As a muslim, what the "muslim" ruling class did to Sikhs and the sufi saints is disgraceful. I think imran khan should do borderless freedom of movement into pakistan for amritdhari Sikhs.
To be honest it's good that the Muslims persecuted Sikhs, it made Sikhs strong and forced them to adopt a military lifestyle, many brave and inspirational sacrifices happened which allows current Sikhs to feel proud of their history. A lot of great things came out of this persecution
Jagraj spoke about issues that most parcharaks are shook to talk about because they might get shunned. The way he conveyed his message was on point man.
God bless your soul Jagrag Singh Ji.... You did a great job by blessing us with your great knowledge and wisdom.... we can learn from you even after years... You still seem to be there with us with your videos.... 🙏
Agree with you. I was shocked to see many my Sikh friends claiming Dasam Granth to be creation of Hindus. I would ask them how intelligent that RSS worker was.
How are their so many uneducated people in the comments. We are just witnessing our faith get corrupted before our eyes here... As much as his arguement may make sense by the way he tries to put these writings in context of that time period and his interpretation of the mind of the guru which is also very subjective even if it makes sense. Who has the right to intepret what Guru Gobind Singh Ji was thinking when he supposedly wrote the Dasam Granth? Noone does, and it is funny that he even assumes he can. I have provided an academic paper that relies on historical evidence as supposed to subjective interpretation of Guru Gobind Ji's thinking and rational in supposedly creating the Dasam Granth. If you read below, you will understand why the Dasam Granth is still doubted by many to be the work of Guru Gobind Singh Ji. It is funny to me how so many people fail to address or understand the points made in this paper below. I guarantee if anyone reads this paper below, they will understand 100% why it is impossible for Guru Gobind Singh Ji to write the Dasma Granth. An Academic Look at Contradictions in Story of “Dasam Granth” DASAM GRANTH - ITS HISTORY by Daljeet Singh [A brilliant exposition on history of “Dasam Granth” by Late S. Daljeet Singh, founder of Institute of Sikh Studies]
@@AnandDwivedi I am simply saying their is a difference between interpretation without considering historical evidence and context as shown in this video. No human being should be allowed to intrepret the teachings of Guru Gobind Singh Ji in a way that contradicts historical evidence to the contrary. This is not just "what I think", this is grounded in reality and evidence in uncovering Guru Gobind Singh ji's truth in regards to the Dasam Granth. Unsurmountable evidence to the contrary does not allow anyone to interpret the Dasam Granth as the work of Guru Gobind Singh Ji. There is nothing you or I can do to change this, they are historical facts and not some interpretation based on false ideas/beliefs...
paraphrasing Sant Jarnail Singh Khalsa Bhindra Wale: those who caste doubt upon Dasam Guru Granth Sahib should have been born as donkeys, as they could have served the Panth better in that form.
Ive always respected dasam granth but have never really understood it because i knew so little about but thanks to your great explanations my knowledge and respect for dasam granth ji has increased immensely thank you paji
Seriously!? Still questions? You shouldn't even have questions in the first place! Bhai Sahab has made everything very clear. No offense tho, but it's just that you don't want to understand and acknowledge it.
How are their so many uneducated people in the comments. We are just witnessing our faith get corrupted before our eyes here... As much as his arguement may make sense by the way he tries to put these writings in context of that time period and his interpretation of the mind of the guru which is also very subjective even if it makes sense. Who has the right to intepret what Guru Gobind Singh Ji was thinking when he supposedly wrote the Dasam Granth? Noone does, and it is funny that he even assumes he can. I have provided an academic paper that relies on historical evidence as supposed to subjective interpretation of Guru Gobind Ji's thinking and rational in supposedly creating the Dasam Granth. If you read below, you will understand why the Dasam Granth is still doubted by many to be the work of Guru Gobind Singh Ji. It is funny to me how so many people fail to address or understand the points made in this paper below. I guarantee if anyone reads this paper below, they will understand 100% why it is impossible for Guru Gobind Singh Ji to write the Dasma Granth. An Academic Look at Contradictions in Story of “Dasam Granth” DASAM GRANTH - ITS HISTORY by Daljeet Singh [A brilliant exposition on history of “Dasam Granth” by Late S. Daljeet Singh, founder of Institute of Sikh Studies]
Chandi di vaar simply motivates the Godly power that is in every man to not fear death that may surely come when fighting the good fight.. Ask any soldier what inspires them in the front lines.. And I mean classic warfare up to and including trench warfare.. We are all Gods and no different than all the battles described (chandi di vaar) For a soldier, the greatest recognition is that of death in battlefield and in that sense we all should never forget our responsibility of being that soldier as well
@@arjanveersworld1838 if it is part of our Nitnem it does not mean that we bow down to Sri Dasam Granth Sahib. Guru Gobind Singh Ji Himself said that Guru Granth Sahib Ji is our Guru.
@ 24:00 is the real answer to all these wrong accusations made by some ignorant people .. Guys why do you need to know only about sexual content written in it , why not any other. Guru gobind singh has just told you the heights of the woman can reach in destroying you , so you just be careful . I totally understand , its not if some one is guru he should not have written some thing like this . Why ??? Whats wrong in that ..?? People dont take the marvellous personality of our guru by these baseless and senseless questions .. understand with your soul , there is nothing wrong in it .
Jaspreet Singh Ubhi I am really sorry but your comment is useless . One can change to sikhi saroop after knowing all the things and may be i am in the process of doing that.. But your absurd comment shows you are also one of the ignorant . Also we are not talking about me we are talking about Guru , so better make comment on that with whatever knowledge you have.
+Jaspreet Singh Ubhi Also if you are true sikh of guru as you say , then atleast remove this UBHI as a surname , Guru gave us only "Singh" , No caste . I am wrong yes , i too have my surname displayed. I am just correcting you .
+Harman Bajwa Bro. Guru Sahib (SGGS) have asked for not to take pride in your caste, and not advised for mentioning it. Now read from 'the Natak' opposite to SGGS's sermon wherein the writer gives a proud statement 'Shatri ko poot haon, brahmin ko nahin' And indeed you are doing wrong with taking off GuruJi's given 'singh' from your name, if you are one, though you don't look like a Singh at all with your clean shaven face and opposite thoughts. Bro. pls. come back to SGGS Ji only if in any way you are associated with Sikhism. I chose to reply for other readers only. God bless you.
+Jaspreet Singh Ubhi bro i told u i am wrong but u r too thats what i told you.. No caste nothing only singh is allowed and if u still believe u want to put the surname then u too believes in jatt paat.. Understand about it and regarding dasam granth it seems u dont believe the writings of guru , its just a biography of guru and not our guru. Hope u understand now .. Did any of the khalsa sikhs at that time put their caste after SINGH. .. No Dont Make your own rules .
How did we become so rigid on our views...some of the comments really surprise me. Without any credibility they are making accusations on their own Guru's bani. Bani da arth hi ni samj loka nu ke jo vi Guru sahibana de mukh cho ucharan hunda h oh Bani hi hundi h
Wow. It makes so much sense now. It explains why Guru Ji even talked about hindu gods. It is not to praise them, but to allow Sikhs to come to their own conclusion by hearing how absurd their stories are. Waheguru Ji!
@@sonusonu-qv4op lmao his sons willingly sacrificed themselves. he didn't even escape until all of his Sikhs begged him to. He even told the Mughals that he was escaping and they still couldn't catch him. Lmao
There is Lot Of Brahmin Literature In this Bachitra Natak(Dasam Granth) Which Teaches Brahmin Customs Like How to Praise Mahakaal(Shiv).How to Organise Havans(Fire Pray) etc.
I have seen like 4 different comments from +Jaspreet Singh Ubhi , are you trying to take over the comment section with your half witted anti sikh comments ? Were you like :"Lets spam the comment section with non constructive arguments based on my inability to understand basic Sikhi principles." You could have compiled all of these comment threads in one single comment and that would've been easier to answer, but wait, i don't think you were here to get an answer, but instead you were here to create doubt within the community.
DID GURU GOBIND SINGH WORSHIP 40 CHANDI DEVI BHAGVATI ? ( Note : This is to clarify some points, on above subject, in the article written by Dr. Debabrata Das of Kolkata printed in Sikh Review of January , 2008 ) Dr. D.Das has very nicely interpreted the quotations from Guru Granth Sahib on pages 227, 456, 1138 and 1162 on the principle of worshipping one and only transcendental Brahm (Nirguna Brahm). He has very correctly summed up that (1) Sikhs reject all the gods and the goddesses, (2) these deities, being under the influence of Maya, are unable to know the secrets of the Lord, (3) these deities cannot help their devotees in the attainment of emancipation, (4) these deities are prone to death like other beings. So far all O.K. Dr.D.Das has not gone deep into the question “Who is the Author of the Bachitra Natak Granth or the socalled Dasam Granth?” Critical study of this Granth reveals the names of the poet Shyaam (Kabi Shyaam) , poet Raam (Kabi Raam) and poet Kaal (Kabi Kaal). These poets were worshippers of Mahakal-Kalka or destructive-Ardh-narishwar form of Shiv/Durga; the fact amply proved by following statement in the Bachitra Natak Granth or the so called Dasam Granth :- Sarabkaal hai Pitaa apaaraa . Debi Kaalka Maat hamaaraa ( page 73) Reference to Mahakal (destructive form of Shiv) is taken from Shiv Purana (story of Dvadash-lingama) and reference to Kalka (destructive form of goddess Parbati / Durga) is taken from Markanday Purana. In DebiUstat (page 809 in Bachitra Natak Granth) many names have been assigned to this goddess (derived from Markanday Purana’s Durga Sapt-shatee, 700 shlokas or verses), such as Durga, Bhavani, Shakti, Bhagvati, Shiva, Kaali, Mahakaali, Kaal, Kaalka,Chhimaa, Manglaa, totalaa and so on. Even the composition wrongly-called Akaal Ustat has 20 stanzas (211 to 230) praising Goddess Durga, the killer of demon Mahikhasur; last line of each stanza is Jai jai Hosee Mahikhasur mardan….. which shows that Akaal Ustat is actually Kaal - Ustat or Devi-Durga-Ustat. Poets Shyaam & Raam further emphasise that they are worshippers of Mahakal / Kalka:- Maen Na Ganeshaeh Pritham Manaun. Kishan Bishan Kabhun Na Dheayaun Kaan sunay Pehchaan na tinn sion. Liv laagee Moree pug ein sion MAHAAKAAL Rakhvaaar Hamaaro. Mahaaloh Hum Kinkar Thaaro. (Page 309 of B.N. Grnth ) These lines very clearly show that writers know no other deity than Mahakaal, also called Mahaaloh. A disciple (Sikh) of Mahakaal is baptised by forcing him to drink wine & narcotics :- Eh Chhal so Misrah Chhalaa Paahan Dae Bahaae. ] Mahakaal ko Sikh Kar Madiraa Bhaang Pivaae. ] (page 1210 of Bachittar Natak Granth) In Mahakal / Kalka temples OR Shiv / Parvati temples madira(alcohol/wine) & Bhang(intoxicant) are distributed as PRASAD , whereas Guru Granth Sahib very strongly forbids the consumption of alcohol, wine , drugs, narcotics etc. in any form as an intoxicant , Amrit Ka Vapaaree hovae Kyaa Mad Chhuchhae Bhao Dhrae.(page 360;Guru Granth Sahib) Thus, we can easily conclude that Bachittar Natak Granth or the so-called Dasam Granth was not written by Guru Gobind Singh, because in this Granth (i) one & only transcendental Brahm () is not worshipped , (ii) consumption of wine/alcohol/ intoxicants is permitted (iii) adultery / homosexuality is also allowed (iv) women are defamed ; said to be treacherous (v) writer-poets commit mistakes / wrong history etc. & permit the reader to rectify mistakes. All these are opposed to basic principles laid down in the holy Guru Granth Sahib. We have to interpret the verses from the so-called Dasam granth with reference to context, especially Bhagvati in Chandi Chritras. In Var Sri Bhagauti ji ki OR Durga ki Var (see ending remarks in earlier copies of Bachitra Natak Granth ) where First stanza begins with ‘Pritham Bhgauti Simar Ke….’ And the last 55th stanza is “ Durga Paath Banaeya Sabhaey Pauriaan…..” that entire composition is Durga-Paath only ( translated form of 700 shlokas) & this proves beyond any doubt that Bhagvati is Durga, the killer of 41 demons named Mahikhasur, Dhumar-lochan, Shumbh, Nishumbh etc. as described in Markanday Puraan and translated by Poets Shyaam, Raam & Kaal (apparent reason for three-Durga-chritras in Dasam granth). In the following line of Guru Granth Sahib, Sukhmani Mahla 5, Bhagauti Bhagwant Bhagat Ka Rang . Bhagauti is in entirely different context ; here Bhagauti is a ‘person’ who is devotee of , the formless God. The title Patshaahee 10 written on some pages of the so-called Dasam Granth is also a big Fraud. This fraud is revealed on page 155 of this so-called Dasam Granth when we go through the lines : Patshaahee 10. Ath Chaubees Avtar . ……..Barnat ‘Shyaam’ Jathaa Mat Bhaaee. Name of the writer / Poet Shyaam is very clearly written and this leaves no doubt that Patshahee 10 is written by some mischievous person to defame Guru Gobind Singh and to misguide the Sikhs ; this fraud / trick is played in similar way on page 669 of the so-called Dasam Granth also. In Guru Granth Sahib, Mahla 1, Mahla 2,…Mahla 9 are written for Gurus upto 9th but for tenth Guru why is Patshaahee 10 instead of Mahla 10 ? Sikhs , having utmost regard for the Guru, used to address the Guru very humbly with the word Patshaah and thus, Patshaahee 10 is not written by the Guru but by some-one else with malafide intentions. All research scholars should read original texts and should not just copy other writers; secondary evidence is usually not reliable. While quoting Sikh history, we have to be careful to analyse it in the light Guru Granth Sahib Vaani and philosophy. Any story that goes against Gurbanee and /or Sikh traditions is not Sikh History which could be distorted by some anti-Guru writers; the fact rightly understood by Dr.D.Das. All the Sikh Gurus were the same Jyot () & preached same way / principles of life (jugat) as clarified in Guru Granth Sahib:- Jot ohaa Jugat Saai Saih Kaaeyaa Pher palateeae . ( Page 966 , Guru Grnth Sahib ) Sixth Guru, Guru Hargobind Sahib, after the martyrdom of his father Guru, Guru Arjan Sahib, kept two swords and this tradition of martial spirit was kept alive by the successors. Ninth Guru, Guru Teg Bahadar Sahib earned this name when he showed prowess in fighting with a sword (Teg) when he was 14 years of age , in a battle against Muslim forces. These Gurus never called sword or Khanda as any Goddess as Creator and nowhere they said anything which could be similar to saying “Jai Tegum..” Why should Guru Gobind Singh be defamed as worshipper of Khanda / Teg / Devi CHANDI /SHIVA etc.etc.? It is an historical fact that Bhai Lehna ( who later on became 2nd Guru of the Sikhs, Guru Angad) was worshipper of Devi Durga ,but, after serving Guru Nanak for many years, he clearly understood the real path to God, the GURMAT, and the reality that Devi Durga cannot help him in attainment emancipation . This is very clearly written in the Holy Guru Granth Sahib : Tu Kaheeat hi Adi-Bhavani. Mukat ki bareeaa kahaan chhapaanee. ( page 874) It is further clarified in Gurbani, Gaurhi Sukhmani Mahla 5, Jab Nirgun Prabh Sahaj Subhai. Tab Shiv Shakti kahau kit thaien. which means that , when God did not create the visible world/universe , where were Shiva and his wife Parvati (Shakti) ? i.e. these so-called Gods & Godesses did not exist. This year , the Sikhs are celebrating 300th anniversary of Guruship of Guru Granth Sahib. Guruship was endowed by Guru Gobind Singh 300 years ago on this very Granth only which was got written by Guru Gobind Singh at Sabo Ki Talvandi (Punjab) after including Gurbani of Ninth Guru in the Adi Granth. At that time, Dasam Granth did not even exist (refer to introduction by Dr. Ratan Singh Jaggi in the first volume translating the so-called Dasam Granth in five volumes) ; this is an historical fact every historian ought to know. In nutshell, we conclude that the so-called Dasam Granth, which was originally named as Bachitra Natak Granth , is based on Markanday Puraan, Shiv Puraan, Srimad Bhaagvat Puran (stories of Ramayan, Krisnavtaar, 24 avtaars of Vishnu) and translated by the poets Shyaam, Raam etc in a language, style and principles entirely different from those of the Nine Sikh Guru Nanak(s) & Guru Granth Sahib. Guru Gobind Singh during Guruship period (1675 to1708) never visited Hemkunt & never written or followed or preached anything against the holy Guru Granth Sahib. He was undoubtedly worshipper of only & only . GURU GOBIND SINGH NEVER WORSHIPPED DURGA / CHANDI / SHIVA / KALKA. Every Gur-Sikh should follow Guru Granth Sahib only as ordained by Guru Gobind Singh in 1708. All other Granths are just literature (Kachchee Bani) and not Gurbani
Waheguru ji- WoW............can't express in words. Just brialliant. In last few days, I have seen few of your videos......all are unmatched. Sangat Ji- What is the name of Veer Ji?
Carry on veerji well done .i was against this but now with the help of Waheguru Ji n your thoughts I bow down to dasham Granth . Thank you sooooooo much veerji .waheguru Ji ka Khalsa Waheguru Ji Ki fateh
I'm in agreement that it is better to stay quiet rather than stoke up another controversy but have I hope a valid question. We agree that all of the bani was written by Guru Sahib, but how did Bhai Mani Singh Ji know in what order to collate the bani or was it random and are the current printed saroops accurate when compared with the original version?
Veer g By exactly the same way, bhai mani singh g did selection of nitnem baani in the request of gursikhs and guru sahib ordered him to do...now why only bhai Mani Singh g... because of vast divine knowledge of guru sahib bani...in the same way he collate dasam granth bani...for more just read it once...the way it compiled you will understand 🙏
SGGS ji is our Guru but also sri Dasam granth sahib give us seamless strength to fight injustice especially for warriors. through examples and facts guru ji preaparing sikh Just Like Training RESPECT bani of guru gobind singh ji.
