DASAM GRANTH IN GURMUKHI PDF

The beginning portion of the daily Ardas for Sikhs is also a composition within the Dasam Granth. This Granth contains the background of creation of Khalsa Panth. The Dasam Granth is all rhymed poetry. It was designed to be heard, so there is considerable repition, and a variety of meteres to hold the attention. The language of most of the Dasam Granth is largely Braj veering towards Sanskrit at one extreme and simple colloquial Hindi at the other.

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In the ensuing it is shown that the author has performed an unconvincing analysis, insufficient to support his claim to a discerning reader. We will then show how Gurbani verses can be easily misinterpreted. This dissertation then finishes with a conclusion. About twenty years later we have still not learnt that this episode has divided the Sikh community which could lead to the eventual denigration and possible demise of important Sikh literary works.

He remains engrossed in material wealth, and his efforts are false. It is shown how easily a misinterpretation can be made to say that this verse is teaching us the wrong thing, appears like it is from the sex manual and pro-Bipran and solicit the ban of this verse.

Note that here we are making a very extreme interpretation to illustrate the point which can create a contention between different groups.

This can cause a divide within a community unless the community is vigilant and knows and understands the meanings. Such contention not only divides the community, but damages the document that is the subject of the contention. This leaves the future generation without the document which is important for their knowledge. We must be wary of such misinterpretations. He says that according to the Bachitar Natak Part 2 Stanza 15 , the meaning of Devi-Devtaa is explained in the following verses.

Because of virtuous actions, a purusha person is known as devta god. Devi-Devtaas and demons are actually certain traits or qualities of human beings and are used metaphorically in our scriptures.

Virtuous traits imply godly qualities, hence devtaas; and evil traits imply demon like qualities, hence demon. Bhai Khan Singh goes on to explain that the Vedas and Puranas have imagined special forms and qualities for the Devi-Devtaas and people have come to believe in them as gods DeviDevtaas or demons Asur. The encyclopaedia gives detailed account of Bhagauti which also means Durga and sums up as follows. Finally, the word bhagauti stands for God or His devotee on the one hand signifying piri , for the sword on the other signifying miri.

This integration of piri and miri in Bhagauti encapsulates another major dimension of Sikh thought. Devi-Devtaas and Demons signify certain characters, traits or qualities of human beings.

God is attributed with the qualities of creation, preservation and destruction. Death as we perceive it is the loss of life of a living entity. When a building burns down, do we say the building had incurred death?

The destroying power extends to living or non-living entities. The word Kaal is generally understood to be death, but according to the Punjabi-English dictionary Uni Patiala it also means time. Maha Kaal, on the other end is the power of destruction by terminating the time dimension of an entity and this destruction can destroy the entire universe; only God can do this.

The above verse therefore means. Mahakaal means God, to who both Yum and Shiv pay obeisance unless the context points to a different meaning. Let us go to the time when Guru Gobind was nine years old. Guru Gobind wrote in Bachitar Natak. He protected the forehead mark and sacred thread of the Hindus which marked a great event in the Iron age. For the sake of saints, he laid down his head without even a sign. For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed.

The saints of the Lord abhor the performance of miracles and malpractices. It is from this composition that we know what happened. This event, having been documented, nobody can deny the event. The availability of such literature DG ensures that our future generation will have a record of what happened in history, lest it be forgotten the sacrifices our Gurus and Sikhs made.

Further such literature is invaluable in the learning and understanding of SGGS. This was wartimes where the sword stood between Guru Gobind and the enemies. The sword can defend and protect when attacked and be the aggressor and destroy when attacking. From then on Guru Gobind was involved in war; being attacked, defending, attacking, seeing death, was the daily norm.

He waged a war of righteousness to defend the Sikh faith and other Indic faiths in particular the Hindu faiths. Bhai Mani Singh collected those available writings and prepared the Dasam Granth. Additionally, the martially inclined writings in the Dasam Granth are invaluable in a dharmic righteous undertaking. We shall discuss some of the main writings in the Dasam Granth starting with the compositions of our morning prayer. The Tenth Nanak Guru Gobind wrote the Jaap which expounded on the extended mool mantar and detailed more qualities of God in the stanzas with multiple qualities in each verse.

Both transcendent and the immanent qualities were included, the emphasis being on immanent qualities. An inclination towards martial qualities is also apparent in the Jaap Sahib. When recited with feeling, the Jaap Sahib brings out the mood of war.

This shows another dimension of Jaap Sahib. This is illustrated as follows. This part gives the mood of marching step-step when reciting slowly about a second between words. This part gives the mood of fighting with swords cling-clang when read continuously without any pause between words.

Of course this is very subjective and an individual experience but it presents an area for exploration. The general mood of the Jaap Sahib is martial while that of JapJi is more saintly. Jap JapJi means meditate while Jaap means meditation. While JapJi Sahib gives a brief view of God and goes on to explore our place in the creation, our relationship and interaction with the creation and our relationship and interaction with the creator, Jaap is solely qualifying the creator.

