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
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.
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.
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.