DASAM GRANTH

GYAANI SANT SINGH JI MASKEEN

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

A person always has some sort of expectation of reward everytime he/she performs any action
(karam). If that reward is not recieved by committing to that action , it is like a sown seed could
not develop at all, like a planted tree could not bear any fruit. A gardener, who dedicatedly takes
care of the flowers and plants he planted, feels really disappointed if his plants dry up despite
his efforts. We get up and perform our daily actions of doing Nitnem in the morning, the reward
or fruit of these actions according to Gurbani is presented as follows:

There are approximately (Maskeen Ji guesses) 150 or so questions in the Dasam Granth. Each of
these questions, found in the Akaal Ustat, is extremely valuable and important. These questions
are the very questions a seeker of Truth often faces on his journey from time to time. But, the
Bani only puts forth the questions and does not provide any answers. People who have had the
fortunate opportunity to see (darshan) of Dasam Granth Ji will know this, although these days
people don't even seem to have time to visit Guru Granth Sahib Ji.

I [Maskeen Ji] would like to clarify the doubts as to why Dhan Guru Gobind Singh Sahib Ji
Maharaaj did not register his Bani in the Dhan Dhan Guru Granth Sahib Ji. The point that I
[Maskeen Ji] often put across to explain this are these:

1. Firstly, the entire Bani of Dhan Dhan Guru Granth Sahib Ji Maharaaj is about Brahm Gyaan,
pure Knowledge of God. However, in Dasam Granth Ji, Dhan Guru Gobind Singh Ji's own
discourse and story is also present.

Ab mY ApnI kQw bKwno ] qp swDq ijh ibiD muih Awno ]

Now I relate my own story of how God sent me in the world while I was absorbed in
meditation. (Panna 132, Sri Dasam Granth Ji)

This is the autobiographical discourse by Guru Gobind Singh Ji like, where and why he was born,
how he spent his childhood, and the wars he fought which are explained in vast detail in the
Bani Bachittar Natak. In Dhan Dhan Guru Granth Sahib Ji, however, is pure Brahm Gyaan, one
will not find any mention of any historical facts, for example where and when was Guru Nanak
Dev Ji born and so forth. Therefore, keeping this fact in consideration, Guru Gobind Singh Ji
chose not to register his Bani in Dhan Dhan Guru Granth Sahib Ji Maharaaj.

2. The second argument often given is this: Why did Guru Gobind Singh Ji write his life story
himself? In general, the life story of prophets and great religious figures (Avtaari Purash) has
been written by people other than themselves. For example, the story of Sri Ram was written by
Tulsi and Valmiki and people like Pandit Hirda Ram, etc. Similarly, the entire life history of Sri
Krishna was written by Ved Vyaas, and by people like Kavi Nirotam, Kaisho Dutt and others. So,
the question that is asked is while there were people who could write the life history of Guru
Gobind Singh Ji, why did he choose to write it himself?
A writer who wishes to write about any avtaari purash needs both the true feeling and
knowledge about him. If the story is told with pure emotional feelings, the work would be
nothing but wrong meanings. I [Maskeen Ji] have read books written by such people, and they
were full of emotional exaggerations with no real knowledge behind it, so much so that miracles
have been attached to even the trivial of things. For example, Tulsi, in his emotional outburst
has written saloks where he has gone as far as calling Sri Ram the God incarnate. In the same
fashion, Surdaas, Nirotam and others write about Sri Krishan and call him God. However, if even
deep knowledge has no emotional element attached to it, then arguments take place. So, there
has to be a proper balance between both these two elements.

Guru Gobind Singh Ji was aware of the difficulty of keeping the right balance. He was concerned
that some sikh, flowing in the sea of emotions, might end up equating him with God while
writing his life history. That is why, Guruji decided to write his autobiography, and wrote the
following in it:

jy hm ko prmysr aucir hY ] qy sB nrk kuMf mih pir hY ]

Those who call me God, will fall into the pit of hell.

mo kO dwsu qvn kw jwno ] Xw mY Byd n rMc pCwno ] 32 ]

Regard me as a humble servant of the Lord and have no doubt about it.

mY hO prm purK ko dwsw ] dyKn AwXo jgq qmwsw ]

I am a slave of the Supreme Being and have come to witness the drama of the world.
(Bachittar Natak, Sri Dasam Granth)

God is the supreme power, and Guru Gobind Singh Ji clearly states that he is not God, but just a
human being.

I [Maskeen Ji] was reading a book by Khushwant Singh in which he writes there are about 84
people in India who call themselves Bhagwaan, that includes people like Rajneesh. Sadly, there
are few others, like the Nirankaaris, who like to be called as Nirankaars. Blindly, fools started
following them without even realising the meaning of the word 'Nirankaar'. Nirankaar word
means One that has no form, then how can someone made of five elements be a Nirankaar? Such
people are in our panth as well who call themselves Gurus and Sants and persuade people to
follow their royalty and their own ways. Such people try and break people from our Guruji
rather than bonding them closer to the true Gurus. Anyhow, sooner or later, maybe in the next
century, the whole world will have to accept the fact that a human being made of flesh and
bones can never be God. Anyone who attracts people to his own belief system is a cheat. Our
Ten Gurus never told us to worship them and treat them as God. Instead, the whole effort of
Gurus is to connect us to the words written in the praise of God.

