by Harnaak Singh       16-Jan-2017

Gur Sikh Jio. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh.

ABSTRACT

The article by Lord Indarjit Singh published by Asia Samachar is analysed in this discussion.

The essential points in Lord Singh’s article are highlighted.

It is shown that the article reveals blasphemous behaviour in showing disrespect to Sri Guru Granth Sahib Ji, the living Guru as well and the first Canon or Granth of the Sikh faith.

Ignorance of the edicts of Guru Gobind Singh are clearly apparent and further blasphemous action shown, by him rejecting the acceptance of more than one Granth started by Guru Arjan Dev Ji.

Lord Singh seems to be more soliciting support of his Ek Granth ideology than highlighting the importance of Guru Granth Sahib Ji as suggested by the title of his article.

He is falsely promulgating false terror waves that the acceptance of Dasam Granth is an attack on the Sikh religion.  He grossly denigrates Dasam Granth.  The language used is very unbecoming of the stature as implied by his title.  His views are shown to be false.

The Sangat must be wary of such mischievous and misleading behaviour.

INTRODUCTION

This article comments on the misleading article “Lord Singh – The importance of the Guru Granth Sahib to Sikhs” dated 15-Jan-2016 by Lord Indarjit Singh “” published by Asia Samachar.

Why misleading?  One would expect the article to extol the importance of Sri Guru Granth Sahib Ji (SGGS Ji) to Sikhs.  Does the article do justice to its title? It does not appear to be the case.  It seems to be more an appeal to solicit support for his Ek Granth ideology and denigrating Dasam Granth.  He is using this falsely claiming that the acceptance of Dasam Granth, which has been the case for the last almost 350 years, is an attack on the Sikh religion, thus creating a terror situation of a harmless and a commonly accepted practice. 

The key points revealed in this article are

1. Lord Singh refers to SGGS Ji being a “LIVING GURU” as a metaphor.
2. SGGS Ji is the sole perpetual guidance for the Sikhs based on “Saab Sikhan ku hokum ha Guru Manio Granth”.
3. “Guru Manio Granth” implies that Dasam Granth is not a Granth for the Sikhs.
4. Why are many organisations “Sikh Council, The Sikh Federation, the Sikh Network, Ramgarhia Council, City Sikhs, British Sikh Federation, Nishkam Seva Jatha (whose leader Mohinder Singh is in Patna) and similar organisations in the USA, Canada and other parts of the world”. The world Sikh community is entitled to clear unequivocal answers and action from those who claim to represent them. Silence also speaks volumes.
5. Many of the points e.g. Dasam Granth is full of praises of “Hindu avtars, denigration of women and frankly pornographic tales” raised against Dasam Granth have been previously raised in his article at Asia Samachar http://asiasamachar.com/2016/10/10/lord-singh-wimbledon-dasam-granth/.

The response first looks at the use of the word metaphor to refer to SGGS Ji.  We then outline and discuss the edict by Guru Gobind Singh on the matter of Guruship of SGGS Ji and its relationship with Dasam Granth.  This is related to points 2 and 3 above.  We show that Lord Singh is misleading the Sangat on his “Ek Granth Ideology” and appears confused and lacks the understanding of the difference between Guru and Granth and misleadingly uses a single verse of a Dohra to peddle his Ek Granth Ideology.

A comment is made on point 4. 

Lord Singh’s rants on point 5 have been dealt with by Dr Kamalroop Singh’s response to his previous article stated in point 4 above.  This response was published at Gur Vichar link https://gurvichar.com/2017/01/15/dasam-granth-dr-kamalroop-replies-to-inderjit-lord-singh/ on 15-Jan-2016.  In this article, we make further comments in addition to Dr Kamalroop’s response.

SGGS JI – A LIVING GURU (Point 1)

At the commencement of the article Lord Singh uses the word “METAPHOR” to refer to Sri Guru Granth Sahib being a “LIVING GURU”.    The word “METAPHOR” demeans the sacredness of SGGS Ji.  This, the act of depriving SGGS Ji of its sacredness, IS BLASPHEMOUS BEHAVIOUR.  Lord Singh seems to be TREATING SGGS Ji AS AN OBJECT and it does not appear that he accepts SGGS Ji as his “living Guru”.  This is surprising and not expected from one who comes across as being passionate about SGGS Ji.  He says that SGGS Ji is the only Granth for the Sikhs and goes on to denigrate Dasam Granth “to the Nth degree”.  Calling Dasam Granth a PRONOGRAPIC composition is very UNBECOMING TO THE STATURE as implied by his title.

