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The Dassam Granth and Sikh Consciousness Editorial by Prof. Gurtej Singh
Sikh Studies Quarterly Vol II, issue 4 � Oct � Dec 2000.
Editorial by Prof Gurtej Singh, National Professor of Sikhism.
The Dassam Granth and Sikh Consciousness.
While talking of the �dasamgranth�, which has been steeped in controversy ever since its inception, one is treading on slippery soil. It was more slippery a decade ago, before the Institute of Sikh Studies (IOSS) coomenced its inquiry into its mystique. Even though fortified by the hard work of the founders of the IOSS, one can never be too responsible while discussing this particular matter. Restraint had to be the watchword. In concrete terms this means taking up only those concenepts for discussion, whch have evolved as a result of the discussion of centuries and which are widely accepted as true and unassailable. This category could legitimately include those arguments regarding its contents, which are logically sustainable. These have been presented wisely and at length in a number of volumes by a true Gursikh Gurbakash Sngh of Kala Afghana. His humility is limitless and his logic is as unassailable as his deep faith in the Guru (wich today means the Gurbani)is unfathomable. As a measure of abundant precaution, these wholesome and very valid arguments are not made a part of today�s discussion.
Of the many tricks played upon the Sikh consciousness by history, the most the most enduring has been the legacy of the so called dasamgranth. There are no nine books that precede it; it is not the book of the Tenth (Dasam) King. Though attributed, very cleverly to the Tenth Master , there is not a single composition in it, which bears his name. This is, in stark contrast to Guru Grath, which clearly bears the �guru imprint� in the form of the name Nanak. This reality is as old as Sikh theology itself. Authorship of every verse is clearly indicated to the extent that Nanak is perhaps the most commom proper noun and the most commonly used of the words of the entire Guru Granth. In the �dasamgranth� it occurs absolutely no where with the implication of the authorship. Names of authors which occur in it are �Ram, Shyam, Kaal, Rai, Nanua� and such others. Strangely, even after these poets are located and made known, it is assumed by the ignorantly devout that these are still the proceedings of the Tenth King. It is totally disregarded that no other Guru before him bothered to adopt any pseudonym and all called themselves Nanak. Apart from being doctrinally correc in the context of the Sikh concept of Guruship, this truth is historically verifiable and is asserted by contemporaryhistorians like Msan Fani, Bhai Gurdas, the celebrated bards of the Guru Granth and Bhai Mani Singh. No body tries to explainto us how, when and why the Tenth King abandoned the tradition of two and a quarter centuriesand nine predecessors, refused to call HIMSELF Nanak and why in complete reversal of this hallowed traditionhe adopted strange pseudonyms. The best our scholars have been able to muster is that the Mata was shy of callin him Gobind because his grandfather�s name was Hargobind. Being only an explanation, the mock modesty theory has no history and surfaces in the middle of the twentieth century, a decade after British de-collonisation. Here is no other elaboration of the process by which words of endearment used by the exalted mother came to be converted into pseudonyms. This is a rare occurrence in Indian literature where pet names have been transformed into a dozen of them when all medieval and modern poets could do with one. For Rumi, Hafiz, Shirazi, Firdausi, coming right down to Zauq, Ghalb, Zafar, Naaz, Mahir, Diwana, Tir, Bhaia, Safeer and Mirgind only one pseudonym was considered sufficient. One also sufficed wherever else the tradition was in vogue.
The name of Granth itself has a historyof sorts. To begin with it was in form of separate books and had no collective name. Mercifully, even the most diehard of Dasamgranth fans admits this as true. When put together in one volume around 1748 C.E or so, it was christened Bichitar Natak Granth. This was quite logical also. According to an estimate, eight times in the ChandiChriter, the name is given as Bichitar Natak Granth. The author of the Krishna Avtares the same nomenclature for the book no less than sixty seven times and the Rama Avtar nineteen times. Inspite of it, title of the granth is changed so as to facilitate its attributon to the Tenth King. Overwhelming nd oft-repeated internal evidence is completely disregarded and a variety of scholars and motley of believers maitain the fiction that it is actually after the Tenth Nanak.
More needs to be said about the name of the Granth of which some people are greatly enamoured. As time passed it came to be successfully and variously called Bichitar Natak Granth, daswein Patshah da Grath, dasamgranth, dasam gratn sahib, eventually evolving into dasam Sri Guru Granth Sahib by the courtesy of booksellers doing business in Bazar Mai Sewan of Amritsar. In the latest incarnation, the word is dasam is printed in very small print and for all intent and purposes it is the rest, that is �Sri Guru Granth Sahib, by clever and mean deception. Shakespeare would have been shocked to realize what all is there in a nameand only in a name. What fragrance a wild bush flower can come to acquire when it is named a rose! This Granth came to acquire prestige that is wholly and solely traceable to its name being associated with the Tenth King. The name aroses passions even today. Those who have not read a word of it are the most insistent that it must be regarded as the Composition of the Tenth Guru. The title and the widely prevalent ignorance about the contents are the most potent sources of its veneration amongst a couple of Sikh sects, at Hazur Sahib and Patna Sahib. The main inspiration of undue veneration is also traceable to the utter neglect of the Sikh doctrine by its true custodians, the Khalsa. It can equally be blamed on the falure of the Sikh intellectuals to call a spade a spadeand can be traced to the covert encouragement of those who maintain THE CONTROLLERS OF THE Sikh affairs in power in regions far away from the Punjab (now also in the Punjab). It is not strange that nearer home and in the recent past, those who revere the granth also constructedf the destroyed Akal Takhat in defiance of the people�s will. Generally these very people support the most Hindu of all organizations at elections and are perceived to be the vanguard of re-assimilation process � the blue eyed baby of Hinutava forces.
At no time the authorship of the Chritropakhiyaan part of this Granth was attributed to the Guru except in a crudely forged docment which could not stand even a cursory scholarly scrutiny. Several times, eminent scholars have confirmed this assessmentr. Once even the Akal Takhat has decreed that the Guruhas not written it. That needed no learning or sensational deduction for the author�s name is mentioned in Chritra 195 as Kaal. This portion consists of 923 pages of a recension having 2276 pages in all. Another 494 pages are in honour of Krishna Avtar authorship, of which is claimed by a poet named Shyam. This according to the intwernal evidence, the authorship of 2205 pages is claimed by poets known to history. The rest of 71 pages mention no clues to authorship and a re widely accepted as the genuine writings of the Guru. This is an exceptional case in literature where a book is named after a person to whom only 71 pages of it are attributable (wth a few reservations) and the 2205 cannot be. Others, who have superior by the sheet bulk of their contribution , are completely ignored. Of these 71 pages the Guru�s authorship is regarded as certain, except for the four notorious verses. There is also unanimity about the stus of the Guru�s Compositions included in the dasamgaranth. It is recorded by a fairly reliable (for this purpose) source that some Skhs approached the Guru with a request to include his Baani in the Guru Granth. They were told that it was to be retained in a separate volume and was not to be treated at par with the Baani of the Guru Granth. He twice confirmed the doctrine again by very fundamental decisions that he took later. Around 1797 CE he had the final version of the Guru Granth prepared. In this volume, he included the Baani of Nineth King and not his own. Both decision indicate that he consciously and deliberately did not claim a status equal to the Gurbani for his writings. He eventually put the seal of finality on the decision by conferring the status of Guru on the Granth from which the Baani was excluded. Thus he settled for all time to come and made it an article of faith for his Sikhs that his own utterances were irrelevant to the Sikh canon which comprised of the Guru Granth and the Guru Granth alone. In defiance of his own Command, we have gone to the extent of conferring hgh reverential status ON EVEN THE POETRY WHICH PREACHED ANTAGONISTIC DOCTRINES OR WHICH IS PURELY HEDONISTIC IN CHARACTER BUT IS INCLUDED IN THE SAME VLUME BY SOME SINISTER SCRIBE.
A CAREFUL STUDY OF DASAMGRANTH has yielded that the desire to stultify and destroy the absolutely pure and spiritually edifying image of the Tenth King is the main motivation behind its creation. The ultimate aim being the dismantling of the wholly ameliorating spirtual order ereceted by the striving of the Ten Masters and manifested by the Martyrdom of tens of thousands of the purest minded, the most motvated and the most devoted of Sikhs. All this is absolutely clear from the spate of books that have emerged on the subject during the last few decades. Yet when objective analysis of the dasamgranth is proposed to be undertaken , tose who protest most vociferously are the very persons who consider themselves to be good Sikhs. These good Sikhs try to break their own fall on the cushion of wishful nomenclatures. They seem to believe that rough granite will become soft and comfortable once they decide to call it a pillow. For them the dictionaries and the context in which the words are used have no meaning and they assume the absolute sovereign right to assign vastly different connotations to proper nouns although neither the words no the context permits such use. �Shiva� when used in a particular verse for them is One Supreme God, although the word is used 6 or 7 times more in the same Chandi Chriter (Ukti Bilas), and every time it connotes the Devi Chandi. Yet it is insisted that when it is used once again in the popular verse (number 231) it means Akal Purkh. The word Mahakal and Bhagauti are also similarly misinterpreted to read convenient meanins in them. How great a blind spot the dasamgranth can be, it becomes apparent when Kabiobach Benti Caupai, a part of the Chritro-pakhiyaan is recited as part of the evening prayers although Akal Takhat accdepts Chritro-pakhiyaan composition to be no part of the Guru�s Baani.
