| Dr Sarjeet Singh Sidhu | Opinion | 30 April 2016 | Asia Samachar |
PREFACE
Every now and then the Dasam Granth (DG) issue rears its head and the Sikh Community starts a debate.
I agree with Dr Karminder Singh when he says “On matters concerning Dasam Granth, we should allow the scholars, researchers to do their work and for our religious institutions of authority, the Akaal Takhat especially, to give us final direction”. Unfortunately for the Sikh community despite the fact that this DG controversy has been around forever “our religious institutions of authority, the Akaal Takhat especially, (have failed) to give us final direction”.
No area of human activity should be so sacrosanct that neither research nor debate on it is allowed.
I have spoken about this issue before and in 2010 my opinion was published in the Sikh Bulletin Nov-Dec 2010. I am attaching that article for the Asia Samachar to consider whether it deserves publication. – DR SARJEET SINGH SIDHU, IPOH, MALAYSIA
The basic Dasam Granth (DG) controversy is centred on the views of just two groups: the supporters of the DG who insist that the volume consists of the writings of Guru Gobind Singh and are thus sacred, and the opponents of the DG who aver that much of the DG is “pornographic”, given the tales therein and the language used; this latter group provide credible support for their claim that the writings are not those of Guru Gobind Singh.
The overwhelming majority of Sikhs, however, have absolutely no idea what the DG contains; a slightly lesser number believe they have some knowledge of its “objectionable” contents based on the writings of others. Whilst there may well be some “scriptural writings” (banis) that conform to the general tenor of the message of the Guru Granth Sahib (GGS), and even this may be disputed, there are certainly some that are completely out of sync with the GGS.
The key issues can be discussed from the following viewpoints:
What if the banis are spurious?
What if some or even all “banis” are actually those written by Guru Gobind Singh?
How does one explain away the allegedly “pornographic” chapters?
1. If the Banis are Spurious:
Proponents of the Dasam Granth (DG), when confronted with reasonable arguments showing that the 3 Banis from the Dasam Granth recited at the time of initiation into the Khalsa fold are spurious, i.e. not written by Guru Gobind Singh, will often resort to the retort “do you mean to say our fore fathers took khande-di-pahul in vain?” This rhetorical question is supposed to tell doubters of the authenticity of the DG as to how absurd their assertions are, and to get them to stop the discussion. The retort in no way gives a valid reason or proof as to why the DG is sacred. The relationship to khande-di-pahul is not a major issue that should even worry us, but it obviously does bother some: let me try and explain.
Assuming that these 3 Banis are not genuine, i.e. they were NOT authored by Guru Gobind Singh, it is nevertheless a fact that at the time of initiation, after the passing of Guru Gobind Singh, every participant did sincerely believe that the Banis were those authored and prescribed by Guru Gobind Singh: and that is the important issue, that the initiates, the initiators and the Sikhs at large believed that the banis were genuine. One cannot be accused of being guilty of something one is unaware of, unless it is something where the onus of knowing (the law for example) is upon the individual. Indeed, even in law an insane killer is declared “NOT GUILTY by virtue of insanity” for he knows not what he is doing. By analogy those Sikhs who participated in the initiation ceremony under the misapprehension that the banis were genuine cannot be faulted. Their initiation cannot be invalidated.
I will not belabour this line of argument and trust the reader will understand where I am coming from. But I do have some questions: Which banis, if any, were recited by Guru Gobind Singh at that first initiation in 1699? Do we have any reliable historical evidence of what actually happened then? Then again, which banis, if any, were recited when the panj pyaras (the Five Beloved) in turn initiated the Guru himself, changing Gobind Rai to Gobind Singh? Soon after that, if not on that very day in 1699 itself, still others must have been similarly initiated. Which banis were recited at those initiations? It is strange that we have no records of such important issues; if there are any records (I am not aware of any) then why have such records not been given sufficient publicity?
Hardev Singh Shergill, in the Editorial of the Nov-Dec 2009 issue of the Sikh Bulletin writes about the late Principal Harbhajan Singh’s article “Which ‘banis’ did the Tenth Guru recite at the time of administering ‘amrit’?” and makes it quite clear that no one really knows.
2. If some or all the banis in the DG are genuine:
For starters let us assume that at least some of the banis are genuinely those penned by the Guru. If true, and are so proven, then they may well be held in reverence and even referred to for spiritual guidance; but they cannot still be equated as being on par with what is contained in the AGGS. The reasoning is simple: only the AGGS was declared as the final and eternal Guru of the Sikhs by Guru Gobind Singh. He did not include any of his own writings, if such existed, in the AGGS, but included those of his father, Guru Tegh Bahadur; nor did Guru Gobind Singh declare that any of his writings were to be considered sacred. This, by itself, should weaken the case of those who actually have the audacity to install a volume of the DG in any Gurdwara or Takht.
One has to be ever vigilant of the fact that even if some bani is completely in sync with the tenor of the sacred verses of the AGGS, this does not prove or mean that it was written by any of the Gurus, or that it (for the faithful) can be given the same “worship” as the AGGS. Thus, for the DG to be accepted as sacred, to any degree, its proponents have a two-fold task: one, prove beyond reasonable doubt that the writings are those of Guru Gobind Singh and, two, give proof that the Guru wanted such writings to be given the stature that has been accorded the DG by some (installing it as a granth in Gurdwaras, and / or worshipping it).
3. Explaining away the allegedly “pornographic” chapters / verses:
This must surely be the most difficult part of the task for worshippers of the DG: how does one explain away the clearly “pornographic” chapters and verses?
I gather from the writings of others that the Charitropakhyan portion is the one with all the indecent language. “The Biggest section of the Dasam Granth is the erotic Chrito Pakhyan, 404 Stories of the trickery of women.” [1] In my Internet search for material on the issue I came across some views which could well deserve a closer look.
The contents of Charitropakhyan are pregnant with obscene details… activities and vices of sexually perverted women…” [2] In Sanskrit the word charittar means erotica. [2]
Let us take just one Charitar as an example: Charitar 16. This is a story about some prostitute who came to live on the banks of the Satluj, fell madly in love with the King of that place, and all she seems to have wanted was have sex with the King. The (Punjabi) language used in such stories is evidently rather crude and not quite the language one uses in polite company. In any case the interested reader will have to trace the story and read it himself. For my purposes all I can say is that it is crude, and a poor attempt at dishing out erotica.
According to Piara Singh Padam [3], “In this charitar The King or Raja is Guru Gobind Singh”. Suddenly the story becomes interesting. But Prabhjot Singh, a strong supporter of the theory that the entire DG is the work of Guru Gobind Singh, says “The adversaries of Sri Dasam Granth are particularly critical of the sixteenth (Chhajia) Charitar because the events in this story create an illusion of it being associated with Sri Guru Gobind Singh Ji.” [3] In either case the analysis tends to put Guru Gobind Singh in an unfavourable light.