SRI GURU GRANTH SAHIB AND DASAM GRANTH (Points 2 and 3)

We shall review the edict of Guru Gobind Singh accounted by a few credible historical sources.  What did Guru Gobind Singh state about SGGS Ji? 

a) Kavi Santokh Singh in Gur Partap Suraj Granth Rut 5 Chapter 15, Verse 4 states what Guru Gobind Singh said.

ਦਸ ਅਵਤਾਰ ਗੁਰ ਏਕ ਸਮ, ਜਯੋਂ ਜਾਨੈਂ ਜੋ ਮੇਰ।

ਇਕ ਦਸ਼ਮੋ ਗੁਰ ਗ੍ਰੰਥ ਜੀ,  ਬਾਣੀ ਸਤਿਗੁਰ ਹੇਰਿ ॥੪॥

Whoever holds, belief in the ten Gurus as one in spirit, is, my true disciple.

Behold ye the Guru Granth as the eleventh Guru, Its Bani, too as the holy Preceptor.

b) In Bansavalinama Kesar Singh writes on page 244

ਦਸਵਾਂ ਪਾਤਸ਼ਾਹ ਗੱਦੀ ਗੁਰਿਆਈ ਦੀ ਗ੍ਰੰਥ ਸਾਹਿਬ ਨੂੰ ਦੇ ਹੈ ਗਿਆ ।  from stanza 264

The tenth King has given the Guruship to the Granth Sahib.

ਸੰਮਤੁ ਸੋਲ੍ਹਾ ਸੈ ਅਠਵੰਜਾ ਸੇ ਗਏ । ਤਬ ਆਦਿ ਗ੍ਰੰਥ ਜਿ ਜਨਮੁ ਲਏ ।

In 1658 Bikrami the Adi Granth took birth [was created].

ਗੁਰੂ ਅਰਜਨ ਜੀ ਕੇ ਧਾਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜਨਮੁ ਹੈ ਧਾਰਾ ।                from stanza 266

In the house of Guru Arjan Dev Ji the Granth Sahib took its birth.

ਛੋਟਾ ਗ੍ਰੰਥ ਜੀ, ਜਨਮੇ ਦਸਵੇਂ ਪਾਤਸ਼ਾਹ ਕੇ ਧਾਮ ।

The smaller [brother] Granth, took birth in the Tenth King’s house.

ਸੰਮਤੁ ਸਤਾਰਾਂ ਸੈ ਪਚਵੰਜਾ, ਬਹੁਤ ਖਿਡਾਵੇ-ਲਿਖਾਰੇ ਨਾਮ ।              from stanza 267

In 1755 Bikrami [it was born], [Guru Ji wrote it] under many names.

ਸੋ, ਦੋਨੋ ਗ੍ਰੰਥ ਸਾਹਿਬ ਭਾਈ ਗੁਰ ਕਰ ਜਾਨੋ ।

So, recognize both Granth Sahib’s as Guru and brothers.

ਵਡਾ ਹੈ ਟਿਕਾ ਗੁਰੂ, ਗੁਟਕੇ-ਪੋਥੀਆਂ ਪੁਤ੍ਰ ਪੋਤ੍ਰੇ ਕਰਿ ਪਛਾਨੋ ।          from stanza 268

The larger [Adi Granth] received the Tika [Guruship], the smaller gutka-pothian recognize them as sons and grandson.

c) On page 161 Kesar Singh explains another incident where a Sikh requested to Guru Gobind Singh to put Adi and Dasam Granth together.

ਸੰਮਤੁ ਸਤਾਰਾਂ ਸੈ ਪਚਵੰਜੇ, ਸਿਖਾਂ ਬਿਨਤੀ ਸਾਹਿਬ ਅਗੇ ਸੀ ਕੀਤੀ ।

In 1755 Bikrami, Sikhs had done a plea in front of Sahib [Guru Gobind Singh].

