Waheguru ji ka Khlalsa Waheguru Ji ki fateh.
Takhat Patna sahib has opened up an old festering wound on the Sikh Body by banning the Award Winning book Mundawni by Giani gurditt Singh and taking out a hukmnama saying Giani ji si a tankhaiyah and must appear befor the takhat to clarify. The twist to thsi is that Giani ji is a close CONFIDANTE of GianI joginder Singh Vedanti who is Akal Takhat jathedar..and BOTH have been asked to clarify..this means takhat patna is on a direct course of collison with akal takhat.
What is MUNDAWNI and what is the problem... The subject can make fdor a very very long post..but i will try to keep it as short as possible.
Attempts to adulterate Gurbani began during the life times of the Gurus themsleves....a lot of Kachi bani under the name "nanak had started to appear and that is precisely why GURU ARJUN JI decided to put it all in wriitng in one Granth....still attempts didnt stop. A Bhai bano made several additions to his copy of the aad granth ( and Guru arjun Ji banned this as Kharee Bir - salty as opposed to nectar in the original aad granth)..many other copies of the aad granth appeared with verses under Mahalla 6th Mahalla 7th, etc when we know for a fact that these Gurus never wrote a single verse. In the Gurbilas Patshai Dasveein a HINDU BRAHMIN Bishan Chand who admits he is known as Koer Singh only in name...wrote so much of Durga worship etc into Khalsa History...He even had the audacity to ADOPT the Name BHAI GURDASS, to write a Vaar 41, and added this to the 40 vaaran of Bhai gurdass Ji who was the original scribe of Aad Granth in Guru Arjun Ji's time. This FRAUDALENT VAAR 41 about the KHALSA has several verses indicating that the Khalsa is solely created to DESTROY the Religion of Prophet Mohammed and contians very derogatory language towards muslims. ALL this definitely goes AGAINST the Philosophy of the GURUS ( This is the famous KHALSA Vaar that we continue to Sing as Kirtan....and the proponents have cleverly expungd the more obvious racist remarks from it....and the rest like "Khalsa soyee jo nit kareh JANG...have been "accepted by us as meaning Jang means against Evils etc..which is esentially we are in DENIAL..that this is NOT Gurmatt oriented. IF we take the entire Vaar the word JANG means FIGHT the MUSLIMS..and it is obviously RACIST and anti Gurmatt but EXACTLY what a BRAHMIN would write to INCITE warfare between sikhs and Muslims for his benefit)
These attempts to subvert the Sikh doctrine are not confined to some distant past either. To our shock in the 21 st century, it was discovered that within [FONT=Times New Roman,Times New Roman]Gur-Bilas Patshahi Chhevin[/FONT], there contained many utterances that were considered by many a Sikh scholars to be contrary to the Sikh theology. The book has since been banned. It takes centuries to sift truth from myths.
The few instances given above will help the reader to understand that some unscrupulous persons had been at work in the past, as some are indulging even today in the same dirty game of subverting the Sikh theology as well as the Sikh history. Inclusion of [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]in the hand-written versions of the holy [FONT=Times New Roman,Times New Roman]Adi Guru Granth Sahib [/FONT]may also be seen from that angle. G.B. Singh in his book ‘[FONT=Times New Roman,Times New Roman]Pracheen Biran Bare[/FONT]’ proves it beyond doubt that Guru Arjan Dev did not include [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]in the original manuscript written by [FONT=Times New Roman,Times New Roman]Bhai [/FONT]Gurdas in 1604 AD. Rather, it was included later on when the Sikh [FONT=Times New Roman,Times New Roman]Panth [/FONT]was fighting a battle for its own existence and there was nobody to stop these unknown subverts from playing this mischief.
Guru Granth Sahib Ji is an unusually rich compendium of poetry, which is not only educative in regard to the social conditions of those times, but also philosophically uplifting and aesthetically satisfying.
A short excerpt about the author: Giani Gurditt Singh in Mera Pind.
His latest contribution to Sikh religious literature is a book titled Mundawni. He has tried to convincingly and logically prove with the help of documents that Mundawni written by Guru Arjan Dev, whose contribution is the maximum in the compilation and editing of Guru Granth Sahib, is the last and final hymns enshrined in Guru Granth Sahib. Raag Maala, printed in Guru Granth Sahib after Mundawni, he claims, is neither a divine scripture nor approved and authorized by Guru Arjun Dev. He has pleaded and proved that Raag Maala was not included in the Aad (First) Granth Sahib which Guru Arjun Dev got hand-written by Bhai Gurdas, and was ceremoniously installed in the Golden Temple, Amritsar in September 1604.
Though the book “Mundawni” was published in July 2003, Giani Gurdit Singh had started doing research and collecting material for this nearly 60 years back. It is on record that a meeting between the supporters and opponents of Raag Maala was held under the chairmanship of then SGPC President Jathedar Mohan Singh Nagoke in Amritsar on Dec 10, 1946. Nagoke was also holding the post of Akal Takht Jathedar at that time. The opponents of Raag Maala were led by then 23-year old Giani Gurdit Singh. The leader of the supporters of Raag Mala was Late Bhai Jodh Singh, then 60-year old Principal of Khalsa College, Amritsar, who described Giani Gurdit Singh as a “boy.” Giani Gurdit Singh presented several photographs of the last page of different volumes of Guru Granth Sahib which did not contain Raag Maala and had concluded with “Mundawni,” which means end.