You have expressed your 'manmat' on all my comments but not here? I was expecting at least you'd say 'I love SGGS Ji too' You know, you have missed your chance bro. : )
+Jaspreet Singh Ubhi If I say "I love my mother" does that equate to "I hate my father" In any case, it's a little weird to hear, because it a context that is taken as a given, not as a construct. If you never said "I love SGGS Ji", do you think that everyone reading these comments would feel that you didn't love SGGS Ji? Do you feel that you need to tell everyone you meet, that you love your parents?
@@karpetcabin IS your mother and Father Guru Granth Sahib. Or is Guru Granth Sahib Mother and father Saab is Dasam Granth? Do you not sound like an idiot here? Do research. Don't only do what this so called Panth wants. Watch my video if you need help> ruclips.net/video/FUeOSqypi_Q/видео.html
@@USPunjabi if your mother and father is SGGS can you tell me where your mother and father tell you to keep "Singh/Kaur" in your name? Only question. Straight forward answer please.
@@karpetcabin At that time it was a important move. It was one more way we said that cast does not exist to us. Today most people have their last name attached again. SODHI, BHATTI, ETC Gurbani does not talk about magic. It goes against it. Dasam Granth talks about magic and past lives. Your choice is yours!
HISTORY - 18TH CENTURY CHHIBBER’S STORY Most of the evidence about the present work called the ‘Dasam Granth’ is negative. The earliest reference about some writings by the Tenth Master is by Chhibber in his ‘Bansavalinama’. Contemporary historians of the period of Guru Gobind Singh like Sainapat, Bhai Nandlal, Chaupa Singh, Sewadas, Koer Singh or Bhai Mani Singh, make no mention of the Dasam Granth or any such writing in the period. This negative evidence is quite significant and strong. For, had there been any compilation like the Dasam Granth, these contemporary chroniclers could never have failed to mention it. The first reference to some writings by the Tenth Guru is in Chhibber’s ‘Bansavalinama’ written 71 years after the Guru’s demise. This volume, as assessed by scholars like Jaggi, Kohli and others, has not been found to be very reliable as to its dates and other particulars. Besides, the author himself says that he is no chronicler, but has based the writing merely on hearsay, and just as a matter of his hobby: “I state what I had heard and what I could recollect.” “This hearsay I record just by way of my hobby (shauk).”[1] Thus, Chhibber himself discounts the historical accuracy of his statements, for, he claims to belong only to the third generation of a Brahmin family whose head was a contemporary of the Tenth Master. Further, two important points have also to be kept in view. First, most Brahmin writers always have a strong, natural and understandable bias to give a Brahminical colour to the Sikh religion and its history, even though all the Sikh Gurus were emphatic to proclaim the independence of their system and the Panth. The Fifth Master wrote: “I keep not the Hindu fast, nor do I observe Muslim month of fast; I serve only Him, who emancipates all; He is my Gosain; He is my Allah; I have found release from the Hindus as from the Turks; I visit not the pilgrim places of Hindus, nor go to Kaaba for Haj; 1 serve only God, I serve not any other; I worship not the Hindu way, nor say the Muslim prayers; I bow to the one God within my heart; I am neither a Hindu, nor a Muslim; For, my body and life belong to Him, Allah and Ram.”[2] Second, Guru Gobind Singh had put the final seal on this complete separateness, by the creation of the Khalsa, the Nash Doctrine (Dharam Nash, Bharam Nash, Karam Nash, Sharam Nash and Janam Nash), and the declaration of Guru Granth Sahib as the sole Ideological Guide and Living Guru of the Sikhs. Yet, these writings have shown a subtle tendency to reshape and reframe Sikh events, so that these are accepted by the gullible as a part of the Brahminical tradition. Following is what Chhibber records: The Guru got written a Granth (book) called ‘Samundar Sagar’. Later he got it thrown in a river.” “Later still he composed other writings.” “But, during the battles at Anandpur, the leaves of these writings or packets (Sanchian) were scattered to the wind and lost.”[3] Chhibber is vague about the contents or nature of these writings. Once he calls it ‘Samundar Sagar’, at another time ‘Avtar Leela’.[4] There is no reference at all to ‘Dasam Granth’, ‘Bachittar Natak’, ‘Chandi Charitar’, ‘Chandi di Var’, ‘Charitropakhyan’ or ‘Chaubis Avtar’, as these are called now. It is clear that it was peace time when the Guru had thrown the Samundar Sagar Granth in the river. Could it ever happen that he would destroy gurbani, his own or that of earlier Gurus, or any thing of value to Sikhs? Gurbani has always been considered sacred, and been venerated more than even the Guru. Evidently, the writings were such as could conveniently be discarded. The argument applies doubly to the packets that were never completed or compiled, and were allowed to be scattered. Thus, Chhibber’s story adds nothing to our knowledge about the Dasam Granth writings, their compilation or loss. Therefore, the negative evidence of all contemporary chroniclers, coupled with the evidence of Chhibber’s story, shows that till the end of the 18th century, there was nothing known about any granth of the Tenth Guru, or any writings now regarded as its chapters or contents. In fact, the only granth or compilation mentioned in the literature is ‘Vidya Sagar’ or ‘Samundar Sagar Granth’, the contents of which have no relation to the present Dasam Granth.
Sarbloh Granth Sahib jee was written in sat yug by Guru gobind singh jee and then dug up at sachkhand sri hazoor sahib and then translated by Guru gobind singh jee from Hindi to Gurmukhi. Sarbloh Granth Sahib jee tells the khalsa how to live. Akaal
As a Sikh, I am still confused about Dasam Granth Sahib. I heard a lot of "that's wicked joot, not of Guru's mouth." or "Don't read it, it's all about sex and porny stuff."
+Ash Phillips Bro try to read it yourself and you will know what they are trying to say. Guruji is just telling us about kaam and how dangerous it is. WJKK WJKF
+Ash Phillips Truth it is mostly to uplift the spirits and moral character of Khalsa male and female , the chaitro pakhyan is the bit most folks find worrying , but it's like this: Guru Gobind SIngh ji is our Father , and our father warns us about the duplicity and dangers of people who are adharami and ruled by their 5 chor how they are corrupt and will try to corrupt us given the chance. It is the same advice to my boys who are unaware of how tricky people are ... RSS know Dasam Granth and Sarab Loh Granth why ? because they know they are part of the strength/adolta of Khalsa and SIkhi , they are happy when we distance ourselves from Gurbani (all the Gurus) their stooges in SGPC gurdwarey get all ruffled when dasam bani is being recited in kirtan darbars and try to shut it down , when we all know that we are allowed to do this. ..the evidence is there for every one to see on video after video
INTERNAL EVIDENCE I. Historical Contradictions: There are, as detailed by Jaggi, many historical and other incongruities in the Dasam Granth which it would be naive to attribute to the Tenth Master.[18] We give only two instances. (i) In the story of Prithoo Raja, the author has shown that the legendary Shakuntala had connection not with Prince Dushyant, but with the mythical Prithoo. According to Bhagwat Puran, Prithoo was an Avtar of Vishnu who appeared in Treta Yug. But Shakuntala’s story of love with Dushyant in Bhagwat Puran is entirely different. Thus, the writer who has joined Prithoo and Shakuntala, could not be concerned with the purity of Puranic stories. But his only interest appears to be to link the bani of Guru Gobind Singh Sahib with concocted Hindu legends, so that he is shown to be part of the Brahminical lore and legend.[19] (ii) Similarly, in the story of Raghu Raja, to say that Sanyasis regarded him as Dutt, Yogis as Gorakh Nath, Bairagis as Ramanand, and Muslims as Prophet Mohammad, shows that the interest of the story writer is not to narrate any rational history or myth. He only seeks to represent that the Guru accepted Hindu mythology and tradition, and for the purpose to distort Sikh doctrines and ideas.[20] By no means can the authorship of such cock-and-bull stories be attributed to the lofty personality of the Guru. Obviously, the interest of the authors of these incongruities is quite extraneous to any faithful representation of events, doctrines, ideas, or even myths. Another fact that seriously affects the historicity of these writings, is quite significant. Normally, the preparation, compilation or reproduction of a granth by a scholar is a great achievement, and the same is kept as a treasure, which the author or his family is always reluctant to part with. But, in the case of these manuscripts or birs not only their history and names or identity of compilers are unknown, but, we also find, that none of the compilers or custodians ever showed any reluctance to part with them. On the other hand, an apparent aim seems to have been that the compilation reaches an important place or a distinguished person, that could confer authenticity to it. II. Ideological Contradictions: The unity of spirit of all the Ten Gurus is a fundamental of Sikhism, which stands emphasised and recorded in Guru Granth Sahib. The second basic and unalterable concept of Sikhism, as opposed to that of Brahminism, is that God does not incarnate. This concept is an integral element of the Creedal hymn (Mul Mantra) of Guru Nanak in the very beginning of the Guru Granth Sahib.[21] This concept is the cornerstone of Sikh theology. So much so, that the Guru says : “May that mouth burn which says that God incarnate.”[22] “God alone is the one who is not born of a woman.”[23] “God is self-existent, without form and incarnates not.”[24] The Gurus clearly deny belief in the theory of incarnation of God. In order to dispel such ideas they state, “The Formless alone, Nanak, is without fear, many are Ramas as the dust of His Feet, many Krishnas. Many are their stories and many are the Vedas. The Gurus write that He created Countless Brahmas, Sivas and Vishnus.”[25] The above is the categoric thesis of the Gurus and the Guru Granth Sahib, the sole Ideological Guide of the Sikhs. We have to test any idea, doctrine or practice on the touchstone of gurbani. For, it is unimaginable that any Guru or Sikh could approve of anything incongruous with the Creedal statement of Guru Nanak. It is in the above context that we have to examine and test the authenticity of what is in any granth, not specifically authenticated by the Gurus.
@@karpetcabin Dasam Granth is Not part of Sikhs. It's a thank you to the British and the fake Sikhs that came after Guru ji. They wanted to rule. Show me any Guru that RULED over people. Dasam Granth Says Raaj Bina Na Dharm Chale hai...
Waheguru Ji Ka Khalsa Wageguru Ji ki Fateh. :) I commentd on three vedios on this topic without knowledge, After watching this vedio I realized my mistake. I then went back and deleted those comments and instead put the link to this vedio. I didn't realize what i was doing. I could never disrespect the Guru's Jis bani. I ask forgiveness form my maharaj and Waheguru Maharaj. Thank you for this vedio. I thought Sikhs were trying to create another Guru, that was my confusion.Thank you, this dispelled my doubts. I feel terrible for acting too soon and grateful for this vedio. I should go to the temple and apologize to Guru Ji.
nihang singh say that ram chander, durga, and krishan were the avtars of their times, and the Khalsa is the avtar of this time (kal yug). therefore these "hindu" gods were actually sikhs of their own eras, because sikh/khalsa have avtar padhvi today. if Krishan or ram chander were to avtar on earth today, their form would be that of a sikh/khalsa, because khalsa is the upholder of dharam in this yug. the former were upholders of dharam in their respective yugs.
Chandragupta Vikramaditya It's actually the other way around, Sikhs have existed since Sat Yug, its "Hinduism" that is a recent venture. Every avtar from Sat Yug to kal Yug was a Sikh.
***** I wasn't talking about Devte per se. I was talking about Avtars and Sikhs. Shiva, Vishnu, and Brahma are Devte who also took human birth, or avtar, just like our soul has right now. If you read the Chaupai Sahib, Guru Gobind Singh Ji delineates how Shiva took avtar, Brahma took, and Akal made him the King of the Vedas, and how Vishnu took avtar. Just like how our Sant Mahapurakh take avtar and do bhagti, Shiva, Brahma, and Vishnu did the same, in human form, they did their bhagti and Akal pooja and then left for Sach Khand, just like how Sants did in the kal yug today. Like Sant Jarnail Singh Khalsa Bhindran Wale. But in their own yugs. The point Guru Ji makes at the end of Chaupai Sahib, is that it is the pooja of Akal that makes one great. That the Purana, Ved, Koran, or any avtar is not great without the pooja of Akal. That is why we say Pooja Akal Ki, Parcha Shabd Ka, Didar Khalsay Ka.
*****"Kal Purakh ki Deh kot bisan Mahesh" meaning there are millions of Vishnu and Shiva inside the body of Akal Purakh, just like there are millions of humans, not all humans become brahm Giani, and therefore not all brahma or Shiva become Brahm as well. But the Shiva of Kailash Parbat did have avtar in Sat yug, and using Shabd Guru did gain Mukti in Sat Yug. That is why Guru Gobind Singh Ji uses His name interchangeably with Akal Purakh in the Shabd "De Shiva bar mohe, shub karman te kub hu na daron." (Give me this var, word, Shiva, that I may never shy away from doing good and speaking Truth.) Further saying "Bib bichar kach nahe" meaning there is no difference between the devotee who has connected to Akal Purakh and Akal Purakh himself. That is why the shabd Shiva is used to mean Akal Purakh in that particular line. And "Jug Jug Bhagat Upaya, Paij rakhda aya Ram RAje." meaning in each Yug there are Bhagats, in Sat Yug the bhagats and Avtars were Shiva and Vasudev Vishnu, in Treta it was Ram Chander, in Dwapar, it was Krishna Bhagwan, in Kal Yug it is Guru Khalsa and Guru Granth. Every Jug has had bhagats, and therefore every Yug has had those who did attain Mukti.
***** Guru Gobind Singh Ji wrote Chaubis avtar. delineating all 24 avtars of Vishnu, out of which Ram Chander and Krishna are two. Guru Gobind Singh explicitly says in Chapai Sahib that Ram Chander went to Sach khand, he was avtar of Vishnu. Guru Sahib also uses Krishna interchangeably with Akal as well. Moreover, they are considered the avtars and Sat Gurus of their respective Yugs. The WaHeGuRu gurmantar is taken from the gurmantars provided from the Sat Gurus of all 4 Yugs. It is written explicitly in Bhai Gurdas Ji's Varan. So you are saying Bhai Gurdas Ji is a liar then? Guru Sahib is saying in reference to your first quote, that we do not praise Shiva for being Shiva, "Mahakal Rakhvar hamaro." We praise Shiva and use his name with resepct because he was attached to Akal, or MahaKal. Similarly the only reason we respect our Gurus is because they are attached to Akal and further instruct us to attach to Akal, otherwise there is no point of having a Sat Guru or Sikhi. Guru Gobind Singh in bachhitar Natak clearly says I am not to be worshipped, the only one worthy of worship is Akal. He says the samething in regards to Shiva as well, who did connect to Akal in the Sat Yug through the Shabd Guru.
BHAI MANI SINGH BIR Raja Gulab Singh of Delhi purchased a bir in 1944-45, which is known as the Bhai Mani Singh Bir. Nothing historically verifiable is known about it, except a story given by him that a soldier of Ranjit Singh found or looted it during an attack on Multan in 1818 A.D. The soldier then shifted to and settled at Hyderabad. How the bir got to Multan and remained unknown for 125 years, is quite enigmatic and unexplained. External evidence about its history is completely missing. The bir is far from being a speaking manuscript. For, the authorship is unknown, as also the place or time of its compilation. In a corner of a page there is a slanting postscript, recording 1713 A.D. as the date of it. Jaggi’s examination and its photocopy clearly show it to be a suspicious interpolation. The ink and writing of this entry are different from those of the original bir. The handwriting and shape of letters are also comparatively crude. Its introduction in slanting lines in a corner proves its belated character.[12] In fact, it is a thoughtless fabrication of the date. For, the story of Bhai Sahib’s collection of its parts and the Panthic decision to have them in one volume following Massa Ranghar’s death, relate to a time about two decades later. All the internal evidence of the bir is against its authenticity. Jaggi finds that the writer of the bir does not seem to be a good scribe or to have a good knowledge of the Gurmukhi script or the Punjabi language.[13] Therefore, it is not at all possible to connect this bir with Bhai Sahib. On the other hand, the scribe is a Hindi-knowing person who is distinctly interested in distorting the Sikh doctrines and mixing up Sikh literature with Puranic literature.[14] And this is, exactly what he has done. The bir comprises both the bani of the Gurus and that of the Dasam Granth. Gurbani has not been recorded as in Guru Granth Sahib, i.e., raag -wise. It is done Guru-wise and Bhagat Bani is mostly at the end of the combined volume. It shows conclusively that the scribe is a non-Sikh who, without any knowledge of the prescribed method of writing gurbani, is out to do the heretical distortion of mixing-up dhur ki bani with Puranic myths about worship of Devis and Avtars. For, no Sikh, and much less a gurmukh like Bhai Sahib, could ever plan to combine the two and flout the sacred sequence of gurbani (written raag-wise) laid down by the Gurus. The shape of writing and its language suggest that the distortion was done long after the demise of Bhai Sahib, when the Sikh world was engaged in its life and death struggle with the Empire and the invaders. Thus, the lack of any history of the manuscript for over 200 years, its internal evidence of interpolation, shape of letters and language, together with the heretical change of method in writing gurbani, and its mix-up with Puranic and Avtar-worship literature, conclusively exclude the possibility of the bir being a production of Sikh quarters. On the other hand, the probability is that it is a compilation by those either unconversant with Sikh doctrines, tradition and literature, or those out to confuse the Sikh ideology. In any case, the manuscript has no historical or academic value as an authentic bir.
Basics of Sikhi Bhai Saab ji.... boht-boht dhanwaad....... today with this video of yours i've understood that Guru Sahib has designed everything for us in order to make us totally independent to follow Waheguru. Guru Sahib gave us everything for a reason for both logical and religious point for making it easy to understood with knowing importance of it. I had same confusion regarding the Granth but I always tried to know more n more about it, and by Waheguru's kirpa i'm able to get what it meant for........ I will try to learn about Dasam Granth and Sarbhloh Granth and Sri Guru Granth Sahib ji Maharaj and also preach about them as much sewa Akaal Purakh will take from me............ I just wanted to ask one little thing........ Is there upload regarding detailed knowledge about Dasam Granth and can you suggest me few websites to learn more about Gurubani and Guru Itihaas more........