“ਗਰੀਬ ਨਿਵਾਜ ! ਜੋ ਬਚਨ ਹੋਵੈ ਤਾਂ ਦੋਹਾਂ ਗ੍ਰੰਥਾਂ ਦੀ ਜਿਲਦ ਇਕ ਚਹੀਐ ਕਰਿ ਲੀਤੀ ।”

“Oh protector of the poor!, If you make the commandment, we shall put both Granths in one cover [one Granth].”

ਸਾਹਿਬ ਬਚਨ ਕੀਤਾ: “ਆਦਿ ਗੁਰੂ ਹੈ ਗ੍ਰੰਥ । ਇਹ ਅਸਾਡੀ ਹੈ ਖੇਡ, ਜੁਦਾ ਰਹੇ ਮਨ ਮੰਥ ।”

Sahib [Guru Gobind Singh] said, “Adi Granth is Guru, this [Dasam Granth] is my play, they should remain separate, but recognize them as the same light”

 Guru Gobind Singh has clearly stipulated the relationship between Sri Guru Granth Sahib Ji and Dasam Granth.  Guru Gobind Singh said that we should take SGGS Ji and Dasam Granth as “two brothers ਦੋਨੋ ਗ੍ਰੰਥ ਸਾਹਿਬ ਭਾਈ” and the “older being the Guru ਵਡਾ ਹੈ ਟਿਕਾ ਗੁਰੂ” (older here means SGGS Ji).

d) Giani Gian Singh wrote in his “Panth Prakash” the following words by Guru Gobind Singh

ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੀ ਚਲਾਇਓ ਪੰਥ ।

As was ordained by the Timeless, thus was established the Panth.

ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ

To all Sikhs, let this be the order, recognize the Granth as your Guru.

ਗੁਰੂ ਗ੍ਰੰਥ ਜੀ ਮਾਨਿਯੋ ਪ੍ਰਗਟ ਗੁਰਾਂ ਕੀ ਦੇਹ ।

The reverend Guru Granth is the visible body of the gurus

ਜੋ ਪ੍ਰਭ ਕੋ ਮਿਲਬੋ ਚਹੈ ਖੋਜ ਸ਼ਬਦ ਮੈਂ ਲੇਹ ।

Those that seek to meet with Vaaheguru, delve into the Shabad

The conclusions we can draw from the above are that we have to know and abide by.  The reference at the end of the dot point e.g. (a) refer to part “a” above (b) to “b” above etc.

• Guru Granth is the Eleventh Guru and our spiritual teacher. (a) (b) (c) (d)
• Adi Granth took birth during the time of Guru Arjan Dev. (b)
• The smaller Granth (Dasam Granth) took birth during the time of Guru Gobind Singh. (b)
• Recognise (meaning approve and give credence to) both Granths as the same light (light here is interpret as both are based on the same core principles), one as the Guru (SGGS Ji) and the other as the brother (Dasam Granth). (b) (c)
• Dasam Granth should be kept separate from SGGS Ji. (c)
• SGGS Ji should be considered as the LIVING AND MANIFEST FORM (ਪ੍ਰਗਟ) of our Gurus (has the spirit ਜੋਤ of 10 Gurus). (a) (d)
• Granth and Guru have different meanings implied by the fact that Adi Granth was not accorded Guruship by Guru Arjun up to Guru Teg Bahadur. So it was a Granth with the compositions of our Gurus but additionally was proclaimed Guru by Guru Gobind Singh. (a) (b) (c)

This, without doubt, is the basis for the stipulation in the Sikh Rehat Maryada that Dasam Granth is not installed in a like or equal or matching manner as SGGS Ji.

Further point to note that during Guru Arjan Dev Ji’s time there was one Guru (Guru Arjun Dev Ji) and two Granths (Adi Granth and Compositions of Bhai Gurdas: see Notes).  This was the case up to the Ninth Guru.  Guru Gobind Singh included compositions by Bhai Nand Lal as another of our scriptures (see Notes)

Therein lies the Miri-Piri or the Soldier-Saint concept in Sikhi.  We would say that the attack on Dasam Granth is an attack on the concept of Miri-Piri started by Guru Hargobind.

Therefore today we have FOUR GRANTHS AND SGGS JI BEING OUR LIVING GURU.  Also we must take note that Guru Gobind Singh said that his spirit will be also in the Khalsa (Khalsa Meroo Roop Hai Khaas Khalsa Meh Haun Karoon Nivaas), this means “THE SPIRIT OF GURU GOBIND SINGH IS MANIFEST IN THE KHALSA”.

