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  1. Originally posted on sikhawareness.com in 2011 Here is a humble attempt at translating a portion of Prof. Sahib Singh's preface of his Jaap Sahib steek. May Waheguru bless his children with knowledge of the faith and provide grace. I'd like to thank Laal Singh of the forum (SA) for looking over a draft and providing invaluable suggestions for improvements. Any constructive criticism that could help improve the translation is welcome:
  2. hello, just wondering can we read bani from dasam granth everyday? like can we read chandi di vaar everyday? i have anxiety problems and i take prescribed medication for it. im male 23. not amritdhari but i dont eat meat or drink etc iv read things online like you cant read bani from dasam granth everyday, and things like you cant read chandi di vaar at night before going to sleep! is all this true? its bani so there really shouldn't be any restrictions to it, should there? thanks
  3. Dear All, I have received this email from a group called "Sikhs helping Sikhs." It is a statement purported to be written by Lord Indarjit Singh. If it is true and it is his own statement, then this is one guy we need to keep an eye on. He is "up there" in government and had a lot of influence on Sikh matters in the UK, upto the point of being involved in formulating Sikh religious studies syllabus. If this is still the case, we should not have people like him in such positions. The email: To the Gurdwara Boards East Africa & other Sikhs concerned about recent pronoucements of Sikh Jathedhars on the Dasam Granth I humbly request you to consider the points mentioned below: Thanks Indarjit Lord Singh of Wimbledon A. Please state which, if any, of the following statements is incorrect: 1. There were many challenges to the Gurus and their teaching during the lifetime of the Gurus. 2. When Guru Gobind Singh added the compositions of Guru Teg Bahadhur to the Adi Granth, he deliberately excluded any verses that he may have written himself. 3. Guru Gobind Singh, aware of the danger of different sants, babas and cults diverting or distorting the Gurus’ teachings, decreed that the Adi Granth with the addition of Guru Teg Bahadhur’s verses,were complete in themselves and would henceforth be referred to as the Guru Granth Sahib, 4. In 1708, Guru Gobind Singh formerly installed the Guru Granth Sahib as complete and sole guidance for all Sikhs. [Guru manio Granth] 5. In a verse following our Ardas, the above sentiment is put as an edict, or hukum, binding on all Sikhs. 6. To accord other writings or scriptures equal reverence to the Guru Granth Sahib, would be a betrayal of the above mentioned hukum. 7. The opening words of the Guru Granth Sahib remind us that there is only one Supreme Being. This is a clear rejection of the Hindu belief in a of a pantheon of gods and goddesses. 8. More than one third of the writings of the Dasam Granth involve the exploits and praise of various Hindu deities. 9. Another third of the Dasam Granth involves the denigration of women and the ‘wiles’ of women, often in stark pornographic terms-in complete contradiction of Sikh teachings of dignity and complete equality. 10. The Dasam Granth was compiled by Hindu Brahmins from a variety of writings at least 50 years after Guru Gobind Singh. 11. A small proportion of the verses in the Dasam Granth are in general consonance with the teachings of the Guru Granth Sahib and could be lost writings of Guru Gobind Singh. 12. In 1930’s and early 1940’s, a committee of renowned Sikh scholars, after much consultation and analysis, agreed that these banis, listed in the 1945 Sikh Reyat Maryada, should be included in Sikh worship. The rest of the misleadingly and mischievously titled Dasam Granth was unceremoniously rejected as wholly contrary to Sikh teaching. Authority in Sikhism As per Guru Gobind Singh’s hukum, all religious guidance is vested in the Guru Granth Sahib alone. No person has any authority to issue any edict or hukum that is not in consonance with the Gurus teachings as contained in the Guru Granth Sahib. Origin of Jathedhars. During the Missl period, leaders of the groups or Jathas would meet at the Akal Takhat or other venue, to agree policies to meet common external threats. The leaders