents? Evidence shows that published Dasam Granth appears to be the part of such a campaign.
In AD many undated compositions with adulterations were put together along with some adulterated dated compositions from different compositions which may have been written during the times of Guru Gobind Singh by his court or other devoted poets. But no such composition, sanctified by Guru Gobind Singh Ji, can be found anywhere in the records during or after his times. Scholars must find the Bir which was discussed in early August AD at Diwan at Damdama Sahib, and the reason as to why Koer Singh and the author of Mehma Parkash is silent on this important historical event and evidence?
For details read the papers by Dr Sukhdyal Singh and Dr. The direct cause of this development was relaxation of the Afgan pressure. Foreign invasions always forge unity; but as soon as the invader withdraws, unity succumbs to the pressure of parochial interest. This is a common historical phenomenon, not an unusual turn of the course of history in the case of the Sikhs.
Having virtually won the war of independence and then established the critical power practically the whole of the Punjab, the chiefs of the Misals abandoned the ideal of the commonwealth and looked upon themselves as political rivals rather than fighters for a common cause.
Gradually, those ideas were distorted and their purifying impact on the Sikh society became weaker. He insisted as the Guru Nanak had insisted, on the worship of one god and non-reorganization of different deities and incarcerations. Readers must note that Bachitar Natak is one composition containing only Chhands out of a total of over 17, Chhands in presently Published Sri Dasam Granth.
Mehma Parkash-Vartik AD- Ganda Singh sakhis in this account mentions about Zafarnama composition only without mention of any added Hikyats into it. Chandigarh mentions about Zafarnama without mentioning of any Hikyats. Zafarnama composition in Sakhi 13 does not mention of any Hikyats along with it. Please read in detail as to by whom and when Hikiats were added to Zafarnama probably by a compiler of Dasam Granth.
No scholar gives any internal evidence or any reference of the above Granths. Mehma Parkash Vartak as Outlined above. There is a description of Zafarnama only Comments: Please note that Bachitar Natak is only one composition of Chhands, but about other compositions and over 17, chhands in Dasam Granth? Evidence shows that the historical sources written before do not mention any Granth similar to the pattern of presently published Dasam Granth with all the compositions compiled in one Granth.
Sri Dasam Granth Sahib Ji two volumes. Readers should read the evidence below and the decide themselves about the authenticity and dating of this Rehatnama.. Who was Desa Singh? And in Chaand 45 this Rehat Nama also includes the use of alcoholic drinks by the Sikhs per code of conduct Anti Gurmat internal evidence makes this Rehatnama spurious and doubtful Desa Singh reports also in the autobiography in this Rehatnama that from Amritsar he goes to Patna Sahib where he sees in his dream Guru Gobind Singh Ji who tells him about the various compositions of Dasam Granth.
If one believes that Dasam Granth was compiled by Bhai Mani Singh in early ,s then why Desa singh has to see it in a dream? Sukha singh distributed the opium and it appears Desa singh was one of the recipients. Thereby, writing the above 32 Chhand for use of opium for Sikh code of conduct in order to Justify his addiction. Desa Singh Rehat Nama written in the end of 18th century at Patna supports my opinion about Dasam Granth that it was compiled with some assistance from Nirmalas at Patna.
That is why Desa singh writes about the usage of opium and Bhang as a part of code of conduct of Sikhs. Who will recommend opium, Bhang and alcoholic as a part of Sikh code of conduct for the Khalsa?
This is another Rehatnama often quoted. Readers should read the evidence given below and decide themselves about the authenticity of this Rehatnama. Mani Singh as its author is questioned by Bhai Vir Singh in the introduction the book edited in Tarlochan Singh Bedi are given below.
There are many manuscripts of the Sikhan Di Bhagat Mala, and in all of them the teeka of eleventh var of Bhai Gurdas ends at Sakhi Number and in one at The Sakhi reported coming after the finishing of the end of 11th var of Bhai Gurdas in the twelve extra Sakhis written in some manuscripts.
The correct number of the Sakhi is Then in the second edition, in the introduction Bhai Vir Singh writes that he found other manuscripts of this Sikh Bhagat Mala where after the end of eleventh var teeka, there were additional twelve sakhis written by somebody else.
In this chapter he concluded that Bhagat RatnaWali cannot be the writings of Bhai Mani Singh because the author has made lots of mistakes by writing certain Sakhis which are against Gurmat philosophy.