The promulgators of the Ek Granth ideology are IGNORANT OF THE EDICTS of Guru Gobind Singh and DO NOT UNDERSTAND and are thus CONFUSING THE concept of Granth and Guru.  They reject the other three spiritual scriptures (Dasam Granth, composition by Bhai Gurdas and composition by Bhai Nand Lal).  They use a single verse of the Dohra (see (d) above) to misleadingly peddle the Ek Granth ideology.  THESE ARE HALLMARKS OF BLASPHEMOUS BEHAVIOUR.

NOTES:

According to Merriam-Webster Unabridged Dictionary

• Metaphor means “a figure of speech in which a word or phrase literally denoting one kind of object or idea is used in place of another to suggest a likeness or analogy between them”.
• Blasphemy means “irreverence toward something considered sacred or held in high regard”.
• Bhai Gurdas’s poetry, now available in two volumes in Punjabi Varan Bhai Gurdas and in Braj Kabitt Savaiyye, forms part of accepted Sikh canon and is sung along with Gurbani, the Gurus’ word, at holy congregations. Guru Arjan put his seal of approval on it by designating it as the “key” to the Holy Scripture. (Page 139 Vol 2 The Encyclopaedia of Sikhism Editor Harbans Singh)
• Bhai Nand Lal famous in the Sikh tradition and favourite disciple of Guru Gobind Singh. His poetry, all in Persian except for Joti Bigiis, which is in Punjabi, forms, part of the approved Sikh canon and can be recited along with scriptural verse at Sikh religious divans. (Page 195 Vol 3 The Encyclopaedia of Sikhism Editor Harbans Singh)
• Canon means a book with scriptures or Granth in Punjabi.

COMMENT ON POINT 4

Lord Singh’s article appears more a document to solicit support from the many organisations that do not endorse the Ek Granth ideology.  The fact that in UK and the other parts of the world many bodies do not subscribe to the Ek Granth ideology is testament to low support for this mischievous ideology.

The Sangat must be wary of elements that promote this ideology which to date has only caused a split in the panth.

ADDITION TO KAMALROOPS COMMENTS

The comments below together with those by Dr Kamalroop show that Lord Singh is falsely denigrating Dasam Granth.

The following comments add to Kamalroop’s commets to Lord Singh opinion on Dasam Granth in article at https://gurvichar.com/2017/01/15/dasam-granth-dr-kamalroop-replies-to-inderjit-lord-singh/.

7. The opening words of the Guru Granth Sahib remind us that there is only one Supreme Being. This is a clear rejection of the Hindu belief in a of a pantheon of gods and goddesses.

This is also the case with DG where the commencing bani Jaap expounds on the Mool Mantar and details more qualities of God in the 199 stanzas with multiple qualities in each verse. Both transcendent and the immanent qualities are included, the emphasis being on immanent qualities. It was meant to be this way. The First Nanak introduces the qualities of God briefly and the Tenth Nanak expounds extensively on the qualities of God to give us a good understanding of the creator, sufficient for the purposes of our life and mission as a part of the creation. (see further Note 1 below)

8. More than one third of the writings of the Dasam Granth involve the exploits and praise of various Hindu deities.

DG explains the Hindu Dieties “exploits” to explain the concepts on these which are referred to in SGGS. In SGGS these terms are used but not explained. For example

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥  SGGS 7

So many winds, waters and fires; so many Krishnas and Shivas.

One can learn more about the Krishnas and Sivas in Dasam Granth.  These are not defined in SGGS.

The very essence of Guru Gobind’s thought is encapsulated in the qualities of God in Jaap Sahib, definition of Mahakaal in Akal Ustat, his position of Devi-Devtaa in Bachitar Natak and the spirit of the sword in Chandi (Durga) Ki Var. These concepts are in complete synchrony with SGGS. (see below Note 1).

9. Another third of the Dasam Granth involves the denigration of women and the ‘wiles’ of women, often in stark pornographic terms-in complete contradiction of Sikh teachings of dignity and complete equality.