IOSS has been patiently analyzing the various aspects of this work and has been promoting its proper understanding for almost a decade now. It has ever sought the promotion of a scholarly debate on the issue of authorship. And yet when the issue breaks into headlines of the motivated Press, we are invariably asked to be patient, to not to rush matters and to try and work out a consensus. The very attempts made for arriving at a consensus are criticized as impositions on the entire Panth by one organization. Counsel of patience and of working out a consensus itself is nothing new, that has been suggested for centuries and periodcally extended without any follow up. Perhaps things will change now because besides IOSS, Akal Takhat and W S Concil, the two primier Sikh institutions are both urgently and seriously seized of the matter.
The above mentioned was the situation, when Sat Guru Jee sent letters to all the Sikh Sangats apprising them of the gravity of the impending battle. Sat Guru Jee advised all the residents of Anandpur to leave the place and go the places of safety elsewhere; similarly Sat Guru advised all the 52 poets to leave for the places of safety. Sat Guru sent out all the essential things out of Anandpur, before the invasion of the Village of Sri Anandpur, where then only the Sikhs who were to defend the Village to remain there; the only exception was Sat Guru Jee�s own all the family members including the aged Mata Gujri Jee remained there.
Gur Baani was Divine (God�s Word) was the Most Precious Possession of Sat Guru Jee, and all precautions were taken for its safety. First of all we must understand the meaning of the word �Guru�, then the status of �Gurbaani� - ITS ORIGIN AND SANCTITY. IT IS NOT IRRELEVANT ENTITY, AS SESELESSLY STATED BY GURTEJ SINGH OF IOSS.
For countless ages there was utter darkness. There was no earth, no sky, no space, neither any creatures nor any sound, nor air nor water. The Infinite God, Who is Eternal, was only there, absorbed in Himself. He was contemplating on Values, which He liked most. When He willed to manifest these Values and witness them, He created countless Universes, by utterance of a WORD.
The WORD uttered by God , turned into LIGHT (JOT), which spread in all directions and became the Cause of all the Creation as planned by God. His WORD, turned into LIGHT is All Pervasive and the sole Cause of All the Creation; creates Matter of Five Elements (Space, Air, Heat, Water and Mud, Rocks etc.), which forms the Universes, vast oceans, the stars, suns, moons, planets and the numerous heavenly bodies. It is His Light (Jot), which supports them and sustains them in their respective positions. God creates the living beings by putting His Jot in the matter. God�s Word is the Cause and the Creation is its Effect. In other words His Word is the Seed of the entire Creation. Whatever is in the seed, the effect manifests the same thing. So from His Word emerges His Qualities, which we call them by different Names (NAAM). His Word or Will or His Name (NAAM), in the Form of His Light (Jot), is the same thing. He is known through His Word or Name, and we meet with Him by loving His Word or Name (NAAM), present in all creation in the form of His Light (Jot), we call It as SOUL or Atman. His Word and Soul (His Light in all) also mean the same thing.
Reference is invited to the following Teachings in this regard -
�The Formless God creates all things, day and night, forests, grass blades and everything in them, the three spheres (worlds, under-worlds and the space), oceans, four Vedas, the four modes of creation (egg born, sweat born, earth born and fetus born), nine regions , the continents and all the worlds. THEY ALL HAVE BEEN CREATED BY THE UTTERANCE OF ONE WORD OF THE LORD. (1) O man realize your Creator Lord. If you meet with the True Guru (God's Light in you), then alone you shall have His realization. (1 Pause). ...........�God is Formless, the Infinite Spirit, the First Cause of all causes, All Truth, All Wisdom, the Creator, the Eternal, Who Sustains and also is the Destroyer. He is the Creator of all life and matter. He is both Transcendent and Immanent at the same time. The Transcendent or the Absolute God's Light is the Cause of all creation, which makes Him Immanent. Sri Guru Ram Das Ji (4th Nanak) in Rag Basant, page 1177 Sri Guru Granth Sahib states -
(Rag Maru M.5, Ghar 4, page 1003, SGGS)
�As light permeates the rays of the sun, so does God permeate every being, warp and woof. The One Lord pervades all over. In every heart is the One God, Who becomes manifest in man, when his self (Mind) meets with Him in loving submission.�His Rays of Light present in all things He created are the Source of their existence. The Absolute God and the Rays of His Light have the same characteristics. Therefore God as such is present in every creature. But no creature is God. Each of the creatures has the material body, which derives its potential from the Divine Light and is thus animated. His Light is Eternal like Absolute God; it takes neither birth nor dies and remains aloof from the material affect of the creature. It does not have any friend and no enemy, nor it is related to any one. Neither it is in joy nor in pain. It is affected neither by virtues nor sins committed by persons. The character of a creature has no effect on it, just as nothing can be taken out or added to God's Qualities. Man is crown of God's creation.
Similar to the Absolute God, His Rays of Light (Jot) present in creation remains unaffected by the Matter or Maya , as Light is such an element, which cannot be contaminated by any material or non-material thing. For example Sun rays fall on a debris of filth yet do not get contaminated. The Rays of His Light remain as Absolute in Purity and Wisdom as God is. So in the Sikh Scriptures Satguru, His Word, or Soul is described in synonymous terms with Absolute God.
Guru Gobind Singh also states in verse section 29 of Introduction to his Composition 24 Avtars -
�God is the Father of this Universe, from Whom emerged the Light. The Light from is called the Primeval Force, as Bhavani, Durga and other names, which became instrumental in creating this Universe.�From the Rays of Light shed by God through His WORD, which are present in all things He created, are the Source of their existence. The Absolute God and the Rays of His Light have the same characteristics. Therefore God as such is present in every creature. But no creature is God. Each of the creatures has the material body, which derives its potential from the Divine Light and is thus animated. God puts His Light (Jot) in the matter and creates creatures, the Crown of the creation is Man. His Light is Eternal like Absolute God, it takes neither birth nor dies and remains aloof from the material affect of the creature. It has no friend and no enemy, nor it is related to any one. Neither it is in joy nor in pain. It is affected neither by virtues nor sins committed by persons. The character of a creature has no effect on it, just as nothing can be taken out or added to God's Qualities. Man is crown of God's creation.
�pritham kal sabh jug ko tata, jaha tai tej bio bikhiata. Sohi nam bhavani kahahi, jin eh sagri sirist opai�
Similar to God, His Rays of Light (Jot) present in creation remain unaffected by the Matter or Maya , as Light is such an element, which cannot be contaminated by any material or non-material thing. For example Sun rays fall on a debris of filth yet do not get contaminated. The Rays of His Light remain as Absolute in Purity and Wisdom as God is. So in the Sikh Scriptures Satguru, SABAD or Atma or Soul are described in synonymous terms with Absolute God. To quote from Guru Granth -
�The Lord Himself wielded His Power and entered the world. The Formless Lord took form, and with His Light He illuminated the realms of the world. He is All-pervading everywhere; in the Form of the Lamp of the Word uttered by Him turnd into JOT in all. Whoever gathers in the essence of the teachings shall be absorbed in the Feet of the Lord. Lehnaa, who became Guru Angad, and Guru Amar Daas, have been reincarnated into the pure house of Guru Nanak. Guru Amar Daas is our Saving Grace, who carries us across; in lifetime after lifetime, I seek the Sanctuary of Your Feet. 2 . 16.�Also, �JOT ROOP HAR AAP GURU NANAK KAHAIO� � Bhatts Swaiyyas M.4. The Divine Light (JOT) that shone in Baba Nanak was called Guru (Divine) Nanak.
(Swaiyyas of Bhats, M. 3 - page 1395)
God in the Form of SABAD turned into JOT is present in all creatures. Those are the Blessed one who merge their Mind (Self) in the Divine abiding in them, and remove DUALITY � God Shines in them � They are the Blessed Ones.
Sri Guru Amar Das Jee in Rag Majh, page 125 Guru Granth, states � �Sabdai opjai Amrit Bani, Gurmukh aakh sunavania.�Gurbani emanates from the Divine Jot abiding in the Blessed Ones, who are Gurmukh, One with the Divine in them. Baani is therefore Divine � not of any mortal.
It is therefore, Sri Guru Amar Das Jee in Var Gujri ki stated �
�O Wondrous, Wonderous, the Bani is God Formless � None is higher than God.�Also,
�Wah Wah, Bani Nirankar hai, tis jaivad avar na koey.�
(Gujri ki Var, p. 510)
�the Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained. If His humble servant believes, and acts according to the Words of the Guru's Bani, then the Guru, in person, emancipates him. 5.�AS EXPLAINED ABOVE, THE WORD �GURU� IS GOD IN IMMANENT FORM OF JOT.
The WORD �GURBANI� means GOD�s WORD � as God and HIS JOT in Blessed Person is One and the Same. �Har, Har, Hae Jan, doey Eik hai, Bib bichar nah. Jal tai opaj tarung join, jal hi bikhai smaei.�
The meaning of the word �BHAGAUTI� and allied words Chandi, Durga, Bhavani, Kali, Jag Dhumbay called in old literatures (purans) is no other than God�s Potential or JOT, which we call SABAD, Guru, Sat Guru, Sat Guru Poora. It is the fools only, who quarrel over the numerous Names of God, given Him in different cultures world over.
There cannot be any compromise on this issue with those who have shamelessly insulted God, Sat Guru Jee and His Writings (WORD) - Sri Guru Gobind Singh was as much Guru as the preceding Nine Guru Jots (Divine) and not even at lesser level of Bhatts, Satta Balwand, Baba Sunder, and the Bhagats whose Baani is included in Guru Granth - Gurtej Singh insults Sri Guru Gobind Singh and God, when he shamelessly declares that Guru Gobind Singh�s Compositions are �irrelevant�. Gurbani is always Divine, when it comes through the Gurus and Divine Bhagats. There is no place, who slander Gurbani, to be counted as Sikhs. There is no other way left for these slanderers is, either to quit the Sikh Circle or publicly repent for the Gross Shameless Insults hurled for the past many years.