or spokespeople, had no spiritual authority. All decisions had to be in consonance with the Gurus’ teachings. In the 20s, the newly formed SGPC appointed managers of the main centres of Sikhism(Takhts) who became known as Jathedhars. Before their appointment the Secretary of the SGPC would only test their proficiency in reading the Guru Granth Sahib. Todays Jathedhars In recent years, the SGPC has itself become politicized and controlled by people who show again and again, a greater un-Sikh-like devotion to the pursuit of wealth and power than to living and promoting the Gurus teachings. Today’s Jathedhars are appointed for their loyalty to political masters rather than to the Gurus teachings. The title Jathedhar appears to have gone to the heads of some. In a visit to England, one repeatedly asked me to introduce him as ‘the Pope of the Sikhs. Something I refused to do. Another wrote to the British Museum insultingly stating that Sikh teachings were superior to others. All too often, they use Catholic terminology like ‘excommunication’, (literally banned from drinking communion wine!), to threaten those that disagree with them. There are other examples. Recent ‘Edicts’ against the Global Sikh Council (GSC) The GSC has rightly expressed its concerns over attempts to dilute and distort Sikh teachings by the BJP by the introduction of the Dasam Granth into Sikh theology, with its eulogising of Hindu gods and goddesses and its denigration of women, as described above. Sikhs should ask themselves what was the Punjab Governments motive in producing and distributing thousands of copies of the Dasam Granth at a cost of crores of rupees? Suggestion Jathedhars who promote the Dasam Granth, and even absurdly seek to place it on a par with the Guru Granth Sahib, at best display a gross ignorance of Sikhism, or worse, are enemies of the Panth and should be exposed as such by all Sikhs, along with their political paymasters. ---------------------------------------
  4. hey yeah i was just wondering why is the bani of dasam granth not included in the guru granth sahib? why did guru ji not add his bani into guru granth sahib ji. im not one of those anti dasam granth people lol! i read jaap sahib. its just that some anti dasam granth person asked me this question and i didnt know what to say! i said guru ji gave gur gaddi to guru granth sahib ji because it contains the jyoth of guru nanak dev ji and the 4 gurus that followed him. but then he was like why didnt guru gobind singh include his bani in guru granth sahib. i didnt know what to say! i was thinking that the reason might be because dasam granth was like several books? in different parts of india? and then it was collected by bhai mani singh and compiled into one. or that some of the bani is dasam granth is for bir rass while that is not the purpose of guru granth sahib ji?
  5. I wanted to know why many manmukhs just started the hatred towards Dhan Dhan Sri Guru Gobind Singh Ji's bani? (What is it with these people?) Many Mahapurukhs from a variety of Jathas followed Guru Sahib to the end, and know many Pakhands are getting popular for denouncing Guru Sahib, when was that the direction people were going?
  6. I would like to enquire whether any of the members here have seen the quite vigorous campaign on social media, especially Youtube, and Facebook concerning the Granth? Every day, new material seems to be coming up on Facebook and Youtube, and the number of people agreeing with the Singh Sabha Canada propaganda and "liking" it has grown to quite large numbers. Sri Akal Takht Sahib once decreed that no Sikhs should publicly debate Sri Dasme Patshah's Granth, but because of the continued nindya by Darshan Singh and Singh Sabha Canada and party, Sri Akal Takht Sahib issued a later decree that the nindaks of Sri Dasme Patshah's Granth should be given fitting responses by the Sikhs worldwide. Maybe it's me, but I think that, that has not happened. I can't see any sustained approach by any group about doing parchar of Sri Dasme Patshah's Granth. And if they have certainly not matching the level of activism by SS Canada. I have seen one program a year on Sri Dasme Patshah's Granth at one or two gurdwaras only. It seems that we, the Gazelle, are totally oblivious to the lion sneaking up.