It gives us a feeling that it was meant to be this way. The First Nanak introduces the qualities of God briefly and the Tenth Nanak expounds extensively on the qualities of God to give us a good understanding of the creator, sufficient for the purposes of our life and mission as a part of the creation.

Though it is our belief that there is only one God for mankind in fact the whole creation we use the word same to go along with the author who seems to believe in multiple Gods one God of SGGS and one God for DG etc. There is a feeling of drums beating in the background. It expounds on the five evils that instinctively plague us and that without God we are worth practically nothing. It espouses good deeds to rid of sins and God orientation to happiness and liberation.

Chaupaee is the supplication to God. The mood is similar to the feel of reciting JapJi, thoughts are also in line with the thoughts in JapJi and there is a minor martial tone in the words.

This blends in with the act of supplication. Chaupaee is a supplication to God to support and protect one from the five evils. It covers the following main areas:. When it pleases You, we wield the sword, and cut off the heads of our enemies.

The Akal Ustat focusses upon the unity of all mankind, saying that the temple and mosque are the same. All mankind is one. It is but error to see it divided. Guru Gobind Singh commences this poem with an invocation to God, All Steel, and ends it picturing Hindus and Muslims, in fact people the world over, as one, seeking the same God whose blessings they cherish. This composition has a very strong martial inclination. It starts with where Guru Gobind Singh is called into the world to uphold dharma.

Detailed descriptions of battles between the armies of Lava and Kusa are given. Death on the battlefield is glorious. Verses of war and worship intermingle and a picture emerges of an ideal warrior saint source: Encyclopaedia of Sikhism. This concept of sword as spiritual protector albeit metaphorically is also stated in the SGGS as shown below. The True Guru has placed the sword of spiritual wisdom in my hands; I have overcome and slain the Messenger of Death.

The blessings of the Almighty God are invoked to achieve this. The sword was the righteous spirit of God in which was ingrained his deep rooted faith in the ultimate victory of good over evil. Those names are: Asdhuj one who has the sword on His banner , Asket wielder of the sword , Aspan with the sword in hand and Kharagpan with the sword in hand. The thoughts and concepts are the same as SGGS meaning the same God the difference being that in this composition God is the wielder of the sword of dharma because these compositions were composed during the times of war.

This is a literary composition on the 24 Avatars. Guru Gobind Singh Ji has clearly stated his aim for writing this literary composition. Whenever the earth gets weighed down by evil and sin, God sends down lord Vishnu as an avatar. But even the avatars fall prey to their inflated ego and hence face the displeasure of God who then sends another avatar. Each of these avatars is an expert at martial arts and strategies. It is this aspect of their personalities that is of utmost significance to the Guru.

We cannot ignore the fact that this composition also shows the weakness of man in the area of KAAM. On the other end of the scale is the episode where Hari Singh Nalwa, who was in tune with our Gurus teachings, did not succumb to the approaches of Begum Bano.

This compilation is useful as a dramatization of aspects of the five evils and the five virtues. We must remember as times change the social acceptance of certain acts becomes a norm.

Such compilations are important reference material to understand the teachings in the SGGS, more so related to our five instinctive evils, especially when social norms are in flux. The thoughts and concepts in DG are the same as SGGS meaning the same God, the difference being that in this composition God is the wielder of the sword of dharma because these compositions were composed during the times of war.

Other compilations are examples which pen stories that illustrate the five evils. Gurbani SGGS says.

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In the ensuing it is shown that the author has performed an unconvincing analysis, insufficient to support his claim to a discerning reader. We will then show how Gurbani verses can be easily misinterpreted. This dissertation then finishes with a conclusion. About twenty years later we have still not learnt that this episode has divided the Sikh community which could lead to the eventual denigration and possible demise of important Sikh literary works.

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Dasam Granth in Punjabi

The authorship and authenticity of a large proportion of this work is questioned. Most of the Dasam Granth is in the Braj language, but the entire work is printed in the Gurmukhi script. He was also a great patron of the arts and employed numerous poets from different religious backgrounds. The Dasam Granth remains controversial among scholars, and it elicits a range of responses from devotees. A large proportion of the Dasam Granth about 1, pages is devoted to stories, many of them based on Indian myth, others dealing with amorous intrigues. They are therefore neglected, but the Benati Chaupai from this section is one of the daily Sikh prayers. The Dasam Granth opens with the Jaapu.

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Dasam Granth

This story is from June 2, The discovery surprised Punjabi academic and religious circles as the scholar had been criticised for not "writing much" during his lifetime. The authorship, authenticity and historicity of the page Sri Dasam Granth has been the subject of controversy throughout. Whereas a section of Sikhs believes that it was entirely authored by the tenth Sikh master, Guru Gobind Singh, the other holds that only a part of it was penned by him. The part titled, "Triya Chirtra", running into pages, is considered the most controversial. A section of Sikh scholars and religious preachers say this was not authored by the guru. What has surprised scholars is that for 10 years since , when Sidhu began the translation, till his death in , he didn't tell anyone outside his family about the mammoth project he was working on.

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