Somebody dropped this in my email today...
Compilaion of Dasam Granth by Kuldip Singh
A Rebuttal by Dalip Singh
Reference article’ Compilation of Dasam Granth 9a s0 called Scientific Analysis) by Dr. Kuldip Singh appearing in the Sikh Courier International, in its Spring-summer 2009 issue.
The following few examples are given where the author of the article, has not been rational totally.
Dr. Kuldip Singh stated – “As a result of the discussions held by some wizards at Delhi during 1973 and 1974 on Sri Dasam Granth compilation, the following conclusions were reached.
(i)The Parkash of Dasam Granthalong with Adi Granth in any Gurdwara shouldn’t take place.
ii) The Bani written by Sri Guru Gobind Singh Jee and the allegedBani of the Guru’s court poets should be
separatedfrom Dasam Granth. Consequently the Asstt Secretary of SGPC Amritsar wrote to S. Santokh Singh of Chandigarh via letter No. 366670 dated August3, 1973 as under
I. The Chritropakhyan portion of Dasam Granth, which allegedly was not the composition of Sri Guru Gobind Singh
Should be removedfrom Dasam Granth, being considered *** part ofHindu Mythology. Based on this, the Punjabi University, Patialaproduced the text of Sri Dasam Granth with translation eliminating the portion of’Chritropkhyan. It was also assured by the University that a lot more elimination of text of Dasam Granth, which are to be alleged as not from the pen of the Tenth Guru, would be eliminated as well.
OUR COMMENTS
It appears to be more ridiculous and absurd reason given by the Asstt Secretary, SGPC that the text of CHRITRPAKHYAN should be removed from Dasam Granth, as this is the part of Hindu Mythology. Sex is the most vital and most powerful instinct in humans. This instinct needs extremely careful handling, especially in youthduring the pre-marital period. In all societies and religious faiths, adulterous sexual unions , outside the marital bond, are considered as sinful acts. In Khalsa Discipline, this sin is treated as one the Four Breaches of the Khalsa Conduct. To classify these sinful acts mederely as part of Hindu Mythology, is totally absurd, as Sri Adi Granthabounds references to HinduMythology vis-à-vis Sikh approach. Stories like committing of sexualadultrous act by Ahilya, wife of Rishi Gautam withgod Indraare referred to inAdi Granth. Can the editor of Sikh Courier International quote which of the 405 tales of Chritropakhyan in Sri Dasam Granth is different from the Sikh Ethics?
Indulgence in sexual union with persons, outside the marital bond, is one of the breaches of the Khalsa Conduct and the persons involved in such immoral acts, are not considered as members of the Khalsa Faith. Sri Guru Ji collected tales from various authenticated sources, like Mahabharta, Panch Tantras, Jewish, Islamic and other sources, which gave a great variety of reasons and circumstances, under which the sinful acts of sexual nature were committed by the persons, for the information of all, to be forewarned.
II Dr. Kuldip Singh quoted following verses of Sri Guru Gobind Singh Jee, from his composition BICHITTER NATAK.
“Ab Main Apni Katha bakhano –
Mur Pit Poorab keeyas payana
Bhant Bhant ke tirath nana
Jab hee jaat Tribeni bhaye
Pun Dan din karat bitaye
Tahee Parkash hamara bhayo
Patna Sehar bikhai bhav layo.”
Dr. Kuldip Singh erroneously translates as under-
“This means, that to fulfill his desire for begetting a son, my father, Sri Guru Teg Bahadur, journeyed toward East visiting and bathing of the various pilgrimage centers. When he reached Tribeni (confluence of Ganga, Jamuna and Saraswati rivers at Allahabad), he spent many days giving alms, and making donations, where he (Guru Gobind Singh) entered the womb… ultimately he entered the world at Patna.”
Dr. Kuldip Singh further stated, “Guru Nanak had said clearly about bathing at pilgrim centers – (1) Tirath navan je Tis bhaavan, vin bhaney ki nahay kari.” – When I earn His pleasure that becomes my bathing holy place; without pleasing Him, what is the value for for such bath. (japji Sahib). (ii) Tirath navan jaoTirath Nam hai. Tirath Sabad beechar anter Gian hai.. This move of the author of my story was a clever plan to undo the edict of Guru Gobind Singh Ji at the time of creation of Khalsa.”