Bedi in his introduction quotes many anti-Sikh Sakhis. For example Sakhis 90 and 47 are anti- Gurmat. Sakhi reads that Guru Gobind Singh recommended the usage of addictive substances for Sikhs. This was request 7 from the Sikhs to 10th guru who then put signature on this special order for Sikhs. It matches with 10th Var of Bhai Gurdas. See Page — of the manuscript. Otherwise Dr. Leyden would have translated it.
And to make it popular, the name of Bhai Mani Singh was attributed to it as an author. Who wrote 12 extra Sakhis in the document when all original Sakhis are Teeka of 11th var of Bhai Gurdas? It would be interesting to see as to how Harbhajan Singh and his group clarify numerous internal textual inconsistencies. Why was it not done before? Read below pages But large portion by 4 other scribes. Read the account yourself below. The evidence given above shows that there were scattered compositions in literature of 18th century until AD.
No Granth similar to the pattern of presently published Dasam Granth, with all the compositions compiled in one Granth, can be found prior to AD in literature. Giani Gian Singh reports there were scattered compositions of dasam granth literature in 18th century until they were compiled and inserted into certain other compositions. He writes about Dasam Granth in the following words: Briefly it translates: There is another Granthi named Sukha Singh who compiled a bir on his own at Patna.
His handwriting perfectly matches with that of the Guru. Having announced that these writings are from the pen of the Guru, he received money four the times. Only fourth one is at Moti bagh which is a copy of Bir written in AD samat at Patna sahib and none is found there. Did first part Of Dasam Granth Finished in ? No evidence of its sanctification by Guru Gobind Singh Ji?. Whether the first part Of Dasam Granth was finished in ?
Panth has declared per Gumata 1 June 6th that no one has any right to create controversy about the specific writings contained in Dasam Granth that have been recognized and accepted by the Sikh Panth for Sikh Code of Conduct, prescribed recitation in daily prayer and Sikh Baptismal Khandey De Pahul. Nobody has any disagreement on this issue Why there is no mention of procedure of Khande the pahul in this khalsa Granth? If in fact it is Granth of the khalsa?
Scholars have already opined on Two 17th century and one 18th century recessions of Dasam Granth wherein dates such as ,,, and and Zafarnama AD find mention but create many historical and textual problems with these documents.
Event of Creation of Khalsa is not recorded in any of them. Therefore they are questionable on academic basis and need more investigation about their Authenticity.
But published Dasam Granth shows total count of chhands equals to until end of Ram Avtar Composition. Readers can count themselves from Published Dasam Granth the count is: Two volumes. All Dasam Granth Birs contain the composition of Zafanama. Therefore it proves that all of them were produced in post era. Why there is no sanctification of this granth by Guru Gobind Singh Ji?.
Although Patna Bir was rejected by the Sodhak Committee and It contains over 8 extra compositions which were not included in Sodhak committee published Dasam Granth. For details on these excluded compositions read Dr. Balwant singh Dhillon In the start of Khas Patra with different serial of verse changed to of chhand Krishna Avtar page , pub.
Readers can decide themselves. See below beginning of Krishan Avtar in DG page Chhand 4 in last line. Is it a coincidence?
Read Chhand But noted in next folio 93 under chhand and it is written Gobid Singh Das Tuhar? Who removed the word Singh?. This Change is noted in Colebrook Dasam Granth, see folio 90b below. And Sodhak Committee just copied it in Sagal Davar as noted in folio 93 under chhand But in published Dasam Granth it is Numbered as Chhand This Change is noted in Colebrook Dasam Granth. See below Folio 90b of Colebrook Granth. Noting this change occurred in in AD: Is it coincidence?
What happened to chhand of Krishan Avtar composition as noted in the Khas Patra.? Who changed what was written by 10th Guru Ji? When it happened? The evidence goes back to Colebrook Granth.
See Chhand in Khas Patra. Then Randhir Singh himself writes that actual total count of chhands in various Birs is 17, Any author who understands the academic debate on Dasam Granth understands clearly that subject is difficult as authenticity is the main issue. Which Dasam Granth to be made a base in order to have any useful discussion?