What is the purpose of these Charitars? What do they teach? This is what Prabhjot Singh says in ‘Part 1 Charotropakhyan – Introduction and Analysis of Charitar No. 1 – Chandi Charitar’:
“…These stories are associated with kings and queens, princes and princesses, wealthy people, sadhus and sanyasis, prostitutes, etc; with mostly amatory stories being prominent. There is a moral message, in one form or another, attached with each of the stories; a message that is universally applicable to entire mankind.” [My emphasis]
Not just a moral message but one that is universally applicable to all mankind: that is a lofty assertion. If I have to, I can give a moral or spiritual twist or interpretation to any writing from the classic Lady Chatterley’s Lover to pure crude porn. Even if one concedes that there is a moral message does that make it sacred? Can it (the book with the material in it) be installed at par with the AGGS? And if it is sacred why are we afraid to recite it at full volume in a Gurdwara?
In his introduction, Prabhjot Singh invites “sisters” to also read the DG. Then, admitting that “indecent language flows in this composition” Prabhjot Singh names several Sikh scholars “…who do not doubt that it is the work of Guruji”. He continues that these scholars “were of the view that… it is difficult to read in the presence of mothers and sisters…” [Emphasis added] and that was why it was compiled in a separate pothi so that only “responsible individuals” could read and recite them, that the “wider Sangat” would tend to “face moral difficulties” when doing paath of DG.
Prabhjot Singh is not taken aback by the fact that on the one hand he invites “sisters” to read the DG and on the other hand rationalises the separation of the DG from all that is sacred on grounds which he attributes to the scholars: that “the wider Sangat” is not savvy enough to appreciate the moral value of the Charitars (erotica).
Without getting into a debate on the issue of whether or not it actually refers to Guru Gobind Singh, the inalterable fact is the story is poorly written erotica. Why would Guruji need to write all this?
Here I refer the reader to I. J. Singh’s article “Dasam Granth: A Red Herring Controversy” [4]:
Kesar Singh Chibber author of the historical documents Bansavlinama and a Rehatnama asserts that the two tomes – Dasam Granth, and the Adi Granth that later became Guru Granth in 1708 – sat separately during Guru Gobind Singh’s lifetime. When asked by Sikhs to combine the two, the Guru declined, stating: “Adi Guru Granth is the root book; the other is only for my diversion. Let this be kept in mind and the two stay separate.” This remains the bedrock principle in Sikhi and the two thus can never be equated.
I. J. Singh is a much respected Sikh writer and he clearly is of the opinion that the DG can never be equated with the AGGS. His paragraph above uses a story and quote attributed to Guru Gobind Singh to lend credence to his stand.
But I have some reservation about the story and the quote. Given that the Charitars are clearly indecent by today’s standard the obvious question that must pop into the minds of the Sikh laity and the self-professed guardians of the faith is “Did Guru Gobind Singh have a need for erotica for ‘diversion’?”
Am I shocked by this? No. I am with I. J. Singh when he writes “In a play that has diversionary writings of many authors should we be shocked to find sexual innuendos and references? I think not. They are part of life, and no Guru taught us to abandon life. Keep in mind that it was the traditional Indian culture that produced the erotic art of Khajuraho.” Indeed it would be proof that all prophets were mere men with earthly desires and preoccupations; that would explain a lot.
I. J. Singh believes “The Dasam Granth therefore contained much that was the Guru’s serious contribution, mixed here and there with what was neither serious nor from his pen”. I contend that there is no evidence that I have read about so far which conclusively proves that any part of the DG was penned by Guru Gobind Singh even if some parts may have verses that are in consonance with the writings in the AGGS.
I. J. Singh further states “Dasam Granth is an important part of Sikh literature and should be treated as such with respect”. It may well be Sikh literature but is not really worthy of respect any more than one gives any other book.
I agree with I. J. Singh when he says “For most of us – lay Sikhs – suffice it to know that… Dasam Granth has absolutely no place alongside the Guru Granth.” But it is not gurbani even if some part may have been penned by the Tenth Guru.
Will this controversy ever die out or be amicably resolved? I don’t think so, because such is religion’s stranglehold on the minds of men of faith that no amount of reasoning will cause them to change their stance; the mind-forged manacles are the hardest to break.
References:
[1] Dasam Granth’s Adult Section
[2] The Dasam Granth Exposed Part V – The Sex Manual
[3] Prabhjot Singh; Sri Charitropakhyan An Analysis of the Writings of Sri Guru Gobind Singh Ji
[4] I. J. Singh; “Dasam Granth: A Red Herring Controversy” (This article was published at SikhChic)
Dr Sarjeet Singh Sidhu is an Obstetrician & Gynaecologist (FRCOG) by profession with a degree in Law (LLB Hons) from the University of London, and a strong interest in religion. He has been a contributor to, and on the editorial boards of, Understanding Sikhism: The Research Journal (from Canada) and The Sikh Bulletin (USA). His email: sarjeetsidhu@gmail.com
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
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In Malaysia, the job of promoting the Dasam Granth is undertaken by the wrongly named Sri Guru Granth Sahib Academy (SGGSA). Paramjit Singh belongs to this organization.
This is what the Academy has done since its existence for the past 10 years.
1. The have conducted SGGS classes for its READING only, and kirtan classes. This was done with the intention of gaining entry into our gurdwaras and into the hearts and minds of the the sangat. They have succeeded in this job.
2. They then moved on to having classes of Bhramanical / Nirmala texts such as Suraj Parkash Granth of Brahmin Santokh Singh. This was completed in Tatt Khalsa and will move to other gurdwaras in Malaysia next
3. They then moved to TEACHING the fake Dasam Granth classes- their REAL and FINAL objective. These classes are ongoing in Tatt Khalsa and will move to other Gurdwaras in Malaysia next.
4. They infiltrated the management of major gurdwaras. Tatt Khalsa is under the control of Academy people. This is the ONLY Gurdwara thus far that is known to have Dasam Granth classes conducted by Academy.
5. They infiltrated Titiwangsa Gurdwara. The Vice President of Titiwangsa is a member of the Academy. The so called Akal Ustat seminar was his job. The Shabad Hazare seminar was also his job.
6. PJ Gurdwara is their next objective.
7. They have set up Academy branches all over Malaysian Gurdwaras. The crowds at the Akal Ustat seminar came in buses chartered by the Academy from all over the country. The intention was a show of crowd force. They succeeded even if the crowds had no clue what they were there for.
7. They have branches in some countries over the world.
8. They have MoUs with Patiala University Punjab. This despite the fact that the Academy has no intellectual or writing and research caliber of any sort. Patiala University is known to have plenty of pro Dasam Granth professors and writers to provide help and material to the Academy.
9. They have access to the sacked and disgraced Jathedar of the Takhat. The Akaal Takhat has NO time to even acknowledge thousands of letters written to them over thousands of issues from Sikhs all over the world, but its Jathedar has time to endorse a Dasam Granth function falsely as a “nitnem banees function”in Titiwangsa Gurdwrara even if he could not pronounce the name of the Gurdwara properly.