OUR COMMENTS
The verses of Sri Guru Gobind Singh Ji, quoted from Bichitar Natak are genuine and correctly stated, but
Most CLEVERLY AND VULGARILY translated to defame both Gurus Teg Bahadur Jee and Guru Gobind Singh Ji and to throw all blame of another cheat of Kuldip Singh’s imagination, as he himself agrees that Sikhism repeatedly
Proclaims that bathing in sacred waters of Tiraths, is a futile practice and of no use. In one of the Ten Amrit Swaiyas
Sri Guru Gobind Singh Ji teaches, “What if one closes his eyesand sits in meditation like a heron or crane, and take ablutions in seven seas, but in this way he loses both this world and the next. As the verses from Bichitar Natak
Are of the Guru, and vulgarily translated to defame the revered Gurus to destroy Sikhism, the whole blame
Lies on Kuldip Singh for this mischief.
The said Guru Gobind Singh Jee’s verses are correctly translated as under –
“My father departed toward East and visited various types of pilgrim stations. When he arrived at Tribeni, he passed his days in preaching Love of God’s Name to the people. I was then conceived in my mother’s womb and took birth when we arrived in Patna City.”
Kuldip Singh has translated the verse “Bhant Bhant ke Tirath nana” –This correctly means visited pilgrim
Stations of various types. The words Bhant Bhant and Naana have the same meaning, that is “of various types.
Here word Naana used with words Bhant Bhant, the Guru laid more stress on variety of Tiraths.
Most of the writings of Guru Gobind Singh Ji are of metaphorical nature in Symbolic Language, and cannot be translated literally. While translating the Compositions of the Gurus, it must be borne in mind as to what the basic Sikh Teachings are and in no case the translation should be in contradiction to the Basic Sikh Teachings. Most writers
have translated these verses as – My father departed for the East, and bathed at the various places of pilgrimage. When he arrived at Tribeni, passed his days in doing meritorious works, such as alms giving. I was conceived there, and was born in Patna City.
Performance of meritorious works as a religious duty as a religious duty makes one an egocentric, which is greatly deprecated in Sikh Teachings. This is not the way to have union with God. The Gurus never went to pilgrim stations for taking bath in sacred waters to be one with God – this practice has been condemned in Sikh Teachings as a useless ritual. The word “naana” here means varied types, not taking bath. The charities too are of different types.
Alms Giving is not the only charity. The most Highest type of Charity practiced by the Gurus was NAM DAN –
Giving discourses on Love of God to the people they came across. This was the Real Wealth the Great Guru distributed, when he visited the pilgrim stations. This alone was the purpose of undertaking tour of Eastern part of India by the party.
It must be remembered that Sri Guru Nanak Dev Ji during his first Missionary Tour did visit all the Hindu pilgrim stations, and gave the people there the Message of Sikhism. Consequently Sikh Missionary Centers at these places were raised. During Sri Guru Ram Das Jee’s time, Masands, the Sikh preachers were sent at these places to enforce Sikh Mission. Bhatt Vahi Poorbi, who closely followed the events in the Guru’s life, did not state that the Guru visited
Hindu pilgrim stations as a devotee in need of a son. Punjabi University , Patiala published a book during the year 1975 entitled, “Guru Tegh Bahadur, Martyr and Teacher.”, written by Professors Fauja Singh and Gurbachan Singh Talib, revealing the new discoveries made on the basis of Bhatt Vahis and Panda Vahis and related works, Sources of first rate historical importanceuntapped thus far. The findings have been endorsed by the Vice Chancellor, Inderjit Kaur Sandhu, Sardar Kirpal Singh Narang, Dr. Ganda Singh and Prof Taran Singh. These findings are given below –
“In 1644 C.E. Guru Hargobind, the 6th Guruat the time of his demiseat Kiratpur advised his wife, Mata Nanaki Jeeto move to Bakala in Amritsar district along with her son, Baba Tegh Bahadurand his wife, Mata Gujri to take residence there. Mata Nanaki did accordingly. At Bakala live Bhai Hari Chand Lambaand Hardevi, father and mother of Mata Nanaki. Baba Tegh Bahadur was the youngest son of Guru Hargobind, and was born on April 1, 1621. After staying at Bakalafor more than 12 years, Baba Tegh Bahadur along withhis wife and mother proceeded on tour of East to visit the sacred places and meet with the Sikh Sangats there. They first went to Kiratpur, from there other persons also joined the party. They all started the tour in 1656 C.E. The party visited Kurukshetra, then went to Hadwar and were there till March 29, 1657. They were at Prayag (Tribeni – Allahabad) on April 19, 1661, visited Banaras (Varanasi) on June 21, 1661, and after few months reached Patna. Mata Gujri gave birth to a child on December 18, 1661, who became to be called GuruGobind Singh. At that time Baba Tegh Bahadur was not the Guru, but became Guru later on August 11, 1664after demise of the 8th Guru Hari Krishan.”