***** Thankyou Veer ji....... i took some knowledge from sikhiwiki, but on concept of dasam granth sikhiwiki isn't guiding things straight and good coz it states Guru Gobind Singh ji as punar avatar of Dusht Daman who was created by sadhu while devi was seeking safe place to hide........ this was the thing i understood with my alpmatt..... if there's correction please let me know.....
CHHIBBER’S STORY CONTRADICTED Chhibber alleges three facts. First, that the Tenth Master initially created a granth called Samundar Sagar, and had it thrown into a river. Later, some papers (Sanchis) were prepared, but these, too, were scattered to the wind and lost in the time of battles. Second, he records that in 1725 A.D. Bhai Mani Singh compiled a granth combining the bani of Aad Granth and the writings that subsequently came to be called Dasam Granth. For doing this mix-up, and thereby violating the prescribed sequence or method of writing gurbani, a poor Sikh, when he saw the combined granth, cursed Bhai Sahib saying that just as he had disjointed the gurbani and mixed it up, he would also be cut to pieces.[5] Chhibber never writes chronologically. For example, in a still later couplet no. 389, he writes that in 1698 A.D. Guru Gobind Singh rejected the request of the Sikhs to combine the Aad Granth with his own writings.[6] It is very significant that the entire book of Chhibber is packed with his use and narration of Brahminical practices, and stories of demons, fairies, Horn, Mantras, curses, etc., even though he knows that these are opposed to the doctrines in the Guru Granth Sahib. In short, his Brahminical faith and prejudices are glaringly evident. In addition, the above version of Chhibber, we find, is contradicted both by Gian Singh and Sarup Das Bhalla on all the essential points concerning Dasam Granth writings. Gian Singh never mentions that Samundar Sagar Granth or Sanchis of Avtar Leela stories were prepared, thrown or lost. He also contradicts Chhibber that Sikhs at any time made a request to the Guru to combine his bani with the Aad Granth. All he states is that once Sikhs requested the Guru to compile his own bani, but he categorically declined to do so, saying that such a request should never be made again.[7] He also contradicts Chhibber’s version that Bhai Mani Singh ever combined the two, and later suffered a ‘curse’ from a poor Sikh for doing so. He only states that in response to a suggestion by some Sikhs, he wrote gurbani in separate words for the purpose of explaining its meaning ( teeka ), and that the sangat disapproved of it, saying that he would suffer for it.[8] But the sangat conceded that his faith in the Guru will remain unshaken. This satisfied Bhai Sahib. However, he indicates that on the request of Sikhs, he collected the bani of Guru Gobind Singh.[9] ‘Mehma Parkash’ of Sarup Das Bhalla, a late 18th century or an early 19th century production, materially gives the same impression as does Gian Singh. Bhalla, a non-Brahmin, contradics all the three assertions of Chhibber, namely, the preparation or loss of any granth like Samundar Sagar or Sanchis of other writings, the request of Sikhs to the Guru to add his bani to the Aad Granth, or any combined compilation by Bhai Mani Singh, and the curse by a poor Sikh. On the other hand, Bhalla gives the story that the Guru got prepared a granth, since lost, called Vidya Sagar, which constituted translations of Sanskrit literature.[10] He does not say that the Sikhs ever requested the Guru to include his bani in the Aad Granth, nor that Bhai Sahib ever produced any such compilation. These being the realities, there is little doubt that Chhibber’s version is not only unworthy of reliance, but is clearly the result of a prejudiced twist to facts as they really were. For, it is unthinkable that Bhai Sahib would ever combine the two, as alleged by Chhibber and as now sought to be supported by the presence of the Delhi and Sangrur birs, when he knew full well that the Guru had clearly frowned upon such an idea. Had Bhai Sahib prepared any bir, it would be the authentic version, and there could never have been the possibility of such widely variant versions of the granth, as actually exist now. For, every bir would have been a copy of it. Nor is there any reason for the complete disappearance of it. Because, we find, that the Delhi bir , which has no history, is certainly not Bhai Sahib’s production. For the reasons and facts given above there is little doubt that the story of Chhibber stands belied, and that the version that Bhai Mani Singh compiled the Dasam Granth, is a distortion that has no historical, ideological or factual basis or possibility.
None of the 3 prove that Bhai Mani Singh Ji did not compile Sri Dasam Granth Sahib. They just don't agree with each other of the account of Bhai Sahib combining Aad and Dasam Bani
Thanks a lot for sharing useful information but I have one question in guru granth sahib every guru mention guru nank dev ji in their bani but why not in dasam granth. Only guru gobind singh name why not guru nanak ji pls answer my question if somebody has specific answer thanks a lot
Because the structure of bani in Sri Dasme Patshah Granth Sahib is different from bani of SGGS. Because of this I personally beleive that Guru Gobind Singh did not want it to be added to SGGS hence why Guru Sahib left a difference in the bani in that it never used the same structure.
19TH CENTURY The existence of Dasam Granth is mentioned for the first time in mid-nineteenth century by Bhai Santokh Singh, and later by Giani Gian Singh and others. Later, Bhai Kahn Singh and others repeat the story of Bhai Santokh Singh, suggesting that the bir of Dasam Granth was compiled by Bhai Mani Singh. It is also stated that there were many objections to the compilation in one volume of the various writings that had earlier existed separately. But, the final decision to do so or not, rested on the chance factor of the success or otherwise of the mission of Sukha Singh and Mehtab Singh against Massa Ranghar. The reality, however, is that none of these writers have given any shred of evidence to support the story of its compilation. In the absence of any authentic historical evidence, it is simply impossible to attribute the present collection, or any part of it, to Bhai Sahib. It is equally impossible to believe that if a respected contemporary of the Guru like Bhai Sahib had really compiled the granth, or any part of it, there could ever have been a controversy about it among the Sikhs so as to require them to resort to the chance decision depending on the success of Mehtab Singh and Sukha Singh. Bhai Mani Singh’s position being preeminent as a trusted scribe and devout Sikh of the Guru, could any Sikh or Panth disregard or doubt his testimony about the Dasam Granth, if it had been there? There is, thus, little doubt that the story of Dasam Granth’s compilation by Bhai Sahib has no historical basis. In fact, it is a motivated fabrication to give credence to the story of Dasam Granth compilation. LETTER BY BHAI MANI SINGH The supportive story of a letter written by Bhai Sahib, about the collection of Charitropakhyan, to Mata ji at Delhi is another fabrication. Dr Jaggi has examined in detail the veracity of’ this letter and found it to be unreliable. The method of writing separate words, as in this letter, was not at all in vogue in the time of Bhai Sahib. Nor is the practice visible in the contemporary manuscripts. The words or language used also relates to a later period. Besides, the use of bindi, other features, matras and shape of letters are comparatively modern. Very probably the letter is written by a metallic nib which was not available in those times. The words used are rather unsophisticated and could not have been from a learned gurmukh like Bhai Sahib. It is also strange that the letter mentions 303 Charitars or stories, whereas everywhere else the number is 404.[11] Nor has the letter been forthcoming from a natural custody. It was never heard of in the 18th or 19th centuries, and its appearance is only a mid 20th century phenomenon. It is strange that Dr Ashta who accepts it, has done so virtually without any examination of it. Charitropakhyan is a writing which no Sikh, granthi, or scholar has been willing to read or send to his mother, sister or daughter. No one has so far read it out in the open sangat. It is, indeed, unlikely that a gurmukh like Bhai Sahib would send its manuscript to venerated Mata ji. It is, thus, historically baseless to connect Bhai Sahib or Mata ji in any manner with the collection or compilation of Dasam Granth or any part of it. The above rationale makes it plain that there is no evidence whatsoever of the existence of Dasam Granth or any part of it in the 18th or even the 19th century. All we now know is the later appearance of some manuscripts or Birs of the Dasam Granth. Four of them are regarded as the oldest. We shall consider their reliability or authenticity.
RUBBISH Explicit mention of there being 2 Granths is Within Rehatnama Bhai Desa Singh Ji And let me tell you there is a puratan fresco at Gurdwara Ramsar Sahib around 1800 that shows 2 Granths being Parkash. Painting by August schoefft before completion of Gurpartap Suraj Parkash Granth shows 2 Granths. Ibratnama by Ali Ud Din mentiones gianis in service of Maharaja Ranjit Singh doing ਪ੍ਰਕਾਸ਼ of 2 Granths....again...
@@premsingh-yi4dg Misinterpretation and mind-games, address the ideological inaccuracies I have mentioned... occam's razor destroys your entire argument...
@@MysticShadow21 the problem with you is occams razor is not working Not everything is so simple. You have stated blatant mistruths within this stupid article written by some mad professor.
What are you talking abiut? Are you gone mad that you are asking such stupid questions. I know some people in roop of sikhs are apreading wrong about hemkunt sahib and dasam granth like dhumma and many more. All have been talked in this video .
MOTI BAGH BIR The bir of Moti Bagh is another manuscript that has no verifiable history. In 1959, one Natha Singh stated that his ancestor, one Hakam Singh had given this bir to Maharaja Mohinder Singh (1862-1876 A.D.), that earlier one Nahar Singh had obtained it from Charat Singh, son of Sukha Singh, and that the former had been obtaining for it a grant from Maharaja Ranjit Singh. But, no part of its history is verifiable, or is otherwise corroborated. Nor is there anything in the internal evidence of the bir to support the story or any part of it. The bir shows that it had been compiled by more than one person. Jaggi opines that the age of the paper and the character of words and writing show that it could not have been compiled earlier than a hundred years after the demise of the Tenth Guru.[15] SANGRUR BIR The granthi at gurdwara Deodi Sahib Dewan Khara, Sangrur, says that in 1857 A.D. the bir had been presented to the Raja by a Pathan of Delhi, when he had gone there in aid of the British. The bir was in two parts, pages 1 to 600 contained gurbani from Guru Granth Sahib, and pages 601 to 1166 the chapters that form Dasam Granth. The first part stands lost. Its history before 1857 A.D. is unknown. Internal evidence suggests that it is a combined collection of bani from the Guru Granth Sahib and the chapters of Dasam Granth. Since the very system of combining dhur ki bani with Puranic and Avtar and other literature is opposed to the specific tradition laid down by the Gurus, the heretical mix-up has been done, as explained earlier, by non-Sikh elements. For, it is inconceivable that a composition like the Charitropakhyan, which even the SGPC, vide, its letter no. 36672 dated 3.8. 1972, has declared to be a composition from Hindu mythology and not by the Tenth Master, could have been combined with sacred gurbani by any Sikh. This fact alone shows conclusively that the Dasam Granth, which contains Charitropakhyan, could never be a compilation of Sikh quarters, much less could it be by the Tenth Guru. The bir, thus, is of no historical or academic value. PATNA BIR The Patna Bir has also no historical value. Nothing worthwhile about it was narrated to Jaggi when he examined it there. The writing is simple, except that red ink has also been used. The arguments against the authenticity of its compilation, production, and mix-up of the Tenth Master’s bani with Charitropakhyan, as noted earlier, also apply to this volume. Jaggi feels that the condition of the paper, shape of letters, writing, etc., suggest that it is a production of the 19th century.[16]
I believe all Sikhs should also learn the opposing view point. There is quite a lot of evidence that many parts of the now-named Dasam Granth was not Guru Gobind Singh ji's teachings. The only real Granth is the one which existed during our Guru's time, and that is the Sri Guru Granth Sahib ji..
There is no evidence whatsoever. Show what you have? Whereas there is CONTEMPORARY evidence by Sikhs of 10th Patshah with mention of Dasam Bani. Show your "proof", big man.
@@premsingh-yi4dg Don't wish to get into a long drawn put debate over this but the Guru Granth Sahib ji follows one type of sentence structure and heeds to Guru Nanak Dev ji with all banis ending with Nanak.. except this doesn't carry forward in the Dasam Granth.. Moreover, it is clear that writings such as Zafarnama, Jaap Sahib, Akal Ustat, etc are indeed the writings of Guru Gobind Singh ji.. but those all account for less than 10% of the entire "Dasam Granth".. almost half is compiled with the charitopakhiya which doesn't even follow Guru Gobind Singh ji's writing style and whose purpose I fail to understand why half the dasam granth was required to talk of promiscuity and sexual storirs and content.. many of which actually contradict the Guru Granth Sahib! Now, I don't expect you to change your views just as I also can't change the views of those who follow various saadhs and sants.. but my personal opinion and view is quite clear and well researched to come to a conclusion for myself and my family..
@@bsingh4225 do you think you or myself alone is so smart that we can decipher the meanings of what Guru Ji is saying...there are kathavachaks for a reason big boy
@@premsingh-yi4dg The whole contention is that the entirety of so-called "Dasam Granth" is infact not our Guru's writings.. and yes, there are experts in the field and that is why the controversy exists in the first place. I also don't understand the point of your condescending tone..
@@bsingh4225 the 'experts' speaking against Sri Dasam Granth are usually money or attention hungry folk who use scant (and incorrect) historical 'evidences'.... Sri AKaal Takht Sahib has already given hukamname and held a samelan that Dasam Granth Sahib, Dasam Bani, is the writing of Dasmesh Pita Ji...
Which Guru said his sweet voice 3:06 in Guru Granth Sahib Ji? You might see other Gurus say good about the Gurus before them. But never about themselves. WHY would Guru Gobind Singh ji speak this way?
No brother. The translation is for us. It actually means the bani that has been spoken or came out of the mouth of Guru Gobind Singh Ji not that Guru Ji is trying to say that His own mouth is sweet or anything. Bhul Cukh Maaf Karni.
Listen you all people.. We people are zero can't understand about God. Where is he? How he looks like? What we can do is just do simran and read gurbani that is our main motive in our life. Who are we to doubt gurus bani.
we true, all those who speak foul of gurbani of 10 guru must be discommunicated from sikh panth. they dont even read the Guru granth sahib, which have bani of dasam guru. bani of dasam guru in dasam granth was put in diffrent because it was much more related to this world path. while guru granth sahib was all about spirtual path. sikh is supposed to be indulged in spirtual as well word yet remaing deattached.
As much as his arguement may make sense by the way he tries to put these writings in context of that time period and his interpretation of the mind of the guru which is also very subjective even if it makes sense. Who has the right to intepret what Guru Gobind Singh Ji was thinking when he supposedly wrote the Dasam Granth? Noone does, and it is funny that he even assumes he can. I have provided an academic paper that relies on historical evidence as supposed to subjective interpretation of Guru Gobind Ji's thinking and rational in supposedly creating the Dasam Granth. If you read below, you will understand why the Dasam Granth is still doubted by many to be the work of Guru Gobind Singh Ji. It is funny to me how so many people fail to address or understand the points made in this paper below. An Academic Look at Contradictions in Story of “Dasam Granth” DASAM GRANTH - ITS HISTORY by Daljeet Singh [A brilliant exposition on history of “Dasam Granth” by Late S. Daljeet Singh, founder of Institute of Sikh Studies]
@@premsingh-yi4dg DG believers are in fact a sex cult and they need to leave/be kicked from Panth. Then you can go read anal sex dirt stories in your Playboy mansion.
There are witness of Guru Granth Sahib Ji and every Sikh knows that Guru Granth Sahib Ji is the Ultimate Guru for Sikhs and we are ordered to only accept the teachings from Guru Granth Sahib Ji. Guru Gobind Singh Sahib Ji fought 13 battles from the age of 19 till 42 and in his later years was in Nanded establishing Guruship for Guru Granth Sahib Ji. In 22 years and 13 battles, that’s an average of 1 battle every 18 months. Now where did Guru Sahib get the time to write Dasam Granth? We can use the reference if Mata Sundri Ji for support but has anyone asked a question about why it wasn’t simply stated by Guru Sahib that he was writing Dasam Granth during his life period? Has anyone read Dasam Granth to actually understand what’s written in it apart from listening to the scholars who preach about it and are paid by RSS? After Banda Singh Bahadur was martyred in 1716, Sikhs had to run for their lives and has anyone questioned who took over the Gurudwaras and it was after his martyrdom that Dasam Granth was created. 80% of Dasam Granth talks about 24 Hindu Avtars and characteristics of women. Why does the Guru need to talk about the avtars that he does not accept as Gods? The Guru who said “We are born of woman, we are conceived in the womb of woman, we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings? The woman is born from woman; there is none without her. Only the One True Lord is without woman" (Guru Nanak, Var Asa, pg. 473)” Do you think he would describe woman’s character in such a way as it’s described in Dasam Granth? The problem we face today is that we listen to stuff and accept what is said without reading it ourselves. From all the references that have come to light, it is very clear that Dasam Granth was created by the people who were against Sikhism. Anyone who has any questions, I am happy to guide them to the references.
Arsh Singh the one on woman I wrote? Ofcourse it is. But in dasam granth, women are said not to be trusted. When Guru Granth Sahib Ji clearly started are all human life is female and only Waheguru is Male. Many who defend dasam granth say that Guru Sahib wrote those stories on character of women as an example and didn’t want our people to do it but Guru Sahib was already clear enough in Guru Granth Sahib Ji about what a Sikh needs to do to avoid getting into trouble of materialistic world. It’s like letting our children watch porn and then in the end tell them “you see this is the stuff I was trying to explain not to watch.” Would the child listen to his parent once he has been exposed to that world?
@@KathaofSants i wouldn’t call you dumb. My Guru didn’t teach me that. But from what I am learning I would definitely say that you sound very ignorant to see other points of view.
Jaap sahib, chaupai sahib and tav Prasad swayie are from Sri Dasam granth, ardaas is from Sri Dasam granth, even the bol "Waheguru ji ka khalsa, Waheguru ji ki fateh" is from Sri Dasam granth sahib.