The Gurbani is not from any mortal person, but revealed through the Blessed Persons, the Gurmukhs. Baba Nanak was the Gurmukh, as stated by Bhai Gurdas -
�Gurmukh Kaal vich pargat hoeya.�The Guru Jots very frequently stated �
�This is the Bani of the Supreme Being; through it, one dwells within the home of his inner being. 40�Also,
�Eih Bani Maha Purkh Ki, nij ghar vasa hoey. (40)�
(Sri Guru Nanak Dev, Oankar, Ramkali Dakhani, p. 935)
�By myself, I do not even know how to speak; I speak all that the Lord commands.�Also,
�hon aapo bol na janda, mai kehia subh hukmao jio.�
(Suhi M.5 Gunvanti, p. 763)
�As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.�Similar statements have been made in Sri Dasam Granth by Sri Guru Gobind Singh Jee �
�Jaisi mai aavai Khasam ki Bani taisra kari gian vai Lalo.�
(Tilang M.1., page 722)
�Akal Purkh Bach � Mai Apna Sut Tohey Nivaja. Panth Parchur karbai keh saja. Je taha Tai Dharam Chalaey. Kabdh karan tai Lok hataey. (29)Translation of verses 29 � 36.
Kabiobach. Doehra � Thad bhio Mai jor kar, bachan kaha Sir niyaey. Panth chalay tub Jagat mai jub Tum karo sahaey. (30)
Eh karan Prabh Mohey pathaio. Tub mai jagat janam dhar aayo. Jim Tin Kehi, Tim keh ho. Avar kisi tai bair na geh ho. (31)
Jo Ham ko Parmesar ochar hai, Tai subh Narak Kund meh par hai. Mo ko Das Tavan ka jano, Ya mai bhed na ranch pachano. (32)
Mai hon Param Purkh ko Dasa, Daikhan aayo jagat tamasa. Jo Prabh Jagat kaha so keh ho. Mirat Lok tai Mon na reh ho. (33)
Kehio Prabhoo so bhakh ho, Kisi na kan rakh ho. Kisi na bhaikh bheej ho. Alakh beej beej ho (34)
Pakhan pooj ho nahin. Na bhaikh bheej ko kehi. Anant Naam gaey ho. Param Purkh paey ho. (35)
Jata na Sees dhar ho. Na mundrika so dhar ho. Na kan kahoon ki dharo. Kehio Prabho so mai karon. (36)�
�The Eternal Lord said � �I cherish You as My Son, and shall creae You to spread Dharma. Wherever You establish Dharma, create sanity amongst the people, to change their evil habits. (29)�From the above accont it can be conveniently inferred that GURBANI is from God and is God�s WORD, verily Formless God, as taught by Sri Guru Amar Das Ji in Gujri ki Var. Further, God is Formless and in All Perfection. No one who appears on Earth in any form of material body, can be taken as God. The Blessed Persons who appeared on Earth, were not God, but in them to a certain degree of Divine JOT was predominant in its manfestation, as compared with other creatures, in whom the Divine Jot function is restricted by the predominant functioning of Mind waves, which have the material base of the body senses, and induces the creatures to be egoistic, lustful, greedy, wrathful and prone to attachments of sensual pleasures. It was in the case of Sri Baba Nanak Dev Jee, the Mind had completely merged in the Divine Jot in him, and the Duality had been completely removed in him. He was therefore called Guru (Divine) Nanak Dev, as the Divine JOT was in full effulgence in him, and the Doer in him was God Himself. Baba Nanak lived with the Divine JOT in him, and he always considered Him as the Supreme, and his person as the lowest of the low. This Divine JOT continued to manifest in succeeding Nine Gurus to Guru Nanak. IT IS THEREFORE THE TOTAL ABSURDITY AND STUPIDITY TO STATE THAT SRI GURU GOBIND SINGH JEE CONFERRED GURUSHIP TO SRI GURU GRANTH SAHIB, TO MAKE IT THE GURU, FOR THE BANI FROM ITS INCEPTION WAS DIVINE (GURU). RATHER GURU NANAK AND SUCCESSORS GURUS WORSHIPPED BANI AS VERILY GOD HIMSELF.
The Poet said, Doera ��I stood up with hands folded, bowing my head said � Dharama in the World would be established, when You will help me. (30)
Chaupai � For this purpose, the Lord sent me to the world. WHAT THE LORD SAID TO ME I WILL SAY THE SAME AND SHALL BEAR NO ENMITY TOWARD ANYONE. (31)
Those who call me God , they shall fall deep into the pit of hell. Take me as His servant, and take this as the veritable Truth. (32)
I am the humble servant of the Supreme Being and have come to see the acrobatic display of the world. WHAT THE LORD HAS ASKED ME TO SAY TO THE WORLD, SO WILL I DO NOTWIHSTANDING THE THREATS OF THE MIGHTY MORTALS. (33)
WHAT THE LORD HAS TOLD ME I WILL SAY SO, AND SHALL PAY DEAF EARS TO ALL WHO SAY OTHERWISE. (34)
I DO NOT WORSHIP STONES , NOR DO I ADOPT ANY PARTICULAR GUISE. I WILL EVER SING THE INFNITE NAMES OF THE LORD, TO BECOME ACCEPTABLE TO HIM. (35)
I neither keep the matted hair nor do I wear the ear rings. I do not imitate any one, and do what the Lord told me. (36)�
THE BANI OF SRI GURU GOBIND SINGH JEE WAS EQUALLY DIVINE, AS PER THE INTERNAL EVIDENCE OF THIS BANI, QUOTED ABOVE, HAVING BEEN WRITTEN UNDER THE SIGNATURE OF �SRI MUKH VAK PATSHAEI Xth�.
This writer has many times tried to study one Gurbaksh Singh Kala Afghana�s book �Bipran ki Reet Ton Sach Da Marag (PART X)� BICHITAR NATAK, ON THE TOUCHSTONE OF BANI OF GURU GRANTH�, but has been totally unable to discern what objectionable Matter in the Bani, he was deriving at, except his use of the dirtiest and filthiest language imputing both Sri Akal Purkh and the Guru of his alleged traversity of Truth, full of Himalayan lies. It would be appreciated if Gurtej Singh would come forward and discuss this important aspect. What part of Bani in Dasam Granth is contrary to the Bani in Guru Granth, and on what grounds. This writer often lacks courage to read unfounded matter of Kala Afghana, calling shameful abuses and lies to to both God and the Guru, often making mockery of it.
This writer has quoted 29 � 36 verses of Chapter 6 of Sri Bichitar Natak as stated above. Could Gurtej Singh tell us, the nature of objections, which led Kala Afghana to blame Akal Purkh and the Guru as confirmed LIERS and other dirty and filthy language used against them? Also, the Guru stated in Chapter 14 of Bichitar Natak stated that with God�s Grace he was enabled to recollect certain happenings of importance of pre-historic events that occurred in Raghubans Dynasty , which led to the disputes and hostilities that arose between the descendents of Lav and Kush, the sons of Sri Ram Chander Jee, which led to the creation of Baidi and Sodhi clans, based on regional and professional divisions. Simply because these are not recorded in Hindu religious and history books, does this give a licence to Kala Afghana to ridicule the Guru as confirmed lier and other names? The strange thing is that Kala Afghana himself has not come forth any other alternate source of origin of clans of Baidies and Sodhis!! THIS IS SIMPLY INTOLERABLE. The details of these extremely hostile attacks have been discussed in detail in our articles.
God alone is Sat Guru and the Word Uttered by God turned into JOT or Light, which is all pervading and abides in all creatures. It is God in all, Who guides them and acts, as taught by Sri Guru Amar Das Jee in Bilawal M.3 � �Aapai Sat Guru Sabad hai Aapai. Nanak aakh sunaey Aapai.� � page 797.
It is apparent from Gurtej Singh�s editorial that he as the follower of Kala Afghana and believes that a person is a Guru, and to be revered to. Kala Afghana in his book on criticism of Bichitar Natak, Sach da Marag Part X, at page 74 condemns Sri Guru Gobind Singh�s verse �
�Whosoever calls me God, he will fall into the pit of hell. Consider me as the servant of the Supreme Being, do not have any dobt in my saying. (32)�Kala Afghana at page 76 of the book states, �For us Guru Gobind Singh was Guru Parbraham, Guru Parmesar, Gur Kartar, and was everything. As such for a Sikh in his view the Guru in Person is first, God is later. But in Bichitar Natak it is wrongly stated that any one who would call any of the Ten Sikh Gurus as God, he would go to hell. So nothing written in Bichitar Natak has correctly been written. �Ount re ount, teri koan kul seedhi?� Hai Bichitar Natak teri kehri gal nu Gurmat muniya javai?� says Kala Afghana and Gurtej Singh strongly supports him, as his loyal follower and make fun of God�s Words and the Guru! �Just as camels have crooked bodies, similarly, there is nothing straight any good thing written in Bichitar Natak.� (translation of above vulgar saying of Kala Afghana).
