Dasam granth in punjabi pdf

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Panjab Digital Library (Punjab Digital Library), Sikh Digital Library Panjab Digital Library - Digitization of Dasam Granth in Urdu Download PDF 29 MB The "Dasam Padshah Ka Granth" today known as the Sri Dasam Granth Sahib, is a. Sri Dasam Granth Sahib. Bachitar Download Chandi Charitra 1. pdf Download Sikh Rehat Maryada Punjabi. Nov, Sikh Rehat Maryada. Who wrote and installed Dev Nagri Dasam Granth in February in Lahore Darbar after Sikhs lost Anglo Sikh war and Britishers become Dictator in Punjab in.

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The Sikher Project aims to connect you to the Word, the Shri Guru Granth Sahib Ji. Download Dasam Granth in Punjabi by Gobind Sadan (PDF – Baba Virsa. Sri Dasam Granth: Volume Index. The complete literary works of Guru Gobind Singh Ji are compiled in the Dasam Granth. A brief description of the various writings in the Dasam Granth follows: JAAP SAHIB Jaap Sahib. 1. STEEK SRI DASAM GRANTH SAHIB JI (ANG 1 - ), MB. 2. STEEK SRI DASAM GRANTH SAHIB JI (ANG - ), MB. 3. STEEK SRI DASAM.

This always remained under control of Nirmalas from Patna Sahib and recently after court case, it has come under the management of Gurudwara Bara Sikh Sangat on the same road. Recently Dr. Others came, sang the praises of the Guru, received money and then left. It disappeared for some time and then it was with Jathedar Joginder singh vedanti Ji. However, Kavi Santokh Singh does not mention from where and from whom he got these sixty-two pages after one hundred and forty two years of the disappearance of Vidhya Dhar Granth.

Omniscient Lord who treats kings and papers. The extended similes and comparisons are so lucid and clear that the reader gets riveted to what he is reading. At various points. This is why it is said to have a universal appeal. The Glory of the Dasam Granth From the point of view of diction and style too it is a matchless piece of writing.

In the Akaal Ustat. Might or power by itself is blind.

In punjabi pdf dasam granth

The Preserver and the Destroyer. This is why people of varied religious backgrounds have accepted it and even today read it with great devotion. These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme.

At the same time care has been taken that all moral values and norms of society are upheld while fighting evil.

Because for gurbani every language is pure. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions. Another outstanding feature of the Jaap Sahib is the beautiful and amazing manner in which worship and might merge together.

Perhaps no other writer has so boldly and fearlessly negated caste distinctions. He is the Creator. On the whole. The false belief that some people by virtue of belonging to a particular religion. When it gets bound to worship instead of becoming the destroyer of mankind it becomes the destroyer of evil. He is All Pervading. Instead of getting caught up in petty trivialities of life. In this literary work the various forms of God as perceived by man are described and the spiritual.

The mood is essentially forceful and fierce. He invokes the blessings of the Almighty God thus. Shubh karman tey kabhoo na taron. In fact the aim of writing this piece was to delineate the courage. Chaubees Avatars and Upavatar. The Glory of the Dasam Granth the reality of God. The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom.

Some references to his previous birth also exist. The style is lucid and clear leading to a vivid and true presentation of the theatre of war. The battle scenes are a true portrayal of the strategies and maneuvers of warfare as practiced in the times. As per the requirements of the times and the society. Only 32 years of his life are accounted for here in.

As evident from the editorial notes at the end of the Chandi Charitra. In order to inspire a fearful and cowardly society to deeds of glory and might it was necessary that the source of inspiration for them. Deh Shive bar mohe ihe. God is portrayed not only as benevolent. This composition is in the form sawaiye-an Indian metre of one and a quarter line. Although based on the Durga Saptashati of the Markandey Puran. Only then could the people who cowered with fear against tyrannical forces could rise and face the foe undaunted.

The descriptions of the battles have been brought out beautifully through the use of similes and metaphors. The first stanza of Chandi di Vaar forms the introductory part of the ardaas. The main reason for writing about Chandi so many times was that Guru Gobind Singh Ji wanted to affect a sea change in the mental make up of the society.