Jathedar Mohan Singh Nagoke was so much impressed by Giani Gurdit Singh with his brilliant presentation supported by facts, figures and documentary proof that Raag Maala was not a part of the original Aad Granth and was a later fake addition, that he offered to designate him as “Gurbani Research Scholar”. But Principal Jodh Singh was so much upset with the “boy” stealing the show that he walked out of the meeting.
The ways of almighty God are strange and unpredictable. That “boy” became a member of the Punjab legislative Council (1956-62) at the age of 33 and Principal Jodh Singh got that honor much later. The wife of that “boy” succeeded Bhai Jodh Singh as Vice-Chancellor of Punjabi University, Patiala.
Those who say Raagmala NOT GURBANI:
The opposing traditional saints and scholars were: Dr [FONT=Times New Roman,Times New Roman]Bhai Vir Singh, Dr [FONT=Times New Roman,Times New Roman]Bhai [/FONT]Jodh Singh, Akali Kaur Singh and [FONT=Times New Roman,Times New Roman]Giani [/FONT]Gurbachan Singh Head of [FONT=Times New Roman,Times New Roman]Jatha [/FONT]Bhindranwala and a few other saints.
[/FONT]WHAT HAPPENNED IN 1945:
[FONT=TimesNewRoman,Italic]
Jathedar Bhai Mohan Singh Nagoke summoned a joint meeting of the saints and scholars in 1945 AD at [FONT=TimesNewRoman,Italic]Sri Akal Takhat Sahib [/FONT]with the sole objective of resolving the issue once and for all. [FONT=TimesNewRoman,Italic]Jathedar [/FONT]Nagoke himself performed the initial [FONT=TimesNewRoman,Italic]ardas [/FONT](prayer) and affirmed that if it is proved after mutual discussion and debate that [FONT=TimesNewRoman,Italic]Ragmala [/FONT]is not [FONT=TimesNewRoman,Italic]Gurbani[/FONT], it would never be read at the Akal Takhat Sahib. The pro-[FONT=TimesNewRoman,Italic]Ragmala [/FONT]group could not give clear cut proof to establish that [FONT=TimesNewRoman,Italic]Ragmala [/FONT]is [FONT=TimesNewRoman,Italic]Gurbani[/FONT]. They walked out in disgust. Thereupon [FONT=TimesNewRoman,Italic]Jathedar [/FONT]Nagoke declared that in the interest of maintaining [FONT=TimesNewRoman,Italic]Panthic [/FONT]unity the reading of [FONT=TimesNewRoman,Italic]Ragmala [/FONT]was to be optional. Those who want it read after [FONT=TimesNewRoman,Italic]Mundavani [/FONT]may, but after this decree from Takhat Sahib nobody should raise the issue for or against it. He also declared that henceforth it would not be recited at the Akal Takhat Sahib.
[/FONT]
After a few days, Master Tara Singh, who was President of [FONT=Times New Roman,Times New Roman]Shiromani Akali Dal, sent a special emissary – [FONT=Times New Roman,Times New Roman]Giani [/FONT]Lal Singh of Sikh Missionary College Amritsar (ex-chairman Punjab Public Service Commission Patiala) to [FONT=Times New Roman,Times New Roman]Giani [/FONT]Gurbachan Singh to ascertain as to whether he would be abiding by the decree of Akal Takhat Sahib. [FONT=Times New Roman,Times New Roman]Giani [/FONT]Lal Singh returned after a week’s stay at Bhinder Khalan, with a written message that [FONT=Times New Roman,Times New Roman]Jatha [/FONT]Bhindran bows before the decree of Akal Takhat Sahib. The veracity of the said message can be gauged from the fact that as long as [FONT=Times New Roman,Times New Roman]Giani [/FONT]Gurbachan Singh lived the issue was never raked up by him. In the meantime Shiromani Gurdwara Parbandhak Committee (SGPC) included the contents of the decree in the Sikh code of conduct ([FONT=Times New Roman,Times New Roman]Sikh Rehat Maryada[/FONT]). This was universally acclaimed by all. Since the Sikh nation as a whole accepted that [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]was not written by Guru Arjan Dev [FONT=Times New Roman,Times New Roman]ji bhog [/FONT]ceremonies were performed after [FONT=Times New Roman,Times New Roman]Mundavani Mehla [/FONT]5 and [FONT=Times New Roman,Times New Roman]Salok Mehla [/FONT]5. Many historical Sikh Gurdwaras such as Nankana Sahib, Khadur Sahib, Taran Tarn Sahib adopted this practice. However, some Sikh saints have been raking the issue of [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]again and again for their selfish motives.