�Jo ham ko Parmesar ochar hai, Tai subh Narak Kund meh par hai. Mo ko das tavan ka jano, Ya mai bhaid na ranch pachano. (32)�
But in Gurbani, the Guru has been defined as � �Sat Guru maira sada sada na aavai na jaey. Oh Abnashi Purkh hai subh mein rehia smaey.� (Rag Suhi M.4 p. 759)
Also �Gur Permesar eik hai subh mein rehia smaey.� (Siri Rag
Means God Almighty is Eternal, and pervades all the Creation, abides in all equally.
The word Guru is defined as Immanent Formless God abiding in all. Furthermore, Sri Guru Arjan Dev Jee teaches us �
�God is not born, and He does not die, you foolish, faithless cynic! 2 . You sing lullabyes to your stone god - this is the source of all your mistakes. Let that mouth be burnt, which says that our Lord and Master is subject to birth. 3.�Still furthermore, Sri Guru Amar Das Jee in Var Gujri ki, p. 509 teaches us �
�SHALOK, THIRD MEHL: My Master is eternal. He is seen by living with His Jot in us. He never perishes; He does not come or go in reincarnation. So serve Him, forever and ever; He is contained in all. Why serve another who is born, and then dies? Fruitless is the life of those who do not know their Lord and Master, and who center their consciousness on others. O Nanak, it cannot be known, how much punishment the Creator shall inflict on them. 1.�
�Formless God abides in all mortals, all without exception are perishable. Only Unseen God in creatures is Eternal.�Kala Afghana made a mockery of Guru Gobind Singh�s teachings, where he taught that no human is God, and that no one should call him God. Can Gurtej Singh enlighten us of the justification of Kala Afghana�s mockery and condemnation of Sri Guru Gobind Singh�s writings in such humiliating words, to whom he supports? Furthermore, is there any Brahmanic beliefs in Sat Guru Jee�s Writings, by any stretch of magination? Does Kala Afghana has the Basic understanding of GURMAT?
�Parbraham Parmesar Sat Gur Aapai Karnaihara.�
(Suhi M.5, p.749)
As already stated that Sri Guru Gobind Singh Jee made following statements, which were to be followed by all.
�I am the humble servant of the Supreme Being and have come to see the acrobatic display of the world. WHAT THE LORD HAS ASKED ME TO SAY TO THE WORLD, SO WILL I DO NOTWIHSTANDING THE THREATS OF THE MIGHTY MORTALS. (33)On these teachings, Kala Afghana mockingly stated �
WHAT THE LORD HAS TOLD ME I WILL SAY SO, AND SHALL PAY DEAF EARS TO ALL WHO SAY OTHERWISE. (34)
I DO NOT WORSHIP STONES , NOR DO I ADOPT ANY PARTICULAR GUISE. I WILL EVER SING THE INFNITE NAMES OF THE LORD, TO BECOME ACCEPTABLE TO HIM. (35)
I neither keep the matted hair nor do I wear the ear rings. I do not imitate any one, and do what the Lord told me. (36)�
To what effect are the above statements that I Will not worship stones, will not adopt any guise � what to any body the effect of such sayings. What is the harm in doing such things (worship of stones, etc), and also by not doing these things, what is good effect?Kala Afghana and Gurtej Singh have challenged the very foundations of Gurmat, whch basically stands against all types of idolatrous practices and all types of rituals and ceremonies.
We find such numerous passages in Sri Guru Granth Sahib in the same style written even. To quote an example �
�I have broken my ties to that deceitful serpent. The Guru has told me that it is false and fraudulent. Its face is sweet, but it tastes very bitter. My mind remains satisfied with the Ambrosial Naam, the Name of the Lord. 2 .Can Gurtej Singh please explain why Kala Afghana made mockery of the Divine Baani of Sri Guru Gobind Singh Jee?
I have broken my ties with greed and emotional attachment. The Merciful Guru has rescued me from them. These cheating thieves have plundered so many homes. The Merciful Guru has protected and saved me. 3 .
I have no dealings whatsoever with sexual desire and anger. I listen to the Guru's Teachings. Wherever I look, I see the most horrible goblins. My Guru, the Lord of the World, has saved me from them. 4 .
I have made widows of the ten sensory organs. The Guru has told me that these pleasures are the fires of corruption. Those who associate with them go to hell. The Guru has saved me; I am lovingly attuned to the Lord. 5 .
I have forsaken the advice of my ego. The Guru has told me that this is foolish stubbornness. This ego is homeless; it shall never find a home. The Guru has saved me; I am lovingly attuned to the Lord. 6 .
I have become alienated from these people. We cannot both live together in one home. Grasping the hem of the Guru's Robe, I have come to God. Please be fair with me, All-knowing Lord God. 7 .
God smiled at me and spoke, passing judgement. He made all the demons perform service for me. You are my Lord and Master; all this home belongs to You. Says Nanak, the Guru has passed judgement. 8 . 1 .�
(p. 1348, Rag Parbhati M.5 Astpadian)
Generally Kala Afghana and all IOSS zealots riase a hue and cry wherever the name of any Hindu god or goddess is used by Sri Guru Gobind Singh Jee, notwithstanding the Guru makes elaborate clarification for their use, being the Hindu name of Chandi, Durga, Bhavani, Bhagauti, Kali etc. for the All Pervading Divine Potential of His JOT, we call Him Sat Guru or Sat Guru Poora or Sabad, etc. On the other hand there are numerous passages in Sri Guru Granth Sahib, where worship of God is signified by naming Him as Hindu gods and goddesses. The reason being that all derive their life potential and other excellences from God aone, as such, in whosoever there is any excellence it is of God alone, none else. All creatures are the manifestation of One God � �Sagal Bisthar Eik tai Bhaey..� Sukhmani Sahib. A few examples are given below �
Ramkali, Bhagat Baini Jee p.974 - �Gur ki sakhi rakhai cheet.�
Suhi ki Var M.3, Paurhi 9, p. 788 � �Mun tun rata rung sion homai tisna mar. Mun tun nirmal ati sohna BHAITIA KRISAN MURAR.�
Suhi M.3 , p. 754 � �Kaya aunder Brahma, Bisan Mehesa. Subh opat jit sansara.�
�ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE ETERNAL GURU:
Blessed, blessed is that flute which the Lord plays. The sweet, sweet unstruck sound current sings forth. 1 . Pause .
Blessed, blessed is the wool of the sheep; blessed, blessed is the blanket worn by Krishna. 1 .
Blessed, blessed are you, O mother Dayvakee; into your home the Lord was born. 2 .
Blessed, blessed are the forests of Brindaaban; the Supreme Lord plays there. 3 .
He plays the flute, and herds the cows; Naam Dayv's Lord and Master plays happily. 4 . 1 .�
�O my Father, Lord of wealth, blessed are You, long-haired, dark-skinned, my darling. 1 Pause . You hold the steel chakra in Your hand; You came down from Heaven, and saved the life of the elephant. In the court of Duhsaasan, You saved the honor of Dropati, when her clothes were being removed. 1 . You saved Ahliyaa, the wife of Gautam; how many have You purified and carried across? Such a lowly outcaste as Naam Dayv has come seeking Your Sanctuary. 2 . 2.�Can Kala Afghana and Gurtej Singh tell us, in what way the sanctity of opening Chhand of Sri Jaap Sahib in any way inferior to the Mool Mantra of Jup Jee of Sri Guru Nanak Dev Jee. Why the hell Sri Dasam Granth Sahib has been discarded by these worthless critics, to have stated as IRRELEVANT? Is God IRRELEVANT ENTITY, as repeatedly stated all Bani came from God Alone.!!! Will these unworthy critics and destroyers of Gurmat explain?
Practically all have incorrectly translated the Swaiyyas of Bhatts in Praise of First Five Gurus, we find in Sri Guru Granth Sahib. The Swaiyyas in respect of Sri Guru Nanak Dev Jee run only one and a half pages, this writer takes the opportunity to explain briefly the correct meanings of the Swaiyyas. As a large number of earlier Bhagats, Munis, Avtars and Savants are stated to have worshipped the same God, all translators have wrongly stated to have been in tune with Sri Guru Nanak Dev in praise. This is not the case. Some years ago, some one raised query how this could be, this writer at that time could not give reply. It is all due to the lack of knowledge of correct meaning of words "Guru", "Sabad", we Sikhs have created hell during the past about 3 centuries. Guru in Guru Granth is Immanent Formless God - hear ye all, I say by beat of drum. This ignorance has created havoc in us. Many like Trump and Hindus, even Sikhs have charged the Gurus that they were greatly self centered, as Praise has been given to their Self as GURUS!!! TODAY WE ARE FACING SUCH FLOOD OF HUMILIATING OBJECTIONS FROM SIKHS TO GURBANI OF SRI DASAM GRANTH. DO NOT BE MISTAKEN, AFTER SOME TIME THESE VERY PERSONS WILL DISCARD TOTALLY SRI GURU GRANTH, AS BOTH THE GRANTHS ARE MINUTELY SIMILAR.