The Text of Sri Dasam Granth is not fixed and panth must settle this issue first. They fixed the text from 32 recessions but were unable to get any authentic version as requested by Lahore Singh Sabha who had associations. Therefore, Lahore Singh Sabha did not recognize the authenticity of Dasam Granth which was finally compiled by Sodhak committee. Summary of these article Indicates that Lahore Singh sabha was requesting Giani Sardool Singh, Secretary of Sodhak Committee, to find out and authenticate which is the original Dasam Granth out of various Dasam Granths Birs they used for the correction of final version.
G dealing with powers of committee to dismiss office- holders. Therefore, there is a need of serious and honest effort of research on this issue with large data which is available now. Gurus has given us the instructions in reference to acceptance of any concept, idea or thought in Sikhism by guidance from SGGS.
Read pages ,,,,, and Will 10th Guru ji or Bhai Mani can write such statements?. Some examples are as follows. BUl prI th l[hu bnaeI. Krishan Avtar chhand kiby] bac. Krishan Avtar chhand w]hra. BUil h]ie jh: His account although refers to second Granth but does not mention of any Parallel Granth Parkash in his account. Based on above observation the answer appears to be that parallel tradition appeared sometimes after AD. List of Extra compositions penned as Mukhvalk Patshahi10 found in some important manuscripts which were not accepted by Sodhak committee.
It a serious question which needs answer by the scholars why the following compositions found in different manuscripts were not accepted by Sodhak committee. Page52 After Shabad Hazara which ends in Total raag shabad are nine. Raag Khyal is above chhand 43 in Asphotak Kabit. There are many other composition as noted below which are found in Patna Dasam Manuscript AD which were also rejected by Sodhak committee.
On close examination we find that either Sri Mukhvak Patshahi 10 or Patshahi 10 have been employed in the headings of these compositions. The author makes use of the word 'Gobind' both as a pen-name and as standing for the first person.
He claims that there is no difference between Gobind, the author and Guru Nanak, the founder of Sikhism. He alludes to the creation of Khalsa, its custom of uncut hair, its 59 http: These factors suggest that the author of these compositions is no else but Guru Gobind Singh.
But before arriving at such a conclusion we will have to take into account several other factors also. Instead of taking the above claims on their face value we have to look into their genuineness. The manuscript in question is a prized possession of Takht Patna Sahib and is very unique and valuable for the study on Dasam Granth. As described earlier it contains a horoscope of Guru Gobind Singh wherein the year of birth has been tempered with.
Originally it was BK. But it has been over written and corrected a swell to make it BK. According to S.
Pal Singh Purewal, a world renowned expert of almanac, the astronomical features mentioned in the horoscope do not match with the year of BK. Obviously it is forged a forged document.
It proves that the scribe of this manuscript did not know the correct date of birth of Guru Gobind Singh. This single fact severely erodes the credibility of the manuscript and its compositions originating from the Tenth Master. These writings present Guru Gobind Singh as a staunch devotee of the goddess. He has also been depicted as a strong believer in the incarnation of Vishnu, the Lord Krishna. The author explains the mission of Guru Gobind Singh and of his Khalsa in the light of the message of Gita.
The main theme of some of the writings is to present Guru Gobind Singh in the form of another avtar of Vishnu. These compositions also betray author's strong belief in the Brahmanical system of varna ashram. All these beliefs and practices had been discarded away long ago by the Sikh Gurus. From the literary aspect, the originality and quality of poetic expression of some of the writings hinges upon plagiarism.
The author's knowledge of Gurbani is not of much value. The use of pen-name of 'Nanak' puts these writings in the category of Kachi-bani, which is highly improbable on the part of Guru Gobind Singh. A close reading of these compositions proves that Guru Gobind Singh was a highly prejudiced person, a Hindu fanatic who carried deep rooted grudges against the Muslims. Guru Gobind Singh is presented as an enemy of the Muslims and protector of the Hindus. All these factors dissuade us to attribute these writings to Guru Gobind Singh.
On the basis of internal evidence, one can say that the author of these compositions was closely connected with the author of Chaubis Avtar and the Chandi Charitar of Dasam Granth. However the issue remains what is the source of these writings?
Why did they not found a place in the Dasam Granth. The foregoing analysis reveals that there existed some recensions of Dasam Granth which did not found favor with the Sodhak Committee. The Sodhak Committee's criteria to include or not to include the writings was not based on any critical norms or academic standards but rested upon arbitrariness. The chief reason for the exclusion of Sansahar Sukhmana and Malkaus di Var was their absence from majority of the manuscripts that Sodhak Committee had taken to fix the text of Dasam Granth.