NO BIR IS AUTHENTIC Dr Jaggi’s detailed descriptions of these and other birs shows that in matters of contents, number of hymns and Chhands, sequence of topics, list of writings, distribution of writings, or headings, etc., etc., there is no uniformity between any two birs. In fact, some of these contain additional material clearly known to be from non-Sikh sources. The conclusion is inevitable that these birs are odd, assorted and belated compilations or collections of unconnected and disjointed materials, made by individuals from non-Sikh quarters, who were neither conversant with the Sikh literature, nor with the method and sanctity of writing gurbani. Their only interest was to mix-up Sikh literature with Puranic and Avtar literature so as to show both of them as parts of a single tradition. For, had the compilers been acquainted with Sikh practices and quarters, there would not have been such a variation in contents, combinations, sequence, number of hymns, as is evidenced by the different birs. Nor are these birs, for the same reasons, copies from one traceable or authentic source. This conclusion is fortified by the facts that not only have these birs virtually no known history, but the earlier ones relate to the period when struggle with the Empire was intense and there was a price on every Sikh head. And, later when peace came, in the late 18th or early 19th century, these writings containing mixed-up literature were quietly introduced and got copied without much scrutiny. Otherwise, how could it be that no bir bears any authentic date or name of a known Sikh scribe of the Guru, of the early Sikh period? We also find that some of the errors are too gross to be committed by a person conversant with gurbani. Jaggi has listed many of these errors in chapter six of his book. These errors and their repetition show their non-Sikh origin. These are very significant aspects of the old compilations, and in any serious assessment of their value, the importance of their import and implications cannot be ignored. Here it is necessary to mention an unverified story that the Tenth Master had initiated a move to translate into Gurmukhi some ancient literature. It is well known that in his short life he was faced with colossal tasks, and his accomplishments, as dec lared by H.R. Gupta, were indeed superhuman in every field of his activities: “His dreams and deeds brought a wonderful change in his own generation in the religious, military and political life of the people. His personality was so fascinating, so bewitching, so dynamic, so momentous and so unforgettable, that we are seized with wonder at the changes which took place in Punjab within one year and half of his death. He was the greatest genius of his age. Whenever we touch that short life, as he died at the age of forty two, we are at once brought into contact with a live wire. He was a meteor that consumed itself to light the world. He was luminous like the sun and had conquered death. He possessed a rare combination of so many excellences, supreme self-denial, marvellous intellect, super-human will-power, great heart and limitless energy…”[17] It is quite apparent that whatever translations were done by Brahmins and Sikhs, were lost, and could not be suitably compiled or scrutinized about their utility in his time or even later. In any case, there is no historical evidence to this effect. Very probably it is only the Brahminical quarters who had later the time and interest to compile those translations and combine them with gurbani. This view, we feel, explains all aspects of the Dasam Granth and what Jaggi considers its numerous inconsistencies and contradictions.
I do not understand why we would bow down ("matha take") to Guru Gobind Singh Ji's sandels, or any of his belongings. I thought that I should be bowing down to the presence of Waheguru ji (which is everywhere...from the bacteria in the soil to the mountains that we see). Everything, whether dead or alive emits EMR....which I believe is the presence of Waheguru ji. Putting my head on Guru Gobind Singh ji's chapals, or that thing he drank milk from sounds wrong because we are forgetting what we should actually be worshiping, only Waheguru. It is in our culture to touch someone's feet to show a great deal of respect. I think many sikhs get confused between showing Resect and Worship. I will never worship the Guru's because Guru Gobind singh ji said that it was a sin to do so. I feel that If I "matha take" right now on the floor, (forgive my poor spelling/grammer..im taking a quick study break lol) I will have a better connection with god than those who are worshipping the Gurus.....BTW....If Guru Gobind singh Ji was physically alive right now, I understand why baptized sikh soldiers would mutha take to Army General Guru Gobind Singh Ji's feet.......but to do it just to his chapels....that seems wrong. Other than that exception...I think we should ONLY matha-take to Waheguru ji.....not even the photo's of the Guru's that we all have in our houses. If we do touch our forehead to the floor at any time, any place....We should be doing it because we are ready to give our head for Waheguru at any time, any place. It is not written in the GGSJ that we must matha-take to any of the guru's physical belongings. on the side note, i hated when my mom used to make me touch my forehead to some baba's feet....I dont care how much bhat he does...I only give my head for waheguru, nothing else. --------Please feel free to educate and criticize my comment
When Sikhs Matha tekhe they offer their head to guru Ji... Charan in SGGSJ has to refer to the way it's used, but usually the Charon is the shabad and dhoor is the enlightenment
Sunny Hehar i agree with u... i think guru became one with god but werent god himself in any sense more than everything and everyone is a manifesto of God, however they were a higher level of manifestation thats all. It still doesnt mean they are god himself, far from it, they are more than prophets but still far less than god.
@@rajdeepsingh8465 You must know all people are not same . And not all Sikhs are good .. If anyone wants i can share the link of videos Where a Nihang beheaded another Sikh in Gurudwara A group of Sikhs killed a goat and drank the blood A group of Nihang Sikh forcefully taking hats of Hindus and hanging them over their long spear , to show them that they don't belong to the Anandpur Sahib . A group of Nihang Sikhs who chopped the hand of a policeman who was simply doing his job .
@@rajdeepsingh8465 You bloody fool, Who said that Low caste People can't read Vedic Shastras. You can even learn Vedanta which is the highest most confidential knowledge according to Vedas.
VJKK VJKF< you can buy a gutka from the Buddha Dal or Taruna Dal. Also you can buy Pothis or even the whole saroop of Sri Dasam Granth sahib. There are also larger pothis of dasam bani available, try chatur Singh and jeevan Singh or DTF books
Basics of Sikhi 20:07 in Dasam Granth, maharaj is making us majboot for battle field... so u want to say, guru granth sahib ji was not able to make us majboot ? so dasam granth was written ????? confused ?
Gaganpreet Singh That is one of the benefits of Dasam Bani which has many Bir Rassi verses about war. It's a psychological effect when you hear martial verses. As Sant Jarnail Singh Bhindranwale jee says ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਬਾਣੀ ਦਾ ਪਾਠ ਤੇ ਅਰਥ ਸਮਝਣੇ ਤਾਂ ਦਰਕਿਨਾਰ, ਬੁਜ਼ਦਿਲ ਆਦਮੀ ਇਸ ਦੀ ਬਾਣੀ ਸੁਣ ਨਹੀਂ ਸਕਦਾ. ਇਹ ਕਾਇਰਾਂ ਦਾ' ਗ੍ਰੰਥ ਨਹੀਂ ਹੈ. ਇਸ ਗ੍ਰੰਥ ਦੇ ਇਕ ਇਕ ਅੰਗ ਵਿਚੋਂ ਹਾਥੀਆਂ ਦੀਆਂ ਚਿੰਗਾਰਾਂ, ਕਿਰਪਾਨਾਂ ਦੀਆਂ ਟੁਣਕਾਰਾਂ, ਤੇ ਘੋੜਿਆਂ ਦੀਆਂ ਰਕਾਬਾਂ ਦੀਆਂ ਅਵਾਜ਼ਾਂ ਸੁਣਦੀਆਂ ਹਨ।"
If dasam makes Sikhs warriors then why is the panth in such bad shape? Muslims/Hindus/blacks/whites are marrying in gurdwaras, Punjab is over run by drink and drugs, people from other states are taking over the land in Punjab, so where are the Warriors? What's dasam done? All we have is babas/saints!
amriteighteen are you saying that all the Sikh Shaheeds for the last 300 years were doing wrong by reading Dasam Bani? were they incomplete Sikhs? are only cult followers of Gurbaksh Kala Afghana and missionary heretics complete Sikhs(who ironically have never given a single Shaheedi for the Panth). Even recently in 1984 and the militant movement that followed all the Shaheeds were readers of Jaap Sahib, Svaiye and Chaupi Sahib which forms our nitnem. But not a single missionary heretic has ever given Shaheedi.
+biro24 because the aam sikhs don't believe in dasam Granth because of propaganda of brahmins who wish to weaken the Khalsa rehit . when you do full amrit banian every day the internal amrit is rebuilt on a daily basis , bir rass would build up, the khalsa individual would be unshakeable in confidence
![Dasam Granth Controversy: Authenticity & Authorship with Dr. Kamalroop Singh [REMASTERED]](http://i.ytimg.com/vi/cOFLO1Cs9OE/mqdefault.jpg)
Man i love jagraj singh, he was actually speaking everything from experience he was a true channeller of the guru
ruclips.net/video/bwkRtqdyQRQ/видео.html
As a muslim, what the "muslim" ruling class did to Sikhs and the sufi saints is disgraceful. I think imran khan should do borderless freedom of movement into pakistan for amritdhari Sikhs.
Well ur enlightened man
To be honest it's good that the Muslims persecuted Sikhs, it made Sikhs strong and forced them to adopt a military lifestyle, many brave and inspirational sacrifices happened which allows current Sikhs to feel proud of their history. A lot of great things came out of this persecution
I'm glad muslims like you exist .
❤
If only hindus had a brain 🧠 now 🤷♂️
My brother's thoughts will always remain alive in me..rip
How can a person who follows a Dharmic Panth, his soul rest in peace when we know the soul transmigrates?
ruclips.net/video/bwkRtqdyQRQ/видео.html
@@marasi36 chill bro
@@marasi36Bhai Jagraj Singh Ji probably attained mukti when he went to akal purkh, so his soul would actually be in peace
This is amazing strengthened my faith and demolished my doubts. Waheguru
hatochainuJaGun
3
trusttt me bro!!
@@stevenanderson3289 only because there is no sex and porn in there.
@Muhammad Bakhsh I have been reading it for some years now. Have you read it?
Jo James plz point it out. Want me to quote to you the disgusting animal sex in charaitar 68.
Jagraj spoke about issues that most parcharaks are shook to talk about because they might get shunned. The way he conveyed his message was on point man.
I want to take a Week off And just Watch all your movies continuously. Thank you for the amazing vids..... GREAT JOB.
KHALSA MISSION the message is powerful to me too. Has made me go for better.
Now we can.
That's what I'm doing right now and I hope this urge to know more never ends 🛐
God bless your soul Jagrag Singh Ji.... You did a great job by blessing us with your great knowledge and wisdom.... we can learn from you even after years... You still seem to be there with us with your videos.... 🙏
haha just did that, spent days watching every video and during that time i ended up taking amrit😂 his videos are so powerful and just amazing
Thank You. Can't praise basics of Sikhi enough.
ruclips.net/video/bwkRtqdyQRQ/видео.html
Agree with you. I was shocked to see many my Sikh friends claiming Dasam Granth to be creation of Hindus. I would ask them how intelligent that RSS worker was.
Lol your right
How are their so many uneducated people in the comments. We are just witnessing our faith get corrupted before our eyes here...
As much as his arguement may make sense by the way he tries to put these writings in context of that time period and his interpretation of the mind of the guru which is also very subjective even if it makes sense. Who has the right to intepret what Guru Gobind Singh Ji was thinking when he supposedly wrote the Dasam Granth? Noone does, and it is funny that he even assumes he can. I have provided an academic paper that relies on historical evidence as supposed to subjective interpretation of Guru Gobind Ji's thinking and rational in supposedly creating the Dasam Granth.
If you read below, you will understand why the Dasam Granth is still doubted by many to be the work of Guru Gobind Singh Ji. It is funny to me how so many people fail to address or understand the points made in this paper below.
I guarantee if anyone reads this paper below, they will understand 100% why it is impossible for Guru Gobind Singh Ji to write the Dasma Granth.
An Academic Look at Contradictions in Story of “Dasam Granth”
DASAM GRANTH - ITS HISTORY
by Daljeet Singh
[A brilliant exposition on history of “Dasam Granth” by Late S. Daljeet Singh, founder of Institute of Sikh Studies]
@@MysticShadow21 with due respect to others faith .They are the Gurus of every human being so don't limit their teachings only to what you think.
@@AnandDwivedi I am simply saying their is a difference between interpretation without considering historical evidence and context as shown in this video. No human being should be allowed to intrepret the teachings of Guru Gobind Singh Ji in a way that contradicts historical evidence to the contrary. This is not just "what I think", this is grounded in reality and evidence in uncovering Guru Gobind Singh ji's truth in regards to the Dasam Granth. Unsurmountable evidence to the contrary does not allow anyone to interpret the Dasam Granth as the work of Guru Gobind Singh Ji. There is nothing you or I can do to change this, they are historical facts and not some interpretation based on false ideas/beliefs...
I wish bhai sahib was still alive
Miss you veere🥺
Dasam Granth should be read and understood once we have an understanding and knowledge of SGGSJ. Not Meant for novices..
So you agree Dasam Granth is composed by our 10th Guru?
@@dilshadrandhawa3921 100%
@@damnsir1 go and read tria charitar with family and specially with your mother and tell him it is our 10th gurus baani or words
@@balrajsingh07-cr7 I already have my brother, and they too know about it😊
Before telling her I want to ask you do you deeply know who Mai Bhago was?
paraphrasing Sant Jarnail Singh Khalsa Bhindra Wale: those who caste doubt upon Dasam Guru Granth Sahib should have been born as donkeys, as they could have served the Panth better in that form.
Thank you we are learning a lot!
Ive always respected dasam granth but have never really understood it because i knew so little about but thanks to your great explanations my knowledge and respect for dasam granth ji has increased immensely thank you paji
ruclips.net/video/bwkRtqdyQRQ/видео.html
Solid explanation and beautifully presented. Thanks you for sharing and please continue with this great sewa.
ruclips.net/video/bwkRtqdyQRQ/видео.html
Still have so many questions over Dasam granth
zorawar singh ask them out to Basics of Sikhi. They’ll be able to email you back.
@@musk2494 how do i contact BOS what is there email to ask them questions
@@lavishsquad their website link is given in on the youtube channel..and u can question them
Seriously!? Still questions? You shouldn't even have questions in the first place! Bhai Sahab has made everything very clear. No offense tho, but it's just that you don't want to understand and acknowledge it.
Keep up the effort please. So our future generations know where to go for the right answers and explanation.
How are their so many uneducated people in the comments. We are just witnessing our faith get corrupted before our eyes here...
As much as his arguement may make sense by the way he tries to put these writings in context of that time period and his interpretation of the mind of the guru which is also very subjective even if it makes sense. Who has the right to intepret what Guru Gobind Singh Ji was thinking when he supposedly wrote the Dasam Granth? Noone does, and it is funny that he even assumes he can. I have provided an academic paper that relies on historical evidence as supposed to subjective interpretation of Guru Gobind Ji's thinking and rational in supposedly creating the Dasam Granth.
If you read below, you will understand why the Dasam Granth is still doubted by many to be the work of Guru Gobind Singh Ji. It is funny to me how so many people fail to address or understand the points made in this paper below.
I guarantee if anyone reads this paper below, they will understand 100% why it is impossible for Guru Gobind Singh Ji to write the Dasma Granth.
An Academic Look at Contradictions in Story of “Dasam Granth”
DASAM GRANTH - ITS HISTORY
by Daljeet Singh
[A brilliant exposition on history of “Dasam Granth” by Late S. Daljeet Singh, founder of Institute of Sikh Studies]
@@MysticShadow21 Thank you. I will definitely read this. I am not an expert, but think myself as novice.
I have no words to thank you for clearing doubts
If I could've given a million thumbs up to this video I would've.
You would be brainwashed then and you are brainwashed now. Go read all the sex stories and Vitchar Natak in it. You'll keep your thumbs to yourself.
@@USPunjabi You are dead to me for talking trash then, and you are trash now. Go get an education. Keep your trash to yourself
@@mikesmith7620 I loved reading your book. How a brain functions. A big fan of it!
Fun Harvey if you don’t believe in Dasam Granth Sahib Ji than you are not Sikh
@Free Thinker Maha paapi banda tu, mafe mangla ehoje chej kai Ke
Chandi di vaar simply motivates the Godly power that is in every man to not fear death that may surely come when fighting the good fight.. Ask any soldier what inspires them in the front lines.. And I mean classic warfare up to and including trench warfare.. We are all Gods and no different than all the battles described (chandi di vaar) For a soldier, the greatest recognition is that of death in battlefield and in that sense we all should never forget our responsibility of being that soldier as well
you are using chandi, gurmatt, against your mind, to fight the evils.
Waheguru . THERE IS ONLY ONE GURU FOR US , AS PER GURU GOBIND SINGH JEE , Har Sikhan Ko Hukam Hai Guru Manyo Granth.. GURU GRANTH SAHIB JEE..
+guru singh no one is saying that dasam granth is guru.
yes my dear brother
it it is part of our NITNEM.
Who said "Guru maneyo granth"?
@@arjanveersworld1838 if it is part of our Nitnem it does not mean that we bow down to Sri Dasam Granth Sahib. Guru Gobind Singh Ji Himself said that Guru Granth Sahib Ji is our Guru.
@@SikhiTimes where is it written?
Waheguru ji...you have cleared many questions arising in my mind related to Shri Dasam Granth Sahib...thanks a lot
I am sure guru sahib sent you to guide us as a perfect parents.....you are the most blessed gurmukh i ever witnessed!!
WOW! Thank You For the Knowledge! Ive just watched 10 Basics of Sikhi in a Row!!! 😊
thanku veerji..get well soon
We miss you so much and thanks for clearing my views on shri dasam granth ji
@ 24:00 is the real answer to all these wrong accusations made by some ignorant people .. Guys why do you need to know only about sexual content written in it , why not any other. Guru gobind singh has just told you the heights of the woman can reach in destroying you , so you just be careful .
I totally understand , its not if some one is guru he should not have written some thing like this . Why ??? Whats wrong in that ..??
People dont take the marvellous personality of our guru by these baseless and senseless questions .. understand with your soul , there is nothing wrong in it .
+Harman Bajwa Bro. YOU understand with your soul, with your Kesh cut and clean shaven face, you are wrong yourself all the way.
Jaspreet Singh Ubhi I am really sorry but your comment is useless . One can change to sikhi saroop after knowing all the things and may be i am in the process of doing that.. But your absurd comment shows you are also one of the ignorant .