  7. I noticed this when I started doing a Sehaj Paht from a Dasam Granth Sahib online: "ਮੁਖ ਭਾਗ", "Mukha Bhaag", "Chapter"
  8. https://www.sikh24.com/2016/04/22/usa-virginia-gurdwara-changes-amrit-sanchar-and-ardas/#.VxtZm_fD_qA
  9. Some years back - I heard a lady talking about Dasam Granth and the end of the world. She said that a Giani Ji did a very good katha on that part. Unfortunately he was murdered because people did not support him( the government) and were against him preaching more facts about that. Does anyone know anything about that? Does the Dasam Granth actually mention anything about the end of the world? The Quran and the Bible have got long verses written on it. What stand does Sikhism take on this topic?
  10. Can anyone explain what Chand Di Vaar is about? I tried looking at the meanings but it was still hard. (I appreciate anyone's assistance). I also posted this on Dasam Granth.
  11. What exactly is Bir Ras suppose to do? Does it make people stronger than they are physically suppose to be? (If the GurSikhs hadn't had Gurbani or something, it would be very hard to face an army a lot bigger). What I'm trying to say is what's the difference between Nam Ras?
  12. Can anyone explain what Chand Di Vaar is about? I tried looking at the meanings but it was still hard. (I appreciate anyone's assistance).
  13. This book written by Dr. Harbhajan Singh answers ALL questions on Dasam pita's bani If you have guts, read it before putting any efforts to comment.
  14. I've seen from time to time different threads pertaining to the Israel-Palestine conflict. Some have supported Israel. Others Palestine. Some say neither is. But Guru Gobind Singh told us already. Every question is answered by Guru Sahib Ji (I'm sorry I don't know the ang., but it is from Krishna Avtar): Kou kise ko rajnade hai Jo lai hai nij bal sit lai hai No people can have self-rule as a gift from another. It has to be seized through their own strength. After Zionist revolts began in Palestine for a Jewish state (Israel) and for a while created devastation, the United Nations (UN) jumped in and split Palestine into two countries: Palestine and Israel. In wars, not much later, Israel took over Palestinian land and kept it for their own. So...who is right? Well...Israel,,,right? Wrong. Yes, they took over land, but the United Nations (UN) gave Israel land for free, and the right to being its own country. Israel got 55% of land and Palestine got the other 45%. It was completly disproportional. Becoming an internationally recognized nation gave Israel the ability to having stability, which Palestine had to, but without the UN, Israel wouldn't have had much of it. And even though the UN's purpose of giving land to Israel was "to stop violence", it is more than likely that by now the conflict would have been cleared up without the UN, but since the original Palestinian land was split up, it has taken many more lives. For those who have given up on figuring out who is right and who is wrong, the Tenth King gives us the answer plain and simple. Dhan Dhan Sri Satguru Gobind Singh Sahib Ji Maharaja!
  15. Hello i was wondering if anyone had any links to online Dasam Granth sahib ji where I can read it in the English translation along side the Gurbani. I'm more keen on the English as my fear is i may disrespect Guru Sahib with my pronunciation of words (their very beautiful and elegant but sometimes a bit tricky for someone like me ). I'm more keen on certain aspects of it such as BACHITTAR NATAK and Guru Sahib's autobiography. Thank you in advance Waheguru Ji ka Khalsa Waheguru Ji ki Fateh
  16. Can anyone please tell me where in Dasam Bani it says the following: Raj bina neh Dharam chale hain Dharam bina sab dale male hain
  17. Trying to find links to the digitised Steek uploads for Dasam Granth Sahib by Pandit Narain Singh. I believe they were uploaded by Prabhjot Singh in past and I only managed to download the first two volumes. I believe there are 8 volumes in total. Can anyone help? Thanks in advance.