For Him friend and foe are alike. Then the soul asks about the four dharmas in answer the four dharmas are elaborated upon. Bhog dharma and Mokh dharma. In the ancient times literature of this kind was read during the wars to enthuse the warriors to heights of glory and heroism even today the same tradition prevails. Thus Chandi the embodiment of might in the female form was described in all her majesty and glory.

He is without differences of caste.. Daan dharma. The entire description follows the tradition of gurbani and elucidates the main ideas that are presented within it. Omniscient and Omnipotent. This information is very significant since no other source of information regarding these exists. The writing also is a source of knowledge and wisdom since in it we find elucidated the various kinds of Yagnas that were performed and how they were performed. These are Raj dharma. Following the invocation.

His various attributes. Since it is written in such a clear style and deals with matters related to war it appeals strongly to soldiers and warriors. His might. The answers are all within. The remaining portion is a description of war. The second part is in the form of a dialogue in which the soul questions God about that super power whose radiance and glory is unending.

He who is all prevading. This is an incomplete piece of writing because the three other dharmas mentioned have not been elaborated upon. At the same time. Pritham bhagouti simar key Guru Nanak layin dhyay. The first part is devoted to the praise of the Almighty God. Giving examples from the lives of great personalities as mentioned in the various scriptures about Daan Dharam have been explained to the soul.

Written in fifty-five stanzas. And as expected through his inspirational writings the Guru was able to transform the character of the multitudes totally. In this the stories of twenty-three Avatars of lord Vishnu have been included.

Whenever the earth gets weighed down by evil and sin. Ram Krishan. But even the avatars fall prey to their inflated ego hence face the displeasure of God who then sends another avatar.

Shaastradhari or those who on the strength of their knowledge fought for right and Kalyankari-these who transformed the world through their good deeds. In this God has been referred to as the source and fountain head from which all avatars have come forth.

Each of these avatars is an expert at martial arts and strategies. On reading these episodes on finds that the various avatars can be categorized under three heads.

Granth pdf punjabi dasam in

Rudra too fell prey to conceit and suffered for it like Brahma. Krishnavatar is the longest followed by Ramavatar and then Nehkalanki avatar. Of these. These are Machch. The references to Brahma are followed by two avatars of Rudra-Dattatreya and Parasnath. Nar Arjan. It begins by narrating the incidents and experiences of Brahma. Shastradhari or those who took up arms and fought for right. Budh and Nehkalanki. Sastrodharak and Kalidasa. He clearly states and believes that though an avatar has a divine spark in him.

It is this aspect of their personalities that is of utmost significance to the Guru. Guru Gobind Singh Ji has clearly stated his aim for writing this literary piece. Actually Guru Ji wanted to dispel the false belief that there can be different Gods. While some of the facts included are as per the scriptures.

For this he was sent down on earth and it took him ages to rise again in the estimation of God. Similarly he had to take on the form of two avatars to redeem his mistake. He wanted the people to understand that there is only One God. These were Balmik.

The most important point that emerges on reading these compositions is that Guru Ji has not given undue and excessive importance to any avatar. There are no such references in any of the existing scriptures.

God sends down lord Vishnu as an avatar. At the beginning. Manu Raja. Not incarnated. While the positive roles http: It confirms their plan to finish the spirit of independence of the Sikhs as a Nation. Although they signed many Anglo-Sikh treaties with the Sikhs as a separate independent Nation from AD Onwards, this evidence clearly tells us the the Britishers, who gave more importance to Dasam Granth than Guru Granth Sahib Ji as soon as they became the dictators of Punjab.

The 6th Shabd hazaray to Khyal Patshahi E 2 was also given to Queen Victoria in There is no colophon. Note on folio 4a mentions a stool and cushions covered with, also presented by Sadhu Singh for use with the Granth. No heading of Dasam Granth or Dasvein Patshah. Starts with Tatkara as Granth Sahib Ka.

Note by Dy. Why such a wrong note about the history of this Dasam Granth was added?. The note reads that this written Bir matches with the published Dasam Granth Birs. Ved Parkash page This always remained under control of Nirmalas from Patna Sahib and recently after court case, it has come under the management of Gurudwara Bara Sikh Sangat on the same road. The address has changed now as the road name before partition was Harrison road but now the new name of the same Road is M.