So, the correct date of birth of Guru Gobind Singh Jee is December 18, 1661, and NOT December 22, 1666, now in vogue. Also no historian has stated that Baba Tegh Bahadur visited pilgrim stationsas a devotee to take bath in sacred waters there. Dr. Kuldip Singh is the only enemy of Sikhism, who cleverly cast such vicious aspersions on the Great Guru.
As regards total rejection of performance of religiously motivated meritorious deeds to please God, please refer to Pauri 27, of ANAND, in Ramkali Rag of Sri Guru Amar Das Jee – “The Simritis and Shastras discriminate between GOOD and EVIL, but know NOT the Essence of the Reality. Without Love of GOD, they know NOT the Essence of the Reality. The world is asleep in Three Modes of MAYA and Doubts and in slumber its night passes away. By God’s Grace only those mortals keep awake, in whose Mind the Lord abides, and who utter the NECTAR WORD.
Sri Guru Arjan Dev Jee in Rag Suhi, p. 747 of Adi Granth Ji teaches us - All rituals and religious ritesand hypocrises, which are seen, are plundered by Yama, the Tax Gatherer. You sing the pure praises of the Creator Lord, contemplating WHOM, even for a moment, you shall be emancipated.
SO THE ONLY MERITORIOUS ACT TO PLEASE THE CREATOR LORD IS HIS LOVING REMEMBRANCE FROM ONES CORE OF HIS HEART, NOT THE FORMAL GOOD DEEDS TO SHOW OFF.
III Alleged Adultration of ‘AKAL USTAT’ Composition of Sri Dasam Granth - Dr. Kuldip Singh states that a clever poet has inserted20 Chhands under the heading of ‘Deeragh Tribhangi Chhand’ from 211 – 230. These 20 are not in praise of the Primal Lord, but are in praise of Goddess DURGA.
OUR COMMENTS
Actually the individual SOUL of all creatures that exist, are the rays of Jyote or Light of the Eternal GOD
(Permesar), Akal Purkh, Sri Waheguruor Sat Guru Poora, shed by Him. The Formless Eternal Lord is the only living entity, irrespective of the fact whether there is Creation or is Complete Dissolution. Creation comes into being , when the Eternal Sri Waheguru, first creates Himself and then sheds His Jyote or Light to create the Matter of Five Elements, which are- Space, Air, Energy, Water and Soil of Lands. From these Five Elements varied types of creatures are created, the crown of which are the Humans. The Light of Formless Eternal Lord pervades in all creatures, i.e. the Formless Lord puts a Ray of His Light in the material bodies of the creatures, to make them as LIVING BEINGS. Thus the Formless Creator Lord is equally present in all creatures. The Lord abides in all creation
as UNSEEN entity, Who hears and watches every creature – “Sunat Paikhatsub kai sangai, Prabh nairon tai nairia.”
No one creature can hide anything from Him, as He watches all and wields the destiny of each of the creature.
He alone is the Cause of all causes and no one is outside the pale of His Authority. When a part of our body is ailing and in pain, has any one ever said that he is not in pain.
The individual SOUL is the part and parcel of the Infinite Formless God. The praises of the INDIVIDUAL SOUL, which is the part of the WHOLE Sri Waheguru Ji, are actually the praises of the Whole Sri Waheguru Ji. The INDIVIDUAL SOUL works wonders. We Sikhs call the Divine Light in each of us as SAT GURU. Hindus name the
Divine Light in them as goddess Chandi, Durga. Bhavani, Kali etc.This the Primal Lord’s Power in all creatures, and plays wonderful part in a person’s life.
The individual Formless Soul is the part and parcel of the Infinite Formless God. The praises of the INDIVIDUAL SOUL, which is the part of the WHOLE Sri WAHEGURU JI, therefore, actually the praises of a part of GOD, are the praises of the Absolute GOD. It is God Who abides in whole of His Creation.
