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Waheguru ji ka khalsa waheguru ji ki fateh

Veer ji, Some Question That yet are not answered by the Peoples.
1. Jaap Sahib
Anti Dasam Granth [ADG] say -Namastan Anama is conterversial
2. Ardass
ADG-Bhaughati ?and most of them left the guru ghar befor ethe ardass.
3. Nihung Life Style
ADG-Completely conterversial, I thing if we follow the last stage and look of every sikh would be Nihung itself.
4. Shaster
ADG-Without Shaster
5. Hemkunt Sahib
ADG-I Don’t think they belive
6.Khanda bata di paul.
..more u can find in the topic.
Still these questions are answered to me from any anti dasam granth peoples.
Put some light upon them to justifies.
Gurfateh

Questioning is the basic tool through which a Sikh learns. So questioning itself is not objectionable. What one should object to is when the questioner isn’t ready to listen to what one has to say — or doesn’t answer a counter question. For instance, “why do you keep hair?” is no more important than the counter question “why do you cut hair?” In fact “keeping hair” happens naturally if one doesn’t cut the hair. Keeping in mind the logic cited, now consider the following:

1. Guru Nanak is the originator of the Sikh doctrine. To let the Sikhs know that it is Guru Nanak’s world-view that the successor Gurus are delineating in their Bani, they used Nanak nishaan. Presence of Nanak nishaan is the basic identification that non-Bhagat Bani must contain. Absence of Nanak nishaan in Bachitar Natak Granth should make us wonder why?

2. Please do keep in mind that those who wanted to pass on their writings as Gurbani, also used Nanak nishaan, against which Guru Amardas warns us in his Bani. Absence of Nanak nishaan in Bachitar Natak Granth can mean only two things — one, that Guru Gobind Singh preferred to use a “nishaan” other than “Nanak”; two these are not writings of Guru Gobind Singh. There is no evidence, historical or philosophical, to support the argument that Guru Gobind Singh would depart from the established practice of 200 years to not only create his own granth but also refuse to use Nanak nishaan in his writings.

3. We also need to keep in mind that all the Bhagats whose Bani is included in Guru Granth Sahib, have their own followers. However, quite amazingly, the only authenticated Bani of these Bhagats is available only in Guru Granth Sahib. The couplets of Bhagat Kabir or Bhagat Namdev which are claimed as “in addition to what is available in Guru Granth Sahib” do not share the same philosophical unity or the same poetic standard with what Guru Nanak collected during his journeys.

4. Thus, what is available in Guru Granth Sahib is to be found nowhere else. This fact makes it highly unlikely that Guru Gobind Singh would write something under a name other than Nanak; and not include what he wrote in Guru Granth Sahib.

5. Classifying people in “pro-Dasam Granth” and anti-Dasam Granth” only creates divisions amongst already fractured Sikh Panth. As I stated earlier, questioning must not be discouraged, as this is the basic tool through which one learns. If we are creating a situation where a Sikh is afraid of even asking a question, then we are only sowing seeds of doubts, which if left unanswered will either stunt the Sikh thought or give rise to superstitions and blind faith.

6. The answer to all your questions is in the answer to whether Bachitar Natak Granth is from the pen of the tenth Nanak or not. If evidence tells us that it isn’t, then your questions become infructuous. If, however, the evidence tells us that it is indeed from the pen of the tenth Nanak, then we must answer other questions — why he did not use Nanak nishaan; why he didn’t add his Bani to Guru Granth Sahib; why many of his writings do not agree with the thought enunciated in Gurbani?

Hope this gives you some food for thought, as answers to any questions raised are not easy. If answers came easy there won’t be any need to ask these questions.