Gandhi Road. Author went to Calcutta in March This Gurudwara was under Renovation and no such Bir found there. Khaas Patras, present in some birs have many academic issues. None of the above authors put the pages in Appendix. Who collected these patras, from where, and who were the custodians? There is no historical evidence of such collection. His handwriting perfectly matches with the Gurus. Chandi Chritar Ukat Bilas has separate chhand s All these ,s are same as Khas patras in above 3 Birh,s.

Is it just a coincidence? Jaggi 23 has proven by comparing the hand writing that this Khas Patra writing belongs to Charat Singh Granthi who was son of Bhai Sukha Singh and who became a powerful Mahant in as he was promoted from a Granthi Post at Patna.

Charat Singh is his son. Having 23 Dasam Granth Authorship Kartitav. Khas Patras and internal text does not match in many khas Patras.

Colebrook and AD DG has chhands. See Chhand in khas Patra. Then Randhir Singh himself writes that actual Total count of chhands in various Birs are 17, Why this discrepancy? But this decision was made on personal promise against rules sanctified by 10th Guru Ji. It would have been better if this gurmata decision was taken by consensus opinion of the congregation diwan.

As 4th Bir by Bhai Mani Singh where he wrote bani author wise was rejected. Similarly Dasam Granth Bir prepared by him, various compositions should have been kept separate as suggested in Khalsa Diwan keep Chritro Pakhyan and 11 Hakyats attached to Zafarnama as separate. Although , we respect Bhai Mani Singh as Panth Rattan and religious brother but will not hesitate to say that Bhai Mani Singh has done such a great mistake which has done great damage and in future there is danger of Substantial Damage.

There is another recension reported in history to be compiled by Baba Deep Singh which is not traceable. But this recension presently attributed to Mani Singh has many historical and textual issues. For details see below. Sukhdial Singh from Punjabi University Patiala does not find any such Granth in 18th century sources in his paper: Click on http: Dal Khalsa led by J. Ahluwalia occupied Red Fort in Similarly, no Granth similar to the pattern with contents and arrangement of presently published Dasam Granth, which was found in by Colebrook is mentioned by Chhibar in his classical book BansaliNama CE.

The pundits were provided with money and clothes and beds and were sent home. Over 30 Europeans including French accounts are silent on any other Granth associated with 10th Guru Ji.

He also came to know from a priest that some years after the Guruship had been conferred upon Guru Granth Sahib another book appeared later, the title of which and the name of its author was not known to him. He testifies that it was in Hindoovee and Sanskrit, got a copy of its extract and thought of translating it at some time in future. He also does not mention of any Dasmi Patshahi Ka Granth. Others came, sang the praises of the Guru, received money and then left.

After having been written in small fonts, it still weighed nine mounds. A great variety of poetry was composed with a lot of love. The poets left Anandpur allowing the unsavoury to loot the city. Once lost, the Granth was never recovered. On the basis of those 62 sheets, I have composed kabits in the praise of the Guru. It is important to note that the poet uses the word Bani, a term reserved for the sacred words of the Sikhs, for the compositions of the poets. The poet claims that he has composed his kabit in praise of the Guru on the basis of those sheets preserved at Anandpur.

However, Kavi Santokh Singh does not mention from where and from whom he got these sixty-two pages after one hundred and forty two years of the disappearance of Vidhya Dhar Granth. The poet could have easily reproduced those valuable sixty-two pages as an appendix to his voluminous work.

Guru Ji will write bani for the panth and will read himself and will speak it to others. Tenth Guru had 52 quote poets who will write their versions and will submit it to Guru Ji. This Granth weighed nine man maunds , lost in warfare. Only 62 pages found later but fails to tell how and who had in their possession such pages after years? Does not include those 62 pages in the appendix of his Gurpartap Suraj Granth.

There is no mention of any Dasmi Patshahi Ka Granth? Cunningham, , discusses the authenticity of Daswen Padshah Ka Granth: The names of Sham and Ram occur as two of the writers, but in truth, little is known of the authorship of the portions in question.

Cunningham also refers: This 28 14a. Cunningham, ; History of Sikhs, Published by S. There was no Bir of this Granth during the time of the Guru.

