501.The Man in Blue – Jáp Sahib (I)

Recently anonymous troublemakers posted a message on Facebook, which was made to look like it came from a Professor Tundha and a local Sint-Truiden Sikh Surinder Singh. The posting claimed that Jáp Sahib was against Gurmat. It soon became clear that neither Surinder Singh nor Professor Tunda had anything to do with the posting.

There are people and organisations, both within the panth and outside it, who like it when Sikhs quarrel with each other. And unfortunately we are too often acting just like these mischief makers want us to act.

The simple solution of the wider ‘Dasam Granth’ issue is to compare whatever is contained in this collection with the teachings of Guru Granth Sahib. Whatever agrees with the teachings of Guru Granth Sahib can be part of the Sikh tradition.

Whatever does not agree is not part of our tradition.

We cannot prove that Guru Gobind Singh is the author of any of the texts included in the ‘Dasam Granth’; neither can we prove that Guru Sahib is not the author of some or many of the texts in the Dasam Granth.

The fact that some verses from the Dasam Granth agree with the teachings of our eternal Guru does not prove that these are written by Guru Gobind Singh. Bhagat bani agrees with and is part of the Guru Granth, but these shabads are not written by any of our Gurus.

I do not know much about the writings of Bhai Nand Lal or Bhai Gurdas, but if they wrote poetry or prose that agrees with the Guru Granth Sahib, it does not follow that this poetry or prose is written by one of the ten Sikh Gurus.

Please consider the points raised underneath, not as proof one way or the other, but just as facts to take into account.

Both the verses by the Bhagats and those by the first five and ninth Guru use end phrases like ‘Says Nanak’ or ‘O Nanak’, or ‘Says Kabir’ ‘Says Farid’ etc.   In the Nitnem verses from Dasam Granth that are often considered as writings of Guru Gobind Singh neither ‘Says Gobind’ nor ‘Says Nanak’ is used.

The Guru Granth uses mostly ‘Vaishnava’ language and images. God is often referred to using words belonging to this tradition like Rám, Har, Krishan, Harsingh and Madhsudan.

Going by what I have seen the Dasam Granth much more refers to Shiva, either directly or to avtars, consorts etc.

The parts of Dasam Granth I have seen, with only a few exceptions, do not use the rágs that we know from the Guru Granth Sahib. Finally if Guru Gobind Singh had wanted a ‘Dasam Granth’ why did he not start this project after he and Bhai Mani Singh finished the final version of the Guru Granth Sahib ?

494.The Man in Blue – Follow only our eternal Guru I

Both this column and the next one start from Guru Gobind Singh’s instruction that after him the Sikh Panth should be ruled by ‘Guru Granth – Guru Panth’.

Somebody explained to me that the 10 Guru’s were like ten classes of a school, and that entering Guru Gobind Singh’s Khalsa was like matriculation. Under Tenth Guru the people who were always ruled from above by various Maharajas and Sultans were fully emancipated and were able to rule themselves under the guidance of the Guru Granth Sahib.

But ‘Guru Granth – Guru Panth’ is not just relevant when you discuss leadership in Sikhism. If it was adhered to by the Sikhs it would end the silly discussion over the Dasam Granth. Sikhism is a liberal tradition and we are free to read any book, both from outside our own tradition, from the margins of Sikhism or from within it.

Our Guru is the Guru Granth Sahib. We do not have sufficient evidence to decide who the author is of the various elements that make up what is now known as the Dasam Granth. But we can study the Dasam Granth and see which parts are in tune with the teachings of the Guru Granth Sahib and which are not.

We should bear in mind that Guru might have collected or retold some of the stories, without seeing them as sources of Sikh teachings. Many scholars have collected or retold Greek, Celtic, Germanic or Nordic ancient stories without seeing them as sources of eternal truth. These stories, like the puránas, can give you important clues to the culture and the history of their times.

The writings of Bhai Gurdas and Bhai Nand Lal are not included in the Guru Granth Sahib, like the shabads of our bhagats, but they are seen as sources of Sikhism. These two authors were contemporaries of our Gurus and were close observers of Sikh history. They are important sources of information about our Gurus and their time, but they are not part of the eternal Sikh Guru, the Guru Granth Sahib.