It was therefore, Sri Guru Gobind Singh Ji considered it fit to include in Composition AKAL USTAT, the praises of the INDIVIDUAL SOUL. It is through the loving meditation on Sat Guru Ji in us (SOUL) we ultimately meet with
WAHEGURU JI.
Apart from inclusion of the portion in praise of the Individual Soulin Akal Ustat, Guru Gobind Singh Ji wrote long treatises of two CHANDI CHRITRAS and also CHANDI DI VAR.
IV SHABAD HAZARE, Patshahi Xth. Dr. Kuldip Singh states that the 6th Shabad “Mitar Piare nu” is not Sikh likle in accordance with the Bani ofAdi Granth.
In what way this Shabad is different has not been stated – hence no comments.
V Guru Gobind Singh’s alleged Successful plan for muslims to write in Gurmukhi Script. Dr. Kuldip Singh stated that Muhammad Sahib wrote about 100 Qualities of Allah or Akal Purkh and Guru Ji has used all these words in his Bani. When Muslims listen to the Banis of Jaap Sahib and Akal Ustat, then on the one hand they became ardent admirers of Guru Gobind Singh Ji, that the ideology of the Guru Jiwas akin to that of QURAN and it appeared to them as if Guru Ji was writing translations of Quran.
OUR COMMENTS
From observation of the text of Sri Guru Gobind Singh Ji’s composition “Jaap Sahib”, we find the following stanzas of the text are only in Persian language –
(a)Stanzas 108 - 110.
(b)Stanzas 120 - 124
© Stanzas 150 - 158
We find that in Jaap Sahib out of 199 stanza, about 20 stanzas are in Persian Language, and None in the
lengthy Composition of Akal Ustat. In addition to the two of above mentioned Compositions, the Guru wrote
praises of Sri Waheguru Ji in other Compositions also, like Bichittar Natak, Chandi Chritras, Chandi ki Var, Gian Parbodh, Shaster Mala Granth, Shabad Hazare, 33 Swiyyas, and also some elsewhere. The whole Adi Granth is in Praise of Sri Waheguru Ji. Holy Quran is no comparison in praise of Formless God in Sikh literature.
DALIP SINGH
Compilaion of Dasam Granth by Kuldip Singh
A Rebuttal by Dalip Singh
Reference article’ Compilation of Dasam Granth 9a s0 called Scientific Analysis) by Dr. Kuldip Singh appearing in the Sikh Courier International, in its Spring-summer 2009 issue.
The following few examples are given where the author of the article, has not been rational totally.
Dr. Kuldip Singh stated – “As a result of the discussions held by some wizards at Delhi during 1973 and 1974 on Sri Dasam Granth compilation, the following conclusions were reached.
(i)The Parkash of Dasam Granthalong with Adi Granth in any Gurdwara shouldn’t take place.
ii) The Bani written by Sri Guru Gobind Singh Jee and the allegedBani of the Guru’s court poets should be
separatedfrom Dasam Granth. Consequently the Asstt Secretary of SGPC Amritsar wrote to S. Santokh Singh of Chandigarh via letter No. 366670 dated August3, 1973 as under
I. The Chritropakhyan portion of Dasam Granth, which allegedly was not the composition of Sri Guru Gobind Singh
Should be removedfrom Dasam Granth, being considered *** part ofHindu Mythology. Based on this, the Punjabi University, Patialaproduced the text of Sri Dasam Granth with translation eliminating the portion of’Chritropkhyan. It was also assured by the University that a lot more elimination of text of Dasam Granth, which are to be alleged as not from the pen of the Tenth Guru, would be eliminated as well.
OUR COMMENTS
It appears to be more ridiculous and absurd reason given by the Asstt Secretary, SGPC that the text of CHRITRPAKHYAN should be removed from Dasam Granth, as this is the part of Hindu Mythology. Sex is the most vital and most powerful instinct in humans. This instinct needs extremely careful handling, especially in youthduring the pre-marital period. In all societies and religious faiths, adulterous sexual unions , outside the marital bond, are considered as sinful acts. In Khalsa Discipline, this sin is treated as one the Four Breaches of the Khalsa Conduct. To classify these sinful acts mederely as part of Hindu Mythology, is totally absurd, as Sri Adi Granthabounds references to HinduMythology vis-à-vis Sikh approach. Stories like committing of sexualadultrous act by Ahilya, wife of Rishi Gautam withgod Indraare referred to inAdi Granth. Can the editor of Sikh Courier International quote which of the 405 tales of Chritropakhyan in Sri Dasam Granth is different from the Sikh Ethics?