His handwriting matches with that of the Guru. His last opinion is further confirmed by the evidence that serial numbers of chhands in Khas Patras of Mani Sigh Bir,Moti bagh Bir and Anadpuri Bir, all Confirms that all these came from one source as discussed in detail below. This Granth is regarded as the best in the Panth. There was no bir of this Granth during the time of the Guru. Banis remained separated here and there. The Bani of the tenth Guru was preserved in this manner.

He collected material for Sikhs in when he went to Punjab with Lord Lake. However indefatigable Research of Mr. Historical and Textual evidence shows that Pattern of Dasam Granth as corrected by Sodhak Committee with all its compositions and contents and arrangement finalized in in the standard version of published Dasam Granth appeared first time in late 18th century CE manuscript which was procured by Colebrook and introduced in literature by Malcolm in presently located in British Library.

But evidence shows that over 30 Europeans wrote about Sikhs in 18th century prior to Malcolm who wrote in their accounts that only Guru Granth is revered by Sikhs.

Why Dasam Granth is absent in their accounts of the 18th Century? History shows Malcolm travelled up to Bias River and never went to Amritsar.

This date matches with the date where the Chiritro Pakhiyan ends the Dasam Granth before the start of Zafarnama. As Leyden translates only of Bachitar Natak. Therefore the date of completion of this Dasam Granth was taken from the Colebrook manuscript.

But this manuscript clearly shows that Zafarnama is written in the same handwriting and the same ink which will take the date of this manuscript to automatically after CE. Secondly, Ram Avtar completion date is already written in the end of such composition, in first portion of the Granth. How a scribe who first writes and finishes the Ram Avtar then finishes the Granth in ? It proves somebody compiled this Granth as dates are not serial wise.

Therefore evidence clearly shows that Malcolm wanted to create a New British Military history by introducing this newly compiled Granth for the Sikhs. General of India extract from secret consultation ,24th nov, For details Read N. They are prevented by necessity of watching the motives of each other from attempting to extend their conquests…. He regarded the Sikh power extending from the most western branch of Attock to the walls of Delhi, as a new object worth serious contemplation.

The Sikhs, so eminently suited to the military profession, could not become very powerful because of their spirit of independence and frequent internal warfare but they were prompt to rally together at the call of common danger. Warren Hastings visualized a change in their polity, the rise of an individual of rare capacity and enterprise who would succeed in enveloping everything within his own supremacy. He feared that a new dominion would then ascend from the ashes of the Mughal Empire and naturally wanted to prevent such a calamity to British Imperialism by seasonable means of opposition.

No to permit the people to grow into maturity without interruption. Lord Lake writes a friendly letters to Sikh Chiefs. Official orders on collection of information passed by East India Co. June 5th, By This is the first time in AD that the name , Dasam Granth, appeared in history with some association to the sacred name of 10th Guru ji.

The compositions and their arrangements as noted in the Current standard Dasam Granth corrected by sodhak committee in clearly match with this Granth. There is no other internal evidence of dating or name of author or place where it was written is seen. Charles Wilkin in A. There is no evidence that this translation was done.

This date matches with the date where the ChiritroPakhiyan ends in the presently published Dasam Granth. The 6th Shabd hazaray in Khyal Patshahi Such intelligent person with background from father as court pundit should know the difference between SGGS and Dasam Granth he citified, why?

Lord Dalhousie, Governor General of India, in and made highly contradictory speeches and remarked: There is change in Political Atmosphere with Indian Mutiny of as Britishers used Sikhs help to control this mutiny.

Special Reservation for Khalsa Sikhs in the Military and neutral religion policy on paper only was made. But letter of Punjab Governor Eggerton in A. A note by Dy. Why such a wrong note about the history of this Dasam Patshahi Granth was added by British Officials? And trust, your Excellency will resist passing such orders in the case, as will enable to continue the system, which has worked successfully for more than 30 years. ADD , British Library.