The new translation to the Swaiyyas in regard to Guru Nanak Dev Jee of Bhatts, is as under -
�SWAIYAS IN PRAISE OF THE FIRST MEHLA:Utmost emphasis is laid again on the word �Guru� used in Sikh Scriptures, in that it means Formless God manifest in His Creation in the Form of His JOT (Light). All senseless abusive and full of mockery criticism of Sri DASAM Granth has been made by Gurbaksh Singh Kala Afghana, Gurtej Singh, posing as the so called National Professor of Sikhism, and their army of misguided zealot followers, due to gross misconception that only certain persons could be called Gurus, and were verily God on earth, totally ignorant of the Teachings in Sri Guru Granth Sahib, that God is All Pervading Divine Jot, abiding in all and everwhere, and is called the Guru Jot in His Immanent Form. The IOSS zealots have gross misconception of the Personality of Sri Guru Gobind Singh Jee, considering him merely as a war monger to seize political power and establish his supremacy. Their sacred book is, SIKHISM � Its Philosophy and History. This book speaks loudly, the conception of IOSS toward Gurmat. They painted the character of Sikh Gurus toward one end only, to grab political Power from the Mughals, right from the beginning to establish their own hedgemony. For this end they introduced tax on Sikhs, which the Gurus called �Daswand�, for military preparations to raise armed rebellion. They rely on total on the Old Chronicles, like Sooraj Parkash, Gur Bilasas etc., but not on Sri Dasam Granth Sahib. Since Banda Bairagi onward, Sikhs had nothing of Gurmat Philosophy as their religious faith, but only the Brahmanic faith. Khalsaism was considered Militarism, and the Symbol Sword for terrorist activities toward resorting to the plunder and robbing of the people, and making conquests of lands. As such indulgence in politics is the basic norm of all Sikhs. Late Master Tara Singh had been raising these very slogans. Hindus and Sikhs are one and the same people; Hindu is a Civilian, while a Sikh is a Military Man, Hindu Savior. Today the IOSS Sikhs, raise the same slogans � they have raised their organization, naming various branches in the military fashion, as Akal Purkh ki Fauj, Guru Hargobind Regiment, Desmesh Regiment, Nalwa Regiment, and so on. They believe that the Symbol Sword is a Divine licence to them to do all mischief to attain to Power. Attention of all is drawn to the Book written by this writer, SWORD- THE SYMBOL OF DIVINE AUTHORIRTY . Sword is a Symbol of the All Pervading Divine Authority for maintaining Pace and Law and Order in all spheres of life.
ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:
Meditate single-mindedly on the Primal Lord God, the Bestower of blessings. He is the Helper and Support of the Saints, manifest forever. Grasp His Feet and enshrine them in your heart. Then, let us sing the Glorious Praises of the most exalted Guru Nanak. 1 .
I sing the Glorious Praises of the most exalted Lord God, the Ocean of peace, the Eradicator of sins, the sacred Source of the Sabad, the Word uttered by God, turned into JOT which pervasdes everywhere in all. The beings of deep and profound understanding, oceans of wisdom, sing of Him; the Yogis and wandering hermits meditate on Him. Indra and devotees like Prahlaad, who know the joy of the Spirit, sing of Him. KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys Union with the Lord amidst the impurities of the Material World. Raj Yog Manio. 2 .
King Janak and the great Yogic heroes of the Lord's Way, sing the Praises of the All-powerful Primal Being, filled with the sublime essence of the Lord. Sanak and Brahma's sons, the Saadhus and Siddhas, the silent sages and humble servants of the Lord sing His Praises, Who is beyond any deception of the great deceiver, Maya. Dhoma the seer and Dhroo, whose realm is unmoving, lovingly sing the Glorious Praises of the Lord, who knows the ecstasy of loving devotional worship. KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Union with the Lord amidst Maya. 3 .
Kapila and the other Yogis sing His Praises. Parasram was the Avataar, the Incarnation of the Infinite Lord. He was son of Jamdagan, whose axe and powers were taken away by Raghuvira, they sing of Him. Udho, Akrur and Bidur sing the Glorious Praises the Lord,Who is All pervading. KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Union with the Lord amidst Maya. 4 .
The four castes and the six Shaastras sing His Glorious Praises; Brahma and the others contemplate His Virtues. The thousand-tongued serpent king sings His Praises with delight, remaining lovingly attached to Him. Shiva, detached and beyond desire, sings the Glorious Praises of the Dvine , who knows the Lord's endless meditation. KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga. 5 .
He mastered Raja Yoga, and enjoys sovereignty over both worlds; the Lord, beyond hate and revenge, is enshrined within his Heart. The whole world is saved, and carried across, chanting the Naam, the Name of the Lord. Sanak and Janak and the others sing His Praises, age after age. Blessed, blessed, blessed and fruitful is the sublime birth of the Guru into the world. Even in the nether regions, His Victory is celebrated; so says KAL the poet. You are blessed with the Nectar of the Lord's Name, O Guru Nanak; You have mastered Raja Yoga, and enjoy sovereignty over both worlds. 6 .
In the Golden Age of Sat Yuga, the Lord was pleased to deceive Baal the king, in the form of a dwarf. In the Silver Age of Traytaa Yuga, the Lord was called Raam of the Raghu dynasty. In the Brass Age of Dwaapur Yuga, the Lord was Krishna; He killed Mur the demon and saved Kans. He blessed Ugrasain with a kingdom, and He blessed His humble devotees with fearlessness. In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das. The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. 7 .
His Glorious Praises are sung by the devotees Ravi Daas, Jai Dayv and Trilochan. The devotees Naam Dev and Kabeer praise Him continually, knowing Him to be even-eyed. The devotee Baynee sings His Praises; He intuitively enjoys the ecstasy of the soul. He is the Master of Yoga and meditation, and the spiritual wisdom of the Guru; He knows none other except God. Sukh Dev and Preekhyat sing His Praises, and Gautam the rishi sings His Praise. Says KAL the poet, the ever-fresh praises of Guru Nanak are spread throughout the world. 8 .
In the nether worlds, His Praises are sung by the devotees like Shaysh-naag in serpent form. Shiva, the Yogis and the wandering hermits sing His Praises forever. Vyaas the silent sage, who studied the Vedas and its grammar, sings His Praise. His Praises are sung by Brahma, who created the entire universe by God's Command. God fills the galaxies and realms of the universe; He is known to be the same, manifest and unmanifest. KAL chants the Sublime Praises of Guru Nanak, who enjoys mastery of Yoga in Maya. 9 .
The nine masters of Yoga sing His Praises; blessed is the Guru, who is merged into the True Lord. Maandhaataa, who called himself ruler of all the world, sings His Praises. Bal the king, dwelling in the seventh underworld, sings His Praises. Bhart'har, abiding forever with Gorakh, his guru, sings His Praises. Doorbaasaa, King Puro and Angra sing His Praises . Says KAL the poet, the Sublime Praises of Guru Nanak intuitively permeate each and every heart. 10.�
It is for the information of all that a book titled, �GOD�S WORD ABIDING IN ALL IS THE GURU, MIND ATTUNED TO THE DIVINE WORD IS THE DISCIPLE.� (Guru Nanak Dev, in Sidh Gosht, Rag Ramkali, Sri Guru ), written by this writer, has since been published by Bhai Chatter Singh Jiwan Singh, Publishers, Amritsar. This book explains the Gurmat Teachings, strictly in accordance with words of the Divine Gurus themselves (Gurbani) � a unique analysis, newly discovered, non-existent so far. This knowledge will help the readers to correctly understand the Gurmat Teachings in Sikh Scriptures in proper perspective.
Since the time of Banda Bairagi to this day, the Sikhs totally reversed the Teachings of Gurmat, by adopting the Brahmanic creed of worship of material Power in various forms, indulging in conquest of lands and in all pursuit of the material Power, completely degenerated themselves to the lowest character. Being totally ignorant of the meaning of word �Guru�, the self seekers became instrumntal in creation of the various sects, such as Namdharis, Nirankaris, Radha Soamis, and so on. Sikhs , being ignorant of the essential of of their faith, are running amuck aimlessly, thus threatening the very existence of us as Sikh People.
Gurtej Singh has raised few observations in regard to Sri Dasam Granth, which are to be replied to.
The Guru has not used either the Name of Nanak or of himself in his writings. Only in few verses, 5-7 places, he has used pseudonyms, these are more than one. The style of the Guru�s Writings and the musical meters he used are such, where there was neither any scope or necessity of giving his Name. However, on the top of every Composition, he put his signatures, as Sri Mukh Vak Patshaei X, which was considered adequate. The following reply has already been given to one Surinder Singh Sidhu by this writer as under, which equally applies to Gurtej Singh, who made such a silly observation, using most derogatory words for Sri Guru Gobind Singh Ji.
As regards Bani of Sri Guru Gobind Singh Jee, it adequately has the Guru's Signatures, which he considered it sufficient to signify his authorship. Who do you think you are to be competent to challenge the WISDOM of the All Wise Guru. Introspect yourself what you are of worth!! The Guru, however, at places has given his name as well, where he considered necessary. �Dohera - Sagal Dwar to chad kai gheo toharo dwar. Bahey ghaey ki laj us Gobind Das Tohar.� Gurtej Singh should be careful in making false allegations against the Guru.
However, the main reason of not using the name of �Nanak� in his Compositions was, that his Compositions, which are more than the volume of Guru Granth, which if put in one volume, the size of the book would have been unmanageable. The Guru therefore, put his writings in separate books. If he had put the name of Nanak in each piece of his writings, it would have caused confusion in Sikhs, for having not found in Guru Granth. Furthermore, the style of the writing and the order of his writings was not guided by the musical meters of Guru Granth, but subject wise
As regards the name of Granth, the following comments are made �
Sri Dasam Granth presently contains the following Compostions �
1. Jaap Sahib, Akal Ustat, 33 Swaiyyas plus 1 Swiyya (reply to Brahmin critic), and Hymns (Shabads) in one book. It is suggested that the Book be called �Sri Akal Ustat.�
2. Existing Bichtter Natak, Chandi Chritra (Ukti Bilas), Chandi Chritra 2, Durga ki Var, 24 Avtars (complete) and Shaster Nama Mala Granth - In the 2nd Book. This Book be called BICHITTER NATAK. Sat Guru Jee, except in Shaster Nama Mala has named all other these Compositions as Bichitter Natak. Shaster Nama Mala Puran or Granth, is some what akin to the Compositions of this set.
