(More questions will be added to the list as they are received from the readers.....)

A 1. This is an amusing question.

Bachittar Natak  is a voluminous work and includes Apni Katha, the autobiography of Guru Gobind Singh ji.  This is the fifth composition in Sri Dasam Granth Sahib.  

Sri Dasam Granth Sahib has fifteen compositions. The first is Jaapu Sahib and the last is Zafarnamah.  Except for the Zafarnamah, the letter written to Aurangzeb, the rest of the compositions were completed by 1696 A.D. (bikrami 1753).

 It was a brilliant idea to record the date, time, place and year of the completion of this work. This is evident from the closing lines of Chritropakhyan, the fourteenth composition. It says: 

“On the banks of river Satluj the granth was completed on Sunday, Bhadro Sudi Eighth 1753 bikrami (1696 A.D).   This closes the dialogue between the King and his ministers and with this the four hundred and four episodes come to a good end”.

Autobiography, unlike biography is obviously written during the lifetime of the author and has the incidents mentioned up to that period of time.

 Now the Order of the Khalsa was initiated on Vaisakhi, 1699 A.D. (1756 b.) and Sri Dasam Granth was completed three years earlier, in 1696 A.D. (1753 b.)

Battle of Chamkaur Sahib was fought on 7 Poh, Samvat 1761 (1704 A.D.) and younger Sahibzadas of Guru Gobind Singh ji attained martyrdom during this period.

It is thus obvious that the autography penned by Guru Gobind Singh ji years ahead could not include the events and incidents that took place later on.

A.2 There is no composition by the name of Triya Chritra in Sri Dasam Granth. There is however a composition called Chritropakhyan (chritra+pakhyan).  Chritra means the character or characteristics. Pakhyan means the story which has already been told. Chritra never means wiles, tricks or trickster. It is chritra and not challitar (wiles) as some have tried to present it mischievously.

Even Guru Arjan Dev ji in Rag Sarang praises the Lord for His characteristics.

ਦੇਖਿ ਚਰਿਤ੍ਰ ਭਈ ਹਉ ਬਿਸਮਨਿ ਗੁਰਿ ਸਤਿਗੁਰਿ ਪੁਰਖਿ ਮਿਲਾਈ ॥ (ਮ. 5, 1207)

Similarly Bhai Gurdas whose writings were blessed as the key to Gurbani also uses chritra and bachitra beautifully in the following composition:  

ਸੁਪਨ ਚਰਿਤ੍ਰ ਚਿਤ੍ਰ ਬਾਨਕ ਬਨੇ ਬਚਿਤ੍ਰ ।

ਪਾਵਨ ਪਵਿਤ੍ਰ ਮਿਤ੍ਰ ਆਜ ਮੇਰੈ ਆਏ ਹੈ । (205)

ਰਚਨਾ ਚਰਿਤ੍ਰ ਚਿਤ੍ਰ ਬਿਸਮ ਬਚਿਤ੍ਰਪਨ ।

ਏਕ ਮੈ ਅਨੇਕ ਭਾਂਤਿ ਅਨਿਕ ਪ੍ਰਕਾਰ ਹੈ । (232)

ਅਗਮ ਚਰਿਤ੍ਰ ਚਿਤ੍ਰ ਜਾਨੀਐ ਚਿਤੇਰੋ ਕੈਸੋ ।

ਨੇਤ ਨੇਤ ਨੇਤ ਨਮੋ ਨਮੋ ਨਮਸਕਾਰਿ ਹੈ ॥ (232)

ਰਚਨ ਚਰਿਤ੍ਰ ਚਿਤ੍ਰ ਬਿਸਮ ਬਚਿਤਰਪਨ ।

ਚਿਤ੍ਰਹਿ ਚਿਤੈ ਚਿਤੈ ਚਿਤੇਰਾ ਉਰ ਆਨੀਐ । (244)

Chritropakhyan is an independent book which forms part of all the hand-written volumes of Sri Dasam Granth. There is no volume of Dasam Granth where this book is not included.

Text from Chritropakhyan is included among the five banees of Amrit initiation and also forms part of the nitnem.  Without this banee neither amrit can be prepared nor nitnem be completed. Thus questions regarding this banee should be raised responsibly and cautiously. 

The theme and the plot of the stories of Chritropakhyan, as is clear from the word pakhyan, were already there but those stories were re-written, re-cast or re-shaped.