Also we are not talking about me we are talking about Guru , so better make comment on that with whatever knowledge you have.
+Jaspreet Singh Ubhi Also if you are true sikh of guru as you say , then atleast remove this UBHI as a surname , Guru gave us only "Singh" , No caste .
I am wrong yes , i too have my surname displayed. I am just correcting you .
+Harman Bajwa Bro. Guru Sahib (SGGS) have asked for not to take pride in your caste, and not advised for mentioning it.
Now read from 'the Natak' opposite to SGGS's sermon wherein the writer gives a proud statement 'Shatri ko poot haon, brahmin ko nahin'
And indeed you are doing wrong with taking off GuruJi's given 'singh' from your name, if you are one, though you don't look like a Singh at all with your clean shaven face and opposite thoughts.
Bro. pls. come back to SGGS Ji only if in any way you are associated with Sikhism.
I chose to reply for other readers only.
God bless you.
+Jaspreet Singh Ubhi bro i told u i am wrong but u r too thats what i told you..
No caste nothing only singh is allowed and if u still believe u want to put the surname then u too believes in jatt paat..
Understand about it and regarding dasam granth it seems u dont believe the writings of guru , its just a biography of guru and not our guru.
Hope u understand now ..
Did any of the khalsa sikhs at that time put their caste after SINGH. .. No
Dont
Make your own rules .
it is about understanding need more people like jagraj
How did we become so rigid on our views...some of the comments really surprise me. Without any credibility they are making accusations on their own Guru's bani. Bani da arth hi ni samj loka nu ke jo vi Guru sahibana de mukh cho ucharan hunda h oh Bani hi hundi h
amazing veerji!! Dhan Sri Dasam Granth Sahib Ji..!! Akaaal!! _/\_
Wow. It makes so much sense now. It explains why Guru Ji even talked about hindu gods. It is not to praise them, but to allow Sikhs to come to their own conclusion by hearing how absurd their stories are. Waheguru Ji!
Guruji himself was absurd and ran away living his sons.
@@sonusonu-qv4op nope, keep seething
@@sonusonu-qv4op lmao his sons willingly sacrificed themselves. he didn't even escape until all of his Sikhs begged him to. He even told the Mughals that he was escaping and they still couldn't catch him. Lmao
@@sukitron5415 they were just murdered but you people are champion of distorting history.
@@sonusonu-qv4op murdered by who? Give me sources. I have many to prove mine. "You people" lmao
There is Lot Of Brahmin Literature In this Bachitra Natak(Dasam Granth) Which Teaches Brahmin Customs Like How to Praise Mahakaal(Shiv).How to Organise Havans(Fire Pray) etc.
Thank you for the explanation. Sharing this with other to clear their doubts.
Excellent waheguru ji...keep going
I have seen like 4 different comments from +Jaspreet Singh Ubhi , are you trying to take over the comment section with your half witted anti sikh comments ? Were you like :"Lets spam the comment section with non constructive arguments based on my inability to understand basic Sikhi principles."
You could have compiled all of these comment threads in one single comment and that would've been easier to answer, but wait, i don't think you were here to get an answer, but instead you were here to create doubt within the community.
Sikh history is very powerful i will study it and know about. ...
ruclips.net/video/bwkRtqdyQRQ/видео.html
the ending where he talked about the academics' meeting talking about Zafarnama erased all the doubts in my head. Waheguru ji.
DID GURU GOBIND SINGH WORSHIP 40 CHANDI DEVI BHAGVATI ?
( Note : This is to clarify some points, on above subject, in the article written by Dr. Debabrata Das of Kolkata printed in Sikh Review of January , 2008 ) Dr. D.Das has very nicely interpreted the quotations from Guru Granth Sahib on pages 227, 456, 1138 and 1162 on the principle of worshipping one and only transcendental Brahm (Nirguna Brahm). He has very correctly summed up that
(1) Sikhs reject all the gods and the goddesses,
(2) these deities, being under the influence of Maya, are unable to know the secrets of the Lord,
(3) these deities cannot help their devotees in the attainment of emancipation,
(4) these deities are prone to death like other beings.
So far all O.K. Dr.D.Das has not gone deep into the question “Who is the Author of the Bachitra Natak Granth or the socalled Dasam Granth?” Critical study of this Granth reveals the names of the poet Shyaam (Kabi Shyaam) , poet Raam (Kabi Raam) and poet Kaal (Kabi Kaal). These poets were worshippers of Mahakal-Kalka or destructive-Ardh-narishwar form of Shiv/Durga; the fact amply proved by following statement in the Bachitra Natak Granth or the so called Dasam Granth :- Sarabkaal hai Pitaa apaaraa . Debi Kaalka Maat hamaaraa ( page 73) Reference to Mahakal (destructive form of Shiv) is taken from Shiv Purana (story of Dvadash-lingama) and reference to Kalka (destructive form of goddess Parbati / Durga) is taken from Markanday Purana.
In DebiUstat (page 809 in Bachitra Natak Granth) many names have been assigned to this goddess (derived from Markanday Purana’s Durga Sapt-shatee, 700 shlokas or verses), such as Durga, Bhavani, Shakti, Bhagvati, Shiva, Kaali, Mahakaali, Kaal, Kaalka,Chhimaa, Manglaa, totalaa and so on. Even the composition wrongly-called Akaal Ustat has 20 stanzas (211 to 230) praising Goddess Durga, the killer of demon Mahikhasur; last line of each stanza is Jai jai Hosee Mahikhasur mardan….. which shows that Akaal Ustat is actually Kaal - Ustat or Devi-Durga-Ustat. Poets Shyaam & Raam further emphasise that they are worshippers of Mahakal / Kalka:- Maen Na Ganeshaeh Pritham Manaun. Kishan Bishan Kabhun Na Dheayaun Kaan sunay Pehchaan na tinn sion. Liv laagee Moree pug ein sion MAHAAKAAL Rakhvaaar Hamaaro. Mahaaloh Hum Kinkar Thaaro. (Page 309 of B.N. Grnth ) These lines very clearly show that writers know no other deity than Mahakaal, also called Mahaaloh.
A disciple (Sikh) of Mahakaal is baptised by forcing him to drink wine & narcotics :- Eh Chhal so Misrah Chhalaa Paahan Dae Bahaae. ] Mahakaal ko Sikh Kar Madiraa Bhaang Pivaae. ] (page 1210 of Bachittar Natak Granth)
In Mahakal / Kalka temples OR Shiv / Parvati temples madira(alcohol/wine) & Bhang(intoxicant) are distributed as PRASAD , whereas Guru Granth Sahib very strongly forbids the consumption of alcohol, wine , drugs, narcotics etc. in any form as an intoxicant , Amrit Ka Vapaaree hovae Kyaa Mad Chhuchhae Bhao Dhrae.(page 360;Guru Granth Sahib)
Thus, we can easily conclude that Bachittar Natak Granth or the so-called Dasam Granth was not written by Guru Gobind Singh, because in this Granth (i) one & only transcendental Brahm () is not worshipped , (ii) consumption of wine/alcohol/ intoxicants is permitted (iii) adultery / homosexuality is also allowed (iv) women are defamed ; said to be treacherous (v) writer-poets commit mistakes / wrong history etc. & permit the reader to rectify mistakes. All these are opposed to basic principles laid down in the holy Guru Granth Sahib. We have to interpret the verses from the so-called Dasam granth with reference to context, especially Bhagvati in Chandi Chritras. In Var Sri Bhagauti ji ki OR Durga ki Var (see ending remarks in earlier copies of Bachitra Natak Granth ) where First stanza begins with ‘Pritham Bhgauti Simar Ke….’
And the last 55th stanza is “ Durga Paath Banaeya Sabhaey Pauriaan…..” that entire composition is Durga-Paath only ( translated form of 700 shlokas) & this proves beyond any doubt that Bhagvati is Durga, the killer of 41 demons named Mahikhasur, Dhumar-lochan, Shumbh, Nishumbh etc. as described in Markanday Puraan and translated by Poets Shyaam, Raam & Kaal (apparent reason for three-Durga-chritras in Dasam granth). In the following line of Guru Granth Sahib, Sukhmani Mahla 5, Bhagauti Bhagwant Bhagat Ka Rang . Bhagauti is in entirely different context ; here Bhagauti is a ‘person’ who is devotee of , the formless God. The title Patshaahee 10 written on some pages of the so-called Dasam Granth is also a big Fraud. This fraud is revealed on page 155 of this so-called Dasam Granth when we go through the lines : Patshaahee 10. Ath Chaubees Avtar . ……..Barnat ‘Shyaam’ Jathaa Mat Bhaaee. Name of the writer / Poet Shyaam is very clearly written and this leaves no doubt that Patshahee 10 is written by some mischievous person to defame Guru Gobind Singh and to misguide the Sikhs ; this fraud / trick is played in similar way on page 669 of the so-called Dasam Granth also. In Guru Granth Sahib, Mahla 1, Mahla 2,…Mahla 9 are written for Gurus upto 9th but for tenth Guru why is Patshaahee 10 instead of Mahla 10 ? Sikhs , having utmost regard for the Guru, used to address the Guru very humbly with the word Patshaah and thus, Patshaahee 10 is not written by the Guru but by some-one else with malafide intentions. All research scholars should read original texts and should not just copy other writers; secondary evidence is usually not reliable. While quoting Sikh history, we have to be careful to analyse it in the light Guru Granth Sahib Vaani and philosophy. Any story that goes against Gurbanee and /or Sikh traditions is not Sikh History which could be distorted by some anti-Guru writers; the fact rightly understood by Dr.D.Das.
All the Sikh Gurus were the same Jyot () & preached same way / principles of life (jugat) as clarified in Guru Granth Sahib:- Jot ohaa Jugat Saai Saih Kaaeyaa Pher palateeae . ( Page 966 , Guru Grnth Sahib ) Sixth Guru, Guru Hargobind Sahib, after the martyrdom of his father Guru, Guru Arjan Sahib, kept two swords and this tradition of martial spirit was kept alive by the successors. Ninth Guru, Guru Teg Bahadar Sahib earned this name when he showed prowess in fighting with a sword (Teg) when he was 14 years of age , in a battle against Muslim forces. These Gurus never called sword or Khanda as any Goddess as Creator and nowhere they said anything which could be similar to saying “Jai Tegum..” Why should Guru Gobind Singh be defamed as worshipper of Khanda / Teg / Devi CHANDI /SHIVA etc.etc.?
It is an historical fact that Bhai Lehna ( who later on became 2nd Guru of the Sikhs, Guru Angad) was worshipper of Devi Durga ,but, after serving Guru Nanak for many years, he clearly understood the real path to God, the GURMAT, and the reality that Devi Durga cannot help him in attainment emancipation . This is very clearly written in the Holy Guru Granth Sahib : Tu Kaheeat hi Adi-Bhavani. Mukat ki bareeaa kahaan chhapaanee. ( page 874) It is further clarified in Gurbani, Gaurhi Sukhmani Mahla 5, Jab Nirgun Prabh Sahaj Subhai. Tab Shiv Shakti kahau kit thaien. which means that , when God did not create the visible world/universe , where were Shiva and his wife Parvati (Shakti) ? i.e. these so-called Gods & Godesses did not exist. This year , the Sikhs are celebrating 300th anniversary of Guruship of Guru Granth Sahib. Guruship was endowed by Guru Gobind Singh 300 years ago on this very Granth only which was got written by Guru Gobind Singh at Sabo Ki Talvandi (Punjab) after including Gurbani of Ninth Guru in the Adi Granth.
At that time, Dasam Granth did not even exist (refer to introduction by Dr. Ratan Singh Jaggi in the first volume translating the so-called Dasam Granth in five volumes) ; this is an historical fact every historian ought to know. In nutshell, we conclude that the so-called Dasam Granth, which was originally named as Bachitra Natak Granth , is based on Markanday Puraan, Shiv Puraan, Srimad Bhaagvat Puran (stories of Ramayan, Krisnavtaar, 24 avtaars of Vishnu) and translated by the poets Shyaam, Raam etc in a language, style and principles entirely different from those of the Nine Sikh Guru Nanak(s) & Guru Granth Sahib. Guru Gobind Singh during Guruship period (1675 to1708) never visited Hemkunt & never written or followed or preached anything against the holy Guru Granth Sahib.
He was undoubtedly worshipper of only & only . GURU GOBIND SINGH NEVER WORSHIPPED DURGA / CHANDI / SHIVA / KALKA.
Every Gur-Sikh should follow Guru Granth Sahib only as ordained by Guru Gobind Singh in 1708. All other Granths are just literature (Kachchee Bani) and not Gurbani
I thank you for this thorough comment
Durgas battle was channelled into the Shabd to invoke the Sikh & give him strength & courage! Gurfateh 🙏
Tusi dhann ho jugraj singh ji.
Waheguru ji- WoW............can't express in words. Just brialliant. In last few days, I have seen few of your videos......all are unmatched.
Sangat Ji- What is the name of Veer Ji?
Jasvinder Singh bhai jagraj Singh ji but he is no more
waheguru ji ka khalsa waheguru ji fathe
beautifully explained
No dought's any more!
Really good katha
Man, once I started reading Charitropakhyan, i just couldn't stop! Never felt better, full of beerj ( ਬੀਰਜ ) ras. It's better if you start with chirtar 402 first.
ਭਗ ਮੋ ਲਿੰਗ ਦਿਯੋ ਰਾਜਾ ਜਬ ॥ ਰੁਚਿ ਉਪਜੀ ਤਰਨੀ ਕੇ ਜਿਯ ਤਬ ॥
ਲਪਟਿ ਲਪਟਿ ਆਸਨ ਤਰ ਗਈ ॥ ਚੁੰਬਨ ਕਰਤ ਭੂਪ ਕੇ ਭਈ ॥੨੫॥
ਗਹਿ ਗਹਿ ਤਿਹ ਕੋ ਗਰੇ ਲਗਾਵਾ ॥ ਆਸਨ ਸੌ ਆਸਨਹਿ ਛੁਹਾਵਾ ॥
ਅਧਰਨ ਸੌ ਦੋਊ ਅਧਰ ਲਗਾਈ ॥ ਦੁਹੂੰ ਕੁਚਨ ਸੌ ਕੁਚਨ ਮਿਲਾਈ ॥੨੬॥
ਇਹ ਬਿਧਿ ਭੋਗ ਕਿਯਾ ਰਾਜਾ ਤਨ ॥ ਜਿਹ ਬਿਧਿ ਰੁਚਾ ਚੰਚਲਾ ਕੇ ਮਨ ॥
ਬਹੁਰੌ ਰਾਵ ਬਿਦਾ ਕਰਿ ਦਿਯੋ ॥ ਅਨਤ ਦੇਸ ਕੋ ਮਾਰਗ ਲਿਯੋ ॥੨੭॥
Manpreet Singh
What Gian you got? How to do various poses? Thats Gian in Kamasutra too and other Scriptures.
@@oneformlesslord607 o ta ki Hoya Guru Sahib ne jo dasya e o sach hi dasya hona
Carry on veerji well done .i was against this but now with the help of Waheguru Ji n your thoughts I bow down to dasham Granth .
Thank you sooooooo much veerji
.waheguru Ji ka Khalsa
Waheguru Ji Ki fateh
i cant seem to find the chandi di vaar katha which you mentioned in this video???? can i have the link please
Google - Chandi di vaar. You can find it in the search results.
ruclips.net/video/RvCBMKndDG4/видео.html
Dhan Siri Waheguru Ji
Salute to you Sir You are Mahapurakh
So true
God has blessed you S.Jugraaj Singh
I'm in agreement that it is better to stay quiet rather than stoke up another controversy but have I hope a valid question. We agree that all of the bani was written by Guru Sahib, but how did Bhai Mani Singh Ji know in what order to collate the bani or was it random and are the current printed saroops accurate when compared with the original version?
Veer g By exactly the same way, bhai mani singh g did selection of nitnem baani in the request of gursikhs and guru sahib ordered him to do...now why only bhai Mani Singh g... because of vast divine knowledge of guru sahib bani...in the same way he collate dasam granth bani...for more just read it once...the way it compiled you will understand 🙏
My understanding from Suraj panth prakash is that Gurus and Bhai Mani Singh channelled it
R.I.P bruv. God bless you
Who died???
@@user-yh7br7oo4z the one in the video is late jagraj singh.
SGGS ji is our Guru but also
sri Dasam granth sahib give us seamless strength to fight injustice especially for warriors.
through examples and facts guru ji preaparing sikh Just Like Training
RESPECT bani of guru gobind singh ji.
thats all we need everyone to understand just respect and read.
I love SGGS Ji.
You have expressed your 'manmat' on all my comments but not here? I was expecting at least you'd say 'I love SGGS Ji too' You know, you have missed your chance bro. : )
+Jaspreet Singh Ubhi If I say "I love my mother" does that equate to "I hate my father"
In any case, it's a little weird to hear, because it a context that is taken as a given, not as a construct. If you never said "I love SGGS Ji", do you think that everyone reading these comments would feel that you didn't love SGGS Ji?
Do you feel that you need to tell everyone you meet, that you love your parents?
@@karpetcabin IS your mother and Father Guru Granth Sahib. Or is Guru Granth Sahib Mother and father Saab is Dasam Granth?
Do you not sound like an idiot here? Do research. Don't only do what this so called Panth wants. Watch my video if you need help>
ruclips.net/video/FUeOSqypi_Q/видео.html
@@USPunjabi if your mother and father is SGGS can you tell me where your mother and father tell you to keep "Singh/Kaur" in your name?
Only question. Straight forward answer please.
@@karpetcabin At that time it was a important move. It was one more way we said that cast does not exist to us. Today most people have their last name attached again. SODHI, BHATTI, ETC
Gurbani does not talk about magic. It goes against it. Dasam Granth talks about magic and past lives. Your choice is yours!