3. PAKHIYAAN Chritras or the Tales of Male and Female Trickery Tales. Though these are akin to Chandi Chritras, yet on account of its volume, this be put in a separate 3rd Book.
Sri Guru Gobind Singh Jee on March 30, 1699, introduced the Pahul of the Double Edged Sword (the Initiation Ceremony). On this day Sat Guru created Five Beloved Ones, and initiated them with the Pahul of the Double Edged Sword he had prepared, and called them Guru Khalsa, by bowing his forehead on the Feet of each of the Five Beloved Ones, and declared them as the Collective Guruship of the Khalsa; himself Sat Guru Jee stepped down from the Guruship. Hence we find Baani written upto March 28, 1699, and we do not find any Bani after that date, AS HE HAD RELINQUIHED HIS GURUSHIP ON MARCH 30, 1699, AND BECAME THE MEMBER OF KHALSA BROTHERHOOD.
From the study of Zafarnama, it is revealed that it was not from the pen of Sat Guru Jee, but probably Nand Lal wrote afterwards. There are many defects in this Zafarnama, which could not have been written by Sat Guru Ji, for the following reasons -
Similarly, Hikayat, which are a part of Zafarnama, do not have the Guru�s Signatures � these two compositions do not appear to be of the Guru, and should be removed from the Book.
Above this writer stated that the Bani of Sri Guru Gobind Singh Jee was intended to be put in three books. It was suggested that Jaap Sahib, Sri Akal Ustat and Swiyyas be put in one book, and named Sri Akal Ustat; the second book be called Sri Bichitar Natak, which should comprise the existing Bchitar Natak, all the three versions of Chandi Chritras and Var, Gian Parbodh, and 24 Avtars complete, the third book be called Chritro Pakhiyyan coating the whole of the Bani. If it is desired that the whole of the Bani be put in One Volume, this be given the title of SRI GURU DASAM GRANTH SAHIB.
It is extremely surprising that Gurbaksh Singh Kala Afghana, Gurtej Singh and IOSS supporters, who are completely ignorant of the Basic Knowledge of Gurmat and are blind of the Realities, behave brutishly, savagely, as the depraved persons. They do not know the meaning of the word �Guru� as used in Sri Guru Granth Sahib, and word �Gurbani�, its origin and its status - all clearly described in Sri Guru Granth Sahib, if one is blessed with the eyes to see and correctly read the God�s Word. On the basis of this gross ignorance, Kala Afghana, Gurtej and others wrote all non-sense without any basis, thus slandered Sri Guru Gobind Singh Jee and his writings shamelessly, as not �Gurbani� - Kala Afghana states that the Guru�s Bani is �Bipran ki Bani.�, Gurtej Singh says that it is all IRRELEVANT. According to them they say only that is �Gurbani� which is bound in book form as �Guru Granth Sahib.� It is Guru Granth Sahib, which teaches us that Gurbani emanates from God abiding in Gurmukhs, who are one with God, as already explained. The status of Gurbani is not dependent upon its inclusion in Sri Guru Granth. It is a Satanic belief that Guru Gobind Singh made Bani of Guru Granth as Guru (Divine), and that before that it had no such status. Stupidity could not go farther. Sri Guru Arjan in Rag Aasa teaches us, � Baid Kataib Sansar habha hon Bahera, Nanak ka Patsha disai jhaera.� God is Formless, Divine Thoughts of the Bani is God manifest, everywhere in His creation abiding in all, and is not confined in any Book.
The Bani of Sri Guru Gobind Singh Jee, is equally Gurbani, having the Divine Status, as the Guru clearly stated, �Kehio Prabhu so bhakhh hon, kiso na kan rakh hon�..� (34)(Bichitar Natak, Chapter 6). Any limitation ascribed to God, is the direct insult to Him, and is NOT Sikh. .Any insult to Sri Dasam Granth is the INSULT TO GOD, from where the Gurbani originated. How could it be �BIPRAN KI BANI� and different in intent from the Gurbani of Sri Guru Granth, when it has come from the same God through the same Guru Nanak in his Tenth incarnation? The Guru did not need t have the drum beating that his Bani was of the same nature as was the Gru in his First incarnation. The whole trouble lies that these blockheads have the same ulterior motivesin creating all this fuss. They have TWO nefarious Anti Gurmat motives, which becomes clear in Kala Afghana�s writings, and also in IOSS Creed Book, SIKHISM - Its Philosophy and History. -
Sri Guru Ram Das Jee in the following Composition in Rag Sarang taught us that picking up quarrels with ones� father is immoral and to fight with him is a sin -
�Why, O son, you quarrel with your father ? He, who gave you the birth and brought you up; to quarrel with him is Inequity and sin (1) Pause.During April 1606, Prince Khusro raised an armed rebellion against his father, Emperor Jehangir, to seize power from him. The Emperor quelled the rebellion, and by the end of April he gave the exemplary punishments to all those who helped the rebellious Prince, and the matter was closed. Sri Guru Arjan had been preaching Gurmat and equality of all people, as against the caste distinctions and inhuman treatment against the lower caste people. The Guru�s teachings were not to the liking of the Brahmins; also the Priest of Sirhind,had also raised the voice against the popularity of Guru Arjan Dev amongst Muslims. Both Muslim and Hindu forces connived together and hatched a conspiracy against the Guru, to prevail on the Emperor to implicate Guru Arjan that he had helped the rebel Prince when he was proceeding to Lahore and stayed at Goinwal enroute. Although more than 25 days had been passed, when the Emperor had punished all who had helped the Prince, and the matter had been closed. The Guru was falsely implicated in helping the rebel Prince, and was executed with extreme tortures.
The riches you pride on, they do not stay with any one; These joys of Maya, one is made to give up in an instant; then he grieves. O son, I contemplate only Him, Who is your All Powerful Lord. If you pay heed to what I say to you, you will be rid of your woes.� (2)
Khusro raised rebellion on April 6, 1606, against his father Jehangir to seize power from him. Jehangir on his chase of Khusro stayed at Goindwal for few days, reached near Lahore on April 22, 1606, all rebels finally disposed off and the matter was brought to a close on May 1, 1606. No question of any involvement of Guru Arjan Dev in the case occurred. Now the question arises, how possibly Jehangir and his King Maker courtiers and their associates, after a lapse of period of one month and twenty days i.e. during the last week of May 1606 could have seen Guru Arjan Dev with Khusro in early April 1606?
The obvious answer is that it was all well cooked story and the charges made against Guru Arjan Dev. The irony of fate is all historians, without going deep into the case, have blindly followed the official story, The Sikh historians and the writers, particulary who are wedded to militarism, creating armed insurgency i.e. revolutions and view Sikhism through the prism of politics, most maliciously present the Gurus in this light senselessly.
But strange it is to note that Khusro, who died in January 1622 (lived for 16 years more after he rebelled against his father in 1606 C.E.), never said a word about Guru Arjan Dev, that he knew him or ever met him. It is not understood on what basis the political minded Sikhs are formulating their own mythical stories!!! The Institute of Sikh Studies, Chandigarh and the Sikh Review, Calcutta have adopted Kapur Singh and Daljeet Singh as their mentors and regularly preach their gospel of politics, imputing the revered Gurus as the power seekers.
Acquisition of political power in the name of religion is everything for the political minded Sikhs. They do not hesitate to malign the revered Gurus even. Dr. Manjit Kaur (a member of this group) in her book, �Golden Temple�, Guru Nanak Dev University publication; page 20, states - �The Guru was a man of name and wealth ...... he incurred the wrath of Emperor Jehangir, who saw in him a man of dangerous ambition. Jehangir was not a liberal in his outlook.� In other words she stated that Guru Arjan was a corrupt man and greatly power hungry.
Kharak Singh, in Chapter 8, p. 127, of the IOSS Chandigarh Book, �SIKHISM � Its Philosophy and History�, on the subject of Miri-Piri System of Sikhism, writes � �Jehangir came to the throne at Delhi, Khusro, his brother, who was considered to be of better temperament, training and aptitude , rebelled against Jehangir. His army did not make much headway, and he retreated to reorgnize towards Lahore. There was a meeting between Khusro and the Guru. The Prince sought help and blessings, and both were given. Beni Parsad in his History of Jehangir records that the Guru gave Rs. 5,000/- to the Prince as help for his journey and the army. Seen in the existing context the monetary help was very sizeable. The significance of the step, while it was never lost on Emperor Jehangir, has so often been missed by some historians. It is unthinkable that the Guru did not realize what would be the implications of this step, as naturally understood and actually interpreted by Jehangir. Another significant fact is that wheras the Guru gave such a large sum to the rebel Prince from the common treasury of the Guru, he refused to give even a penny from it by way of fine to save his own life, when it was imposed on him by the Emperor. In fact, he forbade even the Sikhs to make the payment to save his life. It is extremely meaningful to understand that while he considered the five thousand Rupees he gave to Khusro to have been well spent, he would not give even a penny for his own self. It is, therefore, naïve on the part of some historians either to misunderstand or to minimize the implications of a step, the meanings of which were clear to Jehangir. The Emperor in his autobiography distinctly expressed his ire at the event, and recorded that Sikhism was certainly a growth which he wanted to nip in the bud. Few Emperors are concerned with quietistsaintsand Mughal Emperors were always fond of Sufi Pirs and sought their blessings. Jehangir�s going out of way to punish the Guru and, for that matter the growing Sikh society , was a distinct measure to curb the evident political potentials of the Sikh society. -----Before his execution, Guru Arjan sent a message to his son that the time for starting open military preparations had come that he should do so. Here it is significant to state in the time of the 5th Guru , Guru Hargobind as a boy had been joining hunting parties involving requisite use of arms.�
One is extremely amazed to read the above account of the history as given by Kharak Singh of IOSS Chandigarh. Can he and his associates give cogent reasons in answering the undermentioned observations in this respect?