We should rise above a mind polluted with KAAM and view these writings in the manner as intended by the compilation.  The 5 evils 5 virtues are explained using a plot with King/Minister/family/subjects.  5 evils and 5 virtues are concepts in SGGS for example 5 evils.  One of the worst of the 5 evils is KAAM (this Sant Singh Maskin even attributes to lead to the other 4 (see below Note 2).  Some examples of the many referred to in SGGS are shown below. 

ਪੰਚ ਭੂ ਆਤਮਾ ਵਸਿ ਕਰਹਿ ਤਾ ਤੀਰਥ ਕਰਹਿ ਨਿਵਾਸੁ ॥੨॥  SGGS 491

If your soul overcomes the five elements, then you shall come to have a home at the true place of pilgrimage. ||2||

ਕਾਮਵੰਤ ਕਾਮੀ ਬਹੁ ਨਾਰੀ ਪਰ ਗ੍ਰਿਹ ਜੋਹ ਨ ਚੂਕੈ ॥  SGGS 672

The lustful, lecherous man desires many women, and he never stops peeking into the homes of others.

ਮਾਇਆ ਮੋਹਿ ਸਗਲ ਜਗੁ ਛਾਇਆ ॥ ਕਾਮਣਿ ਦੇਖਿ ਕਾਮਿ ਲੋਭਾਇਆ ॥ SGGS 1342

Emotional attachment to Maya is spread out all over the world. Seeing a beautiful woman, the man is overcome with sexual desire.

10. The Dasam Granth was compiled by Hindu Brahmins from a variety of writings at least 50 years after Guru Gobind Singh.

This is not true DG is by Guru Gobind Singh.  (see below Note 2)

11. A small proportion of the verses in the Dasam Granth are in general consonance with the teachings of the Guru Granth Sahib and could be lost writings of Guru Gobind Singh.

The whole of DG is compiled by Guru Gobind Singh and coherent with SGGS.  The signatory of all the DM compilation is Patshahi 10 (Guru Gobind Singh), until this is changed Guru Gobind Singh remains the author.  Unfortunately, Guru Gobind Singh who sacrificed everything so that we could today carry our heads and say we are Sikhs and our Guru is SGGS, is “guilty until proven innocent” in the eyes of some.  This is very unfortunate. However we must learnt and always remember that when we walk into our Kendar, the Harmandir Sahib, we have to walk down the steps; at every step we go down we lower our self and leave the 5 evils behind and at the last step no evils are left in us.  This is the Guru’s message we must always remember and remind ourself in this verse in SGGS

ਕੂਕਰ ਕੂੜੁ ਕਮਾਈਐ, ਗੁਰ ਨਿੰਦਾ ਪਚੈ ਪਚਾਨੁ ॥ SGGS 21

Those who practice falsehood are dogs; those who slander the Guru shall burn in their own fire.

Note 1: Guru Gobind’s concepts in DG

Guru Gobind’s position on God

Guru Gobind Singh espouses a Unitary (One) God.  He qualifies God in detail in Jaap Sahib, the commencing bani of DG, and this is the same as that defined in SGGS commencing verse.  He also calls God Maha Kaal in Akal Ustat Stanza 253.

ਗਿਆਨ ਹੂੰ,  ਕੇ ਗਿਆਤਾ,  

God is having the knowledge, God is the knowledge house, house

ਮਹਾਂ ਬੁੱਧਿਤਾ, ਕੇ ਦਾਤਾ,  

God is the great knowledge, God is the giver of knowledge,

ਦੇਵ ਕਾਲ ਹੂੰ,  ਕੇ ਕਾਲ,

God controlled the time during the period of devtas, God terminated the time of devtaas

ਮਹਾ ਕਾਲ ਹੂੰ, ਕੇ ਕਾਲ ਹੈਂ ॥੧॥੨੫੩॥

God is the controller of time, God can destroy time.

Mahakaal in Mahan Kosh is defined as

ਮਹਾਕਾਲ – ਕਾਲ ਦਾ ਭੀ ਕਾਲ ਕਰਨ ਵਾਲਾ; ਯਮ ਸ਼ਿਵ ਆਦਿ ਜਗਤ ਦਾ ਅੰਤ ਕਰਨ ਵਾਲੇ ਭੀ ਜਿਸ ਵਿੱਚ ਲੈ ਹੋ ਜਾਂਦੇ ਹਨ; ਵਾਹਗੁਰੂ; ਪਾਰਬ੍ਰਹਮ

One who is the death of death, to whom Yum (God of death) and Shiv pay obeisance to, Vaheguru, God.