Bhai Gurdas writes about the mul mantr and the gur mantr, terms that are not found in the Guru Granth Sahib. What Bhai Gurdas calls the mul mantr is given prominence in the Guru Granth Sahib, both in its full version (Ik Ongkar to Gurprasad) and in various shortened forms. The ‘gur mantr’ (Vahiguru) is only found four times in the Guru Granth Sahib, and is not called gur mantr’.

The conclusion from this evidence is clear. We can do simran on all ‘God Words’ that we find in the Guru Granth Sahib or in other sources, as long as their meanings are not in conflict with the teachings of our eternal Guru.

What Bhai Gurdas calls the mul mantr is a very important statement of Guru’s vision of God, and of course we should meditate on it. But meditating means ‘thinking about’ and not mechanical repetition of a word or combination of words.

The Tribune – Challenging path ahead for newly formed SGPC House

Perneet Singh, Tribune News Service

Amritsar, October 4. Even as the new SGPC House is expected to formally begin its tenure this month, it faces the challenge of dealing with various Panthic issues that await to be resolved for years now.

Ashok Singh Bagaria of the Institute of Sikh Studies, Chandigarh, said the biggest challenge before the new SGPC House would be to bring in consistency in “maryada” (code of conduct).

“It has been an unholy election wherein the SAD forged an alliance with the Sant Samaj, which comprises of various deras that follow different ‘maryadas’. Many constituents of the Sant Samaj don’t follow the Sikh “maryada”, but they contested the polls for the SGPC, which is the mini-parliament of Sikhs,” he said while wondering that if somebody doesn’t follow the norms of a religion how he could be a part of its premier body. He said sculpting idols of gurus for worship was another key issue.

“Earlier, there were photographs of Sikh Gurus, but now even their idols have hit the market, which is against Sikh tenets,” he added. “Ensuring that the alliances in the state politics do not have any impact on the SGPC will also be a challenge,” he opined.

Gursharanjeet Singh, Head, Department of Guru Nanak Studies, GNDU, felt that the SGPC has inducted those having political backdrop in its Dharam Parchar Committee, which has diluted the panel’s role in evolving strategy on key religious issues. “Earlier, the committee had non-political people and Sikh intellectuals as its members,” he said, adding that the panel should be given back its position of prominence. He also felt that “rehat maryada” is a key issue, stating that the SGPC must ensure that consistent “maryada” is implemented and there is no tinkering with it.

“Apostasy and mushrooming deras in the state are also huge challenges before the SGPC. The SGPC should come up with world-class educational institutions as it will not only help curb apostasy but will also check migration of Sikh youth to foreign shores for higher studies,” he said.

Radical Sikh outfit Dal Khalsa leader Kanwar Pal Singh said the ruling SAD will prioritise the challenges before the SGPC keeping in view the forthcoming Assembly elections. “It will take up only those issues on priority over the next few months which will benefit the party in the polls,” he added. Apart from these, there is the issue of Dasam Granth. The SGPC has failed to evolve a consensus regarding the authenticity of certain portions of the Dasam Granth, which was penned by the tenth Sikh guru, Guru Gobind Singh.

Also, the SGPC is yet to formulate rules and norms for the appointment, removal, tenure and working sphere of the Jathedars of all the Takhts, the directions regarding which were issued to it by the Takht during the tenure of ex-Jathedar Joginder Singh Vedanti.

http://www.tribuneindia.com/2011/20111005/punjab.htm#8

413.The Man in Blue – Darshan Singh Ragi & the Southall Miri Piri Gurdwara incident – An appeal to stop the use of violence

I have made my position on the Dasam Granth quite clear in previous articles. I belief that we should follow Guru’s instruction that after his passing away the ‘Guru Granth – Guru Panth’ would be the Sikh Guru.

Sikhí is a liberal dharm, we are allowed to read any book from the Sikh and other traditions, as long as the Guru Granth is our benchmark.