HISTORY - 18TH CENTURY CHHIBBER’S STORY
Most of the evidence about the present work called the ‘Dasam Granth’ is negative. The earliest reference about some writings by the Tenth Master is by Chhibber in his ‘Bansavalinama’. Contemporary historians of the period of Guru Gobind Singh like Sainapat, Bhai Nandlal, Chaupa Singh, Sewadas, Koer Singh or Bhai Mani Singh, make no mention of the Dasam Granth or any such writing in the period. This negative evidence is quite significant and strong.
For, had there been any compilation like the Dasam Granth, these contemporary chroniclers could never have failed to mention it. The first reference to some writings by the Tenth Guru is in Chhibber’s ‘Bansavalinama’ written 71 years after the Guru’s demise. This volume, as assessed by scholars like Jaggi, Kohli and others, has not been found to be very reliable as to its dates and other particulars. Besides, the author himself says that he is no chronicler, but has based the writing merely on hearsay, and just as a matter of his hobby: “I state what I had heard and what I could recollect.” “This hearsay I record just by way of my hobby (shauk).”[1] Thus, Chhibber himself discounts the historical accuracy of his statements, for, he claims to belong only to the third generation of a Brahmin family whose head was a contemporary of the Tenth Master.
Further, two important points have also to be kept in view. First, most Brahmin writers always have a strong, natural and understandable bias to give a Brahminical colour to the Sikh religion and its history, even though all the Sikh Gurus were emphatic to proclaim the independence of their system and the Panth. The Fifth Master wrote:
“I keep not the Hindu fast, nor do I observe Muslim month of fast;
I serve only Him, who emancipates all; He is my Gosain;
He is my Allah; I have found release from the Hindus as from the Turks;
I visit not the pilgrim places of Hindus, nor go to Kaaba for Haj;
1 serve only God, I serve not any other;
I worship not the Hindu way, nor say the Muslim prayers;
I bow to the one God within my heart;
I am neither a Hindu, nor a Muslim;
For, my body and life belong to Him, Allah and Ram.”[2]
Second, Guru Gobind Singh had put the final seal on this complete separateness, by the creation of the Khalsa, the Nash Doctrine (Dharam Nash, Bharam Nash, Karam Nash, Sharam Nash and Janam Nash), and the declaration of Guru Granth Sahib as the sole Ideological Guide and Living Guru of the Sikhs. Yet, these writings have shown a subtle tendency to reshape and reframe Sikh events, so that these are accepted by the gullible as a part of the Brahminical tradition.
Following is what Chhibber records: The Guru got written a Granth (book) called ‘Samundar Sagar’. Later he got it thrown in a river.” “Later still he composed other writings.” “But, during the battles at Anandpur, the leaves of these writings or packets (Sanchian) were scattered to the wind and lost.”[3] Chhibber is vague about the contents or nature of these writings. Once he calls it ‘Samundar Sagar’, at another time ‘Avtar Leela’.[4] There is no reference at all to ‘Dasam Granth’, ‘Bachittar Natak’, ‘Chandi Charitar’, ‘Chandi di Var’, ‘Charitropakhyan’ or ‘Chaubis Avtar’, as these are called now.
It is clear that it was peace time when the Guru had thrown the Samundar Sagar Granth in the river. Could it ever happen that he would destroy gurbani, his own or that of earlier Gurus, or any thing of value to Sikhs? Gurbani has always been considered sacred, and been venerated more than even the Guru. Evidently, the writings were such as could conveniently be discarded. The argument applies doubly to the packets that were never completed or compiled, and were allowed to be scattered.
Thus, Chhibber’s story adds nothing to our knowledge about the Dasam Granth writings, their compilation or loss. Therefore, the negative evidence of all contemporary chroniclers, coupled with the evidence of
Chhibber’s story, shows that till the end of the 18th century, there was nothing known about any granth of the Tenth Guru, or any writings now regarded as its chapters or contents. In fact, the only granth or compilation mentioned in the literature is ‘Vidya Sagar’ or ‘Samundar Sagar Granth’, the contents of which have no relation to the present Dasam Granth.
get well soon paaj!!
He is no more with us
Satbir Singh ...what happened to him, whats his name?
@@user-yh7br7oo4z cancer 😓 , Bhai Jagraj Singh ji 😓🙏🏻
very nice
@basicsof sikhi. Could u make a video on Sarbloh Granth. There isnt much information about it on the internet.
+Gunprabh Chadha veer ji look on FB 'sri sarabloh granth ji' and 'tisarpanth'
+Jasbir Kaur Villaschi thankyou. Regards...
Sarbloh Granth Sahib jee was written in sat yug by Guru gobind singh jee and then dug up at sachkhand sri hazoor sahib and then translated by Guru gobind singh jee from Hindi to Gurmukhi. Sarbloh Granth Sahib jee tells the khalsa how to live. Akaal
@akstealth3328 Isn't hindi a modern language? lol stupid people don't even have the brain power to lie properly
sikh unity is needed
SO glad u made this video!
As a Sikh, I am still confused about Dasam Granth Sahib. I heard a lot of "that's wicked joot, not of Guru's mouth." or "Don't read it, it's all about sex and porny stuff."
+Ash Phillips Bro try to read it yourself and you will know what they are trying to say.
Guruji is just telling us about kaam and how dangerous it is. WJKK WJKF
+Ash Phillips Truth it is mostly to uplift the spirits and moral character of Khalsa male and female , the chaitro pakhyan is the bit most folks find worrying , but it's like this: Guru Gobind SIngh ji is our Father , and our father warns us about the duplicity and dangers of people who are adharami and ruled by their 5 chor how they are corrupt and will try to corrupt us given the chance. It is the same advice to my boys who are unaware of how tricky people are ... RSS know Dasam Granth and Sarab Loh Granth why ? because they know they are part of the strength/adolta of Khalsa and SIkhi , they are happy when we distance ourselves from Gurbani (all the Gurus) their stooges in SGPC gurdwarey get all ruffled when dasam bani is being recited in kirtan darbars and try to shut it down , when we all know that we are allowed to do this. ..the evidence is there for every one to see on video after video
Jasbir Kaur Villaschi we were always told it was heretical things put into it. Downloaded a copy and will be reading it tomorrow.
+Jasbir Kaur Villaschi exactly!
INTERNAL EVIDENCE
I. Historical Contradictions: There are, as detailed by Jaggi, many historical and other incongruities in the Dasam Granth which it would be naive to attribute to the Tenth Master.[18] We give only two instances.
(i) In the story of Prithoo Raja, the author has shown that the legendary Shakuntala had connection not with Prince Dushyant, but with the mythical Prithoo. According to Bhagwat Puran, Prithoo was an Avtar of Vishnu who appeared in Treta Yug. But Shakuntala’s story of love with Dushyant in Bhagwat Puran is entirely different. Thus, the writer who has joined Prithoo and Shakuntala, could not be concerned with the purity of Puranic stories. But his only interest appears to be to link the bani of Guru Gobind Singh Sahib with concocted Hindu legends, so that he is shown to be part of the Brahminical lore and legend.[19]
(ii) Similarly, in the story of Raghu Raja, to say that Sanyasis regarded him as Dutt, Yogis as Gorakh Nath, Bairagis as Ramanand, and Muslims as Prophet Mohammad, shows that the interest of the story writer is not to narrate any rational history or myth. He only seeks to represent that the Guru accepted Hindu mythology and tradition, and for the purpose to distort Sikh doctrines and ideas.[20]
By no means can the authorship of such cock-and-bull stories be attributed to the lofty personality of the Guru. Obviously, the interest of the authors of these incongruities is quite extraneous to any faithful representation of events, doctrines, ideas, or even myths.
Another fact that seriously affects the historicity of these writings, is quite significant. Normally, the preparation, compilation or reproduction of a granth by a scholar is a great achievement, and the same is kept as a treasure, which the author or his family is always reluctant to part with. But, in the case of
these manuscripts or birs not only their history and names or identity of compilers are unknown, but, we also find, that none of the compilers or custodians ever showed any reluctance to part with them. On the other hand, an apparent aim seems to have been that the compilation reaches an important place or a distinguished person, that could confer authenticity to it.
II. Ideological Contradictions: The unity of spirit of all the Ten Gurus is a fundamental of Sikhism, which stands emphasised and recorded in Guru Granth Sahib. The second basic and unalterable concept of Sikhism, as opposed to that of Brahminism, is that God does not incarnate. This concept is an integral element of the Creedal hymn (Mul Mantra) of Guru Nanak in the very beginning of the Guru Granth Sahib.[21] This concept is the cornerstone of Sikh theology. So much so, that the Guru says : “May that mouth burn which says that God incarnate.”[22] “God alone is the one who is not born of a woman.”[23] “God is self-existent, without form and incarnates not.”[24] The Gurus clearly deny belief in the theory of incarnation of God. In order to dispel such ideas they state, “The Formless alone, Nanak, is without fear, many are Ramas as the dust of His Feet, many Krishnas. Many are their stories and many are the Vedas. The Gurus write that He created Countless Brahmas, Sivas and Vishnus.”[25]
The above is the categoric thesis of the Gurus and the Guru Granth Sahib, the sole Ideological Guide of the Sikhs. We have to test any idea, doctrine or practice on the touchstone of gurbani. For, it is unimaginable that any Guru or Sikh could approve of anything incongruous with the Creedal statement of Guru Nanak. It is in the above context that we have to examine and test the authenticity of what is in any granth, not specifically authenticated by the Gurus.
Please stay focused on Siri Guru Granth Sahib, if you want sikhi to grow.
iqbal bath no let's focus on ALL of Sikhi.
ruclips.net/video/FUeOSqypi_Q/видео.html
@@karpetcabin Dasam Granth is Not part of Sikhs.
It's a thank you to the British and the fake Sikhs that came after Guru ji. They wanted to rule.
Show me any Guru that RULED over people. Dasam Granth Says Raaj Bina Na Dharm Chale hai...
@@USPunjabi your understanding of Sri Dasme Patshahs Granth is wrong straight away if you think the British had anything to do with it.
@@USPunjabi ruclips.net/video/nc4QW8kbz_Y/видео.html
Very nice clearer my doubts
Waheguru
Je kise nu shanka uthi dasam granth utte remember one thing jinne bi shaheed hoye ne kaum de they never had doubts 😊
Waheguru Ji Ka Khalsa Wageguru Ji ki Fateh. :) I commentd on three vedios on this topic without knowledge, After watching this vedio I realized my mistake. I then went back and deleted those comments and instead put the link to this vedio. I didn't realize what i was doing. I could never disrespect the Guru's Jis bani. I ask forgiveness form my maharaj and Waheguru Maharaj. Thank you for this vedio. I thought Sikhs were trying to create another Guru, that was my confusion.Thank you, this dispelled my doubts. I feel terrible for acting too soon and grateful for this vedio. I should go to the temple and apologize to Guru Ji.
nihang singh say that ram chander, durga, and krishan were the avtars of their times, and the Khalsa is the avtar of this time (kal yug). therefore these "hindu" gods were actually sikhs of their own eras, because sikh/khalsa have avtar padhvi today. if Krishan or ram chander were to avtar on earth today, their form would be that of a sikh/khalsa, because khalsa is the upholder of dharam in this yug. the former were upholders of dharam in their respective yugs.
Chandragupta Vikramaditya It's actually the other way around, Sikhs have existed since Sat Yug, its "Hinduism" that is a recent venture. Every avtar from Sat Yug to kal Yug was a Sikh.
***** could you clarify please.
***** I wasn't talking about Devte per se. I was talking about Avtars and Sikhs. Shiva, Vishnu, and Brahma are Devte who also took human birth, or avtar, just like our soul has right now. If you read the Chaupai Sahib, Guru Gobind Singh Ji delineates how Shiva took avtar, Brahma took, and Akal made him the King of the Vedas, and how Vishnu took avtar. Just like how our Sant Mahapurakh take avtar and do bhagti, Shiva, Brahma, and Vishnu did the same, in human form, they did their bhagti and Akal pooja and then left for Sach Khand, just like how Sants did in the kal yug today. Like Sant Jarnail Singh Khalsa Bhindran Wale. But in their own yugs. The point Guru Ji makes at the end of Chaupai Sahib, is that it is the pooja of Akal that makes one great. That the Purana, Ved, Koran, or any avtar is not great without the pooja of Akal. That is why we say Pooja Akal Ki, Parcha Shabd Ka, Didar Khalsay Ka.
*****"Kal Purakh ki Deh kot bisan Mahesh" meaning there are millions of Vishnu and Shiva inside the body of Akal Purakh, just like there are millions of humans, not all humans become brahm Giani, and therefore not all brahma or Shiva become Brahm as well. But the Shiva of Kailash Parbat did have avtar in Sat yug, and using Shabd Guru did gain Mukti in Sat Yug. That is why Guru Gobind Singh Ji uses His name interchangeably with Akal Purakh in the Shabd "De Shiva bar mohe, shub karman te kub hu na daron." (Give me this var, word, Shiva, that I may never shy away from doing good and speaking Truth.) Further saying "Bib bichar kach nahe" meaning there is no difference between the devotee who has connected to Akal Purakh and Akal Purakh himself. That is why the shabd Shiva is used to mean Akal Purakh in that particular line. And "Jug Jug Bhagat Upaya, Paij rakhda aya Ram RAje." meaning in each Yug there are Bhagats, in Sat Yug the bhagats and Avtars were Shiva and Vasudev Vishnu, in Treta it was Ram Chander, in Dwapar, it was Krishna Bhagwan, in Kal Yug it is Guru Khalsa and Guru Granth. Every Jug has had bhagats, and therefore every Yug has had those who did attain Mukti.
***** Guru Gobind Singh Ji wrote Chaubis avtar. delineating all 24 avtars of Vishnu, out of which Ram Chander and Krishna are two. Guru Gobind Singh explicitly says in Chapai Sahib that Ram Chander went to Sach khand, he was avtar of Vishnu. Guru Sahib also uses Krishna interchangeably with Akal as well. Moreover, they are considered the avtars and Sat Gurus of their respective Yugs. The WaHeGuRu gurmantar is taken from the gurmantars provided from the Sat Gurus of all 4 Yugs. It is written explicitly in Bhai Gurdas Ji's Varan. So you are saying Bhai Gurdas Ji is a liar then? Guru Sahib is saying in reference to your first quote, that we do not praise Shiva for being Shiva, "Mahakal Rakhvar hamaro." We praise Shiva and use his name with resepct because he was attached to Akal, or MahaKal. Similarly the only reason we respect our Gurus is because they are attached to Akal and further instruct us to attach to Akal, otherwise there is no point of having a Sat Guru or Sikhi. Guru Gobind Singh in bachhitar Natak clearly says I am not to be worshipped, the only one worthy of worship is Akal. He says the samething in regards to Shiva as well, who did connect to Akal in the Sat Yug through the Shabd Guru.
BHAI MANI SINGH BIR
Raja Gulab Singh of Delhi purchased a bir in 1944-45, which is known as the Bhai Mani Singh Bir. Nothing historically verifiable is known about it, except a story given by him that a soldier of Ranjit Singh found or looted it during an attack on Multan in 1818 A.D. The soldier then shifted to and settled at Hyderabad. How the bir got to Multan and remained unknown for 125 years, is quite enigmatic and unexplained. External evidence about its history is completely missing. The bir is far from being a speaking manuscript. For, the authorship is unknown, as also the place or time of its compilation. In a corner of a page there is a slanting postscript, recording 1713 A.D. as the date of it.
Jaggi’s examination and its photocopy clearly show it to be a suspicious interpolation. The ink and writing of this entry are different from those of the original bir. The handwriting and shape of letters are also
comparatively crude. Its introduction in slanting lines in a corner proves its belated character.[12] In fact, it is a thoughtless fabrication of the date. For, the story of Bhai Sahib’s collection of its parts and the Panthic decision to have them in one volume following Massa Ranghar’s death, relate to a time about two decades later.
All the internal evidence of the bir is against its authenticity. Jaggi finds that the writer of the bir does not seem to be a good scribe or to have a good knowledge of the Gurmukhi script or the Punjabi language.[13] Therefore, it is not at all possible to connect this bir with Bhai Sahib. On the other hand, the scribe is a Hindi-knowing person who is distinctly interested in distorting the Sikh doctrines and mixing up Sikh literature with Puranic literature.[14] And this is, exactly what he has done. The bir comprises both the bani of the Gurus and that of the Dasam Granth. Gurbani has not been recorded as in Guru Granth Sahib, i.e., raag -wise. It is done Guru-wise and Bhagat Bani is mostly at the end of the combined volume. It shows conclusively that the scribe is a non-Sikh who, without any knowledge of the prescribed method of writing gurbani, is out to do the heretical distortion of mixing-up dhur ki bani with Puranic myths about worship of Devis and Avtars. For, no Sikh, and much less a gurmukh like Bhai Sahib, could ever plan to combine the two and flout the sacred sequence of gurbani (written raag-wise) laid down by the Gurus. The shape of writing and its language suggest that the distortion was done long after the demise of Bhai Sahib, when the Sikh world was engaged in its life and death struggle with the Empire and the invaders.
Thus, the lack of any history of the manuscript for over 200 years, its internal evidence of interpolation, shape of letters and language, together with the heretical change of method in writing gurbani, and its mix-up with Puranic and Avtar-worship literature, conclusively exclude the possibility of the bir being a production of Sikh quarters. On the other hand, the probability is that it is a compilation by those either unconversant with Sikh doctrines, tradition and literature, or those out to confuse the Sikh ideology. In any case, the manuscript has no historical or academic value as an authentic bir.
Basics of Sikhi
Bhai Saab ji.... boht-boht dhanwaad....... today with this video of yours i've understood that Guru Sahib has designed everything for us in order to make us totally independent to follow Waheguru. Guru Sahib gave us everything for a reason for both logical and religious point for making it easy to understood with knowing importance of it. I had same confusion regarding the Granth but I always tried to know more n more about it, and by Waheguru's kirpa i'm able to get what it meant for........ I will try to learn about Dasam Granth and Sarbhloh Granth and Sri Guru Granth Sahib ji Maharaj and also preach about them as much sewa Akaal Purakh will take from me............
I just wanted to ask one little thing........ Is there upload regarding detailed knowledge about Dasam Granth and can you suggest me few websites to learn more about Gurubani and Guru Itihaas more........