A FLASH from the Past:
It is also recorded that in [FONT=Times New Roman,Times New Roman]Bikrami [/FONT]1906 [FONT=Times New Roman,Times New Roman]Pandit [/FONT]Sobha Singh Dilwali who used to reside at [FONT=Times New Roman,Times New Roman]Bhai [/FONT]Dial Singh [FONT=Times New Roman,Times New Roman]Dera [/FONT]in Amritsar called upon all the Sikhs saints and scholars on [FONT=Times New Roman,Times New Roman]Diwali [/FONT]day at Amritsar to discuss the issue of [FONT=Times New Roman,Times New Roman]Ragmala[/FONT]. After a along discussion it was decided that [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]was not [FONT=Times New Roman,Times New Roman]Gurbani[/FONT]. [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]in four [FONT=Times New Roman,Times New Roman]birs [/FONT]was defaced with black ink there and then. All present signed the [FONT=Times New Roman,Times New Roman]Gurmata[/FONT]. [FONT=Times New Roman,Times New Roman]Giani [/FONT]Gian Singh, then about 25 years old, was also among the signatories (See ‘[FONT=Times New Roman,Times New Roman]Ragmala Di Asliat’ [/FONT]by [FONT=Times New Roman,Times New Roman]Giani [/FONT]Hardit Singh, Chandigarh).
[/FONT]1. It has no Mahalla
2. It has serious word differences: for example:
3. [FONT=Times New Roman,Times New Roman]Differnece in use of words: [/FONT]In the fifth line of [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]the word [FONT=Times New Roman,Times New Roman]Pun [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](puin = iPr; sMsikRq punh dw rUp) [/FONT]has been used. This is a derivation of Sanskrit word [FONT=Times New Roman,Times New Roman]Punah[/FONT]. On the other hand, in [FONT=Times New Roman,Times New Roman]Sri Guru Granth Sahib [/FONT]wherever the derviation of Sankrit word [FONT=Times New Roman,Times New Roman]Punah [/FONT]has been used it occcurs in its prevelant Punjabi version, i.e., as [FONT=Times New Roman,Times New Roman]Phun [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](Puin). [/FONT]No where it has been written as [FONT=Times New Roman,Times New Roman]Pun [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](puin)[/FONT]. Prof. Sahib Singh thinks it to be a strange occurrence of this word in [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]since no Guru ever used this word in [FONT=Times New Roman,Times New Roman]Gurbani [/FONT]to mean what is conveyed in [FONT=Times New Roman,Times New Roman]Ragmala[/FONT].
4. [FONT=TimesNewRoman,Italic]Difference in serialisation of stanzas: [/FONT]If we closely study [FONT=TimesNewRoman,Italic]Shabad[/FONT], [FONT=TimesNewRoman,Italic]Ashtpadia[/FONT], [FONT=TimesNewRoman,Italic]Chhand [/FONT]in [FONT=TimesNewRoman,Italic]Sri Guru Granth Sahib [/FONT]we find that there is a unique system if serialisation of stanzas with numbers. When a [FONT=TimesNewRoman,Italic]band [/FONT]or couplet ends, it is given a number to indicate its postion in the hymn, and that it can now stand alone, and is complete in its meaning. The fifth Guru evolved a hierarchical system of numbering where the total number of couplets and [FONT=TimesNewRoman,Italic]Shabads [/FONT]are explicitly mentioned as totals and grand totals that run concurrently. This nesting is so distinctive that it does not allow any one to add or delete a couplet without disturbing the numbering system. This is a fool proof method for the protection of orginality of [FONT=TimesNewRoman,Italic]Gurbani[/FONT]. Raagmaal is entirely DISORGANISED.... the Numeral (1) appears after every stanza !!!
5.Grammatical incoherence with Gurbani: [FONT=Times New Roman,Times New Roman]Guru Arjan Dev ji [FONT=Times New Roman,Times New Roman]evolved a unique system of grammer for [/FONT]Gurbani[FONT=Times New Roman,Times New Roman]. This system is also followed by [/FONT]Bhai [FONT=Times New Roman,Times New Roman]Gurdas in his poetry of [/FONT]Vaars[FONT=Times New Roman,Times New Roman]. It is surprising to read [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg eyk sMig pMc brMgn ]; [/FONT][FONT=Times New Roman,Times New Roman]there is no [/FONT]Aunkar [FONT=Times New Roman,Times New Roman]( [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]u[/FONT][FONT=Times New Roman,Times New Roman]) below [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg eyk [/FONT][FONT=Times New Roman,Times New Roman]to indicate plurality or singularity of [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg [/FONT][FONT=Times New Roman,Times New Roman]and [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]eyk[/FONT][FONT=Times New Roman,Times New Roman]. However, both words here indicate singularity that any one [/FONT]Raga [FONT=Times New Roman,Times New Roman]has five wives and eight sons. Similar examples of use of [/FONT]Mukta [FONT=Times New Roman,Times New Roman]and [/FONT]Sihari [FONT=Times New Roman,Times New Roman]in [/FONT]Ragmala [FONT=Times New Roman,Times New Roman]that do not follow the grammar of [/FONT]Gurbani [FONT=Times New Roman,Times New Roman]exist. Neither Guru Arjan Dev [/FONT]ji [FONT=Times New Roman,Times New Roman]nor [/FONT]Bhai [FONT=Times New Roman,Times New Roman]Gurdas [/FONT]ji [FONT=Times New Roman,Times New Roman]could have varied the style of [/FONT]Guru Granth Sahib [FONT=Times New Roman,Times New Roman]just for [/FONT]Ragmala[FONT=Times New Roman,Times New Roman]. Obviously, it was neither written by [/FONT]Bhai [FONT=Times New Roman,Times New Roman]Gurdas [/FONT]ji [FONT=Times New Roman,Times New Roman]nor vetted by the fifth master. [/FONT][/FONT]
[FONT=Times New Roman,Times New Roman]6. Meaning of Mudavani or Mundavani: [FONT=Times New Roman,Times New Roman]According to Mahan Kosh [FONT=Times New Roman,Times New Roman]of [/FONT]Bhai [FONT=Times New Roman,Times New Roman]Kahan Singh, page 986 both mean the act of stamping and closing [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light],[/FONT]muMdRx, bMd[FONT=Times New Roman,Times New Roman] He explains it with a system of sealing and stamping of food by a Food Officer after preparation for presenting to kings in India. This food is then opened in the presence of the king after examining the seal or stamp. He compares this idea with [/FONT]Mundavani [FONT=Times New Roman,Times New Roman]in [/FONT]Sri Guru Granth Sahib[FONT=Times New Roman,Times New Roman]. [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]‘eyh mudwvxI siqgur pweI gurisKW lDI Bwl’ (m: 3, vwr soriT). [/FONT][FONT=Times New Roman,Times New Roman]His interpretation is that Guru’s teaching has been implanted in the heart of Sikhs and this way the Guru has stamped the code of conduct with approval so that no one should alter it afterwards.