10. NOW MY QUESTIONS to the SANGAT of Malaysia. CANT you see what is going on? Can’t you see that there are BIG and very powerful anti-Sikhi forces at work and that the Dasam Granth Academy is part of it? CANT you see that splitting us is the agenda?
Chariter 81
From the Sri Porno book -Sri Pakyhan PORNO Stories
There is never shortage of personal ego among the depraved nindak of the Guru, who love associating a very dubious book 60% of which is filled with depraved sex orientated stories, 23 % with mythological stories, and the rest abt 7% that has been assumed may be Guru writing.These nindaks goes as far as lying to mislead the people, is also not surprisng.Such egoed nindaks of the Gurus have been in existent since times of Guru Nanak.
In a photo snap they claim chritter asks to do the sewa of parents from Chariter 81, as one of the moral stories that this false book contains, apart from then outrightedly admitting the Guru Granth sahib is short of such morals —
they need to lean on a book, that was not even in existent, nor granted the Gurgaddi by the Guru.
SIKHS need to be aware of this groups nefarious attempts to mislead Sikhs.
But let us get back to chariter 81.Does it really says what they claim?NO.It is one of the longest chariter.It is one of the mildest chariter.It still mentions vagina 3 times, but nothing about caring for elderly.
I will present the whole chariter and let readers decide how is this relevent to the care of the parents morality.It is obvious they are lying and misleading the sangat.Misusing the position to break the sikh faith up.
CHARITER 81 IS THE TALE OF DRIG DANIYU
DOHIRA
IN THE CITY OF SIROMAN, THERE WAS ONE RAJA CALLED SIROMAN SINGH
HE WAS AS HANDSOMEST AS CUPID AAND HAD A LOT OF WEALTH
CHAUPAEE
DRIG DANIYA WAS HIS WIFE , she was much liked by the raja
Once raja came home and he called yogi Rang Nath
DOHIRAA
raja called him and he had conversation with him regarding the Godly attainment.
Whatever transpired in the discourse , I am going to narrate to you
ONLY one is in the universe who is omnipresent
He prevails in every life without discrimination of high and low
CHAUPAEE
God prevails al over and he is the provider of all.
he is benevalent to all to all and showers all with his grace
DOHIRA
He is the nurture of all and he sustains all.
whoever so turns his mind away from him , invites his own annihilation
CHAUPAEE
If one side is shrivelled by him, the other side is dampened
If one is terminated , then the other is bestowed with life.
if one aspect diminishes, the other he enhances
Thus the creator displays his phenomenon
he is without boundaries and vignettes.he prevails both in the visible
and the impecercetible.
whom ever he takes under his santuary , he cannot be blemished by any evil
he crated jach, bhujangh in the heaven and initiated struggle in between gods and the demons
After instituting the earth and five elements, he postured to observe his play.
DOHIRAA
Established all the animation and then formulated two ways [birth and death]
And then lamented “They all get entangled in bickering and none remembers me”
CHAUPAEE
Only a saint can recognise this fact and there are not many who acknowledge satnam , the true name
And one who peceives , comes not again to suffer in pregnancy.
When the Yogi had uttered all these, the Raja smiled
and commenced to explain the essense of Brahma, the creator
Is yoga hypocrisy or is it a life force?
The yogi, who wants to perceiv yoga, would not discern without satnam.
DOHIRAA
by displaying hypocrisy to the world, yoga cannot be attained
Rather he aupicious birth is wasted and the worldy bliss is gained not.
CHAUPAEE
Then the yogi jovially articulated ,”listen to me , my sovereign,
The one who coperehends the yoga, is a yogi and without satnam recognises none else.
DOHIRAA
The soul, whenever it desires, becomes many fold.
But after roaming around the temporal world, amalgamates with ONE again.
CHAUPAEE
Neither it perishes, nor it annihilates others, only the ignorant remains in vagaries
He knows all and every bodys enigma, because he abides in each and every one.
Kabit
‘Sometimes He manifests in horses, sometimes in elephants, and
sometimes in cows,
‘Sometimes He is there in birds and sometimes in flora,
‘He burns in the shape of fire and then comes over as air,
‘Sometimes he dwells in the minds and sometimes flows in the shape
of water.
‘Sometimes comes down from heaven to annihilate Rawana (devil),
‘In the jungles, which is described in Vedas too.
‘Somewhere He is a man and somewhere He takes the shape of woman.
‘Only the fools cannot perceive his mysteries.(18)
Chaupaee
‘Whom does He kill and why, the innocent people cannot grasp.
‘Neither He kills nor he dies, and you try to acquiesce this, Oh
Raja.(19)
‘The old and the young, all should meditate on him,
‘(Without his name) the rulers or the subject, nothing will remain.(20)
Chaupaee
‘Those who recognise Satnam, the angel of death comes not near them,
‘And without his Name all the jungles, mountains, mansions, and towns
face destruction.(21)
Dohira
‘The sky and the earth are like two grinding stones.
‘Coming any thing in between is saved not.(22)
Chaupaee
‘Those who accept Satnam, Satnam prevails in their eloquence.
‘They proceed on the way of Satnam and the demons of death do not
trouble them.’(23)
(156)
Dohira
Listening to such exposition, Raja became depressed,
And was dejected with the temporal life, home, wealth, and
sovereignty.(24)
When the Rani heard all this, she felt afflicted,
As she learnt that Raja was going away leaving the kingdom, wealth
and the home.(25)
When Rani was in extreme distress; she called in the Minister.
She asked him to suggest her some resolve so that Raja could be kept
at home.(26)
Chaupaee
Then the minister suggested like this, ‘Rani, listen to your minister,
‘I will, today, proceed in such a way that I will keep the Raja at home
and terminate the Yogi.(27)
‘Aye, Rani, you do what I say, and do not be afraid of Raja.
‘You call the Yogi at home, cover him with salt and bury him in the
ground.’(28)
Dohira
The Rani acted accordingly and called the Yogi at home.
She caught him, smeared salt on him and buried him in the ground.(29)
Chaupaee
Then she approached Raja and told, ‘The Yogi has died,
‘Whatever he pronounced at the time of his death, 1 am determined
to carry on.(30)
‘He told me to tell Raja that to stay at home,
‘Not to keep the Ranis in adversity and not to abandon the
kingship.(31) ‘Then he told me that, if Raja refused to obey”
‘Then, I should make clear to him that all the benefits of his meditation
will be revoked.’(32)
‘What else he told me, I will convey to you later on. First I will eradicate
all your whims.
‘Now, if you acted upon what I communicated to you, your rule will
continue.(33)
Dohira
‘You are leaving behind your offspring, son, and youthful wife,
‘You tell me, how your rule could continue.(34)
(157)
Offspring are rolling around on the ground, wife is crying,
‘The servants and the relatives are weeping, who will now rule
over?’(35)
Chaupaee
(On the other side) The disciples were getting very happy, and the
weaklings were getting plump.