SGGS supports Guru Gobind Singh’s definition of Maha Kaal.

The verse below refers to this word

ਰਾਮ ਨਾਮ ਸਿਮਰਿ ਤੂ ਜੀਵਹਿ ਫਿਰਿ ਨ ਖਾਈ ਮਹਾ ਕਾਲੁ ॥੧॥ ਰਹਾਉ ॥ SGGS 885 M:5 Ramkalee

Meditating in remembrance on the Lord’s Name, you shall live, and the Great Death shall not consume you ever again. ||1||Pause||

Here ਮਹਾ ਕਾਲੁ is translated as “Great Death” by Sant Singh Khalsa God is attributed with the qualities of creation, preservation and destruction. The destruction aspect of God is “Maha Kaal” or “Great Death” as translated above. Why use the word “great death”. Why not just “death”? Death as we perceive it is the loss of life of a living entity. When a building burns down, do we say the building had incurred death? This is why God’s destroying power is called “Maha Kaal”. The destroying power extends to living or non-living entities. The word Kaal is generally understood to be death, but according to the Punjabi-English dictionary (Uni Patiala) it also means time. So death also means “Ante (ਅੰਤ) Kaal”. Maha Kaal, on the other end is the power of destruction by terminating the time dimension of an entity and this destruction can destroy the entire universe; only God can do this. The above verse therefore means

You (ਤੂ), meditate on (ਸਿਮਰਿ) the Name of God (ਰਾਮ ਨਾਮ), then you will never be consumed (ਫਿਰਿ ਨ ਖਾਈ) by the destroying power God (ਮਹਾ ਕਾਲੁ).

 Guru Gobind’s position on all Devi-Devta (includes Brahma, Vishun, Siva, Diurga etc etc)

ਸਾਧ ਕਰਮ ਜੇ ਪੁਰਖ ਕਮਾਵੈ ॥ ਨਾਮ ਦੇਵਤਾ ਜਗਤ ਕਹਾਵੈ ॥

Because of virtuous actions, a purusha (person) is known as devta (god)

ਕੁਕ੍ਰਿਤ ਕਰਮ ਜੇ ਜਗ ਮੈ ਕਰਹੀਂ ॥ ਨਾਮ ਅਸੁਰ ਤਿਨ ਕੋ ਸਭ ਧਰਹੀਂ ॥੧੫॥

And because of evil actions, he is known as asura (demon)

The translation is: A person (ਜੇ ਪੁਰਖ) with virtuous qualities (ਸਾਧ ਕਰਮ ਕਮਾਵੈ) is known as a

devtaa (ਨਾਮ ਦੇਵਤਾ) in this world (ਜਗਤ ਕਹਾਵੈ) and if (ਜੇ) one performs (ਮੈ ਕਰਹੀਂ €) evil actions (ਕੁਕ੍ਰਿਤ ਕਰਮ) in this world (ਜਗ ਮੈ), the world (ਸਭ) terms (ਧਰਹੀਂ €) such a person (ਤਿਨ ਕੋ ) a demon (ਨਾਮ ਅਸੁਰ).

Devi-Devtaas and demons are actually certain traits or qualities of human beings and are used metaphorically in our scriptures. Virtuous traits imply godly qualities, hence devtaas; and evil traits imply demon like qualities, hence demon. Bhai Khan Singh goes on to explain that the Vedas and Puranas have imagined special forms and qualities for the Devi-Devtaas and people have come to believe in them as gods (Devi-Devtaas) or demons (Asur). The time period of the Vedas (~1400 BC) and Purans (~350 AD) was when people were animistic and hence the need to represent qualities with forms.  These traditions have carried on until today in the Vedic/Puranic faiths.

 Guru Gobind’s position on Durga/Bhagauti/Chandi

In Guru Gobind Singh’s thought concept Chandi or Bhagauti or Durga (Chandi Ki Var) is the spirit of the sword (God); the Encyclopaedia of Sikhism states bhagauti stands for God or His devotee on the one hand (signifying piri), for the sword on the other (signifying miri). This integration of piri and miri in Bhagauti encapsulates another major dimension of Sikh thought.

Note 2: Authorship of DG

Let us see what notable scholars have to say about the authorship of the compositions of DG.