His Jagirs were enhanced from time to time and, towards the end of his life, his possessions in land in Montgomery district alone amounted to 28, acres. He was appointed a magistrate in and an honorary munsif in He was made Companion of the Indian Empire C. He was knighted in K. Lahore Singh Sabha and other Sikh organizations did not approve it as evidence in three letters published in khalsa Akhbar in October and November AD requesting Sodhak Committee to first find out which is authentic version.

For Details Read. All Successive British Historiographers followed him without any personal verification. This date matches with the date where the ChiritroPakhiyan ends the Dasam Granth before the start of Zafarnama. As Leyden translation was only of Bachitar Natak. But this manuscript clearly shows that Zafarnama is written in the same handwriting and the same ink which will take the date of this manuscript to automatically after A.

Replied, I have delivered over the Khalsa commonwealth to God, who never dies. I have been your guide; and will still preserve you; read the Granth and attend to its tenets; and whoever remains true to the state him will I aid. Based on above evidence it appears doctrinal departure from Guru Granth Sahib Ji was initiated by Malcolm who started split in Sikh Panth onwards.

I will request the Scholarship must analyze the summary paragraph of Malcolm in order to understand the authenticity of Current version of Dasam Granth. Internal Evidence of the dates in Dasam Granth is a proof of Compilation of this Granth, not written by a single Author.

Granth pdf dasam in punjabi

The compilation dates of some Banis in Dasam Granth are not in chronological order and some of them have no dates at all and contain contents of miscellaneous nature. Evidence confirms that it happened first time in late 18th century AD.

Please check Day Sunday [Rajistan] is wrong. Should be Tuesday [in Punjab at Satluj]. Piara Singh Padam. Above evidence of dating shows dates as; Page, CE. Page , CE. Page, CE. Page , Ce. Mostly historians have treated Chet as the 12th month of the solar Bikrami Calendar, while occasionally it has been treated as the first month.

Even Dr. Ganda Singh in most cases has treated it as the 12th month, but in one instance he has definitely treated it as the first month. If we consider Chet as the 12th month of Bikrami then the converted date would be Thursday, 19 March, CE; but, if we treat it as the first month of the year, then the converted date is Wednesday, 20 March, CE.

Only Lothian Mission was opened in CE.


He is All Pervading. He is the Creator, The Preserver and the Destroyer. But many authors disagree and have given the opinion that Chhands are out of context and are not in line with the main theme of Akal Ustat. Then he answers the question of chhand in Chhand Randhir Singh also reads that chhands of Akal Ustat, and chhand onwards and Initial 10 chaupees were not written in one time but in different years.

Who wrote it?. Read Kahan Singh Nabha below. It is quite possible that such a Nirmala who helped Malcolm could cause distortion in doctrinal frame work of Akal Ustat as well. Atma can be a name of a person or can be used for soul. Word uchrio alludes to a person who is very much alive and is speaking words coming from a mouth. Bhai Kahn Singh Nabha on this issue says that chhands are questions therefore answers must be searched out.

Obviously, Chhand Dhirag tribhangi Chands are not part of Akal ustat. He writes the end line of Chaand in Gurumukhi and then quotes the Dev Nagri version of the original chands refers to Kapardan entry in Mahan Kosh. The Chopper of Mahikhasur, the Displayer of glamorous hair knot on your head and the Victor over demons. O Inhabitant of sundry environments, air, infernal regions, sky and fire inclusive.

O weilder of weapons, primeval, countless, extremely profound and dauntless. O the crusher of Mahikhasur, the pristine, originless, immeasurable and towering goddess.

O slayer of demon Mahikhasur, cleaver of demon Chanda and the Primal Bestower of Knowledge to the ignorant. O Trampler of buffalo-faced demon Mahikha; and O Proficient in an illimitable progress since the origin of the world and the beginning of ages. O the slayer of demon Mahikhasur, destroyer of the world and creator of the Universe.

O Trampler of the demon Mahikhasur and the master of the most profound temperament since the beginning of the Universe and time. The Primordial and Countless goddess ; your story is endless.

He writes the end line of Chaand in Gurumukhi and then quotes the Dev Nagri version of the original chaands refer to Kapardan entry in Mahan Kos I am quoting here the source entry so that the readers can decide on the issue themselves. All these Chhands eulogize Devi Bhagauti. After above review readers can decide themselves how these Chhands are out of line and are against the concept of one God in rest of the composition of Akal Ustat.