  18. How historic pictures assist us understand our own past and heritage: http://tisarpanth.blogspot.co.nz/2014/11/dressed-to-kill.html?view=magazine
  19. What is the latest Hukamnama on Sri Dasam Granth by Akaal Takht Sahib.
  20. Need translation or katha on Malkaus ki vaar bhagauti astotra. Kalki avatar, bachitar natak.
  21. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! A daily hukamnama from Sri Dasam Granth Sahib Ji will now be uploaded to BudhaDal.org daily! (Website is still being worked on) but here is the link! www.BudhaDal.org/site/hukamnama
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  23. The 33 Swaiyas are found in the Dasam Granth Sahib one after the other. Akali Phoola Singh when he was a kid memorized all these by heart along with Nitnem Banis, Akal Ustat and a few other Shri Mukhwakh Bani's. Jathedar Sahib Akali Phoola Singh would not eat until he memorized a certain portion as written by Prem Singh Hoti http://www.scribd.com/doc/241178280/33-Swaiyas-W-English-Translations-and-Annotations-Bhai-Jodh-Singh-1953 33Swaiyas_BhaiJodhSingh_1953.pdf
  24. Erudite scholars of the Dasam Granth, and Sri Sarbloh Granth, have concluded that Kali plays an important role in both scriptures. She is a metaphor for associating femininity with the Akal. In this article I hope to highlight the societal, and familial factors which convinced Guru Gobind Singh Ji to utilise Kali in his works. The Dasam Granth residences a plethora of mystical-cum-spiritual metaphors which are fecund spectres of an ubiquitous vision. One such spectre is that of Kali, the dark Goddess. Evolving from a primeval genesis, Kali is presently a household deity amongst the sub-continent's denizens. Possessing a bloody historicity, to rival that of the Mexica pantheon, Kali for the Khalsa is not a reverential deity but a figurative utility for it's femininity. The often bloody historicity of the Khalsa has marginalized it's feminism, in pursuit of a more hyper-masculine monomania. Despite it's Gurus' emphasis on gender equivocalism, the latter principle is found ardently lacking in practice. Even today the pseudo-inter religious governing body, the SGPC, veto's women from performing Kirtan in the cardinal Darbar Sahib. A similar strain is also visible in the collective Sikh psyche of today. Despite acknowledging the existence of a formless God in their ethos, they will still opt for a more patricentric God in an emulation of Semitism. Ironically this is a notion which directly contradicts the feminism invoked in the Dasam Granth. To understand why the Dasam Granth utilises Kali, to showcase femininity, one has to understand the historic milieu orbiting it's creation. Authored by Akali-Nihung Guru Gobind Singh Ji, it was written at a time when the societal segregation of Hinduism was at it's peak, and subsequent Islamic invasions had divided sub-continental society in believer and non-believe. The elite strata, of Hinduism, had escaped the greater Islamic penchant for persecution via allying themselves with the Mughal dynasty. Approving the latter course, the Mughal nucleus had readily allowed the latter a constrained practice of their faith. Summarily the nadir strata of Hinduism now faced two dangers. The orthodox hegemony lead by the fanatical Brahmins, or religious clerics, and the whims of Islamic radicals. Simultaneously the Brahmins restrained the performance and observance of religiosity to themselves and their male hierarchy, whilst forbidding women and the servile classes from emulating them. In the periods which followed the servile classes, and women, were slowly deprived of their deities, until penultimately Kali was left. Kali herself was perceived as being an ostracised deity by the Brahmins. Born during a mythical era of warfare, her figurative symbolism had been lost through the ages until ultimately her figure was defined in numerous modes. For the ostracised layers of Hinduism she represented a sporadic escape, an hearkening to an era where she would manifest and slaughter the malesh (filth) plaguing them. Her persona spoke volumes to the Guru who not only wanted to parent a distinct socio-religious parcel but also uplift the proletariat regardless of the latter's allegiances, associations and beliefs. Decrying her worship, he nonetheless adopted her as a clandestine metaphor for his literary works. Kali's spectral prowess over death was employed by him to depict the maternal aspect of the Akal, or the deathless entity. Simultaneously her ability to consume time was another element which he favoured and aligned with the Akal who fluidly exists over time and it's offshoots. Other factors, which