Indulgence in sexual union with persons, outside the marital bond, is one of the breaches of the Khalsa Conduct and the persons involved in such immoral acts, are not considered as members of the Khalsa Faith. Sri Guru Ji collected tales from various authenticated sources, like Mahabharta, Panch Tantras, Jewish, Islamic and other sources, which gave a great variety of reasons and circumstances, under which the sinful acts of sexual nature were committed by the persons, for the information of all, to be forewarned.
II Dr. Kuldip Singh quoted following verses of Sri Guru Gobind Singh Jee, from his composition BICHITTER NATAK.
“Ab Main Apni Katha bakhano –
Mur Pit Poorab keeyas payana
Bhant Bhant ke tirath nana
Jab hee jaat Tribeni bhaye
Pun Dan din karat bitaye
Tahee Parkash hamara bhayo
Patna Sehar bikhai bhav layo.”
Dr. Kuldip Singh erroneously translates as under-
“This means, that to fulfill his desire for begetting a son, my father, Sri Guru Teg Bahadur, journeyed toward East visiting and bathing of the various pilgrimage centers. When he reached Tribeni (confluence of Ganga, Jamuna and Saraswati rivers at Allahabad), he spent many days giving alms, and making donations, where he (Guru Gobind Singh) entered the womb… ultimately he entered the world at Patna.”
Dr. Kuldip Singh further stated, “Guru Nanak had said clearly about bathing at pilgrim centers – (1) Tirath navan je Tis bhaavan, vin bhaney ki nahay kari.” – When I earn His pleasure that becomes my bathing holy place; without pleasing Him, what is the value for for such bath. (japji Sahib). (ii) Tirath navan jaoTirath Nam hai. Tirath Sabad beechar anter Gian hai.. This move of the author of my story was a clever plan to undo the edict of Guru Gobind Singh Ji at the time of creation of Khalsa.”
OUR COMMENTS
The verses of Sri Guru Gobind Singh Ji, quoted from Bichitar Natak are genuine and correctly stated, but
Most CLEVERLY AND VULGARILY translated to defame both Gurus Teg Bahadur Jee and Guru Gobind Singh Ji and to throw all blame of another cheat of Kuldip Singh’s imagination, as he himself agrees that Sikhism repeatedly
Proclaims that bathing in sacred waters of Tiraths, is a futile practice and of no use. In one of the Ten Amrit Swaiyas
Sri Guru Gobind Singh Ji teaches, “What if one closes his eyesand sits in meditation like a heron or crane, and take ablutions in seven seas, but in this way he loses both this world and the next. As the verses from Bichitar Natak
Are of the Guru, and vulgarily translated to defame the revered Gurus to destroy Sikhism, the whole blame
Lies on Kuldip Singh for this mischief.
The said Guru Gobind Singh Jee’s verses are correctly translated as under –
“My father departed toward East and visited various types of pilgrim stations. When he arrived at Tribeni, he passed his days in preaching Love of God’s Name to the people. I was then conceived in my mother’s womb and took birth when we arrived in Patna City.”
Kuldip Singh has translated the verse “Bhant Bhant ke Tirath nana” –This correctly means visited pilgrim
Stations of various types. The words Bhant Bhant and Naana have the same meaning, that is “of various types.
Here word Naana used with words Bhant Bhant, the Guru laid more stress on variety of Tiraths.
Most of the writings of Guru Gobind Singh Ji are of metaphorical nature in Symbolic Language, and cannot be translated literally. While translating the Compositions of the Gurus, it must be borne in mind as to what the basic Sikh Teachings are and in no case the translation should be in contradiction to the Basic Sikh Teachings. Most writers
have translated these verses as – My father departed for the East, and bathed at the various places of pilgrimage. When he arrived at Tribeni, passed his days in doing meritorious works, such as alms giving. I was conceived there, and was born in Patna City.
Performance of meritorious works as a religious duty as a religious duty makes one an egocentric, which is greatly deprecated in Sikh Teachings. This is not the way to have union with God. The Gurus never went to pilgrim stations for taking bath in sacred waters to be one with God – this practice has been condemned in Sikh Teachings as a useless ritual. The word “naana” here means varied types, not taking bath. The charities too are of different types.