The second reference is ‘[/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]muMdwvxI m: 5’ [/FONT][FONT=Times New Roman,Times New Roman]which is a title and means that it indicates the end-seal in [/FONT]Guru Granth Sahib[FONT=Times New Roman,Times New Roman]. He writes that the Guru advises us to do [/FONT]Bhog [FONT=Times New Roman,Times New Roman]after this end-seal. Another meaning of [/FONT]Mundavani [FONT=Gurbani Lipi Light,Gurbani Lipi Light](muMdwvxI) [/FONT][FONT=Times New Roman,Times New Roman]is a riddle [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](buJwrq) [/FONT][FONT=Times New Roman,Times New Roman]which seems to be inappropriate here. [/FONT]
[FONT=Times New Roman,Times New Roman]WHAT then is RAAGMALA:[/FONT]
[FONT=Times New Roman,Times New Roman]The origin of [FONT=Times New Roman,Times New Roman]Ragmala
[/FONT][FONT=Times New Roman,Times New Roman]According to Prof. Piara Singh Padham, [/FONT][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][FONT=Times New Roman,Times New Roman]is a part of love story in verse written by poet ‘Alam’ from Sanskrit/Praksit sources in 1583 AD. He wrote the story in Hindi ‘[/FONT][FONT=Times New Roman,Times New Roman]Madhav Nal Katha’[/FONT][FONT=Times New Roman,Times New Roman]. It has 353 stanzas. [/FONT]
[FONT=Times New Roman,Times New Roman]
THese Stanzas 33-38 FIT perfectly in the original poem..BUT are Out of place in the Guru granth !!
Final nail in the coffin"-- The entire 353 stanzas of this poem are full of sex. debauchery and pornography...no way this could be part of GURBANI.
This mail has already exceeded decent limit. If nayone has further points to check out please do ask and we will proceed further.
Jarnail Singh
[/FONT][/FONT][/FONT][/FONT][/FONT]
Takhat Patna sahib has opened up an old festering wound on the Sikh Body by banning the Award Winning book Mundawni by Giani gurditt Singh and taking out a hukmnama saying Giani ji si a tankhaiyah and must appear befor the takhat to clarify. The twist to thsi is that Giani ji is a close CONFIDANTE of GianI joginder Singh Vedanti who is Akal Takhat jathedar..and BOTH have been asked to clarify..this means takhat patna is on a direct course of collison with akal takhat.
What is MUNDAWNI and what is the problem... The subject can make fdor a very very long post..but i will try to keep it as short as possible.
Attempts to adulterate Gurbani began during the life times of the Gurus themsleves....a lot of Kachi bani under the name "nanak had started to appear and that is precisely why GURU ARJUN JI decided to put it all in wriitng in one Granth....still attempts didnt stop. A Bhai bano made several additions to his copy of the aad granth ( and Guru arjun Ji banned this as Kharee Bir - salty as opposed to nectar in the original aad granth)..many other copies of the aad granth appeared with verses under Mahalla 6th Mahalla 7th, etc when we know for a fact that these Gurus never wrote a single verse. In the Gurbilas Patshai Dasveein a HINDU BRAHMIN Bishan Chand who admits he is known as Koer Singh only in name...wrote so much of Durga worship etc into Khalsa History...He even had the audacity to ADOPT the Name BHAI GURDASS, to write a Vaar 41, and added this to the 40 vaaran of Bhai gurdass Ji who was the original scribe of Aad Granth in Guru Arjun Ji's time. This FRAUDALENT VAAR 41 about the KHALSA has several verses indicating that the Khalsa is solely created to DESTROY the Religion of Prophet Mohammed and contians very derogatory language towards muslims. ALL this definitely goes AGAINST the Philosophy of the GURUS ( This is the famous KHALSA Vaar that we continue to Sing as Kirtan....and the proponents have cleverly expungd the more obvious racist remarks from it....and the rest like "Khalsa soyee jo nit kareh JANG...have been "accepted by us as meaning Jang means against Evils etc..which is esentially we are in DENIAL..that this is NOT Gurmatt oriented. IF we take the entire Vaar the word JANG means FIGHT the MUSLIMS..and it is obviously RACIST and anti Gurmatt but EXACTLY what a BRAHMIN would write to INCITE warfare between sikhs and Muslims for his benefit)
These attempts to subvert the Sikh doctrine are not confined to some distant past either. To our shock in the 21 st century, it was discovered that within [FONT=Times New Roman,Times New Roman]Gur-Bilas Patshahi Chhevin[/FONT], there contained many utterances that were considered by many a Sikh scholars to be contrary to the Sikh theology. The book has since been banned. It takes centuries to sift truth from myths.