(They were thinking) ‘Yogi, soon, will bring Raja along and send
him for begging food from door to door.(36)
Dohira
‘Raja must be coming wearing the garb of yogi and accompanying
the Nath Yogi.’
But the fools did not know what had happened to the Yogi.(37)
The offspring, sons, young ladies and maid, all were begging Raja
not to leave.
They all were crying and asking, ‘Why are you leaving us. Don’t
you take pity on us?’(38)
(Raja replied) ‘Listen, you the Ranis, I will tell you through the wisdom
of Vedas.(39)
Chaupaee
‘Mother is jovially making the child to play but the death is over
shadowing.
‘She is happy to see the child growing but she does not envisage the
death coming nearer and nearer.(40)
‘What are mother, wife, and offspring? They are just the embodiment
of five elements, which at the end are bound to parish.(41)
Chaupaee
‘When a human being is born, he loses his childhood at the birth.
‘During youth, he indulges in merry-makings and never tries to realise
his roots.( 42)
Dohira
‘When he gets old, his body starts shaking as he had not meditated
on the Name,
‘And, being lacking the Godly prayer, the vices over powers him.(43)
‘Reaching the domain of death, neither the sons, nor the old, the
high, the low, the rulers, the subject, attain emancipation.’(44)
Listening such talks, Rani became unconscious,
(158)
And was over powered by imperturbable sleep.(46)
Chhand
(Rani)
With the offspring comes the honour in the world.
Due to spurious progeny the wealth is lost.
The dead are honoured through sons.
The age-old enmities are eliminated by dint of the sons.
The Raja who abandons his offspring and become an ascetic,
He is thrown in the hell and remains in misery.(47)
(Raja)
Neither I have any son, nor I have any wife.
Neither I have my father, nor any mother.
Neither I have a sister, nor I have any brother.
Neither I Own a Country, nor I am the ruler.
Without yoga I have obliterated my birth.
To abandon the kingship, would satisfy me most now.(48)
Man enters the mother’s womb and faces agony.
Then, when he gets access to a urinary place (vagina), he exclaims,
‘I had sex.’
He licks the spit from woman’s lips and thinks he is honoured with nectar.
But he does not reflect that he has lost the worth of his birth.(49)
Rani’s Talk
Rajas and sages were born through her,
Sage Viyas and the other wise men had all passed through this course.
Without her enterprise, how can one come into this world?
Pristinely, only coming through this way, one attained Godly bliss.(50)
Dohira
The wise Rani talked very sensibly,
But like the preventions detailed to a sick-man, Raja did not concede
to any.(51)
Chhand
Raja’s Talk
Raja spoke again, ‘Listen to me, Rani,
‘You have not understood an iota of the celestial cognisance,
‘What is the criteria of a woman who is loved so much?
‘Yes, just this that she presents the urinary place.’(52)
(159)
Dohira
Then Raja further added, Listen, Oh the princess,
Whatever Yogi has told you, you reveal it to me.’(53)
Chaupaee
‘What the other things Yogi said, I had kept in my heart,
‘I will tell you but only if you appraise it truthfully.(54)
“In the wilderness, build up a temple, sitting where you do the
meditation. “Keeping an idol there, impart the celestial knowledge to
the Raja.”(55)
Dohira
“Then, there will descend the celestial renderings,
“Through which you will acknowledge the God-seeking Yogi.”(56)
Chaupaee
Rani built a mansion in the jungle and constructed an alcove in there,
Behind which a man could hide and where he could do whatever he
liked.(57)
The person sitting beneath could not see him and his voice would
seem as an articulation from heaven.
Rani asked a man to sit in there, and, with the incentive of lot of
wealth, she trained him.(58)
Dohira
She had a servant named Anoop Singh,
In his profile he looked as if he was in the guise of Yogi.(59)
Chaupaee
She told him, ‘Acting like a yogi, you make Raja to understand,
‘And bring him round to come home and you will get whatever you
desire.’(60)
Dohira
When Rani had called him and asked him to talk like that,
He, being a clever man, comprehended all the secret.(61)
Chaupaee
Then the Rani came to the Raja and got two coffins prepared.
‘You wear one and other I will. I will go in for meditation with you.’(62)
Dohira
When Rani said so, Raja smiled and asked,
(160)
‘Whatever he had talked, you let me know.’(63)
Savaiyya
‘’Aye, Pretty Woman, to live in the jungle is very wearisome, how
would you tolerate?
“There you will have to bear on your body all sort of cold and heat,
how would you survive that?
“There exist the reptiles as big as the trees, looking at them, you will
cry,
“There prevails extreme drought, if you ever fell down, who will
help you to get up.”(64)
Rani’s Talk
‘Listen my master, I will bear the cold winds on my body but will not
leave you,
‘Seeing the reptiles as tall as trees, I will be dreaded.
‘Abandoning the reigning, and the wealth I will accompany you to
gain contemplation.
‘I won’t hesitate to bear all the miseries, and, even, would live on the
leaves.’(65)
Dohira
Raja’s Talk
‘You better look after the dominion and remember your master every
day, ‘Complying with my entreaty, you look after your sons.’(66)
Savaiyya
‘I am relinquishing the governance and by leaving all this I do not
even fancy the god Indra’s domain.
‘The horses, elephants, and foot soldiers, which are trustworthy, I do
not conceive.
‘I am leaving the boys, the girls and the wife along with all their
skirmishes. ‘Listen, the pretty lady, I will go and dwell in the jungle,
and attain the bliss, and this I like it very much.’(67)
Dohira
The wife, who renounces her husband and remains at home,
She gets no reception in the heaven hereafter.(68)
Kabit
Rani’s Talk
‘I will forsake the children and cast off (god) Indra’s Domain.
(161)
‘I will break all my ornaments, and get ready to face all sorts of
inconveniences.
‘I will live on leaves and wild fruits, and fight with the reptiles and
the lions.
‘And without my beloved master, I will rot in Himalayan colds.
‘Come what may be, but, imbued in your vision, I will follow you.
‘Failing which I will scorch myself in the fire of isolation.
‘Oh, my master, without you what good is this reign.
‘If, My Master, you go, I will depart to.(69)
Savaiyya
‘I will relinquish my country, and, with mated hair, become a yogin
(female ascetic).
‘I have no monetary affections and would sacrifice my life on for the
sake of your shoes.
‘Renouncing all my children and the fancy living, I will put my mind
in the meditation of God.
‘I have nothing to do, even, with god Indra and, without my lord,
‘I will put my dwellings on fire.(70)
‘Adoring the saffron clothes (of an ascetic), I will take a beggingbowl
in my hands.
‘With (yogic) ear-rings, I will be contended with begging for your
sake.
‘Now I stress it to you that I will never remain in the house and,
tearing off my clothes, will become a yogin.’(70)
Watching the Rani in such a state, the Raja deliberated and said,
‘You rule over with bliss. Without you all the children will die.’
The Raja tried to entice her but she did not concede.