Alms Giving is not the only charity. The most Highest type of Charity practiced by the Gurus was NAM DAN –
Giving discourses on Love of God to the people they came across. This was the Real Wealth the Great Guru distributed, when he visited the pilgrim stations. This alone was the purpose of undertaking tour of Eastern part of India by the party.
It must be remembered that Sri Guru Nanak Dev Ji during his first Missionary Tour did visit all the Hindu pilgrim stations, and gave the people there the Message of Sikhism. Consequently Sikh Missionary Centers at these places were raised. During Sri Guru Ram Das Jee’s time, Masands, the Sikh preachers were sent at these places to enforce Sikh Mission. Bhatt Vahi Poorbi, who closely followed the events in the Guru’s life, did not state that the Guru visited
Hindu pilgrim stations as a devotee in need of a son. Punjabi University , Patiala published a book during the year 1975 entitled, “Guru Tegh Bahadur, Martyr and Teacher.”, written by Professors Fauja Singh and Gurbachan Singh Talib, revealing the new discoveries made on the basis of Bhatt Vahis and Panda Vahis and related works, Sources of first rate historical importanceuntapped thus far. The findings have been endorsed by the Vice Chancellor, Inderjit Kaur Sandhu, Sardar Kirpal Singh Narang, Dr. Ganda Singh and Prof Taran Singh. These findings are given below –
“In 1644 C.E. Guru Hargobind, the 6th Guruat the time of his demiseat Kiratpur advised his wife, Mata Nanaki Jeeto move to Bakala in Amritsar district along with her son, Baba Tegh Bahadurand his wife, Mata Gujri to take residence there. Mata Nanaki did accordingly. At Bakala live Bhai Hari Chand Lambaand Hardevi, father and mother of Mata Nanaki. Baba Tegh Bahadur was the youngest son of Guru Hargobind, and was born on April 1, 1621. After staying at Bakalafor more than 12 years, Baba Tegh Bahadur along withhis wife and mother proceeded on tour of East to visit the sacred places and meet with the Sikh Sangats there. They first went to Kiratpur, from there other persons also joined the party. They all started the tour in 1656 C.E. The party visited Kurukshetra, then went to Hadwar and were there till March 29, 1657. They were at Prayag (Tribeni – Allahabad) on April 19, 1661, visited Banaras (Varanasi) on June 21, 1661, and after few months reached Patna. Mata Gujri gave birth to a child on December 18, 1661, who became to be called GuruGobind Singh. At that time Baba Tegh Bahadur was not the Guru, but became Guru later on August 11, 1664after demise of the 8th Guru Hari Krishan.”
So, the correct date of birth of Guru Gobind Singh Jee is December 18, 1661, and NOT December 22, 1666, now in vogue. Also no historian has stated that Baba Tegh Bahadur visited pilgrim stationsas a devotee to take bath in sacred waters there. Dr. Kuldip Singh is the only enemy of Sikhism, who cleverly cast such vicious aspersions on the Great Guru.
As regards total rejection of performance of religiously motivated meritorious deeds to please God, please refer to Pauri 27, of ANAND, in Ramkali Rag of Sri Guru Amar Das Jee – “The Simritis and Shastras discriminate between GOOD and EVIL, but know NOT the Essence of the Reality. Without Love of GOD, they know NOT the Essence of the Reality. The world is asleep in Three Modes of MAYA and Doubts and in slumber its night passes away. By God’s Grace only those mortals keep awake, in whose Mind the Lord abides, and who utter the NECTAR WORD.
Sri Guru Arjan Dev Jee in Rag Suhi, p. 747 of Adi Granth Ji teaches us - All rituals and religious ritesand hypocrises, which are seen, are plundered by Yama, the Tax Gatherer. You sing the pure praises of the Creator Lord, contemplating WHOM, even for a moment, you shall be emancipated.
SO THE ONLY MERITORIOUS ACT TO PLEASE THE CREATOR LORD IS HIS LOVING REMEMBRANCE FROM ONES CORE OF HIS HEART, NOT THE FORMAL GOOD DEEDS TO SHOW OFF.
III Alleged Adultration of ‘AKAL USTAT’ Composition of Sri Dasam Granth - Dr. Kuldip Singh states that a clever poet has inserted20 Chhands under the heading of ‘Deeragh Tribhangi Chhand’ from 211 – 230. These 20 are not in praise of the Primal Lord, but are in praise of Goddess DURGA.