The few instances given above will help the reader to understand that some unscrupulous persons had been at work in the past, as some are indulging even today in the same dirty game of subverting the Sikh theology as well as the Sikh history. Inclusion of [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]in the hand-written versions of the holy [FONT=Times New Roman,Times New Roman]Adi Guru Granth Sahib [/FONT]may also be seen from that angle. G.B. Singh in his book ‘[FONT=Times New Roman,Times New Roman]Pracheen Biran Bare[/FONT]’ proves it beyond doubt that Guru Arjan Dev did not include [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]in the original manuscript written by [FONT=Times New Roman,Times New Roman]Bhai [/FONT]Gurdas in 1604 AD. Rather, it was included later on when the Sikh [FONT=Times New Roman,Times New Roman]Panth [/FONT]was fighting a battle for its own existence and there was nobody to stop these unknown subverts from playing this mischief.
Guru Granth Sahib Ji is an unusually rich compendium of poetry, which is not only educative in regard to the social conditions of those times, but also philosophically uplifting and aesthetically satisfying.
'In the salver I have placed three things - truth and contentment for contemplation.
To these I have added the nectarine Name of the Lord, which is the support of all.
Whoever partakes of this dish and digests it, shall be redeemed.
This fare cannot be resisted, one should constantly relfect upon it deep in the heart.
One crosses this world's darkness (of ignorance) by surrender to an enlightened being says Nanak. All this (Cosmos) is God's creation.'
To these I have added the nectarine Name of the Lord, which is the support of all.
Whoever partakes of this dish and digests it, shall be redeemed.
This fare cannot be resisted, one should constantly relfect upon it deep in the heart.
One crosses this world's darkness (of ignorance) by surrender to an enlightened being says Nanak. All this (Cosmos) is God's creation.'
His latest contribution to Sikh religious literature is a book titled Mundawni. He has tried to convincingly and logically prove with the help of documents that Mundawni written by Guru Arjan Dev, whose contribution is the maximum in the compilation and editing of Guru Granth Sahib, is the last and final hymns enshrined in Guru Granth Sahib. Raag Maala, printed in Guru Granth Sahib after Mundawni, he claims, is neither a divine scripture nor approved and authorized by Guru Arjun Dev. He has pleaded and proved that Raag Maala was not included in the Aad (First) Granth Sahib which Guru Arjun Dev got hand-written by Bhai Gurdas, and was ceremoniously installed in the Golden Temple, Amritsar in September 1604.
Though the book “Mundawni” was published in July 2003, Giani Gurdit Singh had started doing research and collecting material for this nearly 60 years back. It is on record that a meeting between the supporters and opponents of Raag Maala was held under the chairmanship of then SGPC President Jathedar Mohan Singh Nagoke in Amritsar on Dec 10, 1946. Nagoke was also holding the post of Akal Takht Jathedar at that time. The opponents of Raag Maala were led by then 23-year old Giani Gurdit Singh. The leader of the supporters of Raag Mala was Late Bhai Jodh Singh, then 60-year old Principal of Khalsa College, Amritsar, who described Giani Gurdit Singh as a “boy.” Giani Gurdit Singh presented several photographs of the last page of different volumes of Guru Granth Sahib which did not contain Raag Maala and had concluded with “Mundawni,” which means end.
Jathedar Mohan Singh Nagoke was so much impressed by Giani Gurdit Singh with his brilliant presentation supported by facts, figures and documentary proof that Raag Maala was not a part of the original Aad Granth and was a later fake addition, that he offered to designate him as “Gurbani Research Scholar”. But Principal Jodh Singh was so much upset with the “boy” stealing the show that he walked out of the meeting.
The ways of almighty God are strange and unpredictable. That “boy” became a member of the Punjab legislative Council (1956-62) at the age of 33 and Principal Jodh Singh got that honor much later. The wife of that “boy” succeeded Bhai Jodh Singh as Vice-Chancellor of Punjabi University, Patiala.