were pivotal, in the Guru's adoption of Kali are found in his own life and hierarchy. Wendy Doniger argues that 'other people's myths' assist one in bettering one's own persona and traits. These 'other myths' provide an anti-inertial, and diverse, balance in one's understanding of one's own life and environment. The Khalsa Gurus' resided during a time when the folklore of Hinduism was a sub-continental phenomena, thus to assist their apostles in understanding their own unique dictums they employed well-recognised and known figures to assist them. His predecessor's anti-inertial devices were not lost on the Guru, who also forwarded the latter tradition. Secondly, despite his masculine attributes and generalship he was also close to feminism himself. His father had been executed by the fanatical Aurangzeb, and he had been left in the care of a mother who had acted as a decisive vizier for him in his early years. His own grandfather, Guru Hargobind Sahib Ji, had also deputed his wife and mother as his regents when he himself was imprisoned by the Mughals. Thus his family had seen a balance between male and female paradigms, a course not lost on him. Thirdly he employed a sublime figure. Kali is not overly beauteous, but nor was her role as an embodiment of warfare. Acknowledging this reality, the Guru added her to his own growing repertoire of literal arsenals. Fourthly Kali, for the Guru, became a stereotypical element of his own war against the contemporaneous polity. The dark, almost devilish, goddess wars against injustice in order to liberate her pantheist brethren. Simultaneously the Guru also uplifted the servile out castes of his milieu and armed them to fight the tyranny inflicted upon them. In Kali he found a kindred spirit and acknowledged this element in his writings. Fourthly the Guru gifted a parental Kali to the embryonic Khalsa. For him the purity of a female was beyond doubt, and the Khalsa too would have to imbue the same spirit in order to wage it's perpetual war against abibek. Conclusively, for the Guru, Kali became an integrative element of his revitalising of society. The fact that he could envision a female wielding a sword depicts the importance of both masculinity and femininity in human society. In the post-Guru era, Khalsa women would foster a strong tradition of warrior-dom and leadership. Mata Bhag Kaur, the Guru-mother's Mata Sahib Kaur and Sundar Kaur, Sada Kaur, Rani Jind Kaur are only few of the names which come to mind when acknowledging the matriarchal aspect of Khalsa historicity. Thus one cane easily summarise that for the Guru, Kali was a multi-faceted deity which he employed for anti-inertial and figurative upliftment. http://tisarpanth.blogspot.co.nz/2014/05/why-kali.html?view=magazine
  25. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, As I have been getting older and hopefully with the blessings of Maharaj, a little more able to understand baani, i have been reading a lot of Sri Dasam Granth Sahib Ji, cross referencing with many different great scholars interpretations and wanted to raise the topic of Durga/Bhagauti ji? I dont mean to offend anyone or their beliefs by raising this topic, i would just like a deeper understanding of this matter. I am aware of the interpretation of Adi Shakti and the interpretations of Bhagauti being a sword, however this begs the question to what Bhagauti stands for then when at the start of Chandi Di Vaar, Guru Gobind Singh Ji Maharaj writes: ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥ ਪਾਤਸਾਹੀ ੧੦ ॥ Now im humbly an okay reader of Gurmukhi but everywhere you look into the translations, the first interprets ਭਗਉਤੀ as a sword, then when speaking of the poem of Bhagauti in the sentence directly after, everyone interprets ਭਗਉਤੀ as Durga Maa in every translation. Why and how is this the case? If ਭਗਉਤੀ means the sword then would the tale of Chandi Di Vaar not make sense and why does it mean different in the next sentence? and if it is Durga Maa then whats the big deal and why do people get really offended when this is raised because isn't she just the sargun personification of the Adi Shakti of Akaal Purakh ji? And by interpreting it in this way its not in any way forgetting Akaal Purakh or worshiping another its just a way of understanding an aspect right? In addition to this, wouldnt all the beautiful puratan swaroops of Dasam Granth Sahib Ji make more sense this way as they have pictures of Durga? I am very sorry if this offends anyone or i have made grave mistakes or been misled, im just humbly trying to expand my knowledge and understanding and would greatly appreciate if anyone could help? thanks sangat ji.