Professor Sahib Singh

Professor Sahib Singh says

• opponents of DG, disrespect Dasam Bani
• opponents of DG have their own personal opinion, which is not the opinion of Guru Gobind Singh
• the opponents of DG do not understand the meanings of the shabads in DG Bani
• the opponents are distorting the meanings intended by Guru Gobind Singh in the DG Bani
• the opponents of the DG are under misconception as regards the DG Bani

(source: http://www.sikhiwiki.org/index.php/Professor_Sahib_Singh_on_Dasam_Granth)

Dr Trilochan Singh (“The History and Compilation of the Dasam Granth Sikh Review, 1955”) 

Under section “Misunderstood Genius” Dr Trilocan Singh explains that

It becomes impossible for some devout Sikhs to understand that the Guru who was the creator of the Khalsa and who in many fundamental ways parted radically from Hinduism could write such secular writings as life stories of the avtars of Brahma, Vishnu and Siva such as his Triya Charitar and Chandi Charitar. …  he condemned the worship of these heroes and sages of our country as deities and godheads.  There is another class of writers who do not understand Guru Gobind Singh’s use of the sword of dharma and the great social and spiritual significance he attached to it.

Professor Anurag Singh

I suggest that one should spend some time going through the documents at https://profanuraagsingh.wordpress.com/category/shri-dasam-granth-sahib/

Therein it is clearly states, besides many other important points,

It is the document which talks about One Divine Spirit in all the ten Gurus, earlier defined by Bhai Gurdas, Bhatts in their verses in Guru Granth Sahib, Bhai Nand Lal in Ganjnamah, Kavi Sainapati in Gursobha, Parchian Sewa Das, and of course by Guru Gobind Singh ji in Bachitra Natak and Var Sri Bhagauti Ji ki, which forms the Invocation of our Congregational Prayer: ARDASA”.

Further we suggest that you also go on to read and understand the compositions in DG also at the same link.  I quote a portion

Baba Binod Singh from the family of Guru Angad Dev ji also prepared one codex of Dasam Granth during the times of Banda Bahadur with the title Dasven Patshahi ka Granth, which means Dasam Granth. One more codex known as Sangrur Recension is presently with Punjabi University, Patiala and this is the only Recension from which the anti-Dasam Granth lobby repeatedly quote the couplet of Guru Sahib: Nishan Sikhi i Panj harf………In spite of such overwhelming evidence if someone wants to close his eyes to mislead certain innocent people with his perjurious averments then I can only say, ”You can take a horse to a well, but you cannot make him drink the water.

Sant Singh Maskin

Listening to his lectures on DG e.g. https://www.youtube.com/watch?v=nzKvGmHFUu4 show that Guru Gobind Singh is the author of DG.

CONCLUSION

Lord Singh shows BLASPHEMOUS BEHAVIOUR by demeaning sacredness and treating SGGS Ji as AN OBJECT.

Lord Singh and promulgators of the Ek Granth ideology are IGNORANT OF THE EDICTS of Guru Gobind Singh and do not understand and are thus confusing the concept of Granth and Guru.  They reject the other three spiritual scriptures (Dasam Granth, composition by Bhai Gurdas and composition by Bhai Nand Lal).  They use a single verse of the Dohra to misleadingly peddle the Ek Granth ideology.  THESE ARE HALLMARKS OF BLASPHEMOUS BEHAVIOUR.

Lord Singh’s article appears more a document to SOLICIT SUPPORT from the many ORGANISATIONS THAT DO NOT ENDORSE the Ek Granth ideology.

The article by Lord Singh is denigrating Dasam Granth to solicit support for his Ek Granth ideology.  He is falsely claiming that the acceptance of Dasam Granth, which has been the case for the last almost 350 years, is an attack on the Sikh religion, thus creating a terror situation of a harmless and a commonly accepted practice.

This article, together with comments by Dr Kamalroop, show that Lord Singh is falsely denigrating Dasam Granth.

THE SANGAT MUST BE WARY OF ELEMENTS THAT PROMOTE THE EK GRANTH IDEOLOGY WHICH TO DATE HAS ONLY CAUSED A SPLIT IN THE PANTH.

Thank You for reading/listening.  ਗਲਤੀਆਂ ਦੀ ਖਿਮਾ.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh.

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