Those who say Raagmala NOT GURBANI:
The modern scholars were:
[FONT=TimesNewRoman,Italic]Kavi Sant[/FONT]okh Singh; [FONT=TimesNewRoman,Italic]Bhai [/FONT]Kahan Singh Nabha; Prof. Piyara Singh Padam; [FONT=TimesNewRoman,Italic]Bhai [/FONT]Ashok Singh – a research scholar, SGPC, Amritsar; S. Kartar Singh Dakha; [FONT=TimesNewRoman,Italic]Bhai [/FONT]Randhir Singh Narangwal; [FONT=TimesNewRoman,Italic]Babu [/FONT]Teja Singh Bhasaur; [FONT=TimesNewRoman,Italic]Giani [/FONT]Gurdit Singh; and [FONT=TimesNewRoman,Italic]Kavi Raj Giani [/FONT]Arjan Singh
Those who opposed them:
Those who opposed them:
The opposing traditional saints and scholars were: Dr [FONT=Times New Roman,Times New Roman]Bhai Vir Singh, Dr [FONT=Times New Roman,Times New Roman]Bhai [/FONT]Jodh Singh, Akali Kaur Singh and [FONT=Times New Roman,Times New Roman]Giani [/FONT]Gurbachan Singh Head of [FONT=Times New Roman,Times New Roman]Jatha [/FONT]Bhindranwala and a few other saints.
[/FONT]WHAT HAPPENNED IN 1945:
[FONT=TimesNewRoman,Italic]
Jathedar Bhai Mohan Singh Nagoke summoned a joint meeting of the saints and scholars in 1945 AD at [FONT=TimesNewRoman,Italic]Sri Akal Takhat Sahib [/FONT]with the sole objective of resolving the issue once and for all. [FONT=TimesNewRoman,Italic]Jathedar [/FONT]Nagoke himself performed the initial [FONT=TimesNewRoman,Italic]ardas [/FONT](prayer) and affirmed that if it is proved after mutual discussion and debate that [FONT=TimesNewRoman,Italic]Ragmala [/FONT]is not [FONT=TimesNewRoman,Italic]Gurbani[/FONT], it would never be read at the Akal Takhat Sahib. The pro-[FONT=TimesNewRoman,Italic]Ragmala [/FONT]group could not give clear cut proof to establish that [FONT=TimesNewRoman,Italic]Ragmala [/FONT]is [FONT=TimesNewRoman,Italic]Gurbani[/FONT]. They walked out in disgust. Thereupon [FONT=TimesNewRoman,Italic]Jathedar [/FONT]Nagoke declared that in the interest of maintaining [FONT=TimesNewRoman,Italic]Panthic [/FONT]unity the reading of [FONT=TimesNewRoman,Italic]Ragmala [/FONT]was to be optional. Those who want it read after [FONT=TimesNewRoman,Italic]Mundavani [/FONT]may, but after this decree from Takhat Sahib nobody should raise the issue for or against it. He also declared that henceforth it would not be recited at the Akal Takhat Sahib.
Then what hapenned:
After a few days, Master Tara Singh, who was President of [FONT=Times New Roman,Times New Roman]Shiromani Akali Dal, sent a special emissary – [FONT=Times New Roman,Times New Roman]Giani [/FONT]Lal Singh of Sikh Missionary College Amritsar (ex-chairman Punjab Public Service Commission Patiala) to [FONT=Times New Roman,Times New Roman]Giani [/FONT]Gurbachan Singh to ascertain as to whether he would be abiding by the decree of Akal Takhat Sahib. [FONT=Times New Roman,Times New Roman]Giani [/FONT]Lal Singh returned after a week’s stay at Bhinder Khalan, with a written message that [FONT=Times New Roman,Times New Roman]Jatha [/FONT]Bhindran bows before the decree of Akal Takhat Sahib. The veracity of the said message can be gauged from the fact that as long as [FONT=Times New Roman,Times New Roman]Giani [/FONT]Gurbachan Singh lived the issue was never raked up by him. In the meantime Shiromani Gurdwara Parbandhak Committee (SGPC) included the contents of the decree in the Sikh code of conduct ([FONT=Times New Roman,Times New Roman]Sikh Rehat Maryada[/FONT]). This was universally acclaimed by all. Since the Sikh nation as a whole accepted that [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]was not written by Guru Arjan Dev [FONT=Times New Roman,Times New Roman]ji bhog [/FONT]ceremonies were performed after [FONT=Times New Roman,Times New Roman]Mundavani Mehla [/FONT]5 and [FONT=Times New Roman,Times New Roman]Salok Mehla [/FONT]5. Many historical Sikh Gurdwaras such as Nankana Sahib, Khadur Sahib, Taran Tarn Sahib adopted this practice. However, some Sikh saints have been raking the issue of [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]again and again for their selfish motives.
A FLASH from the Past:
It is also recorded that in [FONT=Times New Roman,Times New Roman]Bikrami [/FONT]1906 [FONT=Times New Roman,Times New Roman]Pandit [/FONT]Sobha Singh Dilwali who used to reside at [FONT=Times New Roman,Times New Roman]Bhai [/FONT]Dial Singh [FONT=Times New Roman,Times New Roman]Dera [/FONT]in Amritsar called upon all the Sikhs saints and scholars on [FONT=Times New Roman,Times New Roman]Diwali [/FONT]day at Amritsar to discuss the issue of [FONT=Times New Roman,Times New Roman]Ragmala[/FONT]. After a along discussion it was decided that [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]was not [FONT=Times New Roman,Times New Roman]Gurbani[/FONT]. [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]in four [FONT=Times New Roman,Times New Roman]birs [/FONT]was defaced with black ink there and then. All present signed the [FONT=Times New Roman,Times New Roman]Gurmata[/FONT]. [FONT=Times New Roman,Times New Roman]Giani [/FONT]Gian Singh, then about 25 years old, was also among the signatories (See ‘[FONT=Times New Roman,Times New Roman]Ragmala Di Asliat’ [/FONT]by [FONT=Times New Roman,Times New Roman]Giani [/FONT]Hardit Singh, Chandigarh).