(a) Delhi was not the capital of Emperor Jehangir and Agra was
(b) Khusro was not a brother to Emperor Jehangir but was his son
(c) Was Khusro having regular army of his own
(d) Guru Arjan Dev was not the resident of Goindwal, but of Amritsar, situated at a distant place from Goindwal. There were no railway or automobile facilities for transportation existed during those days, that the Guru could visit Goindwal every other day. Jehangir was dead wrong when he stated that the Guru was living at Goindwal.
(e) It may also be reminded that Khusru and all his accomplices were dealt with openly in Mirza Kamran�s garden on May 1, 1606, when all rebels were brutally done to death. Why the Guru was martyred in all secrecy and that too after 29 days, when all rebels had been murdered brutally openly on May 1, and the Guru was not on the list at all?? The Guru was apparently involved in wicked conspiracy hatched by the authorities in collision with religious Muslim and Hindu fanatics, after more than one month of the actual rebellion raised by Prince Khusru against his father.
(f) Guru Arjan allegedly helped rebel Khusro with Rs, 5,000/-, and if it was a fact, why Emperor Jehangir did not accuse the Guru of this charge? Mohsin Fani in Dabistan also did not make this charge. What is the other reliable source of this charge.
(g) Neither Emperor Jehangir had levied additional punishment of any fine along with his order for execution of Guru Arjan by �Yasa� and confiscation of his dwelling places and taking into custody of Guru Hargobind; nor in any Mughal Administration orders. What was the source of levy of this fine?
(h) Kharak Singh states, �Before his execution, Guru Arjan sent a message to his son that the time for starting open military preparations had come that he should do so. Here it is significant to state in the time of the 5th Guru , Guru Hargobind as a boy had been joining hunting parties involving requisite use of arms.� It means that Guru Arjan himself was making secret military preparations. He should quote the source of this charge. How this secret could not be detected by Mughal Govt. and Kharak Singh came to know of it.
(i) Making of open military preparations to raise rebellion and to subvert the Mughal State was an act of sedition against the State, much more serious charge than the alleged charge against Guru Arjan. And Guru Hargobind continued to maintain his army throughout his life, rather his successor the 7th Guru as well did so. What action was taken by the State? if not why not?
(j) In this writer�s view after study of the history of Mughal period and the Guru�s history, observations are raised - Had the 11 years old Guru Hargobind established his own State and Throne or had some political motives to raise rebellion against the State by arming the Sikhs, Emperor Jehangir would not have kept quiet. When Emperor Jehangir�s own son, Khusro raised rebellion, the Emperor lost no time but was quick enough to quell the revolt. All the associates of Khusro were mercilessly done to death with extreme tortures. So much were the severe tortures, that after inflicting extreme tortures, they were sewn alive in the hides of dead animals. Khusro, although spared of his life, yet his eyes were so much hurt to render him virtually blind for the rest of his life. Khusro lived 16 years more after his lt against his father. But at NO TIME DID HE SAY THAT HE EVER MET GURU ARJAN WHO HELPED HIM WITH Rs. 5,000/-. As a matter of course all rebels, not only Khusro, and not only in Mughal period but in all ages all who raised rebellions against the State, the authorities would crush the rebels to pieces. The question arises, if Guru Hargobind raised rebellion, why he was not similarly done to death mercilessly, and not only he but the successor Gurus continued to retain the army. We also learn that Jehangir immediately after he was firmly saddled in Power, he developed friendly relations with Guru Hargobind, visited Amritsar, offered an estate for the upkeep of the institutions there, etc. If Guru Hargobind was a rebel to the State, why he was tolerated by Jehangir himself? The charge was extremely serious � no comparison to the petty charges levied against Guru Arjan!!!
(k) Kharak Singh and others should please peruse history of Mughal Kings, how much they were mad after Power. Emperor Humayun�s all the three brothers rebelled against him. Jehangir himself rebelled against his father, Akbar, poisoned him two to three times to kill him to seize Power, Jehangir�s two sons, Khusro and Khuram rebelled against him; Khuram seized power by killing all his brothers and near relatives, and became King, as Emperor Shah Jehan; Shah Jehan�s three sons rebelled against him, Aurangzeb emerged successful to seize Power; who put his aged father Shah Jehan into prison, killed all his brothers and relations, to become the Emperor of India.
Will Kharak Singh, Gurtej Singh, Gurbaksh Singh Kala Afghana, Gurmukh Singh (U.K) and other zealots of IOSS Chandigarh, the followers of late Daljeet Singh and late Jagjit Singh, clarify the above mentioned observations made, and also put us wise whether the revered Gurus were teaching us such type of morality, and virtues of living with God, abiding in us, by rebelling against the State even against our father, to seize power, by any fair or foul means, as part of their �THEO-POLITICAL activities?�
From the above description, it will appear that IOSS zealots have the least regard for Morality, much less any faith in Guru Akal Purkh, and are all after Power. This writer will not enlaege this letter more by giving such examples in negating the Personalties of Guru Har Rai, 7th Guru and 9th Guru, whom they stated was a rebel, plunderer and robber. All to create the impression that Gurmat is all about Power sezing, which the end all of life.
Instead of acquiring the deeper study of Gurbani, the misguided persons of this so called revolutionary organization IOSS Chandigarh, created a new mischief of total rejection of Gurbani of Sri Dasam Granth.
It would be of great interest to state here that Kala Afghana in his book on Sri Bichitar Natak states, �I found that Khalsa Panth has not retained its pristine glory and purity as existed till 1708 CE. Then I thought of the following verse connected with Guru Gobind Singh Jee � �Jab lag Khalsa rehai Niara, Tab lag tej dia Mai sara. Jab eh gehai Bipran ki Reet , Mai na karon ein ki Parteet.� He continues his description; �I inquired from various sources upto Sri Akal Takhat Sahib as to the authenticity of the said verse, I found that none of the person/organization I approached, denied the intimate connection of the Verse to the Guru. The Guru introduced Pahul of the Double Edged Sword 1699 CE, and after a period of 100 years till 1799 CE, he enabled the Sikhs to make conquest of Lahore. The Guru thus blessed those Distinct Sikhs with the Sovereignty in both Spiritual and political spheres. The Guru kept his word that he would bless the poor and humble Sikhs with the political Sovereignty in blessing the kingdom of Lahore. This event proved to me that we Sikhs thereafter did not keep our separate distinction, hence we were deprived of the political power. Now it is to be seen which is that forbidden thing, by adopting which we got degenerated. I became very much concerned about this. However, I began to think that this might be the reason that we might have begun to adopt the �Ways of Brahmins� (Bipran ki Reet), which could have led us to the present degeneration, and have become unacceptable to the Guru.�
Kala Afghana continues to state; �From 1985 onward I began to go deeper into this matter. By the Grace of Sri Guru Nanak Dev, I attained the understanding of the basic Teachings of Sri Guru Granth Sahib. I then studied Sri Dasam Granth very deeply. I also attained the understanding of �Bipran ki Reet� from the study of various Hindu sacred books, written in Punjabi. Then I came to the conclusion that our Sikh Customs (Maryada) have taken the Brahmanic colouring to the extent of 99 percent, and that we have been rendered Sikhs, in mere name alone. We have gone farther away from the Guru, and have adopted the same customs as of the idolatrous Hindus. During this period of serious inquiry I came to the conclusion that the extent GURMAT has been adversely affected is as a result of the creation of Dasam Granth, and that none of the other sources have had such an adverse affect.�(Bipran ki Reet Ton Sach da Marag, Part X � Bichitar Natak � pp XXI � XXII)
He could not find anthing of Bipran ki Reet in old chronicles, Sooraj Parkash, Mehma Parkash, Guru Bilasas, Path Parkashs, especially of Giani Gian Singh. I give two examples here �
As stated above, Kala Afghana has made the statement that his findings concluded that the existing degeneration in Sikhs has been caused due to the CREATION OF SRI DASAM GRANTH. IT IS MOST HORRIFYING TO NOTE THAT KALA AFGHANA, GURTEJ SINGH AND IOSS ARE WORKING FOR TOTAL DESTRUCTION OF SRI DASAM GRANTH, WITH THEIR MISCHIEVIOUS, MEAN, FILTHY PROPAGENDA AGAINST THE WORD OF GOD, SLANDERING BOTH THE GURUS AND THE WORD OF GOD. It should also be noted that they even do not know that the verse, �Jab lag Khalsa rehai Nara, Tab lag tej dio Mein sara. Jab eh dharai Bipran ki Reet, Tou Mein na karon ein ki parteet.�, is NOT by the Guru; it does not appear in Sri Dasam Granth Sahib. Furthermore, such things appear in �LOH GRANTH�, which has not been authored by Sri Guru Gobind Singh Jee. This verse has the following defects;
(a) All Gurus were humble beyond any description, never stated �Main� � I, but always THOU. The Guru gave the salutation �Waheguru ji ka Khalsa, Waheguru ji ki Fateh� � Never said my Khalsa.