(The Raja thought) ‘On one side the mother earth is becoming
desperate but the stubborn lady is not surrendering.’(72)
Arril
When the Raja found that Rani had really become a yogin,
He decided to leave the home along with her.
In ascetic’s garb he came to see his mother.
Everybody was astonished to see him dressed as a yogi.(73)
Dohira
‘Please bid me farewell, to enable me to go to the jungle,
‘And, contemplating on the Vedas, meditate on the Lord God,’
(162)
Savaiyya
Mother’s talk
‘Oh, my son, the dispenser of comforts, I am sacrifice to You
‘How can I ask you to go, it puts me in tremendous adversity.
‘When you go away, what would I tell the entire Subject.
‘Tell me son, how can I bid you farewell to leave.(75)
Chaupaee
‘Yielding to my request, don’t go to jungle.
‘Listen to the people and try to attain yogic domain at home.’(76)
Dohira
Bowing his head to his mother Raja expounded again,
‘All, high and low, will one day depart for the house of death.’(77)
Savaiyya
He did not agree to his mother, and, leaving her in distress, he came
to the palace of Rani.
Immediately he called Brahmins, the priests, and whatever wealth
there was in the house, he distributed.
He took his wife with him, became yogi and travelled towards the
jungle.
After renouncing the country, he became a mendicant and determined
to get into ruminations.(76)
Dohira
Raja had bowed his head before his mother and said,
‘The high and the low, and those above the subject, will all go to the
domain of death.’(77)
Savaiyya
Where there are tall pine trees, and the tanks,
They had come there to meditate?’
Kabit
The laudability of this jungle makes (god) Indra’s garden (78)
Who is there, who could meditate quietly in such a jungle,
Which is abounded (with trees) like the stars in the sky?
Neither there could come the Sunrays, nor the Moonlight enters
Neither there were the gods visible, nor were seen the demons.
Neither it was approachable to the birds, nor the insects could trod
in.(79)
(163)
Chaupaee
When they reached such a jungle, they saw a palace like house.
The Raja declared that he had found a place for meditation.(80)
Rani’s Talk
Here I will meditate by reciting the name of Rama.
We will spend a lot of time in this house anderadicate our sins.(81)
Dohira
The Rani had called some body and made him to discern (the secret).
Then that man in Yogi’s attire appeared to meet the Raja.(82)
Chaupaee
She told the Raja that the some yogi had come.
Whatever he (Yogi) had told me at the time of his death, is becoming
true. (83)
Dohira
Raja, believing him to be his Guru, bowed on his feet.
What discourse he delivered, I (the narrator) am going to relate it
now.(84)
Yogi’s Talk
‘After ablution in the rivulet, when you sit here,
‘I will convey you the essence of the Godly knowledge.’(85)
Chaupaee
Thus she made the Raja to go away from the place, and assigned
another person to sit on the roof-top.
Saying three times, ‘listen to the Saint’s words,’ then kept quiet.(86)
When Raja came back after bathing then he uttered the words,
‘Listen, when I had died, it was done with the consent of the Lord of
Righteousness.’(87)
Dohira
(The Voice)’Why have you come here after deserting the Raj, the reigning?’
(The Raja )’Oh the Supreme Yogi, please narrate to me the whole
story.’(88)
Chaupaee
(The Voice) ‘What the Lord of Righteousness had expressed to me,
now I am going to tell you.
‘He had asked me to make you to abide by this, failing which, you
will keeping on roaming around in the hell.(89)
(164)
‘Like the benefit of the meditation of thousands of years, you must
indulge in the Justice.
‘One who does justice according to the righteousness of Shastras,
‘The god of destruction does not come near him.(90)
Dohira
‘The Raja who does not execute justice and depends on falsehood,
‘And, after forsaking governance, goes to meditate, he is destined for
hell.(91)
‘He should have served his aging mother,
‘Had listened to the righteousness and not gone to the jungle.(92)
‘I am the same yogi, whom the Lord of Righteousness had sent.’
Thus had spoken the one who had been hiding (behind the cove).(93)
When the yogi had made the Raja to understand his explication,
He smiled and repeated three times, ‘it is true.’(94)
(And he continued) ‘It is easy to live in this world,
‘But, to run the reign during day and meditate at night, both are not
two tiresome duties.’(95)
Chaupaee
Listening to such pontificating, the Raja deemed it true in his heart.
(He determined) ‘I will rule over the country during day and, at night,
I will delve in meditations too.’(96)
Thus Rani prevailed cognisance on the Raja and reversed his action
from yogic meditation.
Raja, once again adorned Royal attire, came back and commenced
his rule.(97)
Dohira
An alive yogi was killed and buried in the ground,
And through her Chritar, the Rani got the Raja back on his throne.(98)
Eighty-first Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction. (81)(1440)
There are three times references to where urine come from the female….how did this become aright moral for looking after your parents?by taking two lines out about 6 pags of this chariter?
A desparate attempt?
Sarjeet Singh I only discuss with intelligent .not with dangget dimak.I will share something here in Punjabi. ..perhaps those “nice” fellows in SGSS academy are not educated in English.
ਇਹ ਚ੍ਰਤਿਰ ਪੜ੍ਹ ਕੇ ਕੀ ਕੋਈ ਪਾਠਕ ਇਹ ਦਸਣ ਦੀ ਖ਼ੇਚਲ ਕਰੇ ਕੀ ਇਹ ਸਭ ਸਾਹਿਬੇ ਕਮਾਲ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਜੀ ਲਿਖ ਸਕਦੇ ਨੇ ??