Read Prof. The Doctrinal inconsistencies in DasamGranth: In relation to Avtarhood Part I. The Doctrinal inconsistencies in Dasam Granth. Read also Dr. But evidence shows that over 30 Europeans wrote about Sikhs in 18th century prior to Malcolm who wrote in their accounts that only Guru Granth is revered by Sikhs and fail to mention this important practice in Sikh Panth.

He never witnessed any such event himself nor he quotes any European or Indian sources which indicate Gurmatas passed at Sri Akal takhat in presence of two Granth or even there was any parallel tradition in 18th century. What is the basis of his statement based on any historical evidence? D2 written in 18th century. Why Malcolm and Dr. Leydon gave preference for translation of Bachiter Natak over Guru Granth Sahib Ji which they confirm to have in their possession at the time in order to write the Sketch of the Sikhs.

Over 30 Europeans knew that that Sikh revere Guru Granth Sahib Ji only and wrote about it in their 18th century accounts prior to Malcolm? Is it Coincidence or a plan? Seventh Guru was like Krishna. After 8th Guru sect was divided into Ram Guru and Dhirmal. Then came Mighty Guru grasper of seymiter.

Everybody knows that during Guru Period there was animosity with Ruler Kings as they were oppressors. Please note in late 18th century Patna city was part of State of West Bengal. Tej Bahadur, agreeable to them, provoked his execution by a series of crimes, having joined with a Moslem Fakir, of the name of Hafiz-ud-Din, collecting a number of armed mendicants and having committed with that body the most violent depredations on the peaceable inhabitants of the Punjab.

Surinder Singh Kohli, pgs. Hari Ram Gupta, pg. How Malcolm account can report him writing about Guru Gobind Singh? Malcolm never knew Gurumukhi. It is also noted in Leyden,s translation.

For Paris exhibition details click on http: For details click on. He citified the manuscript. Panjab Uni. Chd Lawrence published by Ganda Singh 43 Click onhttp: Bakhshish Singh Nijjar,K.

It confirms their plan to finish the spirit of independence of Sikhs as a nation. Sri Guru Granth Sahib Ji is the sole canon sanctified and ordered by Guru Gobind Singh to follow and to accept it for any idea and concept of in Sikhism.

Bani of S. This is well documented in all Indian, Persian, and European contemporary and near contemporary sources. Sarbat khalsa from all over the world can be held now and any changes can be done by consensus only with Guidance from Shri Guru Granth Sahib Ji. Sikhism is an integrated religion with unity of Sikh thought between the first and tenth Guru. Evidence Of scattered compositions per Giani Gian Singh in literature of 18th century until AD when they were compiled and inserted into certain other compositions.

Banis remained scattered here and there. No Granth similar to the pattern of presently published Dasam Granth with all compositions in one Granth can be found prior to AD.

It contains almost all the composition matching with the currently available Dasam Granth compiled by Sodhak Committee in AD. Sukha Singh made short work of the company of Massa Ranghar. Question arises, where is this Bir, what were its contents?

Evidence shows that published Dasam Granth appears to be the part of such a campaign. In AD many undated compositions with adulterations were put together along with some adulterated dated compositions from different compositions which may have been written during the times of Guru Gobind Singh by his court or other devoted poets. But no such composition, sanctified by Guru Gobind Singh Ji, can be found anywhere in the records during or after his times.

Scholars must find the Bir which was discussed in early August AD at Diwan at Damdama Sahib, and the reason as to why Koer Singh and the author of Mehma Parkash is silent on this important historical event and evidence? For details read the papers by Dr Sukhdyal Singh and Dr. The direct cause of this development was relaxation of the Afgan pressure.

Foreign invasions always forge unity; but as soon as the invader withdraws, unity succumbs to the pressure of parochial interest. This is a common historical phenomenon, not an unusual turn of the course of history in the case of the Sikhs. Having virtually won the war of independence and then established the critical power practically the whole of the Punjab, the chiefs of the Misals abandoned the ideal of the commonwealth and looked upon themselves as political rivals rather than fighters for a common cause.