*****
Thankyou Veer ji....... i took some knowledge from sikhiwiki, but on concept of dasam granth sikhiwiki isn't guiding things straight and good coz it states Guru Gobind Singh ji as punar avatar of Dusht Daman who was created by sadhu while devi was seeking safe place to hide........ this was the thing i understood with my alpmatt.....
if there's correction please let me know.....
ruclips.net/video/bwkRtqdyQRQ/видео.html
Who wrote sarbloh granth
@@GurpreetSingh-qm9ufguru Gobind singh ji
CHHIBBER’S STORY CONTRADICTED
Chhibber alleges three facts. First, that the Tenth Master initially created a granth called Samundar Sagar, and had it thrown into a river. Later, some papers (Sanchis) were prepared, but these, too, were scattered to the wind and lost in the time of battles. Second, he records that in 1725 A.D. Bhai Mani Singh compiled a granth combining the bani of Aad Granth and the writings that subsequently came to be called Dasam Granth. For doing this mix-up, and thereby violating the prescribed sequence or method of writing gurbani, a poor Sikh, when he saw the combined granth, cursed Bhai Sahib saying that just as he had disjointed the gurbani and mixed it up, he would also be cut to pieces.[5] Chhibber never writes chronologically. For example, in a still later couplet no. 389, he writes that in 1698 A.D. Guru Gobind Singh rejected the request of the Sikhs to combine the Aad Granth with his own writings.[6] It is very significant that the entire book of Chhibber is packed with his use and narration of Brahminical practices, and stories of demons, fairies, Horn, Mantras, curses, etc., even though he knows that these are opposed to the doctrines in the Guru Granth Sahib. In short, his Brahminical faith and prejudices are glaringly evident.
In addition, the above version of Chhibber, we find, is contradicted both by Gian Singh and Sarup Das Bhalla on all the essential points concerning Dasam Granth writings. Gian Singh never mentions that Samundar Sagar Granth or Sanchis of Avtar Leela stories were prepared, thrown or lost. He also contradicts Chhibber that Sikhs at any time made a request to the Guru to combine his bani with the Aad Granth. All he states is that once Sikhs requested the Guru to compile his own bani, but he categorically declined to do so, saying that such a request should never be made again.[7] He also contradicts Chhibber’s version that Bhai Mani Singh ever combined the two, and later suffered a ‘curse’ from a poor Sikh for doing so. He only states that in response to a suggestion by some Sikhs, he wrote gurbani in separate words for the purpose of explaining its meaning ( teeka ), and that the sangat disapproved of it, saying that he would suffer for it.[8] But the sangat conceded that his faith in the Guru will remain unshaken. This satisfied Bhai Sahib. However, he indicates that on the request of Sikhs, he collected the bani of Guru Gobind Singh.[9]
‘Mehma Parkash’ of Sarup Das Bhalla, a late 18th century or an early 19th century production, materially gives the same impression as does Gian Singh. Bhalla, a non-Brahmin, contradics all the three assertions of Chhibber, namely, the preparation or loss of any granth like Samundar Sagar or Sanchis of other writings, the request of Sikhs to the Guru to add his bani to the Aad Granth, or any combined compilation by Bhai Mani Singh, and the curse by a poor Sikh. On the other hand, Bhalla gives the story that the Guru got prepared a granth, since lost, called Vidya Sagar, which constituted translations of Sanskrit literature.[10] He does not say that the Sikhs ever requested the Guru to include his bani in the Aad Granth, nor that Bhai Sahib ever produced any such compilation.
These being the realities, there is little doubt that Chhibber’s version is not only unworthy of reliance, but is clearly the result of a prejudiced twist to facts as they really were. For, it is unthinkable that Bhai Sahib would ever combine the two, as alleged by Chhibber and as now sought to be supported by the presence of the Delhi and Sangrur birs, when he knew full well that the Guru had clearly frowned upon such an idea. Had Bhai Sahib prepared any bir, it would be the authentic version, and there could never have been the possibility of such widely variant versions of the granth, as actually exist now. For, every bir would have been a copy of it. Nor is there any reason for the complete disappearance of it. Because, we find, that the Delhi bir , which has no history, is certainly not Bhai Sahib’s production.
For the reasons and facts given above there is little doubt that the story of Chhibber stands belied, and that the version that Bhai Mani Singh compiled the Dasam Granth, is a distortion that has no historical, ideological or factual basis or possibility.
None of the 3 prove that Bhai Mani Singh Ji did not compile Sri Dasam Granth Sahib. They just don't agree with each other of the account of Bhai Sahib combining Aad and Dasam Bani
ਬਹੁਤ ਬਹੁਤ ਧੰਨਵਾਦ ਹੈ ਜੀ ❤️😌🙏🏻
Thanks a lot for sharing useful information but I have one question in guru granth sahib every guru mention guru nank dev ji in their bani but why not in dasam granth. Only guru gobind singh name why not guru nanak ji pls answer my question if somebody has specific answer thanks a lot
Because the structure of bani in Sri Dasme Patshah Granth Sahib is different from bani of SGGS. Because of this I personally beleive that Guru Gobind Singh did not want it to be added to SGGS hence why Guru Sahib left a difference in the bani in that it never used the same structure.
Where can I read all the hukamnamas by guru gobind singh and mata sahib kaur?
Get a book called Puratan Hukamname by Piara Singh Padam. Look on Sikh Book Club online
Basics of Sikhi thanks
Basics of Sikhi I can't find it.sorry paji
sikhbookclub.com/Book/Rahitname
Basics of Sikhi thanks and sorry.
19TH CENTURY
The existence of Dasam Granth is mentioned for the first time in mid-nineteenth century by Bhai Santokh Singh, and later by Giani Gian Singh and others. Later, Bhai Kahn Singh and others repeat the story of Bhai Santokh Singh, suggesting that the bir of Dasam Granth was compiled by Bhai Mani Singh. It is also stated that there were many objections to the compilation in one volume of the various writings that had earlier existed separately. But, the final decision to do so or not, rested on the chance factor of the success or otherwise of the mission of Sukha Singh and Mehtab Singh against Massa Ranghar. The reality, however, is that none of these writers have given any shred of evidence to support the story of its compilation. In the absence of any authentic historical evidence, it is simply impossible to attribute the present collection, or any part of it, to Bhai Sahib. It is equally impossible to believe that if a respected contemporary of the Guru like Bhai Sahib had really compiled the granth, or any part of it, there could ever have been a controversy about it among the Sikhs so as to require them to resort to the chance decision depending on the success of Mehtab Singh and Sukha Singh. Bhai Mani Singh’s position being preeminent as a trusted scribe and devout Sikh of the Guru, could any Sikh or Panth disregard or doubt his testimony about the Dasam Granth, if it had been there? There is, thus, little doubt that the story of Dasam Granth’s compilation by Bhai Sahib has no historical basis. In fact, it is a motivated fabrication to give credence to the story of Dasam Granth compilation.
LETTER BY BHAI MANI SINGH
The supportive story of a letter written by Bhai Sahib, about the collection of Charitropakhyan, to Mata ji at Delhi is another fabrication. Dr Jaggi has examined in detail the veracity of’ this letter and found it to be unreliable. The method of writing separate words, as in this letter, was not at all in vogue in the time of Bhai Sahib. Nor is the practice visible in the contemporary manuscripts. The words or language used also relates to a later period. Besides, the use of bindi, other features, matras and shape of letters are comparatively modern. Very probably the letter is written by a metallic nib which was not available in those times. The words used are rather unsophisticated and could not have been from a learned gurmukh like Bhai Sahib. It is also strange that the letter mentions 303 Charitars or stories, whereas everywhere else the number is 404.[11] Nor has the letter been forthcoming from a natural custody. It was never heard of in the 18th or 19th centuries, and its appearance is only a mid 20th century phenomenon. It is strange that Dr Ashta who accepts it, has done so virtually without any examination of it. Charitropakhyan is a writing which no Sikh, granthi, or scholar has been willing to read or send to his mother, sister or daughter. No one has so far read it out in the open sangat. It is, indeed, unlikely that a gurmukh like Bhai Sahib would send its manuscript to venerated Mata ji. It is, thus, historically baseless to connect Bhai Sahib or Mata ji in any manner with the collection or compilation of Dasam Granth or any part of it.
The above rationale makes it plain that there is no evidence whatsoever of the existence of Dasam Granth or any part of it in the 18th or even the 19th century. All we now know is the later appearance of some manuscripts or Birs of the Dasam Granth. Four of them are regarded as the oldest. We shall consider their reliability or authenticity.
RUBBISH
Explicit mention of there being 2 Granths is Within Rehatnama Bhai Desa Singh Ji
And let me tell you there is a puratan fresco at Gurdwara Ramsar Sahib around 1800 that shows 2 Granths being Parkash. Painting by August schoefft before completion of Gurpartap Suraj Parkash Granth shows 2 Granths. Ibratnama by Ali Ud Din mentiones gianis in service of Maharaja Ranjit Singh doing ਪ੍ਰਕਾਸ਼ of 2 Granths....again...
@@premsingh-yi4dg Misinterpretation and mind-games, address the ideological inaccuracies I have mentioned... occam's razor destroys your entire argument...
@@MysticShadow21 the problem with you is occams razor is not working
Not everything is so simple. You have stated blatant mistruths within this stupid article written by some mad professor.
Veerji jugraj g pls answer this for me is hemkunt sahib related to guru gobind Singh hi or not?????
What are you talking abiut? Are you gone mad that you are asking such stupid questions. I know some people in roop of sikhs are apreading wrong about hemkunt sahib and dasam granth like dhumma and many more. All have been talked in this video .
Many people spread wrong Information about dasam granth
Because Sikh get power from that Granth sahib ji
MOTI BAGH BIR
The bir of Moti Bagh is another manuscript that has no verifiable history. In 1959, one Natha Singh stated that his ancestor, one Hakam Singh had given this bir to Maharaja Mohinder Singh (1862-1876 A.D.), that earlier one Nahar Singh had obtained it from Charat Singh, son of Sukha Singh, and that the former had been obtaining for it a grant from Maharaja Ranjit Singh. But, no part of its history is verifiable, or is otherwise corroborated. Nor is there anything in the internal evidence of the bir to support the story or any part of it. The bir shows that it had been compiled by more than one person.
Jaggi opines that the age of the paper and the character of words and writing show that it could not have been compiled earlier than a hundred years after the demise of the Tenth Guru.[15]
SANGRUR BIR
The granthi at gurdwara Deodi Sahib Dewan Khara, Sangrur, says that in 1857 A.D. the bir had been presented to the Raja by a Pathan of Delhi, when he had gone there in aid of the British. The bir was in two parts, pages 1 to 600 contained gurbani from Guru Granth Sahib, and pages 601 to 1166 the chapters that form Dasam Granth. The first part stands lost. Its history before 1857 A.D. is unknown. Internal evidence suggests that it is a combined collection of bani from the Guru Granth Sahib and the chapters of Dasam Granth. Since the very system of combining dhur ki bani with Puranic and Avtar and other literature is opposed to the specific tradition laid down by the Gurus, the heretical mix-up has been done, as explained earlier, by non-Sikh elements. For, it is inconceivable that a composition like the Charitropakhyan, which even the SGPC, vide, its letter no. 36672 dated 3.8. 1972, has declared to be a composition from Hindu mythology and not by the Tenth Master, could have been combined with sacred gurbani by any Sikh. This fact alone shows conclusively that the Dasam Granth, which contains Charitropakhyan, could never be a compilation of Sikh quarters, much less could it be by the Tenth Guru. The bir, thus, is of no historical or academic value.
PATNA BIR
The Patna Bir has also no historical value. Nothing worthwhile about it was narrated to Jaggi when he examined it there. The writing is simple, except that red ink has also been used. The arguments against the authenticity of its compilation, production, and mix-up of the Tenth Master’s bani with Charitropakhyan, as noted earlier, also apply to this volume. Jaggi feels that the condition of the paper, shape of letters, writing, etc., suggest that it is a production of the 19th century.[16]
I believe all Sikhs should also learn the opposing view point. There is quite a lot of evidence that many parts of the now-named Dasam Granth was not Guru Gobind Singh ji's teachings. The only real Granth is the one which existed during our Guru's time, and that is the Sri Guru Granth Sahib ji..
There is no evidence whatsoever. Show what you have? Whereas there is CONTEMPORARY evidence by Sikhs of 10th Patshah with mention of Dasam Bani. Show your "proof", big man.
@@premsingh-yi4dg Don't wish to get into a long drawn put debate over this but the Guru Granth Sahib ji follows one type of sentence structure and heeds to Guru Nanak Dev ji with all banis ending with Nanak.. except this doesn't carry forward in the Dasam Granth.. Moreover, it is clear that writings such as Zafarnama, Jaap Sahib, Akal Ustat, etc are indeed the writings of Guru Gobind Singh ji.. but those all account for less than 10% of the entire "Dasam Granth".. almost half is compiled with the charitopakhiya which doesn't even follow Guru Gobind Singh ji's writing style and whose purpose I fail to understand why half the dasam granth was required to talk of promiscuity and sexual storirs and content.. many of which actually contradict the Guru Granth Sahib! Now, I don't expect you to change your views just as I also can't change the views of those who follow various saadhs and sants.. but my personal opinion and view is quite clear and well researched to come to a conclusion for myself and my family..
@@bsingh4225 do you think you or myself alone is so smart that we can decipher the meanings of what Guru Ji is saying...there are kathavachaks for a reason big boy
@@premsingh-yi4dg The whole contention is that the entirety of so-called "Dasam Granth" is infact not our Guru's writings.. and yes, there are experts in the field and that is why the controversy exists in the first place. I also don't understand the point of your condescending tone..
@@bsingh4225 the 'experts' speaking against Sri Dasam Granth are usually money or attention hungry folk who use scant (and incorrect) historical 'evidences'.... Sri AKaal Takht Sahib has already given hukamname and held a samelan that Dasam Granth Sahib, Dasam Bani, is the writing of Dasmesh Pita Ji...
Which Guru said his sweet voice 3:06 in Guru Granth Sahib Ji? You might see other Gurus say good about the Gurus before them. But never about themselves.
WHY would Guru Gobind Singh ji speak this way?
No brother. The translation is for us. It actually means the bani that has been spoken or came out of the mouth of Guru Gobind Singh Ji not that Guru Ji is trying to say that His own mouth is sweet or anything. Bhul Cukh Maaf Karni.
@@SikhiTimes ruclips.net/p/PL2EXVEqTAhCiF8K1C5OKeYbVsL0OWJlPA
Listen you all people.. We people are zero can't understand about God. Where is he? How he looks like? What we can do is just do simran and read gurbani that is our main motive in our life. Who are we to doubt gurus bani.
we true, all those who speak foul of gurbani of 10 guru must be discommunicated from sikh panth.
they dont even read the Guru granth sahib, which have bani of dasam guru.
bani of dasam guru in dasam granth was put in diffrent because it was much more related to this world path. while guru granth sahib was all about spirtual path.
sikh is supposed to be indulged in spirtual as well word yet remaing deattached.
Great
As much as his arguement may make sense by the way he tries to put these writings in context of that time period and his interpretation of the mind of the guru which is also very subjective even if it makes sense. Who has the right to intepret what Guru Gobind Singh Ji was thinking when he supposedly wrote the Dasam Granth? Noone does, and it is funny that he even assumes he can. I have provided an academic paper that relies on historical evidence as supposed to subjective interpretation of Guru Gobind Ji's thinking and rational in supposedly creating the Dasam Granth.
If you read below, you will understand why the Dasam Granth is still doubted by many to be the work of Guru Gobind Singh Ji. It is funny to me how so many people fail to address or understand the points made in this paper below.
An Academic Look at Contradictions in Story of “Dasam Granth”
DASAM GRANTH - ITS HISTORY
by Daljeet Singh
[A brilliant exposition on history of “Dasam Granth” by Late S. Daljeet Singh, founder of Institute of Sikh Studies]
What is timing for reciting akal ustat path?
It can be read at any time most Sikhs read it at Amrit Vela
An excellent video on Sri Dasme Patshah's Granth.
Bisquit?
@@premsingh-yi4dg DG believers are in fact a sex cult and they need to leave/be kicked from Panth. Then you can go read anal sex dirt stories in your Playboy mansion.
Thank you so much 🙏
Great...Dhan Guru Granth Sahib Ji Dhan Dasam Granth Sahib Ji
Dhan Sarbloh Granth Sahib Ji
Dhan Guru Gobind Singh Ji Maharaj
Faith in our Guru! WJKK Sri WJKF!!!!!
There are witness of Guru Granth Sahib Ji and every Sikh knows that Guru Granth Sahib Ji is the Ultimate Guru for Sikhs and we are ordered to only accept the teachings from Guru Granth Sahib Ji.
Guru Gobind Singh Sahib Ji fought 13 battles from the age of 19 till 42 and in his later years was in Nanded establishing Guruship for Guru Granth Sahib Ji. In 22 years and 13 battles, that’s an average of 1 battle every 18 months.
Now where did Guru Sahib get the time to write Dasam Granth? We can use the reference if Mata Sundri Ji for support but has anyone asked a question about why it wasn’t simply stated by Guru Sahib that he was writing Dasam Granth during his life period?
Has anyone read Dasam Granth to actually understand what’s written in it apart from listening to the scholars who preach about it and are paid by RSS?
After Banda Singh Bahadur was martyred in 1716, Sikhs had to run for their lives and has anyone questioned who took over the Gurudwaras and it was after his martyrdom that Dasam Granth was created.
80% of Dasam Granth talks about 24 Hindu Avtars and characteristics of women. Why does the Guru need to talk about the avtars that he does not accept as Gods?
The Guru who said “We are born of woman, we are conceived in the womb of woman, we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings? The woman is born from woman; there is none without her. Only the One True Lord is without woman" (Guru Nanak, Var Asa, pg. 473)”
Do you think he would describe woman’s character in such a way as it’s described in Dasam Granth?