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5 thoughts on “Dialogue between two Sikhs on Dasam Granth

  1. Waheguru ji ka khalsa Waheguru ji ki fateh

    Khushiyaa Dey Jaikaarey Bulaavey, Nehaal Ho Jaavey,Fateh Paavey,Guru Granth Sahib Jee Nu Bhaavey, SAT SRI AKAAALLLL
    (Guru Fateh Bulani Har Sikh da DHARAM HAI , Do before talking to any of your friend ,relative ,Parents and Unknown)

    Before answering to your reply I Want to add some more Questions which I had’t raised in my first post ,
    1. Sikh FATEH (Waheguru ji ka khalsa Waheguru ji ki fateh)?
    2. Sikh History (Evidence)
    3. Guru Nanak Dev ji SAKKHI Bhai Bala Ji .
    4. Gurbilas Patshai 6.
    5. Maharaja Ranjit Singh ji Era.
    6. Written Proff by Bhai Mani Singh ji SAHEED, BABA DEEP SINGH SAHEED.
    7. Rehatnama By Chaupa SINGh (Hazuri Sikh DASWI PATSHAI), GurBilas Patshai 10, Sikh histornian Khushwant Rai, Gani GAin Singh ji.
    8. 20 we Sadhi da MAHAN YODAA, SAINT JARNAIL SINGH JI BHINDRAWALA., BABA THAKAR SINGH JI.
    ISSUE::
    9. CAP or TOPI ,TURBAN ISSUE .
    10. 5 Kakkars(Kasgi , KESH ?).
    11. Moolmantar.
    12. Nitname ISSUE.
    13. Bhagat Banis
    New Breed of sikh don’t belive any of above(Including my previous post)
    Above mention Singh and the Evidence are from the history of Great SIKH and their WORK.

    Now come to your post which Directely Indirect and Very Inteligently twist the things one sided, which is not my motive to post

    Question, I don’t want any one reading these post fell in *deep thinking* or *BHARAM* which leads multiattitude in the mind of the

    readers which means one more division of the sikh itself , no dought from last 4-5 decades in SIKH panth this is the only thing

    which makes sikh derail from their motives .Once again we are going to do same mistake which is not acceptible.

    ******************************************
    Anyways I will not get back from the situation and analysis your posts and Advice you to answer all the question point – point at

    the ground level.
    -Your Words:: **ready to listen to what one has to say — or doesn’t answer a counter question. **
    ******************************************

    What I always keep in my mind ever reading any holy scripture ,that God “AKAAL” is time less ,he is not in the time and the

    beautiful creation like Human is most presious Creation ,Both male and female have their own importance in the world ,their life

    style ,ability to sence things differently, and different body structure ,shape and apperence. Every thing is in the hand’s of god

    and delineating them with their “KARAM”. Now the Guru Nanakdev ji’s Teaching you consider is what actually Guru granth Sahib ji

    Consider is same as the Guru Gobind Singh ji which make’s us belive in holy scripture of Dasam Pitha Bani.

    ******************************************

    Unfortunately their are endless evidence in the Sikh Panth Which Speak loud alot to hear what Pen Writings of Shri Guru Gobind

    singh ji means and kept seprate. Historian , Philosophor, and their search is the big evidence.
    from the Artice of study of Dasam granth::
    ******************************************
    Baba mani Singh ji, BAba Deep Singh ji ,bhai bija singh ji !!

    Bhai desa Singh ji (Batija Of Baba Mani Singh ji) ‘s rehatnama.
    In which he explain about the dasam Granth:::

    Doh granth mai bani joia!!
    chun chun kara khant kara nit soi!!
    dasmi aad guru din jata!!
    purab saman kha hai tataa!!
    sunho singh ek bachan hamara!!
    prithma hamna jaap uchara!!
    pun akal ustan jo khai!
    bead sman path jo ehai !
    pun bichatar natak banawaoo!
    sodhh bans jhaa katha suhioo!
    pun doo chandi chritar baniya!
    anthar k sab kab man bhai!
    gayan parbodh bod ham khaa!
    jas path kar har padd lahaa!
    pun chobis avtar khani!
    barnan kara samaji sab gaini!
    dathariya k guru sunya!
    pun bachita bhikyan banay!
    tin ko b ek granth bhikhyana!
    parho murr so hoi smayna!
    sabd hajara k sukhdaii!
    sabaa nirpan ki katha sunaii!
    so main hit kar baran sawari!
    pun khaa rehat na khaoo uchari!
    char so char chritar banyaa jhan!
    juwatik k shal dekhiya!
    ******************************************

    [i]The couplets of Bhagat Kabir or Bhagat Namdev which are claimed as “in addition to what is available in Guru Granth Sahib” do

    not share the same philosophical unity or the same poetic standard with what Guru Nanak collected during his journeys.
    [/i]

    Well I suggest you to not to challenge the Guru Granth Sahib ji, I am not stop writting here as I don’t want to confused anybody

    who read this ,in my new question I mention about this which you himsellf pointed out.
    Almost Every thing(History, Evidence) is challenged by the Anti Dasam Granth peoples Even though Guru Granth Sahib ji(Waheguru

    MEhar karan),ADG(Anti Dasam Granth) is nothing more than Namdhari , Radhaswami , Narankari’s .