ਦਸਮ ਗ੍ਰੰਥ
ਚੌਪਈ
ਇਕ ਦਿਨ ਬਾਗ ਚੰਚਲਾ ਗਈ। ਹਸਿ ਹਸਿ ਬਚਨ ਬਖਾਨਤ ਭਈ।
ਸ੍ਰੀ ਨਿਸਿ ਰਾਜ ਪ੍ਰਭਾ ਤ੍ਰਿਯ ਤਹਾ। ਐਸੀ ਭਾਤਿ ਉਚਾਰਿਯੋ ਉਹਾ। ੧।
ਅਰਥ ਕਰਤਾ ਡਾ. ਰਤਨ ਸਿੰਘ ਜੱਗੀ ਅਤੇ ਡਾ. ਗੁਰਸ਼ਰਨ ਕੌਰ ਜੱਗੀ: ਇੱਕ ਦਿਨ ਬਾਗ਼ ਵਿੱਚ ਇਸਤਰੀਆਂ ਗਈਆਂ ਅਤੇ ਹਸ ਹਸ ਕੇ ਗੱਲਾਂ ਕਰਨ ਲਗੀਆਂ। ਉਥੇ ਇੱਕ ਨਿਸਿ ਰਾਜ ਪ੍ਰਭਾ ਨਾਂ ਦੀ ਇਸਤਰੀ ਸੀ। ਉਸ ਨੇ ਉਥੇ ਇਸ ਤਰ੍ਹਾਂ ਕਿਹਾ। ੧।
ਜੌ ਰਾਜੇ ਤੇ ਬਾਰਿ ਭਿਰਾਊ। ਅਪਨੀ ਝਾਂਟੈ ਸਭੈ ਮੁੰਡਾਊ।
ਤਬ ਤ੍ਰਿਯ ਹੋਡ ਸਕਲ ਤੁਮ ਹਾਰਹੁ। ਨਿਜੁ ਨੈਨਨ ਇਹ ਚਰਿਤ ਨਿਹਾਰਹੁ। ੨।
ਅਰਥ: ਜੇ (ਮੈਂ) ਰਾਜੇ ਤੋਂ ਪਾਣੀ ਭਰਵਾਵਾਂ ਅਤੇ ਆਪਣੀਆਂ ਸਾਰੀਆਂ ਝਾਂਟਾਂ ਉਸ ਤੋਂ ਮੁਨਵਾਵਾਂ। ਤਦ ਹੇ ਇਸਤਰੀਓ! ਤੁਸੀਂ ਸਾਰੀਆਂ ਸ਼ਰਤ ਹਾਰ ਜਾਓਗੀਆਂ। ਆਪਣੀਆਂ ਅੱਖਾਂ ਨਾਲ (ਮੇਰਾ) ਇਹ ਚਰਿਤ੍ਰ ਵੇਖਿਓ। ੨।
ਯੌ ਕਹਿ ਕੈ ਸੁਭ ਭੇਸ ਬਨਾਯੋ। ਦੇਵ ਅਦੇਵਨ ਕੋ ਬਿਰਮਾਯੋ।
ਚਰਿਤ੍ਰ ਸਿੰਘ ਰਾਜਾ ਜਬ ਆਯੋ। ਸੁਨਿ ਇਹ ਬਚਨ ਚੰਚਲਾ ਪਾਯੋ। ੩।
ਅਰਥ: ਇਹ ਕਹਿ ਕੇ ਉਸ ਨੇ ਸੁੰਦਰ ਭੇਸ ਬਣਾਇਆ ਅਤੇ ਦੇਵਤਿਆਂ ਤੇ ਦੈਂਤਾਂ ਨੂੰ (ਆਪਣੀ ਸੁੰਦਰਤਾ ਨਾਲ) ਭਰਮਾ ਦਿੱਤਾ। ਜਦ ਚਰਿਤ੍ਰ ਸਿੰਘ ਰਾਜਾ ਆਇਆ ਤਾਂ ਇਸਤਰੀਆਂ ਨੇ ਇਹ ਗੱਲ ਸੁਣ ਲਈ (ਭਾਵ- ਰਾਜੇ ਦੀ ਆਮਦ ਦਾ ਪਤਾ ਚਲ ਗਿਆ)। ੩।
ਬੈਠ ਝਰੋਖਾ ਦਈ ਦਿਖਾਈ। ਰਾਜਾ ਰਹੇ ਰੂਪ ਉਰਝਾਈ।
ਏਕ ਬਾਰ ਇਹ ਕੌ ਜੌ ਪਾਊ। ਜਨਮ ਸਹਸ੍ਰ ਲਗੇ ਬਲਿ ਜਾਊ। ੪।
ਅਰਥ: ਉਸ ਨੇ ਝਰੋਖੇ ਵਿੱਚ ਬੈਠ ਕੇ ਰਾਜੇ ਨੂੰ ਵਿਖਾਲੀ ਦਿੱਤੀ। ਰਾਜਾ ਉਸ ਦੇ ਰੂਪ ਉਤੇ ਮੋਹਿਤ ਹੋ ਗਿਆ। (ਰਾਜਾ ਮਨ ਵਿੱਚ ਸੋਚਣ ਲਗਾ ਕਿ) ਜੇ ਇੱਕ ਵਾਰ ਮੈਂ ਇਸ ਨੂੰ ਪ੍ਰਾਪਤ ਕਰ ਲਵਾਂ ਤਾਂ ਹਜ਼ਾਰ ਜਨਮ ਤਕ (ਇਸ ਤੋਂ) ਵਾਰਨੇ ਜਾਵਾਂ। ੪।
ਪਠੈ ਸਹਚਰੀ ਲਈ ਬੁਲਾਈ। ਪ੍ਰੀਤਿ ਸਹਿਤ ਰਸ ਰੀਤੁਪਜਾਈ।
ਅਬਲਾ ਤਬ ਮੁਰਛਿਤ ਹੈਵ ਗਈ। ਪਾਨਿ ਪਾਨਿ ਉਚਰਤ ਮੁਖ ਭਈ। ੫।
ਅਰਥ: ਦਾਸੀ ਭੇਜ ਕੇ ਉਸ ਨੂੰ ਬੁਲਾ ਲਿਆ ਅਤੇ ਪ੍ਰੀਤ ਸਹਿਤ ਰਤੀ ਰਸ ਨੂੰ ਪੈਦਾ ਕੀਤਾ। ਇਸਤਰੀ ਤਦ ਬੇਹੋਸ਼ ਹੋ ਗਈ ਅਤੇ ਮੂੰਹੋਂ ਪਾਣੀ ਪਾਣੀ ਕਹਿਣ ਲਗੀ। ੫।
ਉਠ ਕਰਿ ਆਪੁ ਰਾਵ ਤਬ ਗਯੋ। ਤਾ ਕਹ ਪਾਨਿ ਪਯਾਵਤ ਭਯੋ।
ਪਾਨਿ ਪਿਏ ਬਹੁਰੇ ਸੁਧਿ ਭਈ। ਰਾਜੈ ਫਿਰਿ ਚੁੰਬਨ ਤਿਹ ਲਈ। ੬।
ਅਰਥ: ਤਦ ਰਾਜਾ ਆਪ ਉਠ ਕੇ ਗਿਆ ਅਤੇ ਉਸ ਨੂੰ ਪਾਣੀ ਪਿਲਾਣ ਲਗਾ। ਪਾਣੀ ਪੀਣ ਨਾਲ ਫਿਰ ਉਸ ਨੂੰ ਹੋਸ਼ ਆਈ ਅਤੇ ਰਾਜੇ ਨੇ ਫਿਰ ਉਸ ਦਾ ਚੁੰਬਣ ਲਿਆ। ੬।
ਜਬ ਸੁਧਿ ਮੈ ਅਬਲਾ ਕਛੁ ਆਈ। ਬਹੁਰਿ ਕਾਮ ਕੀ ਕੇਲ ਮਚਾਈ।
ਦੋਊ ਤਰਨ ਨ ਕੋਊ ਹਾਰੈ। ਯੌ ਰਾਜਾ ਤਿਹ ਸਾਥ ਬਿਹਾਰੈ। ੭।
ਅਰਥ: ਜਦ ਉਹ ਇਸਤਰੀ ਜ਼ਰਾ ਹੋਸ਼ ਵਿੱਚ ਆਈ ਤਾਂ ਫਿਰ ਕਾਮ-ਕ੍ਰੀੜਾ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤੀ। ਦੋਵੇਂ ਜਵਾਨ ਸਨ, ਕੋਈ ਹਾਰ ਨਹੀਂ ਰਿਹਾ ਸੀ। ਇਸ ਤਰ੍ਹਾਂ ਰਾਜਾ ਉਸ ਨਾਲ ਰਮਣ ਕਰ ਰਿਹਾ ਸੀ। ੭।
ਬਹੁਰਿ ਬਾਲ ਇਹ ਭਾਤਿ ਉਚਾਰੀ। ਸੁਨੋ ਰਾਵ ਤੁਮ ਬਾਤ ਹਮਾਰੀ।
ਤ੍ਰਿਯ ਕੀ ਝਾਂਟਿ ਨ ਮੂੰਡੀ ਜਾਈ। ਬੇਦ ਪੁਰਾਨਨ ਮੈ ਸੁਨਿ ਪਾਈ। ੮।
