Dear Editor.
This is in response to the challenge of Sirdar Jaspinder Singh and Sirdar Satwant Singh, both from Brampton, Ontario, (WSN Jan, 39, 1996) to my article “Gurbani” (WSN, Nov. 24, Dec, 8, 1995). It is my experience that some devout Sikhs burst into fury instantly on reading or hearing any stablemen article that is against their already built in concepts based on nau: then tic, unscientific and illogical ancient Writings. They immediately pass their judgment and announce the punishment without proper evaluation of the statement/article and without giving any trial. Jaspinder Singh and Satwant Singh crossed all the ‘academic and ethical standards while criticizing my work.
My study of the Aad Guru Granth Sahib (AGGS) shows that the Bani of the Sikh ‘Gurus is the revealed bani and that has been incorporated into the AGGS by Gura Arjan and Guru Gobind Singh, therefore, it is called Gurbani, The bani of Bhagat was collected by the Gurus and was incorporated into the AGGS by Guru Arjan not because their identical ideology with that ‘of Gurbani but because of being the works of contemporary and other Bhagats that that show revolt against the malpractices and reformations in the then prevailing religious systems, The work of other conscientious scholars is worth mentioning here for further clarification about the position Gurbani and Bhagat Beni.
- Diljit Singh and Kharak Singh (4): Undeniably, the worldview of Bhagats is different from that of the Gurus. The references of myths and stories mentioned in the Guru Granth Sahib are mostly symbolic, idiomatic or allegorical, and involve no acceptance of their historical reality. 2. Harchand Singh (6): Bharal writings, at places are al Variance will those of the Sikh Gurus and when such variances do occur. The Sikhs have to follow the writings of their Gurus. (References #4&6 were recommended for further discussion on ‘(Gurbani in my previous article. IL also a pealed that criticism should be sun pored ‘With work tested with the touchstones of Gurbani, science and logic. It is a pity that both the critics did not try to consult these references before criticizing my work, and did not cite any authentic and relevant references (support their allegations or crities.
It is highly unethical for these critics).
- Puran Singh (6a), a spiritual per so The Third Guru, Amardas, and the Fifth Guru, Arjun, took the articles of faith which Were full of in tell actual pessimism and corrected the outlook of his poetry by inserting the messages of joy, of beauty, of glory, of pleasure, of hope (page306). Same type of corrections and suggestions has been given by the Sikh Gurus in some verses of Kabir and other Bhagats.
4, Sikh Rehit Maryada, published by the Shiromani Prabhandak Committee; at the end of the instruction, how to take an I lukm. (Waak Lena), it is written as follow: The name “Nanak” only appears at the end of the sabd of Sikh Gurus, i.e., Gurban. This name is not found in Bhagat bani or Bhattan de Swayai; it clearly indicates that the SGPC recognizes the distinction between Gurbani and Bhagat Bani.
- The observations of Cunningham about the contributions of Bhagats and those of Guru Nanak have already been given in the previous section.
It is very unfortunate state of affair that Satwant Singh failed to recognize the fact that there are various types of ban is which were clearly categorized by Guru Arjan himself in the AGGS: Bani of the Sikh Gurus is the revealed bani and is called Gurbani, Bhagat bani is bani of Bhagats, and Bhattan de Swayai are the laudatory ‘mate verses for the first five Sikh Gurus. (Raagmala is Raagmala and is not even apart of the AGGS as it is written after the Mundawani and Slok of Guru Arjan which is the seal to indicate TIIE END of the AGGS.) But Satwant Singh, immediately shargedme with an allegation. “This gentleman thinks that he is smarter than Guru ‘Arjan Dev Jiand divides Gurbani into three tiers,” by adding a new Word of his own, .e, “tier and immediately pronounced the punishment.” Some Sikhs PhDs like Dr. ‘Chahal and Dr, Pashoura Singh have taken Upon them solves to undermine the Granth, Sahib, their writings are full of mischief If We as Sikhs don’t wake up now it will be too, Tate.” I never claimed to be smarter than Gur Arjan and will never say so in my entire life, please never fabricate fake allegations by substituting words like “tier” to defame others. Nevertheless, 1 emphatically say that Tam a very humble and sincere follower of Gurbani, incorporated Into the AGGS, to be a good Sikh and will ‘continue to share my views with [fellow scholars to enhance the already very high ‘spiritual and scientific values and respects of the Gurbani. Thus, Satwant Singh and Jaspinder Singh should not worry about the erosion of faith in AGGS.
Satwant Singh further passes a hasty and immature judgment based on his misguided interpretation of Gurbani: “I give you one example to show how much shallow knowledge he has about the Gurbani, I.e. interprets Gurmukh as follower of Sikh Gurus ‘Guru Amardas ji on page 591 gave this lilt to three persons who were non Sikhs and lived thousands of years before him. I quote: it means the Almighty, in the above silence of the pauri of Guru Amardas, quoted by Satwant Singh, the word Gurmukh means the Almighty. It is not a title, as interpreted by Satwant Singh, for Prahlad, Janak and Basist, ¢.g.. Gurmukh Prahlad, Gurmukh Janak, or Gurmukh Basist, The real interpretation is that Prahlad, Janak and Basist lot the salvation by attuning themselves towards the Almighty. Moreover, this sentence was used as an allegory, as a metaphor, and as a simile by Guru Amardas to explain his Sikhs to follow the advice given in the following sentences of the same pauri, the readers of WSN should now evaluate whose knowledge of Gurbani is shallow.
‘Satwant Singh again comments as follows: “If Dr. Chahal is sincere to know about Adi Granth he should find somebody who lives the teachings of this Granth. I have tried to learn something from Baba Gurbachan Singh of Sahouli village in Ludhiana district. He was fortunate to have. The company of Baba Karam Singh and Baba Aya Singh Hoti Mardan. If the teachings of Baba Gurbachan Singh of Sahouli are as explained above by Satwant Singh then I am definitely not going to follow him (in fact I do not follow any Baba or Sant) and ‘I would advise Satwant Singh to deliberate on Gurbani in the sangat in Gurdwara rather than with any Babs or Sant, if he wants to know real interpretation of Gurbani. Deliberation of Gurbani in the sangat is recommended at many places in the AGGS.
For Jaspinder Singh: the Mundawani Mahla Fifth does not indicate that all the ban is (Bhagat bani, Bhattan de Swayai Which is a laudatory ornate for the first five Sikh Gurus, and Ragmala which is not ‘considered any bani by the SGPC) in the AGGS are at par with indicates that it the wisher {sabd (philosophy) of the Sikh Gurus} that will ferry ‘across the worldly ocean.
4, Singh, Daljit and Singh, Kharak, 1993. Guru and Bani: The basic message. The Sikh Review. 40 Gan.), 1119.
6, Singh, Harchand, 1993. Understanding Gurbani: A question of approach and methodology, The Sikh Review. 40 June): 1723 6a. Singh, Puran. 1981. Spirit of the Sikh Part I, Vol: Two, Punjabi University, Patiala.
Article extracted from this publication >> February 7, 1996