    We are not here in the world to move according to our will we are here to follow the guru’s word and his teaching, We are learner

    not the teacher.

    Ending with SAAKHI:

    The story is of the time when Guru Gobind Singh had lost all worldly possessions mother, sons, soldiers, arms & ammunitions,

    horses, money etc. The secret agents of the Mughal Raaj were searching for him. Despite all this he was in Chardi Kala and

    maintained full faith in Akaal Purkh. He was near Deeney in the house of a loyal and faithful Sikh Bhai Gulaba.

    Fear is caused due to physical and mental weakness. Sometimes it is also caused by distant thoughts for safety. Such thoughts had

    created fear in the mind of Bhai Gulaba. He was scared that if the secret agents of the empire came to know of Guru Saheb staying

    in his house, they would certainly destroy him and his family.

    Conversation between him and Guru Saheb is given below

    Gulaba: Guru Ji, it will be appropriate if you move out of this place now.

    Guru Ji: Do not worry. I am not here to stay. Enemy will not be able to harm you even slightly

    Gulaba: Secret agents of the empire are searching for you. I have reverence, faith and am loyal to you (sidak) but I am also

    scared. Your safety lies in leaving my house and this place

    Guru Ji: Thinks and smiles at Bhai Gulaba combining both reverence and fear. He tells his sevadars to prepare to move.

    While moving from Bhai Gulaba’s house Guru Ji asked another Sikh named Fatah who was rich and affluent with the blessings obtained

    from Guru Ji to fetch a mare for the journey. Fatah fearing of loosing a mare replied regretting that he did not have one that he

    could offer to Guru Ji.
    Can we imagine the pain and feelings of that revered Guru who sacrificed every thing for Khalsa but was betrayed so badly by those

    whom he loved so dearly?

    GURFATEH

  2. Narinder Pal ji , why are you making the Isue out of nothing , Let take one example Verpal Singh ji said the “Nanak Nishan” which make him point Question upon Dasam Bani, so can you tell me about the Bhai Nand Lal ji & Bhai Gurdas ji which are sung in Sikh Institutes and are panth parmanit and also Anti -Dasam Granth have no issue with them.

    • Dilpreet Singh you are confusing two issues – “Nanak nishan” is essential to recognize Guru Sahiban’s bani, its absence in “dasam granth” needs to be explained.

      Two, absence of “Nanak nishan” in Bhai Gurdas’ or Bhai Nand Lal’s bani is absolutely correct – for neither Bhai Gurdas nor Bhai Nand Lal were Gurus. Only Gurus from Guru Nanak to Guru Gobind Singh could use “Nanak nishan” to convey authorship (in conjunction with use of Mah’la).

      The problems with “dasam granth” are not restricted only to “Nanak nishan”. Consider the following:
      1. Guru Granth Sahib has a very well defined system of numbering the hymns and its poetic sub-types like slok, solhe, etc. separately and combined. This system has been crucial in maintaining purity of Guru Granth Sahib and defeating efforts of Bipar forces to add/delete hymns of Guru Granth Sahib. This system is completely absent from “dasam granth”. Should we conclude that there was no danger of “milavat” in “dasam granth”?
      2. The grammar used in Guru Granth Sahib is according to set rules which may be understood in Prof Sahib Singh’s “Gurbani Viyakaran”. This grammar is not only absent in “dasam granth” but all the 1428 pages of “dasam granth” follow many different grammar rules for different parts, thereby indicating that it is a work of multiple writers.
      3. Bhai Nand Lal’s or Bhai Gurdas’ bani is not given the status of Gurbani (that is, “bani which is accepted as Guru” or in other words, “bani compiled in Guru Granth Sahib”).

      Hope this clarifies what is being argued.

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