ਅਰਥ: ਫਿਰ ਇਸਤਰੀ ਨੇ ਇਸ ਤਰ੍ਹਾਂ ਕਿਹਾ, ਹੇ ਰਾਜਨ! ਤੁਸੀਂ ਮੇਰੀ ਗੱਲ ਸੁਣੋ। ਮੈਂ ਵੇਦਾਂ ਪੁਰਾਣਾਂ ਵਿੱਚ ਸੁਣਿਆ ਹੈ ਕਿ ਇਸਤਰੀ ਦੀ ਝਾਂਟ ਮੁੰਨੀ ਨਹੀਂ ਜਾਂਦੀ। ੮।
ਹਸਿ ਕਰਿ ਰਾਵ ਬਚਨ ਯੌ ਠਾਨ੍ਹਯੋ। ਮੈ ਅਪੁਨੇ ਜਿਯ ਸਾਚ ਨ ਜਾਨ੍ਹਯੋ।
ਤੈ ਤ੍ਰਿਯ ਹਮ ਸੋ ਝੂਠ ਉਚਾਰੀ। ਹਮ ਮੂੰਡੈਗੇ ਝਾਂਟਿ ਤਿਹਾਰੀ। ੯।
ਅਰਥ: ਹਸ ਕੇ ਰਾਜੇ ਨੇ ਕਿਹਾ ਕਿ ਇਸ ਗੱਲ ਨੂੰ ਮੈਂ ਆਪਣੇ ਮਨ ਵਿੱਚ ਸਚ ਨਹੀਂ ਮੰਨਦਾ। ਹੇ ਇਸਤਰੀ! ਤੂੰ ਮੈਨੂੰ ਝੂਠ ਕਿਹਾ ਹੈ। ਮੈਂ ਤੇਰੀ ਝਾਂਟ ਮੁੰਨਾਂਗਾ। ੯।
ਤੇਜ ਅਸਤੁਰਾ ਏਕ ਮੰਗਾਯੋ। ਨਿਜ ਕਰ ਗਹਿ ਕੈ ਰਾਚ ਚਲਾਯੋ।
ਤਾ ਕੀ ਮੂੰਡਿ ਝਾਂਟਿ ਸਭ ਡਾਰੀ। ਦੈ ਕੈ ਹਸਿ ਚੰਚਲਾ ਤਾਰੀ। ੧੦।
ਅਰਥ: (ਰਾਜੇ ਨੇ) ਇੱਕ ਤੇਜ਼ ਉਸਤਰਾ ਮੰਗਵਾਇਆ ਅਤੇ ਰਾਜੇ ਨੇ ਆਪਣੇ ਹਥ ਵਿੱਚ ਲੈ ਕੇ ਚਲਾਇਆ। ਉਸ ਦੀ ਸਾਰੀ ਝਾਂਟ ਮੁੰਨ ਦਿੱਤੀ। ਇਸਤਰੀ ਤਾੜੀ ਵਜਾ ਕੇ ਹਸੀ। ੧੦।
ਦੋਹਰਾ
ਪਾਨਿ ਭਰਾਯੋ ਰਾਵ ਤੇ ਨਿਜੁ ਕਰ ਝਾਂਟਿ ਮੁੰਡਾਇ। ਹੋਡ ਜੀਤ ਲੇਤੀ ਭਈ ਤਿਨ ਅਬਲਾਨ ਦਿਖਾਇ। ੧੧। ੧।
ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਹਯਾਨੋ ਤ੍ਰਿਆ ਚਰਿਤ੍ਰੋ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇੱਕ ਸੌ ਨਬਵੇਂ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ
ਸਤੁ ਸੁਭਮ ਸਤੁ। ੧੯੦। ੩੬੦੦। ਅਫਜੂੰ।
ਅਰਥ: (ਪਹਿਲਾਂ) ਰਾਜੇ ਤੋਂ ਪਾਣੀ ਭਰਵਾਇਆ (ਫਿਰ ਉਸ ਦੇ) ਹੱਥੋਂ ਝਾਂਟ ਮੁੰਨਵਾਈ। ਉਨ੍ਹਾਂ ਇਸਤਰੀਆਂ ਨੂੰ ਵਿਖਾ ਕੇ ਸ਼ਰਤ ਜਿਤ ਲਈ। ੧੧।
ਇਥੇ ਸ੍ਰੀ ਚਰਿਤ੍ਰੋਪਾਖਿਆਨ ਦੇ ਤ੍ਰੀਆ ਚਰਿਤ੍ਰ ਦੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਵਾਦ ਦੇ ੧੯੦ਵੇਂ ਚਰਿਤ੍ਰ ਦੀ ਸਮਾਪਤੀ,
ਸਭ ਸ਼ੁਭ ਹੈ। ੧੯੦। ੩੬੦੦। ਚਲਦਾ।
ਇਹ ਚ੍ਰਤਿਰ ਪੜ੍ਹ ਕੇ ਕੀ ਕੋਈ ਪਾਠਕ ਇਹ ਦਸਣ ਦੀ ਖ਼ੇਚਲ ਕਰੇ ਕੀ ਇਹ ਸਭ ਸਾਹਿਬੇ ਕਮਾਲ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਜੀ ਲਿਖ ਸਕਦੇ ਨੇ ??
Thank you, S Gurcharan Singh Ji, for the added facts about the DG. Unfortunately any attempt at applying logic and/or historical fact will result in a great deal of attacks on the character of the person who speaks out. I am sure you must have faced such problems.
A check with “Q&A with Dr Karminder Singh on Dasam Granth issue” and other posts revealed that the speaker was S Paramjit Singh of SGGSA. I have had a “run-in” with him on a previous occasion when he gave a talk on “Life after Death” in Ipoh. This was discussed at length on the Sikh Diaspora and Gurmat Learning zone (GLZ) sites under the heading “Lie before Death” in 2007. On that occasion I was called a manmukh by him for saying that what he said was against the teachings of Guru Nanak.