Chritropakhyan is also gender neutral and does not indicate to any particular gender. Though predominantly it relates to women it also has stories of men, saints, preachers, pandits, maulvis, kings, courts and courtiers,

The literary canvas of Chritropakhyan is amazingly wide.   

A 3. No. Sri Dasam Granth is not one granth like Sri Guru Granth Sahib.  It is a kuliyat, or collected works.  Sri Dasam Granth is collection of different books in one volume.

Sri Guru Granth Sahib is one granth comprising banee of different Gurus, Bhakhats, Bhatts etc.  The banee of Sri Guru Granth Sahib is on one theme and subject. It is a spiritual fountain.   Primarily it is for the uplifting of the soul and helps it unite with the Ultimate One.

Sri Dasam Granth Sahib on the other hand is a collection of different books, on different subjects but coming from one pen. The theme of the volumes included in Sri Dasam Granth Sahib has a very vast range. Absolute spirituality is found in Jaapu Sahib, Akaal Ustat etc. Shastar Nam Mala, Gyan Parbodh, Chritropakhyan etc form the literary compositions. Then there are Puranic epics like Ramavtar, Krishnaavtar, Chandi di vaar, Chaubees Avtar etc.  The entire compositions are in conformity and aims of Guru Granth Sahib.

A. 4 This is the statement that originated from one of the groups claiming to part religious education to the children. The original statement is in Punjabi and reads as:

 

ਸਿੱਟਾ: ਇਹ ਕਿ ' ਚੌਬੀਸ ਅਵਤਾਰ', ਚਰਿਤ੍ਰੋਪਾਖਿਆਨ ਅਤੇ ' ਬਚਿਤ੍ਰ-ਨਾਟਕ' (ਜਿਵੇਂ ਬਚਨਿਕਾ ਤੋਂ ਸਪਸ਼ੱਟ ਹੈ) ਨਾਮਕ ਕ੍ਰਿਤੀਆਂ ਕਵੀਆਂ, ਭੱਟਾਂ, ਪੰਡਿਤਾਂ  ਆਦਿ ਦੀਆਂ ਰਚਨਾਵਾਂ ਹਨ ਅਤੇ ਦਸਵੇਂ ਗੁਰੁ ਦੀ ਇਹਨਾਂ ਨੂੰ ਕੇਵਲ ਮਾਨਤਾ ਹੀ ਪ੍ਰਾਪਤ ਹੀ ਸੀ । ਇਹਨਾਂ ਕ੍ਰਿਤੀਆਂ ਪ੍ਰਤੀ ਸ਼ਰਧਾ ਪੈਦਾ ਕਰਨ ਲਈ ਗੁਰੁ ਜੀ ਨੇ ਇਹਨਾਂ ਨੂੰ ਆਪਣੀਆਂ ਰਚਨਾਵਾਂ ਦੇ ਰੂਪ ਵਿਚ ਪ੍ਰਚਾਰਿਤ ਕੀਤਾ ।

This suggestion is nothing but blasphemous. It says that the chaubees avtar, chritropakhyan and bachitra natak which forms majority of Sri Dasam Granth is written by court ballads, poets, Brahmins etc and not by Guru Gobind Singh ji. But Guru Gobind Singh had simply accorded recognition to the hymns.

Even if this statement is accepted hypothetically that the poetry of the ballads etc. was given recognition by Guru ji, then does anyone have any moral authority to castigate it and cast aspersions on the decision of the Guru?    

Also, suggesting that Guru Gobind Singh Sahib mislead the people by propagating the banees which were not his own is a heinous statement.  

Can there be a bigger sin than dubbing Guru as someone of a dubious character?

This statement itself should be an eye opener to any one who is a Sikh even by namesake.  This reflects grand designs of few organizations to sabotage and demolish the structure of the Khalsa in a clandestine manner.            

A 5. Sri Akal Takhat Sahib by a diktat issued on 27^th November, 2006 has clearly dubbed the antagonists of Sri Dasam Granth as shararti ansar, mischievous people, and has asked the panthik scholars and academicians to give befitting reply to these miscreants. The said order reads as:

ਸ੍ਰੀ ਅਕਾਲ ਤਖਤ ਸਾਹਿਬ ਵਿਖੇ ਮਿਤੀ 14 ਮੱਘਰ ਸੰਤ ਨਾਨਕਸ਼ਾਹੀ 538 (27-11-2006) ਨੂੰ ਪੰਜ ਸਿੰਘ ਸਾਹਿਬਾਨ ਦੀ ਹੋਈ ਇਕਤ੍ਰਤਾ ਵਿਚ ਪ੍ਰਵਾਨ