(b) The Unique Great Guru anointed Five Beloved Skhs as Khalsa, and Bestowed Guruship in Collective Form to them, and himself stepped down, received Pahul of the Double Edged Sword, and became the Sixth Member of the Eternal Khalsa Brotherhood - became equal to all the Sikhs. How could he say �Mera Khalsa or Tej Dio Mein Sara, etc.�
(c) Guru Gobind Singh on creation of Khalsa, he passed on the Guruship on to the Khalsa in Collective form, himself steped down. From that day onward he did not write any Gurbani, under his signatures, Patshaei Xth.The degeneration in Sikhs, began immediately after the Ascension of Sri Guru Gobind Singh Jee. Banda Bairagi, raised rebellion against the friendly regime of Emperor Bahadur Shah (an unsikh like immoral act according to Sikh Teachings. He indiscriminately made general massacre of Muslims, irrespective of their age and sex, committed heinous crimes to attain to power. The history of Sikhs from then onward is all on raising of rebellions, plundering and robbing of people. This attitude continued all along to this day. Please read Sangat Singh�s book that the Sikhs adopted Brahmanic creed immediately after Guru Gobind Singh Ji, which provides for the pursuits of powers and material things, military conquests, robbing and plundering of people; while according to the Sikh Teachings, one is to earn for his living by fair means; live and rely on God abiding in him, hearing His Commands and strictly obeying them for leading a moral adjusted life. Such ideals became extinct immediately after Guru Gobind Singh Ji.
It is not only a calculated white lie, but is extremely mischievious assertion of the faithless and characterless rogues and scoundrels, when Kala Afghana stated, �During this period of serious inquiry I came to the conclusion that the extent GURMAT has been adversely affected is, as a result of the creation of Dasam Granth, and that none of the other sources have had such an adverse affect.�
Gurtej Singh would do well to let us all know where Sri Guru Gobind Singh Jee, in Sri Dasam Granth Sahib, has advocated even a semblance of Brahmanic creed, which caused the degeneration in Sikhs? ON THE OTHER HAND, I HAVE NO HESITATION IN SAYING THAT, IN SRI DASAM GRANTH, BRAMANISM HAS BEEN OUTRIGHT REJECTED MORE FORCEFULLY THAN IN SRI GURU GRANTH SAHIB. HARDLY THERE IS ANY COMPOSITION IN WHICH ALL TYPES OF RITUALS, RELIGIOUS RITES, INDULGENCE IN ALL TYPES OF CEREMONIES, ARE NOT CONDEMNED, AND STRESS ONLY ON COMPLETE LOVE, DEVTION AND OBEDIENCE TO HIS WILL HAS NOT BEEN STRESSED; FOR EXAMPLE, after giving various rituals, the Guru taught, �SACH KAON SUN LEH SABHAEY, JIN PREM KIO TIN HI PRABH PAYO.�
Very Important -
As already stated Kala Afghana lacks the basic knowledge of Gurmat, in that he does not know the meaning and status of word �Guru�, and also the origin and status of �Gurbani� as explained in Sri Guru Granth Sahib. He also does not know that no person, whoever, of exalted position he may be, he cannot turn any writing into the status of �Gurbani� God�s Word, which has not come from God. Gurbani must come from God alone. �Eh Dhur ki Bani aaei� � Sri Guru Arjan Dev. Similarly, no one, like Kala Afghana, Gurtej Singh and their associates by their utterances, can reduce the God�s Word �Gurbani� as IRRELEVANT, Trash, Garbage, Hoax, etc. All senseless persons of IOSS CHANDIGARH slander Sri Dasam Granth Sahib Gurbani; as if it has not come from GOD, and the Sikh Caravan shall pass off this ordeal. But they should also note that none is outside His Pale � God�s Mill shall surely grind villain slanderers of Guru Akal Purkh to pieces.
Your writings about the status and veneration of Sri Dasam Granth Sahib �
�All this is absolutely clear from the spate of books that have emerged on the subject during the last few decades. Yet when objective analysis of the dasamgranth is proposed to be undertaken , those who protest most vociferously are the very persons who consider themselves to be good Sikhs. These good Sikhs try to break their own fall on the cushion of wishful nomenclatures. They seem to believe that rough granite will become soft and comfortable once they decide to call it a pillow. For them the dictionaries and the context in which the words are used have no meaning and they assume the absolute sovereign right to assign vastly different connotations to proper nouns although neither the words no the context permits such use. �Shiva� when used in a particular verse for them is One Supreme God, although the word is used 6 or 7 times more in the same Chandi Chriter (Ukti Bilas), and every time it connotes the Devi Chandi. Yet it is insisted that when it is used once again in the popular verse (number 231) it means Akal Purkh. The word Mahakal and Bhagauti are also similarly misinterpreted to read convenient meanins in them. How great a blind spot the dasamgranth can be, it becomes apparent when Kabiobach Benti Caupai, a part of the Chritro-pakhiyaan is recited as part of the evening prayers although Akal Takhat accepts Chritro-pakhiyaan composition to be no part of the Guru�s Baani.�Three isues you have raised �
(b) Gurbani �Kabiobach Benti Chaupai� is not of God� Word, as already
decided by Akal Takhat, and is still and is being recited there as part
of Guru�s Bani.
Answer - No mortal can alter the Status of Divine WORD. As stated above Bani of Dasam Granth is equally Divine.
(c) Gurtaja�s misquotation that the word �Shiva� exists in Sri Dasam Granth at all. Instead of word �Siva� appearing in the text of Sri Dasam Granth, word �SHIVA.� Is being stated and misinterpreted. Word Siva is used in SGGS hundreds of times, as �Siv sakti ka khail� In the world there is Play of the conflict between Divine Force and the Material Force.;, also �Siv Sakat opaey kai, Karta Aapai Hukam vartai.�, Sri Anand Sahib, M.3. Always used for God�s Potential, verily God Himself. As already stated the words Bhavani, Durga, Chandi, Bhagauti, Kali and many more all stand for God�s Potential ,verily God Himself, the Guru clarified this many times, even in SGGS, in 24 Avtars, Krishna Avtar and No 1 Chritra of Chritro Pakhiayaan. Understand this clearly - In both Guru Granth and Dasam Granth, the word �Shiv or Shiva� do not exist.. Only word �SIV� appears in both the Granths, which means Divine Force. Please read verse 16 of the Chaupai, stated above. It reads �Mahadev ko kehat sada SIV. Nirankar ka janat na bhiv.� The fools call Mahadev (Shiva) as God. This will clear all doubts. In the Guru Granth, Shiv is stated as Mehesh generally; in Dasam Granth Shiv is stated as �Ruder�.
The attributes Kaal and Mahakaal are the Divine attributes. Are these characterless villains are the creators of Kaal and Mahakaal, to be relied on and accept them as the Creators, who are not even the worth of the worms of the dirtiest drains. Who created Kaal and Mahakaal; is there any other Creator except God, Who creates every bit of thing � no other can create any thing, for in each and every one the Potential of God alone works, without which every one would be worth not even the dust. Then why do you keep mum on why God is praised in SGGS with scores of Hindu deities names. �Bhaitia Krishan Murar� � Suhi ki Var, M.3. Krishan Bal Lila in Rag Mai Gaura, p. 988. We know after Sri Dasam Granth, you will set in motion destruction of SGGS. What does the verse of Sri Guru Nanak Dev in Rag Aasa mean to you � �Terai Naam anaika Roop Anunta. Kehan na jaei Terai Gun kaitai. (1) Rahao.� Does these blockheaded scoundrels mean that all names given to God in other religions, are to be hated? The Gurus have used varied names of God as others even use for their gods and goddesses � all excellences in any one created, are His Excellences only � except Him no other life exists. This is the Gurbani as Sri Mukh Patshaei X. This is the answer to objection (a) above.
As regards (b) above, Gurtej Singh states �Chritropakhiayyan� is not Gurbani and discarded by some Jathedar of Akal Takhat already. Why it is not so, what does it lack? In this connection it may be stated that the Composition Chritropakhiayyan starts with the Guru�s signatures, and ends by his statement that this was written on the banks of river Sutlej and during the period indicated. The Guru has repeatedly stated that whatever he wrote was as directed by God Himself. The Big Question arises, whether this important and most powerful aspect of human life, in that a little slip in life, one is totally ruined, not only his/her life completely, but also totally tarnishes the fair name of the family, not only here but also the life hereafter, should be of no concern to us? No one can solve his problem, merely by ignoring it or merely condemning it irresponsibly and personal prejudices as, �we have gone to the extent of conferring high reverential status ON EVEN THE POETRY WHICH PREACHED ANTAGONISTIC DOCTRINES OR WHICH IS PURELY HEDONISTIC IN CHARACTER BUT IS INCLUDED IN THE SAME VOLUME BY SOME SINISTER SCRIBE.�
We have stated about the moral degradation that one Giani Gian Singh stooped in apportioning blame on Guru Gobind Singh Jee that he worshipped goddess Chandi idols, performed havnas, and was even prepared to offer his four sons as a sacrifice to an idol of of some goddess, and was checked by his mother, whom he allegedly cursed, not Gujri, but ojri, and the shameless one Jathedar Kirpal Singh of Sri Darbar Sahib, and later of Sri Akal Takhat annotated Giani�s writing and highly commended by them. Such are the priests of Darbar Sahib and Akal Takhat, appointed by political corrupt leaders, and also members of the SGPC, elected by bribing the voters and distributing liquor to them. These IOSS stalwarts have no moral sense left in them, and decide moral issues by adopting such vulgarities, have no hesitation whom they dare slander - not an iota of veneration and faith left in them for their Creator God and the Guru!! Billions times shame on them.
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