Now, I [Maskeen Ji] would like to present some really beautiful thoughts written by Guru
Gobind Singh Ji in Sri Dasam Granth in regards to various aspects of life and religion. Another
reason that Guru Gobind Singh Ji did not add bani in Guru Granth Sahib Ji Maharaaj is that Guruji
has done teeka of various other religious scriptures, the philosophies of which Guruji do not
endorse, it is just a teeka of the religious texts for understanding.

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਿਹ ਪ�ਭ ਧਰਮ ਜੁੱ ਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥
kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke
chaae||2491||

I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O
Lord ! I have no other desire and have only the zeal for the war fought on the basis of
righteousness.2491. (Panna 1133, Sri Dasam Granth)

As you might be aware, Banis like Ram Avtar, Krishna Avtar, as well as discourses on Chaubees
Avtar are present in Sri Dasam Granth. The discourses on the twenty four avtars was originally
completely written in Sanskrit. In those days, a brahmin used to teach Sanskrit to fellow
brahmins only because they used to believe that understanding of Sanskrit is right of only the
brahmins. As such, common man was unable to decipher what was written in those texts. Guru
Gobind Singh Ji, with his infinite wisdom, did teekas of all the 24 avtars at Sri Paonta Sahib so
that even the common man could know what it is all about. Even though Guruji wrote these
texts, he made it absolutely clear that these are not his thoughts. For instance, after completing
Krishna Avtar, Guruji wrote:

ਮੈ ਨ ਗਨ�ਸ਼ਿਹ ਿਪ�ਥਮ ਮਨਾ� ॥ ਿਕਸ਼ਨ ਿਬਸ਼ਨ ਕਬ ਹੂੰ ਨਹ ਿਧਆ� ॥ਕਾਨ ਸੁਨ� ਪਿਹਚਾਨ ਨ ਿਤਨ ਸ� ॥ ਿਲਵ ਲਾ

ਮੋਰੀ ਪਗ ਇਨ ਸ� ॥੪੩੪॥
Mai na Ganeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune
paihchaan na tin son|| Liv laagimoripag in son||434||

I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I
have only heard about them with my ears and I do not recognize them; my consciousness is
absorbed at the feet of the Supreme Kal (the Immanent Brahman).434. (Panna 732, Sri
Dasam Granth)

The reason Guruji felt the need to write these lines after Krishna Avtar is to dispel any thought
that Guruji worships Krishna. Sadly, some people still misunderstood, like Bhagat Chela Ram. He
has written a book called 'Murali Mehma'. He writes in the preface of the book that Guru Gobind
Singh Ji has accepted Krishna as the most superior amongst all the Avtars. And although he
could not continue to go into detail, but he did let his intentions know. Guru Gobind Singh Ji
wanted to let the masses know what the 'secret' knowledge is all about, because brahmins used
to claim that nobody else except them have the right to gain this knowledge.

Before the Chaubees Avtar Bani comes the autobiography of Guru Gobind Singh Ji, called
'Bachittar Natak'. In Akal Ustat, there is no mention of any kings, it is pure praises of Akal
Purakh. There are a few questions in Akal Ustat that I [Maskeen Ji] would like to present before
you:

ਕੋ ਸੂਰਾ ਸੁੰ ਦਰ ਕਵਨ ਕਹਾ ਜੋਗ ਕੋ ਸਾਰ ॥

Ko sooraa sundar kavan kahaa jog ko saar||

Who is hero and who is beautiful? What is the essence of Yoga?

ਕੋ ਦਾਤਾ ਿਗਆਨੀ ਕਵਨ ਕਹੋ ਿਬਚਾਰ ਅਿਬਚਾਰ ॥੧੦॥੨੧੦॥
Ko daataa giaanoo kavan kaho bichaar abichaar||10||210||

Who is the Donor and who is the Knower? Tell me the judicious and injudicious.10.210.
(Panna 78, Sri Dasam Granth)

Guruji talks about the things in this world that atrracts and influences a person. Similarly, Guruji
asks:

ਕਹਾ ਨ�ਮ ਸੰ ਜਮ ਕਹਾ ਕਹਾ ਿਗਆਨ ਅਿਗਆਨ ॥

Kahaa nem sanjam kahaa kahaa giaan agiaan||

What are the observance and restraint? What are the knowledge and nescience. (Panna 78,
Sri Dasam Granth)

There are many more questions that Guruji puts forward, and all of them are the topics which
we are not always clear about, and often misunderstand and misinterpret their real meanings.
However, anyone who has understood these questions and has found the answers to them,
consider such a person as having the knowledge of all the four directions of the Dharam.

