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The Dasam Granth Controversy: Is it really
necessary?
It is widely believed that
the controversy of Dasam Granth was intentionally fanned to disintegrate the
very core of Sikhism. The daily prayer (Ardas), daily recitation (Nitnem), and
baptism of Khalsa (Amrit Sanchar) are deeply rooted in Dasam Granth. This was
done by creating a phobia in the minds of poorly informed individuals by
alleging that there is a conspiracy to foist the Dasam Granth upon the Sikh
masses, thereby undermining the significance of the authority of Guru Granth
Sahib as the everlasting Guru of the Sikhs. The living Guru of Sikhs in
undoubtedly the Guru Granth Sahib. However, Dasam Granth still deserves its
due respect.
Sikhs who respect Dasam
Granth as a holy book say that while Guru Granth Sahib is the Eternal Guru,
that will guide them through times of doubts and disturbance, the Dasam Granth
is a repository of religious and political goals as well as a literary
compilation. it is a testament of Guru Gobind Singh's trials and tribulations.
It conceptualizes Dharm Yudh by citing from the prevailing beliefs. The
concept of divine and demon has been elaborated. Divine comes to the rescue of
those who fight against the rising authority of demons. But in the process,
victorious gods (Devtas) behave in the same way as demons (Rakshas) they were
fighting against. Therefore, the Vedas established egotism and racial
superiority giving birth to the curse all over again.
All verses prepare one to
fight and uphold moral values. Discourses of devtas and the rakshas have not
been narrated in a flat manner. they have a great symbolic significance that
has been invested with multi-meanings. they show wherever there is a battle
for Dharma, the heroes become opressor after savoring victory. God sends
another Avatar to settle score with the god turned demon.
Those who doubt the
authenticity of Dasam Granth state that it promotes superstitions, faith in
goddesses and gods (devis and devtas), casteism and eroticism. They project 'Chaubis
Avatar' and 'Charitropakhyan' as an offensive poetry to the pious believers.
The extramarital affairs of queens, sexual alliances of princesses and
insatiable desire of beautiful women for high-ranking men have been described
with graphic detail. The ravenous hunger for sex outside traditional
relationship inspires these women to weave tales of deception on husbands,
fathers and brothers. All these women are highly influential, self assured and
daring and deceiving. these individuals do not feel comfortable in believing
that the Guru could stoop so 'low' as to appeal to their lower depths.
On the other hand
believers of Dasam Granth declare that the controversy in not only unnecessary
but meaningless, but also fabricated to create confusion in the Sikhs. They
cite the evidence that there are several verses in the Guru Granth Sahib which
highlight the behavior of people of low character and the consequence they
eventually face. There are also several hymns where the deep longing of the
soul (atma) and God (parmatama) has been compared to the love of a maiden for
her beloved. Then, why is there such a panic? When heroes are prone to repeat
demonic behavior, can Khalsa remain infallible? Is it not the duty of the Guru
to reveal to his Khalsa all the pitfalls that could swallow its glory? The
real purpose of 'Charitropakhyan' is to forewarn Khalsa where it might
otherwise end up after tasting victory, if not careful. The need of the hour
is that this debate focuses more on the world-view of Dasam Granth rather than
on the question of accepting and rejecting it. Especially when there are so
many more serious issues facing the Panth.
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See Also:
Dasam Granth - There is no debate:
S. Gurinder Singh Mann (Leicester, UK)
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ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਦੇ ਆਸ਼ੇ ਸਿਧਾਂਤ ਅਤੇ
ਹੁਕਮ
‘‘ਆਦਿ ਅੰਤ ਏਕੇ ਅਵਤਾਰਾ, ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ।’’ (ਚਰਿਤ੍ਰ 405,
385)
‘‘ਹਮ ਇਹ ਕਾਜ ਜਗਤ ਮੋਂ ਆਏ, ਧਰਮ ਹੇਤ ਗੁਰਦੇਵ ਪਠਾਏ।’’ (ਬਚਿਤ੍ਰ, 5,
42)
‘ਮੈਂ ਹੋ ਪਰਮ ਪੁਰਖ ਕੋ ਦਾਸਾ, ਦੇਖਨਿ ਆਯੋ ਜਗਤ ਤਮਾਸਾ।’’ (ਬਚਿਤ੍ਰ, 6,
33)
‘‘ਨਮਸਕਾਰ ਤਿਸਹੀ ਕੋ ਹਮਾਰੀ ਸਕਲ ਪ੍ਰਜਾ ਜਿਨਿ ਆਪ ਸਵਾਰੀ।’’ (ਚਰਿਤ੍ਰ
405, 386)
‘‘ਅਸਿ ਕ੍ਰਿਪਾਣ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰ ਤੀਰ। ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ
ਹਮਾਰੇ ਪੀਰ।’’ (ਸਨਾਮਾ, 3)
‘‘ਪੰਥ ਚਲੇ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ।’’ (ਬਚਿਤ੍ਰ, 6, 30)
‘‘ਆਦਿ ਪੁਰਖ ਜਿਨ ਏਕੁ ਪਛਾਨਾ, ਦੁਤੀਆ ਭਾਵ ਨ ਮਨ ਮਹਿ ਆਨਾ।’’ (ਚੌਬੀਸ,
21)
‘‘ਜੇ ਹਮ ਕੋ ਪਰਮੇਸਰ ਉਚਰਿ ਹੈ, ਤੇ ਸਭ ਨਰਕਿ ਕੰਡ ਮਹਿ ਪਰਿ ਹੈ। ਮੋ ਕੋ
ਦਾਸੁ ਤਵਨ ਕਾ ਜਾਨੋ, ਯਾ ਮੈ ਭੇਦ ਨ ਰੰਚ ਪਛਾਨੋ।’’ ।’’(ਬਚਿਤ੍ਰ 13, 32)
‘‘ਜਿਸਨੋ ਸਾਜਨ ਰਾਖਸੀ ਦੁਸਮਨ ਕਵਨ ਬਿਚਾਰ। ਛ੍ਵੈਂ ਨ ਸਕੇ ਤਿੰਹ ਛਾਂਹਿਕੋ
ਨਿਹਫਲ ਜਾਇ ਗਵਾਰ।’’ (ਬਚਿਤ੍ਰ 13, 24)
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