Gradually, those ideas were distorted and their purifying impact on the Sikh society became weaker. He insisted as the Guru Nanak had insisted, on the worship of one god and non-reorganization of different deities and incarcerations.

Readers must note that Bachitar Natak is one composition containing only Chhands out of a total of over 17, Chhands in presently Published Sri Dasam Granth. Mehma Parkash-Vartik AD- Ganda Singh sakhis in this account mentions about Zafarnama composition only without mention of any added Hikyats into it.

Chandigarh mentions about Zafarnama without mentioning of any Hikyats.

Sri Dasam Granth Ji (Punjabi)

Zafarnama composition in Sakhi 13 does not mention of any Hikyats along with it. Please read in detail as to by whom and when Hikiats were added to Zafarnama probably by a compiler of Dasam Granth. No scholar gives any internal evidence or any reference of the above Granths. Mehma Parkash Vartak as Outlined above. There is a description of Zafarnama only Comments: Please note that Bachitar Natak is only one composition of Chhands, but about other compositions and over 17, chhands in Dasam Granth?

Evidence shows that the historical sources written before do not mention any Granth similar to the pattern of presently published Dasam Granth with all the compositions compiled in one Granth. Sri Dasam Granth Sahib Ji two volumes. Readers should read the evidence below and the decide themselves about the authenticity and dating of this Rehatnama..

Who was Desa Singh? And in Chaand 45 this Rehat Nama also includes the use of alcoholic drinks by the Sikhs per code of conduct Anti Gurmat internal evidence makes this Rehatnama spurious and doubtful Desa Singh reports also in the autobiography in this Rehatnama that from Amritsar he goes to Patna Sahib where he sees in his dream Guru Gobind Singh Ji who tells him about the various compositions of Dasam Granth.

If one believes that Dasam Granth was compiled by Bhai Mani Singh in early ,s then why Desa singh has to see it in a dream? Sukha singh distributed the opium and it appears Desa singh was one of the recipients.

Thereby, writing the above 32 Chhand for use of opium for Sikh code of conduct in order to Justify his addiction. Desa Singh Rehat Nama written in the end of 18th century at Patna supports my opinion about Dasam Granth that it was compiled with some assistance from Nirmalas at Patna. That is why Desa singh writes about the usage of opium and Bhang as a part of code of conduct of Sikhs.

Who will recommend opium, Bhang and alcoholic as a part of Sikh code of conduct for the Khalsa? This is another Rehatnama often quoted. Readers should read the evidence given below and decide themselves about the authenticity of this Rehatnama. Mani Singh as its author is questioned by Bhai Vir Singh in the introduction the book edited in Tarlochan Singh Bedi are given below.

There are many manuscripts of the Sikhan Di Bhagat Mala, and in all of them the teeka of eleventh var of Bhai Gurdas ends at Sakhi Number and in one at The Sakhi reported coming after the finishing of the end of 11th var of Bhai Gurdas in the twelve extra Sakhis written in some manuscripts.

The correct number of the Sakhi is Then in the second edition, in the introduction Bhai Vir Singh writes that he found other manuscripts of this Sikh Bhagat Mala where after the end of eleventh var teeka, there were additional twelve sakhis written by somebody else.

In this chapter he concluded that Bhagat RatnaWali cannot be the writings of Bhai Mani Singh because the author has made lots of mistakes by writing certain Sakhis which are against Gurmat philosophy. Bedi in his introduction quotes many anti-Sikh Sakhis. For example Sakhis 90 and 47 are anti- Gurmat.

Sakhi reads that Guru Gobind Singh recommended the usage of addictive substances for Sikhs. This was request 7 from the Sikhs to 10th guru who then put signature on this special order for Sikhs. It matches with 10th Var of Bhai Gurdas. See Page — of the manuscript. Otherwise Dr. Leyden would have translated it. And to make it popular, the name of Bhai Mani Singh was attributed to it as an author. Who wrote 12 extra Sakhis in the document when all original Sakhis are Teeka of 11th var of Bhai Gurdas?

It would be interesting to see as to how Harbhajan Singh and his group clarify numerous internal textual inconsistencies. Why was it not done before? Read below pages But large portion by 4 other scribes. Read the account yourself below. The evidence given above shows that there were scattered compositions in literature of 18th century until AD. No Granth similar to the pattern of presently published Dasam Granth, with all the compositions compiled in one Granth, can be found prior to AD in literature.