Lets discuss the following question:

ਕੋ ਸੂਰਾ ਸੁੰ ਦਰ ਕਵਨ ਕਹਾ ਜੋਗ ਕੋ ਸਾਰ ॥

Ko sooraa sundar kavan kahaa jog ko saar||

Who is hero and who is beautiful? What is the essence of Yoga?

So, who is brave? One that has got great strength in his body? Or someone who is ready to take
others' turbans off all the time? No. The peak of Bhagti is:

ਕਹੁ ਕਬੀਰ ਸੁਿਖ ਸਹਿਜ ਸਮਾਵਉ ॥

kahu kabeer sukh sehaj samaavo ||

Says Kabeer, I am now immersed in intuitive peace and poise.

ਆਿਪ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥

aap n ddaro n avar ddaraavo ||3||17||

I do not fear anyone, and I do not strike fear into anyone else. ||3||17|| (Ang 327, Dhan Sri
Guru Granth Sahib Ji)

Guru Teg Bahadur Ji says:

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਿਹ ਨਿਹ ਭੈ ਮਾਨਤ ਆਨ ॥

bhai kaahoo ko dhaeth nehi nehi bhai maanath aan ||
One who does not frighten anyone, and who is not afraid of anyone else

ਕਹੁ ਨਾਨਕ ਸੁਿਨ ਰੇ ਮਨਾ ਿਗਆਨੀ ਤਾਿਹ ਬਖਾਿਨ ॥੧੬॥

kahu naanak sun rae manaa giaanee thaahi bakhaan ||16||

- says Nanak, listen, mind: call him spiritually wise. ||16|| (Ang 1427, Dhan Sri Guru Granth
Sahib Ji)

It is said that the answers to these questions were originally present in Sri Dasam Granth, but
somr part of it has been lost. Wise men believe that a part of Dasam Granth was lost during the
time when wars were being fought against Mughals. Yet another set of scholars believe that
Guruji has embedded subliminal answers to these questions within the questions themselves.
Such a shabad by Bhagat Kabir Ji is in Dhan Sri Guru Granth Sahib Ji, where question is the
answer and answer is the question.

ਜਉ ਤੁਮ ਅਪਨ� ਜਨ ਸੌ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥

jo thum apanae jan sa kaam ||1|| rehaao ||

if you require any work from Your humble servant. ||1||Pause||

ਇਹੁ ਮਨੁ ਬਡਾ ਿਕ ਜਾ ਸਉ ਮਨੁ ਮਾਿਨਆ ॥

eihu man baddaa k jaa so man maaniaa ||

Is this mind greater, or the One to whom the mind is attuned?

ਰਾਮੁ ਬਡਾ ਕੈ ਰਾਮਿਹ ਜਾਿਨਆ ॥੧॥

raam baddaa kai raamehi jaaniaa ||1||

Is the Lord greater, or one who knows the Lord? ||1||

ਬ�ਹਮਾ ਬਡਾ ਿਕ ਜਾਸੁ ਉਪਾਇਆ ॥

brehamaa baddaa k jaas oupaaeiaa ||

Is Brahma greater, or the One who created Him?

ਬੇਦੁ ਬਡਾ ਿਕ ਜਹ� ਤੇ ਆਇਆ ॥੨॥

baedh baddaa k jehaan thae aaeiaa ||2||

Are the Vedas greater, or the One from which they came? ||2||
ਕਿਹ ਕਬੀਰ ਹਉ ਭਇਆ ਉਦਾਸੁ ॥
kehi kabeer ho bhaeiaa oudhaas ||

Says Kabeer, I have become depressed;

ਤੀਰਥੁ ਬਡਾ ਿਕ ਹਿਰ ਕਾ ਦਾਸੁ ॥੩॥੪੨॥

theerathh baddaa k har kaa dhaas ||3||42||

is the sacred shrine of pilgrimage greater, or the slave of the Lord? ||3||42||(Ang 331, Dhan
Guru Granth Sahib Ji)

Those who have the knowledge of the grammer of Gurbani and those familiar with this style of
writing will know that the questions have got the answers within them. Kabeer Ji says the one
whose mind has agreed to Akal Purakh is greater. Similarly, the one who has known Akal
Purakh is greater, because one might never know God exists if there are no Sants around who
have found the True Creator. A great soul came on this earth in a small village Talwandi, only
then it became Nankana Sahib, it never existed before Guru Nanak Dev Ji. Similarly, Sheesh Ganj
in Chandni Chowk, where Guru Tegh Bahadur Ji gave Shaheedi became a pilgrimage, otherwise
it was just a ordinary place. So, has that place given importance to Guru Tegh Bahadur Ji or has
Guru Tegh Bahadur Ji has given birth to that place? It is Guru Tegh Bahadur Ji's Shaheedi that
created that place.

TRANSLATION BY DAAS PRABHJOT SINGH (PRABH.SINGH@GMAIL.COM, PJS AT SIKHSANGAT.COM)

Digitally signed by PrabhjotSingh

DN: cn=PrabhjotSingh, o, ou=pjs @ sikhsangat forums,
email=prabh.singh@gmail.com, c=GB
Date: 2010.01.11 12:21:52 +05'30'