Source:
Dr Karminder Singh, a senior officer in the Malaysian
civil service and a keen Sikhi parcharak, shares with
Asia Samachar his rebutal to the arguments presented by Dr
Anurag Singh in an article where he claims that there was no
concept of Ek Granth Ek Panth in Sikhism.
Anurag Singh, the director of Shiromani Gurdwara
Parbhandak’s (SGPC) Sikh Itihas Board, must be referring to
the ‘Ek Granth, Ek Panth, Ek Maryada’ slogan that is being
championed by a number of Sikh organizations in Malaysia.
The slogan is gaining currency as more and more gurdwaras in
the country are adopting it as part of their leadership
ethos.
Next, Karminder Singh has been invited by the Sikh youth of
Rawang, Selangor, to make a presentation on the Ek Granth
concept at Gurdwara Sahib Rawang on Tuesday (13 Dec 2016).
In his plain speaking style, Karminder refutes the
assertions made by Anurag in his article entitled ‘There is
no concept of Ek Granth Ek Panth in Sikhism’.
1.
The concept of Ek Granth Ek Panth is rooted
philosophically in the Sri Guru Granth Sahib (SGGS) on
page 646:
ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥
Eka Banee Ek Gur Eko Shabad Vichaar (SGGS, p646)
2.
Our Guru is Shabad. There is ONLY ONE Granth in the
entire spiritual universe that has SHABAD located within it,
and that is the SGGS. This is precisely what is meant by EK
GRANTH of Sikhi.
3.
Pothi Parmeshar Ka Thaan is in support of EK GRANTH.
The ONE Pothi is indeed the precursor to the ONE GRANTH
which is the SGGS now. The Shabd of the Parmesar that was
located within the ONE POTHI during Guru Arjun Ji’s time was
affirmed by Guru Gobind Singh Ji in the ONE GRANTH which is
the SGGS.
ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ Pothi
Parmeshar Ka Thaan (SGGS, p1226)
4.
The commandment of Guru Arjun ji, POTHI PARMESAR KA THAAN,
was is essence the ONE and same philosophically and
spiritually with the one given by Guru Gobind Singh ji in
the form GURU MANIYO GRANTH. In this sense then, the
commandment of the fifth guru too is a precursor to the one
issued by Guru Gobind Singh in 1708.
5.
There is no concept of the so called “parmanic banee” within
the SGGS. It may exist outside the SGGS. Within the SGGS,
there is mention only of SACHEE Banee which is contrasted
with Kachee Banee. All banee not contained within our Satgur
SGGS is Kachee Banee as stated by Guru Amardas ji. Satgur
Bina Hor Kachee Hai Banee.
ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥
Satgur Bina Hor Kachee Hai Banee. (SGGS, p920)
6.
The only people who oppose the ONE GRANTH position is
those who want to smuggle in a second or perhaps third
Granth into the Sikh psyche. These granths are full of
charitars and Nataks, but NO SHABD GURU in it at all. The
SHABAD is ONLY in the SGGS.
6.
Anurag’s contention that Dasam Granth (DG) is composed by
Guru Gobind Singh is not accepted by the Panth. It is the
subject of debate ever since it appeared in the scene as
Bachittar Natak some 80 years after Guru Gobind Singh. It
will remain controversial forever.
7.
To contend that “there is no concept of Ek Granth” as
related to the SGGS because it was referred to as POTHI
Sahib but that “on the contrary the word Granth is used in
all the manuscripts of Dasam Granth” is to stretch the
imagination into non-existent concepts. There is no such
thing as a “Dasam Granth” beyond a collection of disputed
writings put together. A hodge
podge of diverse rachnas lifted from the Puranas and
elsewhere and binded as one volume does not make a Granth.
There is also no such thing as a “DASAM” too
because there is no ninth or eight or seventh.
The word DASAM is
used to fool Sikhs into believing that it is the work of our
the tenth Guru. Numerically, for Sikhs, there is no Granth
beyond the ONE and ONLY AAD (first).
8.
To argue that Ragis have been singing Bhai Gurdas and Bhai
Nand Lal ji as evidence of the existence of a second or
third Granth in Sikhi is fallacious. It is the SIkh Reht
Maryada (SRM) that allows the singing of these two
compositions – as EXPLANATORY compositions of SGGS ji. The
Granth for Sikhs still remains ONE. The explanatory rachnas
recognized by the SRM for Kirtan purposes are two – Bhai
Gurdas and Bhai Nand Lal. None of them wrote any Granth of
their own. So stop using their Kabits and Ghazals to fool
Sikhs that they have composed Granths.
9.
The verse of Guru Ramdas ji quoted by Anurag: “Bani Guru,
Guru Hai Bani, Vich Bani Amrit Sarey” is clear evidence that
ONLY the Bani of SGGS is the spiritual be all and end all (SAREY)
for a Sikh.
ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ
ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥
Bani Guru, Guru Hai Bani, Vich Bani Amrit Sarey (SGGS, p982)
10. To
say that the “Four Vedas of the Sanatan Dharma were replaced
by the Sikh Gurus with four Canonised Scriptures of the
Sikhs: Guru Granth Sahib, Dasam Granth, Works of Bhai Gurdas
and Works of Bhai Nand Lal,“ is
utter nonsense. Which Guru said this and where?
The SGGS is a ONE and ONLY novel, innovative, new, original
scripture that is DHUR KEE BANEE or JAISEE MEIN AVEY KHASAM
KEE BANEE. The SGGS has nothing whatsoever to do with any
vedas – they are rejected by our Gurus. The writings of Bhai
Nand Lal or Bhai Gurdas Ji are in similar vein.
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ
ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥
Jaisee Mein Avey Khasam Kee Banee (SGGS, p722)
11.
Anurag writes derogatory language when he condemns believers
of the EK SGGS as “these Heretics are Faithless,
Faceless, Heartless and Apostates, who do not know a single
language of either Guru Granth Sahib or Dasam Granth or
Works of Bhai Gurdas and Bhai Nand Lal. Reject them
publicly, avoid them locally and confront them globally.”
Such foul language is unbecoming of anyone who wants to be
taken seriously. Debased language lessens the worth of
arguments (even if concocted and made up). Stop calling us
names and get on with making your points, if you have any
left.
ਜੇ
ਕਿਸੇ ਪਾਠਕ ਨੇ ਕੁਮੈਂਟ ਕਰਨਾ ਹੋਵੇ ਤਾਂ ਇੱਥੇ ਕਲਿੱਕ ਕਰਕੇ ਕਰ ਸਕਦਾ ਹੈ।