Giani Gian Singh reports there were scattered compositions of dasam granth literature in 18th century until they were compiled and inserted into certain other compositions. He writes about Dasam Granth in the following words: Briefly it translates: There is another Granthi named Sukha Singh who compiled a bir on his own at Patna.

His handwriting perfectly matches with that of the Guru. Having announced that these writings are from the pen of the Guru, he received money four the times. Only fourth one is at Moti bagh which is a copy of Bir written in AD samat at Patna sahib and none is found there.

Did first part Of Dasam Granth Finished in ? No evidence of its sanctification by Guru Gobind Singh Ji?. Whether the first part Of Dasam Granth was finished in ? Panth has declared per Gumata 1 June 6th that no one has any right to create controversy about the specific writings contained in Dasam Granth that have been recognized and accepted by the Sikh Panth for Sikh Code of Conduct, prescribed recitation in daily prayer and Sikh Baptismal Khandey De Pahul.

Nobody has any disagreement on this issue Why there is no mention of procedure of Khande the pahul in this khalsa Granth? If in fact it is Granth of the khalsa?

Scholars have already opined on Two 17th century and one 18th century recessions of Dasam Granth wherein dates such as ,,, and and Zafarnama AD find mention but create many historical and textual problems with these documents. Event of Creation of Khalsa is not recorded in any of them. Therefore they are questionable on academic basis and need more investigation about their Authenticity. But published Dasam Granth shows total count of chhands equals to until end of Ram Avtar Composition.

Readers can count themselves from Published Dasam Granth the count is: Two volumes. All Dasam Granth Birs contain the composition of Zafanama.

In pdf punjabi granth dasam

Therefore it proves that all of them were produced in post era. Why there is no sanctification of this granth by Guru Gobind Singh Ji?. Although Patna Bir was rejected by the Sodhak Committee and It contains over 8 extra compositions which were not included in Sodhak committee published Dasam Granth.

For details on these excluded compositions read Dr. Balwant singh Dhillon In the start of Khas Patra with different serial of verse changed to of chhand Krishna Avtar page , pub. Readers can decide themselves. See below beginning of Krishan Avtar in DG page Chhand 4 in last line. Is it a coincidence? Read Chhand But noted in next folio 93 under chhand and it is written Gobid Singh Das Tuhar?

Who removed the word Singh?. This Change is noted in Colebrook Dasam Granth, see folio 90b below.

And Sodhak Committee just copied it in Sagal Davar as noted in folio 93 under chhand But in published Dasam Granth it is Numbered as Chhand This Change is noted in Colebrook Dasam Granth.

See below Folio 90b of Colebrook Granth. Noting this change occurred in in AD: Is it coincidence? What happened to chhand of Krishan Avtar composition as noted in the Khas Patra.? Who changed what was written by 10th Guru Ji? When it happened? The evidence goes back to Colebrook Granth. See Chhand in Khas Patra. Then Randhir Singh himself writes that actual total count of chhands in various Birs is 17, Any author who understands the academic debate on Dasam Granth understands clearly that subject is difficult as authenticity is the main issue.

Which Dasam Granth to be made a base in order to have any useful discussion? The Text of Sri Dasam Granth is not fixed and panth must settle this issue first. They fixed the text from 32 recessions but were unable to get any authentic version as requested by Lahore Singh Sabha who had associations. Therefore, Lahore Singh Sabha did not recognize the authenticity of Dasam Granth which was finally compiled by Sodhak committee. Summary of these article Indicates that Lahore Singh sabha was requesting Giani Sardool Singh, Secretary of Sodhak Committee, to find out and authenticate which is the original Dasam Granth out of various Dasam Granths Birs they used for the correction of final version.

G dealing with powers of committee to dismiss office- holders. Therefore, there is a need of serious and honest effort of research on this issue with large data which is available now. Gurus has given us the instructions in reference to acceptance of any concept, idea or thought in Sikhism by guidance from SGGS. Read pages ,,,,, and Will 10th Guru ji or Bhai Mani can write such statements?.