[/FONT]1. It has no Mahalla
2. It has serious word differences: for example:
3. [FONT=Times New Roman,Times New Roman]Differnece in use of words: [/FONT]In the fifth line of [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]the word [FONT=Times New Roman,Times New Roman]Pun [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](puin = iPr; sMsikRq punh dw rUp) [/FONT]has been used. This is a derivation of Sanskrit word [FONT=Times New Roman,Times New Roman]Punah[/FONT]. On the other hand, in [FONT=Times New Roman,Times New Roman]Sri Guru Granth Sahib [/FONT]wherever the derviation of Sankrit word [FONT=Times New Roman,Times New Roman]Punah [/FONT]has been used it occcurs in its prevelant Punjabi version, i.e., as [FONT=Times New Roman,Times New Roman]Phun [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](Puin). [/FONT]No where it has been written as [FONT=Times New Roman,Times New Roman]Pun [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](puin)[/FONT]. Prof. Sahib Singh thinks it to be a strange occurrence of this word in [FONT=Times New Roman,Times New Roman]Ragmala [/FONT]since no Guru ever used this word in [FONT=Times New Roman,Times New Roman]Gurbani [/FONT]to mean what is conveyed in [FONT=Times New Roman,Times New Roman]Ragmala[/FONT].
4. [FONT=TimesNewRoman,Italic]Difference in serialisation of stanzas: [/FONT]If we closely study [FONT=TimesNewRoman,Italic]Shabad[/FONT], [FONT=TimesNewRoman,Italic]Ashtpadia[/FONT], [FONT=TimesNewRoman,Italic]Chhand [/FONT]in [FONT=TimesNewRoman,Italic]Sri Guru Granth Sahib [/FONT]we find that there is a unique system if serialisation of stanzas with numbers. When a [FONT=TimesNewRoman,Italic]band [/FONT]or couplet ends, it is given a number to indicate its postion in the hymn, and that it can now stand alone, and is complete in its meaning. The fifth Guru evolved a hierarchical system of numbering where the total number of couplets and [FONT=TimesNewRoman,Italic]Shabads [/FONT]are explicitly mentioned as totals and grand totals that run concurrently. This nesting is so distinctive that it does not allow any one to add or delete a couplet without disturbing the numbering system. This is a fool proof method for the protection of orginality of [FONT=TimesNewRoman,Italic]Gurbani[/FONT]. Raagmaal is entirely DISORGANISED.... the Numeral (1) appears after every stanza !!!
5.Grammatical incoherence with Gurbani: [FONT=Times New Roman,Times New Roman]Guru Arjan Dev ji [FONT=Times New Roman,Times New Roman]evolved a unique system of grammer for [/FONT]Gurbani[FONT=Times New Roman,Times New Roman]. This system is also followed by [/FONT]Bhai [FONT=Times New Roman,Times New Roman]Gurdas in his poetry of [/FONT]Vaars[FONT=Times New Roman,Times New Roman]. It is surprising to read [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg eyk sMig pMc brMgn ]; [/FONT][FONT=Times New Roman,Times New Roman]there is no [/FONT]Aunkar [FONT=Times New Roman,Times New Roman]( [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]u[/FONT][FONT=Times New Roman,Times New Roman]) below [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg eyk [/FONT][FONT=Times New Roman,Times New Roman]to indicate plurality or singularity of [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]rwg [/FONT][FONT=Times New Roman,Times New Roman]and [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]eyk[/FONT][FONT=Times New Roman,Times New Roman]. However, both words here indicate singularity that any one [/FONT]Raga [FONT=Times New Roman,Times New Roman]has five wives and eight sons. Similar examples of use of [/FONT]Mukta [FONT=Times New Roman,Times New Roman]and [/FONT]Sihari [FONT=Times New Roman,Times New Roman]in [/FONT]Ragmala [FONT=Times New Roman,Times New Roman]that do not follow the grammar of [/FONT]Gurbani [FONT=Times New Roman,Times New Roman]exist. Neither Guru Arjan Dev [/FONT]ji [FONT=Times New Roman,Times New Roman]nor [/FONT]Bhai [FONT=Times New Roman,Times New Roman]Gurdas [/FONT]ji [FONT=Times New Roman,Times New Roman]could have varied the style of [/FONT]Guru Granth Sahib [FONT=Times New Roman,Times New Roman]just for [/FONT]Ragmala[FONT=Times New Roman,Times New Roman]. Obviously, it was neither written by [/FONT]Bhai [FONT=Times New Roman,Times New Roman]Gurdas [/FONT]ji [FONT=Times New Roman,Times New Roman]nor vetted by the fifth master. [/FONT][/FONT]
[FONT=Times New Roman,Times New Roman]6. Meaning of Mudavani or Mundavani: [FONT=Times New Roman,Times New Roman]According to Mahan Kosh [FONT=Times New Roman,Times New Roman]of [/FONT]Bhai [FONT=Times New Roman,Times New Roman]Kahan Singh, page 986 both mean the act of stamping and closing [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light],[/FONT]muMdRx, bMd[FONT=Times New Roman,Times New Roman] He explains it with a system of sealing and stamping of food by a Food Officer after preparation for presenting to kings in India. This food is then opened in the presence of the king after examining the seal or stamp. He compares this idea with [/FONT]Mundavani [FONT=Times New Roman,Times New Roman]in [/FONT]Sri Guru Granth Sahib[FONT=Times New Roman,Times New Roman]. [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]‘eyh mudwvxI siqgur pweI gurisKW lDI Bwl’ (m: 3, vwr soriT). [/FONT][FONT=Times New Roman,Times New Roman]His interpretation is that Guru’s teaching has been implanted in the heart of Sikhs and this way the Guru has stamped the code of conduct with approval so that no one should alter it afterwards.