The problem we face today is that we listen to stuff and accept what is said without reading it ourselves.
From all the references that have come to light, it is very clear that Dasam Granth was created by the people who were against Sikhism. Anyone who has any questions, I am happy to guide them to the references.
That shabad up there is from Guru granth sahib not dasam granth
Arsh Singh the one on woman I wrote? Ofcourse it is. But in dasam granth, women are said not to be trusted. When Guru Granth Sahib Ji clearly started are all human life is female and only Waheguru is Male.
Many who defend dasam granth say that Guru Sahib wrote those stories on character of women as an example and didn’t want our people to do it but Guru Sahib was already clear enough in Guru Granth Sahib Ji about what a Sikh needs to do to avoid getting into trouble of materialistic world.
It’s like letting our children watch porn and then in the end tell them “you see this is the stuff I was trying to explain not to watch.” Would the child listen to his parent once he has been exposed to that world?
You are to dumb to learn
@@KathaofSants i wouldn’t call you dumb. My Guru didn’t teach me that. But from what I am learning I would definitely say that you sound very ignorant to see other points of view.
Jaap sahib, chaupai sahib and tav Prasad swayie are from Sri Dasam granth, ardaas is from Sri Dasam granth, even the bol "Waheguru ji ka khalsa, Waheguru ji ki fateh" is from Sri Dasam granth sahib.
Ssa Paji. Do you think in Chandi di vaar Guru Gobind Singh could be saying Durga to his Sword???
Sword is Bhagauti.
NO BIR IS AUTHENTIC
Dr Jaggi’s detailed descriptions of these and other birs shows that in matters of contents, number of hymns and Chhands, sequence of topics, list of writings, distribution of writings, or headings, etc., etc., there is no uniformity between any two birs. In fact, some of these contain additional material clearly known to be from non-Sikh sources. The conclusion is inevitable that these birs are odd, assorted and belated compilations or collections of unconnected and disjointed materials, made by individuals from non-Sikh quarters, who were neither conversant with the Sikh literature, nor with the method and sanctity of writing gurbani. Their only interest was to mix-up Sikh literature with Puranic and Avtar literature so as to show both of them as parts of a single tradition. For, had the compilers been acquainted with Sikh practices and quarters, there would not have been such a variation in contents, combinations, sequence, number of hymns, as is evidenced by the different birs.
Nor are these birs, for the same reasons, copies from one traceable or authentic source. This conclusion is fortified by the facts that not only have these birs virtually no known history, but the earlier ones relate to the period when struggle with the Empire was intense and there was a price on every Sikh head. And, later when peace came, in the late 18th or early 19th century, these writings containing mixed-up literature were quietly introduced and got copied without much scrutiny. Otherwise, how could it be that no bir bears any authentic date or name of a known Sikh scribe of the Guru, of the early Sikh period? We also find that some of the errors are too gross to be committed by a person conversant with gurbani. Jaggi has listed many of these errors in chapter six of his book. These errors and their repetition show their non-Sikh origin. These are very significant aspects of the old compilations, and in any serious assessment of their value, the importance of their import and implications cannot be ignored.
Here it is necessary to mention an unverified story that the Tenth Master had initiated a move to translate into Gurmukhi some ancient literature. It is well known that in his short life he was faced with colossal tasks, and his accomplishments, as dec lared by H.R. Gupta, were indeed superhuman in every field of his activities: “His dreams and deeds brought a wonderful change in his own generation in the religious, military and political life of the people. His personality was so fascinating, so bewitching, so dynamic, so momentous and so unforgettable, that we are seized with wonder at the changes which took place in Punjab within one year and half of his death. He was the greatest genius of his age. Whenever we touch that short life, as he died at the age of forty two, we are at once brought into contact with a live wire. He was a meteor that consumed itself to light the world. He was luminous like the sun and had conquered death. He possessed a rare combination of so many excellences, supreme self-denial, marvellous intellect, super-human will-power, great heart and limitless energy…”[17] It is quite apparent that whatever translations were done by Brahmins and Sikhs, were lost, and could not be suitably compiled or scrutinized about their utility in his time or even later. In any case, there is no historical evidence to this effect. Very probably it is only the Brahminical quarters who had later the time and interest to compile those translations and combine them with gurbani. This view, we feel, explains all aspects of the Dasam Granth and what Jaggi considers its numerous inconsistencies and contradictions.
Good work. Waheguru
I do not understand why we would bow down ("matha take") to Guru Gobind Singh Ji's sandels, or any of his belongings. I thought that I should be bowing down to the presence of Waheguru ji (which is everywhere...from the bacteria in the soil to the mountains that we see). Everything, whether dead or alive emits EMR....which I believe is the presence of Waheguru ji. Putting my head on Guru Gobind Singh ji's chapals, or that thing he drank milk from sounds wrong because we are forgetting what we should actually be worshiping, only Waheguru. It is in our culture to touch someone's feet to show a great deal of respect. I think many sikhs get confused between showing Resect and Worship. I will never worship the Guru's because Guru Gobind singh ji said that it was a sin to do so. I feel that If I "matha take" right now on the floor, (forgive my poor spelling/grammer..im taking a quick study break lol) I will have a better connection with god than those who are worshipping the Gurus.....BTW....If Guru Gobind singh Ji was physically alive right now, I understand why baptized sikh soldiers would mutha take to Army General Guru Gobind Singh Ji's feet.......but to do it just to his chapels....that seems wrong. Other than that exception...I think we should ONLY matha-take to Waheguru ji.....not even the photo's of the Guru's that we all have in our houses. If we do touch our forehead to the floor at any time, any place....We should be doing it because we are ready to give our head for Waheguru at any time, any place. It is not written in the GGSJ that we must matha-take to any of the guru's physical belongings. on the side note, i hated when my mom used to make me touch my forehead to some baba's feet....I dont care how much bhat he does...I only give my head for waheguru, nothing else. --------Please feel free to educate and criticize my comment
When Sikhs Matha tekhe they offer their head to guru Ji... Charan in SGGSJ has to refer to the way it's used, but usually the Charon is the shabad and dhoor is the enlightenment
Sunny Hehar i agree with u... i think guru became one with god but werent god himself in any sense more than everything and everyone is a manifesto of God, however they were a higher level of manifestation thats all. It still doesnt mean they are god himself, far from it, they are more than prophets but still far less than god.
Guru and waheguru are the same
Surjeet missing you a lot , may you rest in peace 🙏
He died ???
He died of cancer in 2017
@@KathaofSants oh no really😳how
Love it .... facts facts facts points of references ..... exactly what I was looking for..... :-)
This is eyes opening.
Are all brahmins adharmis? Didn't those adarmi brahmins preserve thse great texts on which guru ji wrote bani? Are all sikhs good people?
They didn't allowed other people to read that texts.. thats why dasam granth was made...so that other castes who dont know sanskrit can read texts
@@rajdeepsingh8465 You must know all people are not same .
And not all Sikhs are good ..
If anyone wants i can share the link of videos
Where a Nihang beheaded another Sikh in Gurudwara
A group of Sikhs killed a goat and drank the blood
A group of Nihang Sikh forcefully taking hats of Hindus and hanging them over their long spear , to show them that they don't belong to the Anandpur Sahib .
A group of Nihang Sikhs who chopped the hand of a policeman who was simply doing his job .
@@interestkiller5957 please send
@@rajdeepsingh8465 You bloody fool,
Who said that Low caste People can't read Vedic Shastras.
You can even learn Vedanta which is the highest most confidential knowledge according to Vedas.
Vjkk Vjkf. Where can someone who has never read Dasam Bani access it from in the form of Gutkay maybe? Not electronically I mean.
VJKK VJKF< you can buy a gutka from the Buddha Dal or Taruna Dal. Also you can buy Pothis or even the whole saroop of Sri Dasam Granth sahib. There are also larger pothis of dasam bani available, try chatur Singh and jeevan Singh or DTF books
Basics of Sikhi 20:07
in Dasam Granth, maharaj is making us majboot for battle field...
so u want to say, guru granth sahib ji was not able to make us majboot ? so dasam granth was written ????? confused ?
Gaganpreet Singh That is one of the benefits of Dasam Bani which has many Bir Rassi verses about war. It's a psychological effect when you hear martial verses. As Sant Jarnail Singh Bhindranwale jee says ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਬਾਣੀ ਦਾ ਪਾਠ ਤੇ ਅਰਥ ਸਮਝਣੇ ਤਾਂ ਦਰਕਿਨਾਰ, ਬੁਜ਼ਦਿਲ ਆਦਮੀ ਇਸ ਦੀ ਬਾਣੀ ਸੁਣ ਨਹੀਂ ਸਕਦਾ. ਇਹ ਕਾਇਰਾਂ ਦਾ' ਗ੍ਰੰਥ ਨਹੀਂ ਹੈ. ਇਸ ਗ੍ਰੰਥ ਦੇ ਇਕ ਇਕ ਅੰਗ ਵਿਚੋਂ ਹਾਥੀਆਂ ਦੀਆਂ ਚਿੰਗਾਰਾਂ, ਕਿਰਪਾਨਾਂ ਦੀਆਂ ਟੁਣਕਾਰਾਂ, ਤੇ ਘੋੜਿਆਂ ਦੀਆਂ ਰਕਾਬਾਂ ਦੀਆਂ ਅਵਾਜ਼ਾਂ ਸੁਣਦੀਆਂ ਹਨ।"
If dasam makes Sikhs warriors then why is the panth in such bad shape? Muslims/Hindus/blacks/whites are marrying in gurdwaras, Punjab is over run by drink and drugs, people from other states are taking over the land in Punjab, so where are the Warriors? What's dasam done? All we have is babas/saints!
amriteighteen are you saying that all the Sikh Shaheeds for the last 300 years were doing wrong by reading Dasam Bani? were they incomplete Sikhs? are only cult followers of Gurbaksh Kala Afghana and missionary heretics complete Sikhs(who ironically have never given a single Shaheedi for the Panth). Even recently in 1984 and the militant movement that followed all the Shaheeds were readers of Jaap Sahib, Svaiye and Chaupi Sahib which forms our nitnem. But not a single missionary heretic has ever given Shaheedi.
GuruDhaSingh please read care fully Sikh sing only jabji sahib in the time
+biro24 because the aam sikhs don't believe in dasam Granth because of propaganda of brahmins who wish to weaken the Khalsa rehit . when you do full amrit banian every day the internal amrit is rebuilt on a daily basis , bir rass would build up, the khalsa individual would be unshakeable in confidence
"ਮਿਤਰ ਪਿਆਰੇ ਨੂੰ...." ਰਾਮ ਸਰੂਪ ਅਣਖੀ
ਕੁਝ ਵਰ੍ਹੇ ਪਹਿਲਾਂ, ਮਾਛੀਵਾੜੇ ਇਕ ਸਾਹਿਤਿਕ ਪ੍ਰੋਗਰਾਮ ਸਮੇਂ ਰਾਤ ਅਸੀਂ ਓਥੇ ਹੀ ਠਹਿਰੇ। ਕੁਝ ਦੋਸਤਾਂ ਨੇ ਇਛਾ ਪ੍ਰਗਟ ਕੀਤੀ ਕਿਉਂ ਨਾ ਇਤਿਹਾਸਿਕ ਸਥਾਨਾਂ ਦੀ ਯਾਤਰਾ ਕੀਤੀ ਜਾਵੇ। ਸਵੇਰੇ ਅਸੀਂ ਸਾਰੇ ਸਥਾਨ ਬੜੀ ਸਰਧਾ ਨਾਲ ਵੇਖੇ। ਉਹ ਜੰਡ ਦੇਖਿਆ, ਜਿਸ ਥੱਲੇ ਦਸਮ ਪਾਤਸ਼ਾਹ ਨੇ ਟਿੰਡ ਦਾ ਸਿਰ੍ਹਾਣਾ ਲਾ ਕੇ ਰਾਤ ਕੱਟੀ ਸੀ ਤੇ ਇਹ ਮਹਾਨ ਸ਼ਬਦ ਉਚਾਰਣ ਕੀਤਾ-ਮਿਤਰ ਪਿਆਰੇ ਨੂੰ......
ਗੁਰਦੁਆਰਾ ਚਰਨਕੰਵਲ ਸਾਹਿਬ ਨੂੰ ਪਾਰ ਕਰਕੇ ਅਸੀਂ ਇਕ-ਦੋ ਮਿੱਤਰ ਦੂਰ ਮੈਦਾਨ ਵੱਲ ਝਾਕਣ ਲੱਗੇ। ਮੈਨੂੰ ਕਿਧਰੇ ਕਿਧਰੇ ਕੋਈ ਜੰਡੀ, ਕਿੱਕਰ, ਬੇਰੀ ਤੇ ਪਿੱਪਲ ਦੇ ਰੁੱਖ ਨਜ਼ਰ ਆ ਰਹੇ ਸਨ। ਮਨ ਅਕੀਦਤ ਨਾਲ ਭਰ ਗਿਆ। ਇਹ ਓਹੀ ਜੰਗਲ ਹੈ, ਜਿਸ ਵਿਚ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਆਏ ਸਨ। ਅਸੀਂ ਉਸ ਜੰਡ ਵਿਚੋਂ ਗੁਰੂ ਸਾਹਿਬ ਦੀ ਤਸਵੀਰ ਲੱਭਦੇ ਰਹੇ। ਇਕ ਬਿੰਦ ਸਾਰੇ ਹੀ ਚੁੱਪ ਸਨ। ਗਹਿਰੀ ਪ੍ਰਸਤਿਸ਼ ਦੇ ਅਹਿਸਾਸ ਦਾ ਜਾਦੂ ਸੀ, ਖਬਰੇ ਕੀ ਸੀ। ਤੇ ਫੇਰ ਕਿਸੇ ਇਕ ਨੇ ਉਚਾਰਨ ਕੀਤਾ। ਮਿਤਰ ਪਿਆਰੇ ਨੂੰ.......ਤੇ ਅਸੀਂ ਸਭ ਧੀਮੀ ਆਵਾਜ਼ ਵਿਚ ਸ਼ਬਦ ਗਾਉਣ ਲਗੇ।
ਮੇਰੇ ਮਨ ਵਿਚ ਲਹਿਰਾਂ ਉਠ ਰਹੀਆਂ ਸਨ। ਇਸ ਸ਼ਬਦ ਵਿਚ ਕਿੰਨਾ ਕੁਝ ਭਾਰਤੀ ਹੈ, ਪੰਜਾਬੀ ਹੈ। ਪਰਮਾਤਮਾ ਨੂੰ ਮਿੱਤਰ ਪਿਆਰਾ ਆਖਿਆ ਗਿਆ ਹੈ। ਸੁਰਾਹੀ ਤੇ ਪਿਆਲੇ ਦਾ ਪ੍ਰਤੀਕ ਮੁਗਲ ਕਾਲ ਦੇ ਮਹਿਫਲੀ ਰੰਗ ਨੂੰ ਪ੍ਰਗਟਾਉਂਦਾ ਹੈ। 'ਸੂਲ ਸੁਰਾਹੀ' ਤੇ 'ਖੰਜਰ ਪਿਆਲਾ' ਆਖ ਕੇ ਅਰਥਾਂ ਨੁੰ ਕਿੰਨਾ ਵਿਸਥਾਰ ਦਿੱਤਾ ਹੈ। ਫਿਰ ਵਿਸ਼ਰਾਮ ਸਥਾਨ ਨੂੰ 'ਨਾਗ-ਨਿਵਾਸ' ਆਖ ਕੇ ਮਾਹੌਲ ਦੀ ਕਰੂਰਤਾ ਪੇਸ਼ ਕਰ ਦਿੱਤੀ। ਚੌਥੀ ਤੁੱਕ ਵਿਚ ਪੰਜਾਬ ਦੀ ਲੋਕ ਧਾਰਾ ਲਿਆ ਕੇ ਸ਼ਬਦ ਨੂੰ ਹੋਰ ਵੀ ਰੋਚਕ ਤੇ ਲੋਕ-ਪ੍ਰਿਅ ਬਣਾ ਦਿੱਤਾ। ਯਾਰ ਦਾ ਸੱਥਰ ਚੰਗਾ, ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ ਅੱਗ ਵਿਚ ਜਲ ਜਾਣ ਤੁਲ ਹੈ। ਇਥੇ ਵੀ ਪਰਮਾਤਮਾ ਯਾਰ ਹੈ।
ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਪਟਨੇ ਦੇ ਜੰਮ-ਪਲ ਸਨ। ਉਹਨਾਂ ਦੀ ਭਾਸ਼ਾਂ ਉੱਤੇ ਅਵੱਸ਼ ਸਥਾਨਕ ਪ੍ਰਭਾਵ ਹੋਵੇਗਾ। ਰਚਨਾਵਾਂ ਵਿਚ ਬ੍ਰਿਜ ਭਾਸ਼ਾ ਵਧੇਰੇ ਹੈ। ਚਾਹੇ 'ਚੰਡੀ ਦੀ ਵਾਰ' ਵਿਚ ਬਹੁਤ ਸਾਰੇ ਸ਼ਬਦ ਨਿਰੋਲ ਪੰਜਾਬੀ ਹਨ। ਪਰ 'ਮਿਤਰ ਪਿਆਰੇ ਨੂੰ' ਇਕ ਅਜਿਹੀ ਰਚਨਾ ਹੈ, ਜੋ ਸਾਰੀ ਦੀ ਸਾਰੀ ਠੇਠ ਪੰਜਾਬੀ ਵਿਚ ਹੈ। ਖਿਆਲ ਪਾਤਸ਼ਾਹੀ ਦਸਵੀਂ ਪੰਜਾਬੀ-ਕਾਵਿ ਦਾ ਵੀ ਇਕ ਉੱਤਮ ਨਮੂਨਾ ਹੈ।
ਰਾਮ ਸਰੂਪ ਅਣਖੀ** was a Sahitya Akademi Award winner
Panjabi writer, novelist and poet of Punjab.
He received Sarb Shresht Sahitkaar award in 2009.
Born: August 28, 1932
Died: February 14, 2010, Barnala, Panjab.