OUR COMMENTS
Actually the individual SOUL of all creatures that exist, are the rays of Jyote or Light of the Eternal GOD
(Permesar), Akal Purkh, Sri Waheguruor Sat Guru Poora, shed by Him. The Formless Eternal Lord is the only living entity, irrespective of the fact whether there is Creation or is Complete Dissolution. Creation comes into being , when the Eternal Sri Waheguru, first creates Himself and then sheds His Jyote or Light to create the Matter of Five Elements, which are- Space, Air, Energy, Water and Soil of Lands. From these Five Elements varied types of creatures are created, the crown of which are the Humans. The Light of Formless Eternal Lord pervades in all creatures, i.e. the Formless Lord puts a Ray of His Light in the material bodies of the creatures, to make them as LIVING BEINGS. Thus the Formless Creator Lord is equally present in all creatures. The Lord abides in all creation
as UNSEEN entity, Who hears and watches every creature – “Sunat Paikhatsub kai sangai, Prabh nairon tai nairia.”
No one creature can hide anything from Him, as He watches all and wields the destiny of each of the creature.
He alone is the Cause of all causes and no one is outside the pale of His Authority. When a part of our body is ailing and in pain, has any one ever said that he is not in pain.
The individual SOUL is the part and parcel of the Infinite Formless God. The praises of the INDIVIDUAL SOUL, which is the part of the WHOLE Sri Waheguru Ji, are actually the praises of the Whole Sri Waheguru Ji. The INDIVIDUAL SOUL works wonders. We Sikhs call the Divine Light in each of us as SAT GURU. Hindus name the
Divine Light in them as goddess Chandi, Durga. Bhavani, Kali etc.This the Primal Lord’s Power in all creatures, and plays wonderful part in a person’s life.
The individual Formless Soul is the part and parcel of the Infinite Formless God. The praises of the INDIVIDUAL SOUL, which is the part of the WHOLE Sri WAHEGURU JI, therefore, actually the praises of a part of GOD, are the praises of the Absolute GOD. It is God Who abides in whole of His Creation.
It was therefore, Sri Guru Gobind Singh Ji considered it fit to include in Composition AKAL USTAT, the praises of the INDIVIDUAL SOUL. It is through the loving meditation on Sat Guru Ji in us (SOUL) we ultimately meet with
WAHEGURU JI.
Apart from inclusion of the portion in praise of the Individual Soulin Akal Ustat, Guru Gobind Singh Ji wrote long treatises of two CHANDI CHRITRAS and also CHANDI DI VAR.
IV SHABAD HAZARE, Patshahi Xth. Dr. Kuldip Singh states that the 6th Shabad “Mitar Piare nu” is not Sikh likle in accordance with the Bani ofAdi Granth.
In what way this Shabad is different has not been stated – hence no comments.
V Guru Gobind Singh’s alleged Successful plan for muslims to write in Gurmukhi Script. Dr. Kuldip Singh stated that Muhammad Sahib wrote about 100 Qualities of Allah or Akal Purkh and Guru Ji has used all these words in his Bani. When Muslims listen to the Banis of Jaap Sahib and Akal Ustat, then on the one hand they became ardent admirers of Guru Gobind Singh Ji, that the ideology of the Guru Jiwas akin to that of QURAN and it appeared to them as if Guru Ji was writing translations of Quran.
OUR COMMENTS
From observation of the text of Sri Guru Gobind Singh Ji’s composition “Jaap Sahib”, we find the following stanzas of the text are only in Persian language –
(a)Stanzas 108 - 110.
(b)Stanzas 120 - 124
© Stanzas 150 - 158
We find that in Jaap Sahib out of 199 stanza, about 20 stanzas are in Persian Language, and None in the
lengthy Composition of Akal Ustat. In addition to the two of above mentioned Compositions, the Guru wrote
praises of Sri Waheguru Ji in other Compositions also, like Bichittar Natak, Chandi Chritras, Chandi ki Var, Gian Parbodh, Shaster Mala Granth, Shabad Hazare, 33 Swiyyas, and also some elsewhere. The whole Adi Granth is in Praise of Sri Waheguru Ji. Holy Quran is no comparison in praise of Formless God in Sikh literature.
DALIP SINGH