As if that wasn’t enough another ‘gentleman’ got up and said “I am disappointed with Dr Sarjeet for the way he questioned the explanations. He should have spoken differently. The way he spoke is full of haumai.” This gentleman is active enough on the Learning Zone and appears a man of intense humility.
In that instant I became a manmukh with haumai.
Once again Thank you for the additional facts.
A good account based upon rationale reasoning and well referenced.But there are more facts.
NONE of the five accepted rehatnamas agree exactly which bani was read in 1699.The decision to include this five appears to have been taken during the history of the Singh sabha movement…starting 1877.
The current 5 banis include three that are now claimed to be from the DG.This were NOT part of the DG,but stand alone writings that were subsequently added to the DG by the sodhak committee in 1903 when the DG was standardise after 33 different versions of this DG were found from around Amritsar.
The leader of this sodhak committee was Bhai Manna Singh ,who it turns out was a confirmed Nirmala follower.AFTER agreeing to standardise,the 33 copies were claimed to be sent back to the owners .This is untrue,as not any one of those copies is around today.IMAGINE 33 PLUS copies,and none survives a mere 119 years later?
Some records claim these were then destroyed on orders of Bhai Manna Singh so that no future reference could be obtained that woud clearly show this is not the works of Guru Sahib.
Common sense logic tells us that such works IF were genuinely written by the Guru,SHOULD THEY NOT HAVE BEEN PRESERVED?
WHY WERE THEY DESTROYED?why were they not returned to the owners?
Surely,if the books were valuable…written by the Guru…they should have been preserved.What was the intention and design… of destroying them?
It is clear they wanted to twist factual history and give the DG a new start.VESTED interests wanted to fabricate the Sikh mind and religion.
SO THAT THE TRUTH CAN BE HIDDEN AWAY?
Current proponents of this fictitious book can be seen clearly twisting an illogical debate into another illogical case, each time avoiding factual based facts.Often contradicting what they have said earlier.This has been highlighted by Sarjeet Singh.
ਦਸਮ ਗ੍ਰੰਥ ਵਿਚ ੳੁਸ ਅੌਰਤ ਦੀ ਸਿਫਤ ਕੀਤੀ ਹੇ ੲਿਸ ਵਿਚ ਜੋ ਅਪਨੇ ਸਕੇ ਭਰਾ ਨਾਲ ਭੇਸ ਬਦਲ ਕੇ ਸ਼ੈਕਸ ਕਰਦੀ ਹੇ ਚਰਿਤਰ ਨੰ.212 . ੳੁਸ ਅੌਰਤ ਦੀ ਸਿਫਤ ਜੋ ਅਾਪਨੇ ਪਤੀ.ਵੱਡੇ ਲੜਕੇ ਨੰ ਕਤਲ ਕਰ ਕੇ ਜੰਗ ਲ ਵਿਚ ਜਾ ਕੇ ਸਿਵਜੀ ਦੀ ਤਪਸੀਅਾ ਕਰ ਕੇ ਵਰ ਪ੍ਰਪਾਤ ਕਰ ਕੇ ਬੁਢੀ ਤੋ ਜਵਾਨ ਬਣ ਜਾਦੀ ਹੈ ਅਤੇ ਅਾਪਨੇ ਛੋਟੇ ਪੁਤਰ ਨਾਲ ਸੈਕਸ ਕਰਦੀ ਹ. ਦੇਖੋ ਚਰਿਤਰ ਨੰ 259… ਹੀਰ.ਰਾਝਾ; ਮਿਰਝਾ ਸਹਿਬਾ.ਸੱਸੀ ਪੂਨੰ. ਸੋਹਣੀ ਮਾਹੀਵਾਲ ਦੇ ਕਿੱਸੇ ਵੀ ਹਨ ੲਿਸ ਕਿਤਾਬ ਵਿਚ … ਕਿਤੇ ਵੀ ੲੇਹ ਨਹੀ ਲਿਖੀਅਾ ਕੀ ਨਜਾੲੀਜ ਰਿਸਤੇ ਰਖਣੇ ਗਲਤ ਹਨ. ਸਗੋ ਅਾਪਨੇ ਪਤੀ ਨੁੰ ਧੋਖਾ ਦੇ ਕੇ ਯਾਰਾ ਨਾਲ ਸਬੰਧ ਬਨੋਣ ਵਾਲੀਅਾ ਅੌਰਤਾ ਦੀ ਰਜ ਕੇ ਤਰੀਫ ਕੀਤੀ ਗੲੀ ਹੈ … ਸਰਮ ਕਰੋ ੲਿਸ ਨੁੰ ਗੁਰੂ ਲਿਖਤ ਕਿਹਣ ਲਗੇ… ਵੀਰੋ ਕਿਸੇ ਵਿਸਵਾਸ ਨਾ ਕਰੋ ਮੇਰੇ ਤੇ ਵੀ ਵਿਸਵਾਸ ਨਾ ਕਰੋ ਅਾਪ ਕੇਵਲ ੲਿਕ ਵਾਰੀ ੲਿਸ ਕਿਤਾਬ ਦਾ ਗਿਅਾਨੀ ਨਰੈਣ ਸਿੰਘ ਵਾਲਾ ਸਟੀਕ ਨੁੰ ਜਰੂਰ ਪੜੋ ਫੇਰ ਫੈਸਲਾ ਕਰੋ ਕੀ ੲੇਹ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੀ ਲਿਖਤ ਹੈ ਜਾ ੲਿਸ ਨਾਲ ੳੁਹਨਾ ਦਾ ਨਾਮ ਜੋੜ ਕੇ ਸਾਡੇ ਗੁਰੂ ਦਾ ਨਾਮ ਖਰਾਬ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ ????
The dasam compliments the women who has sex relationship with her own brother . After she disguises herself…chariter 212.
It praises a woman who murders her husband and elder son and goes to battle,meditating upon shiv ji and becoming young again from old.The she has sexual relationship with her younger son -chariter 259……
This silly porno book teaches erotic love stories of heer-ranjha;mirza sahibaan;sassy punnu;sohni mahiwal;..no where it says depraved sexual relationship is wrong or immoral ..In fact it encourages illicitly depraved sexual actions and relationships ….in fact it praises and encourages socially and spiritually depraved sex actions of the female ..implying the female is devious..manipulative and untrustworthy … (as if these dasmi Granthi nutty men are superbly pure and do not commit any crime without the women encouraging and corrupting them)
Have some selfvrespect and respect for Guru ji of ..those claiming Guru Gobind Singh wrote this porno book.
Instead of listening to half baked preaching rubbish ..go buy Giani Narain Singh’s explanation and guide to this ..then it will bring clarity that this is not the writings of the Guru …these half baked so called “nice fellows ” are demonising the Guru and like traitors defaming Guru Gobind Singh .
Read, read and you will realise the reallity and facts.Accepting this book is equivalent to accepting the history of Sikhs written by thd hindu hill rajas… or the mughals.I would not put beyond the British to have meddled in this ,just as they meddled with SAU SAKHI…and other aspects of Sikh religion and history.