Nobody can prove that the ‘Dasam Granth’ was/was not wholly/partly written by Guru Gobind Singh. We can carefully look at each part of the ‘Dasam Granth’ and see if these parts are in tune with Guru’s teachings.

We should ignore the irrelevant and invalid ‘hukamnama’ from the ‘Badal Panth’ on not discussing the issue of the Dasam Granth. We should discuss with passion and respect. I feel strongly that those who want to give the Dasam Granth equality with the Guru Granth Sahib are badly mistaken, but I do not assume that they are dishonest.

I appeal to all UK Gurdwaré, Sikh organisations and informal Sikh groups to undertake to never again use violence to settle differences of opinion. Guru used violence to fight against injustice, Guru did not use violence because of a difference of opinion.

The use of violence against people you disagree with is anti-Gurmat and is very damaging to our position in the UK. At the same time that we are making real progress in getting more recognition for our right to wear the kirpan, misguided Sikhs were wielding their talwars in Southall.

Guru Hargobind, Guru Teg Bahadur (before he was Guru) and Guru Gobind Singh fought against injustice and oppression. Guru Nanak’s sons and Guru Angad’s sons strayed from the path. Guru Har Rai had to ban his son Ram Rai from his darbar. But violence was not used and later Gurus had good relations with Sri Chand and Ram Rai.

All UK Gurdwaré, Sikh organisations and informal Sikh groups should say Ardás and promise solemnly not to use violence in internal disputes, however bad the provocation.

All UK Gurdwaré, Sikh organisations and informal Sikh groups should undertake to respect the other side in the Dasam Granth dispute, realising that their convictions are as strongly felt as ours.

The present hukamnamé are not issued on behalf of the ‘Guru Panth’ guided by the ‘Guru Granth’ and are therefore not valid. If a Sikh gets banned from the ‘Badal Panth’ she/he should feel honoured !

369.The Man in Blue – No Khalsa without the Guru Dasam Granth

I was very shocked when I saw a young man during the Southall Nagar Kirtan wearing a jacket with the above slogan printed on the back. The problem is that this kind of slogan which goes directly against the directions given to us by Guru Gobind Singh will be believed by many Sikhs.

The ten Gurus did not each teach their own Sikhí, they were all Nanak, they all carried forward God’s light that was given to Guru Nanak. That light is present in the Guru Granth Sahib, our eternal Guru, and in the lives of all the ten Gurus. There really is only one Guru and that is God.

Guru Nanak wrote that if you want to play the Game of Love you have to carry your head on the palm of your hand. Some two hundred years later Guru Gobind Singh asked for exactly that same commitment. Guru Gobind Singh told us that the True Khalsa serves all, and serving all, seeing God’s presence in all, is what the other nine Gurus taught and practised.

Guru Hargobind took up the sword, Guru Teg Bahadur took up the sword before he became the Guru, Guru Teg Bahadur gave his life defending Hindus. The principles on which Guru’s Khalsa is based are in the Guru Granth Sahib, Guru Gobind gave these principles a new form.

On Vaisakhi 1699 there was no Dasam Granth, when Guru before he passed away declared the Guru Granth to be the eternal Guru of the Sikhs there was no Dasam Granth.

The above does not mean that it is wrong to read the Dasam Granth, and I have not said anything about the authorship of the Dasam Granth. I do not know who wrote the Dasam Granth, and I am not getting involved in a debate that cannot be won, as nobody knows who wrote the Dasam Granth.

There is a lot of interesting material in the Dasam Granth, and also some writing of which I cannot understand what it has to do with any religion. But whatever I think is irrelevant, Guru Gobind Singh taught us to follow the teachings of the Guru Granth, and that is what I concentrate on.

No Khalsa without the Guru Granth, no Sikhí without the Guru Granth. That is not my personal interpretation, it is what Guru taught us. The irony is that many people who claim to be ardent supporters of Guru Gobind Singh  try to make him out to be more important than the other Gurus, and try to make a Granth that did not even exist in Guru’s lifetime equal or even more important than the Guru Granth.

Guru Gobind Singh like the other Gurus did not want to be worshipped, Guru Gobind Singh wanted us to follow the Guru Granth.