 ਮਤਾ ਨੰ : 2

ਕੁਝ ਸ਼ਰਾਰਤੀ ਅਨਸਰਾਂ ਵਲੋਂ ਮੀਡੀਏ ਰਾਹੀਂ ਦਸਮ ਗ੍ਰੰਥ ਬਾਰੇ ਗੁੰਰਾਹਕੁਨ ਪ੍ਰਚਾਰ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ ਜਦੋਂ ਕਿ ਗੁਰੁ ਪੰਥ ਨੂੰ ਸਮਰਪਿਤ ਵਿਦਵਾਨ ਸ੍ਰੀ ਅਕਾਲ ਤਖਤ ਸਾਹਿਬ ਦੇ 14 ਮਈ 2000 ਦੇ ਆਦੇਸ਼ਾਂ ਉਪਰ ਪਹਿਰਾ ਦਿੰਦੇ ਹੋਏ ਚੁੱਪ ਹਨ , ਮਾਮਲੇ ਨੂੰ ਧਿਆਨ ਵਿਚ ਰੱਖਦਿਆਂ ਦੀਰਘ ਵਿਚਾਰ ਕਰਨ ਉਪਰੰਤ ਪੰਜ ਸਿੰਘ ਸਾਹਿਬਾਨ ਵਲੋਂ ਨਿਰਣਾ ਲਿਆ ਜਾਂਦਾ ਹੈ ਕਿ ਗੁਰੁ ਪੰਥ ਨੂੰ ਸਮਰਪਿਤ  ਵਿਦਵਾਨ  ਅਜੇਹੇ ਸ਼ਰਾਰਤੀ ਅਨਸਰਾਂ ਵਲੋਂ   ਨਿਰਣਾ ਲਿਆ ਜਾਂਦਾ ਹੈ ਕਿ ਗੁਰੁ ਪੰਥ ਨੂੰ ਸਮਰਪਿਤ ਵਿਦਵਾਨ ਅਜੇਹੇ ਸ਼ਰਾਰਤੀ ਅਨਸਰਾਂ ਵਲੋਂ ਕੀਤੇ ਜਾ ਰਹੇ ਕੂੜ ਪ੍ਰਚਾਰ ਦਾ ਇਤਹਾਸਕ ਤੱਥਾਂ ਅਤੇ ਗੁਰਮਤਿ ਦੀ ਰੌਸ਼ਨੀ ਦੇ ਅਧਾਰ 'ਤੇ ਢੁਕਵਾਂ ਉੱਤਰ ਦੇਣ । 

ਗੁਰੁ ਰਾਖਾ

(ਜੋਗਿੰਦਰ ਸਿੰਘ)

ਜਥੇਦਾਰ

ਕਾਮਾਤੁਰ ਹਵੈ ਜੁ ਤ੍ਰਿਯ ਪੁਰਖ ਪ੍ਰਤਿ ਆਵਈ॥

ਘੋਰ ਨਰਕ ਮਹਿਂ ਪਰੈ ਜੁ ਤਾਹਿਂ ਨ ਰਾਵਈ॥ ॥ 20॥

Is it true?  

A 6. Yes it is true that the two lines quoted above are from chritra 244 of Chritropakhyan. But sadly those who have taken upon the job of creating confusion and spreading ill against the Dasam Patshah have also stooped too low to play games.

The canto 20 constitutes of four lines but in the quote above it has been shown to close after two lines only. A simple reading of the full canto clears everything. It reads:

ਕਬਿਯੋਬਾਚ ॥ਅੜਿੱਲ॥ ਕਾਮਾਤੁਰ ਹਵੈ ਜੁ ਤ੍ਰਿਯ ਪੁਰਖ ਪ੍ਰਤਿ ਆਵਈ॥

ਘੋਰ ਨਰਕ ਮਹਿਂ ਪਰੈ ਜੁ ਤਾਹਿਂ ਨ ਰਾਵਈ॥

ਜੋ ਪਰ ਤ੍ਰਿਯਪਰ ਸੇਜ ਭਜਤ ਹੈ ਜਾਇ ਕਰਿ।

ਹੋ ਪਾਪ ਕੁੰਡ ਕੇ ਮਾਹਿ ਪਰਤ ਸੋ ਧਾਇ ਕਰਿ॥ 20॥

(ਦਸਮ ਗ੍ਰੰਥ, ਪੰਨਾ 1158, ਚਰਿਤ੍ਰ 244) 

It is a dialogue completed in four lines.  This small piece is the reiteration of the fourth bajra kurahit, cardinal sin, which prohibits a Sikh from indulging in extra marital relationship.  This differentiates relationship with nij nar and par nar (legitimiate and illegitimate relationship respectively).  The last two lines are clear declaration, that if a person engages in any sort of promiscuity, then he will instantly plunge into the hell of sin.