The second reference is ‘[/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light]muMdwvxI m: 5’ [/FONT][FONT=Times New Roman,Times New Roman]which is a title and means that it indicates the end-seal in [/FONT]Guru Granth Sahib[FONT=Times New Roman,Times New Roman]. He writes that the Guru advises us to do [/FONT]Bhog [FONT=Times New Roman,Times New Roman]after this end-seal. Another meaning of [/FONT]Mundavani [FONT=Gurbani Lipi Light,Gurbani Lipi Light](muMdwvxI) [/FONT][FONT=Times New Roman,Times New Roman]is a riddle [/FONT][FONT=Gurbani Lipi Light,Gurbani Lipi Light](buJwrq) [/FONT][FONT=Times New Roman,Times New Roman]which seems to be inappropriate here. [/FONT]
[FONT=Times New Roman,Times New Roman]WHAT then is RAAGMALA:[/FONT]
[FONT=Times New Roman,Times New Roman]The origin of [FONT=Times New Roman,Times New Roman]Ragmala
[/FONT][FONT=Times New Roman,Times New Roman]According to Prof. Piara Singh Padham, [/FONT][FONT=Times New Roman,Times New Roman]Ragmala [/FONT][FONT=Times New Roman,Times New Roman]is a part of love story in verse written by poet ‘Alam’ from Sanskrit/Praksit sources in 1583 AD. He wrote the story in Hindi ‘[/FONT][FONT=Times New Roman,Times New Roman]Madhav Nal Katha’[/FONT][FONT=Times New Roman,Times New Roman]. It has 353 stanzas. [/FONT]
[FONT=Times New Roman,Times New Roman]
To justify the inclusion of
[FONT=TimesNewRoman,Italic]Ragmala [/FONT]in the holy [FONT=TimesNewRoman,Italic]Sri Guru Granth Sahib[/FONT], many have coined a new theory that Guru Arjan Dev adopted the same kind of classical [FONT=TimesNewRoman,Italic]Raga [/FONT]scheme which has six main [FONT=TimesNewRoman,Italic]Ragas [/FONT]as mentioned in the said [FONT=TimesNewRoman,Italic]Ragmala[/FONT]. If this theory is put to test, it fails to explain how Rag Malkaus, Rag Deepak and Rag Megh – the three main [FONT=TimesNewRoman,Italic]Ragas [/FONT]out of the six, do not find any place among the 31 [FONT=TimesNewRoman,Italic]Ragas [/FONT]of [FONT=TimesNewRoman,Italic]Guru Granth Sahib[/FONT]. The theory, therefore, fails. Each main [FONT=TimesNewRoman,Italic]Raga [/FONT]of the [FONT=TimesNewRoman,Italic]Ragmala [/FONT]has five wives and eight sons, whereas among the 31 [FONT=TimesNewRoman,Italic]Ragas [/FONT]of [FONT=TimesNewRoman,Italic]Guru Granth Sahib [/FONT]there is not a single female [FONT=TimesNewRoman,Italic]Rag [/FONT]([FONT=TimesNewRoman,Italic]Ragni[/FONT]). Therefore, it goes to prove that this [FONT=TimesNewRoman,Italic]Ragmala [/FONT]does not belong to the system of [FONT=TimesNewRoman,Italic]Ragas [/FONT]used by Guru Arjan Dev.
Ragmala [FONT=Times New Roman,Times New Roman]verse is in Hindi. It has sorthas[FONT=Times New Roman,Times New Roman], [/FONT]doheras [FONT=Times New Roman,Times New Roman]and [/FONT]choupayees[FONT=Times New Roman,Times New Roman]. Complete [/FONT]Ragmala [FONT=Times New Roman,Times New Roman](story) has 179 [/FONT]doheras[FONT=Times New Roman,Times New Roman], whereas, from no 33 to 38, have been inserted at the tail end of [/FONT]Sri Guru Granth Sahib [FONT=Times New Roman,Times New Roman]to give the impression that it is the true index of [/FONT]Ragas [FONT=Times New Roman,Times New Roman]of the holy [/FONT]Guru Granth Sahib[FONT=Times New Roman,Times New Roman]. [/FONT]THese Stanzas 33-38 FIT perfectly in the original poem..BUT are Out of place in the Guru granth !!
Final nail in the coffin"-- The entire 353 stanzas of this poem are full of sex. debauchery and pornography...no way this could be part of GURBANI.
This mail has already exceeded decent limit. If nayone has further points to check out please do ask and we will proceed further.
Jarnail Singh
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