Similarly, the Chhand Chhaka Bhagauti Ji ka was dispensed with as it impatiently beseech the goddess for help. What type of authority they enjoyed? How far they had applied the critical norms to fix the text of the Dasam Granth? The story does not end here. There was no Panthic debate on it but private publishers took the decision to expand the text. The critical text of it has not yet been fixed.
These are some of the issues which are wide open for debate within the Panth. However before entering into any debate all these issues demand academic attention. Instead of taking the whole corpus, each composition or even its parts should be taken for critical analysis. The history and critical text of each of the compositions that are available in the various recessions demand textual analysis which in return may be beneficial to resolve the contentious issues concerning Dasam Granth.
Comprehensive and exhaustive academic in put coupled with discussions with an open mind is the only way to resolve the issue. Sri Akal Takht Sahib and S. Evidence also shows Individual compositions like Chritro Pakhyan, Chaubis Avtar , and composition like Bachitar Natak with14 Cantos ,composition now known as Khalsa Mehma can be noted mentioned in Literature of 18th century.
Per Giani Gian Singh there was some Bani of Guru Gobind singh, but it remained in separate sheets and not in any one granth. But who compiled them together by inserting Bani and some other writings of Patshahi 10 and other similar Chhands which were popular in Sikh usage Gutkas or oral remembrance of Sikh families into this heterogeneous Gurumukhi Dasami Patshahi Da Granth with no sanctification by 10th Guru Ji.
Every written literature must be evaluated in reference to History and texuality. According to history Henry Colebrook never came to Punjab to look for this Granth. Patna was important city of Bengal State under British influence at that Time. Property of this Gurudwara in Calcutta was registered under Takhat Patna. The Current standard Dasam is identical in contents with minor variations of three extra shabads in Shabad hazarey,5extra baints in last Hikaiat and one chhand in Krishan avtar as outlined above which is not of any statistical value.
There is no historical evidence to support Giani sahi Singh statement. This was the Gigantic task before Sikh Leadership in ,s A. They decided whatever they found best based on oral evidence practiced by family to family and whatever written sources available to them at that time and settled the issue once for all.
Randhir singh documents that 3 of Birs whose Nishani is given in Giani Giani Singh account Read Shabd Moorat]page 51 and 52 below could not be found neither original nor even in copy. Only fourth one was at Moti-Bagh which was copy of a patna Bir written by charat singh written after AD samat Per Jaggi it had no colopan.
Moti bagh Bir was supposed to be the copy. Any how it was also Lost during Blue star in AD. So, all 4 Birs whose Nishani is given in Giani Giani Singh account including the one mentioned by Kahan singh Nabha are not found anywhere. Text of dasam Granth must be fixed.
Based on above academic Evidence British participation cannot be ignored in further research on Dasam Granth authenticity. A committee formed of Panthic scholars of all shades needs to be constituted under the guidance of SGPC and Sri Akal Takhat to act as soon as possible. They must take a fresh look at other spurious Banis purposely lumped together and attributed to Guru Gobind Singh Ji.
This is my order for the Panth. The current controversy about the Dasam Granth is totally uncalled for. No one has any right to create controversy about the specific writings contained in Dasam Granth that have been recognized and accepted by the Sikh Panth for Sikh Code of Conduct, prescribed recitation in daily prayer and Sikh baptismal Khandey De Pahul. After review of all above dated and undated manuscripts in my opinion so called three 17th century and three 18th century manuscripts with internal dating of ,,, and and Zafarnama AD has many Historical and Textual problems as noted above.
Summary, in my opinion based on history and textual evidence anthology that became known as the Dasami patshahi da Granth appeared first time in AD when genuine works of Guru Gobind Singh got compiled with other compositions in Dasam granth with fixed arrangement of compositions and its contents. British interest in the Dasam Granth and their efforts to promote it have not come under the focus of scholars so far. Updated May after Dr.
Kamalroop Lecture at UC Riverside. This is part of my ongoing still unfinished study on this subject. Gurmata June and other new academic information Updated. For Quoting from this study contact the author. There are many issues which are wide open for debate within the Panth. Jathedar Gurbachan Singh has made a similar statement on March 26th see Ajit Newspaper, March 27, and has requested all concerned to send their opinion based on evidence to Sri Akal Takhat Sahib.