This makes the meaning clear and clears the sky from clouds of doubts being deliberately raised.

(Mis)quoting only parts of the sentences had been a pastime of the devils.  This is exactly what pseudo nirankaris did when they mis-quoted partially from Gurbani and said even Gurbani suggests that there is no use of doing paath and prayers.

ਪਾਠੁ ਪੜਿਓ ਅਰੁ ਬੇਦੁ ਬੀਚਾਰਿਓ ਨਿਵਲਿ ਭੁਅੰਗਮ ਸਾਧੇ ॥

ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨ ਛੁਟਕਿਓ ਅਧਿਕ ਅਹੰਬੁਧਿ ਬਾਧੇ ॥1 ॥  

But they deliberately omitted the following lines that gave a complete meaning to the above quote in its context. Namely falling at the feet of the Lord which will bring the ultimate union with Him.  

ਪਿਆਰੇ ਇਨ ਬਿਧਿ ਮਿਲਣੁ ਨ ਜਾਈ ਮੈ ਕੀਏ ਕਰਮ ਅਨੇਕਾ ॥

ਹਾਰਿ ਪਰਿਓ ਸੁਆਮੀ ਕੈ ਦੁਆਰੈ ਦੀਜੈ ਬੁਧਿ ਬਿਬੇਕਾ ॥

A 7. Guru Gobind Singh ji in his autobiography (Apni Katha) in Bachitra Natak  has given detailed account of his meeting and dialogue with Akalpurakh.  He says that “When I was engrossed in His meditation, He called me and sent me to this World with the blessings, “I have ordained you as my son. You go to the world,   spread and propagate the message of the panth. While doing so, ensure that the people desist from sinful life.” 

ਤਪ ਸਾਧਤ ਹਰਿ ਮੋਹਿ ਬੁਲਾਯੋ ॥ ਇਮ ਕਹਿ ਕੈ ਇਹ ਲੋਕ ਪਠਾਯੋ ॥ 28॥

ਅਕਾਲ ਪ੍ਰਰਖ ਬਾਚ ॥ ਚੇੰਪਈ ॥

ਮੈ ਅਪਨਾ ਸੁਤ ਤੋਹਿ ਨਿਵਾਜਾ ॥ ਪੰਥ ਪ੍ਰਚੁਰ ਕਰਬੇ ਕਹੁ ਸਾਜਾ ॥

ਜਾਹਿ ਤਹਾਂ ਤੈ ਧਰਮੁ ਚਲਾਇ ॥ ਕਬੁਧਿ ਕਰਨ ਤੇ ਲੋਕ ਹਟਾਇ ॥ 29॥

Here Guru Gobind Singh ji is narrating his meeting with the Lord. These remarks are from sri mukh vaak i.e. uttered by Guruji himself. This a message shrouded in mysticism and can be deciphered and apprehended only by a faithful mind. A controverter can not sip this spiritual nectar,   

Those who deny and doubt this meeting should remember that even Guru Nanak Dev ji has mentioned of his meeting with the Lord.

ਢਾਢੀ ਸਚੈ ਮਹਲਿ ਖਸਮਿ ਬੁਲਾਇਆ ॥

ਸਚੀ ਸਿਫਤਿ ਸਾਲਾਹ ਕਪੜਾ ਪਾਇਆ ॥ (ਮ. 1. 150)

 

Then Guru Arjan Dev ji also makes a mention that God Himself met him and presented a siropao to him.

 

ਸੁਣੀ ਪੁਕਾਰ ਸਮਰਥ ਸੁਆਮੀ ਬੰਧਨ ਕਾਟਿ ਸਵਾਰੇ ॥

ਪਹਿਰਿ ਸਿਰਪਾਉ ਸੇਵਕ ਜਨ ਮੇਲੇ ਨਾਨਕ ਪ੍ਰਗਟ ਪਹਾਰੇ ॥ (ਮ.5  631)

 

Guru Arjan Dev ji goes on to say that the holy turban adorned by him is in fact a gift from God to him.

 

ਹਉ ਗੋਸਾਈ ਦਾ ਪਹਿਲਵਾਨੜਾ