Sardar Anurag singh is son of Dr Tarlochan singh.He has undertaken seva of countering these nastiks after retirement recently.Given below is his good article on present situation.
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DASAM GRANTH: BEYOND THE GRASP OF HUMAN WISDOM: PART-1 BACHITRA NATAK
JUNE 10, 2015DALVIRGILL
DASAM GRANTH:
BEYOND THE GRASP OF HUMAN WISDOM:
PART-1 BACHITRA NATAK
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husseini1
There is a class of motivated Sikh writers, posing themselves as Professors, Kathakars, Parcharaks (Missionaries) and Self-Styled Reformists. In their malicious and paid speeches and writings they have over-simplified Sikhism, its philosophy, theology and mysticism to few formulas of parrot-like repetition of the Divine Name (Nam) by loudly proclaiming that they consider Guru Granth Sahib as the only Guru, but they denounce all the mythological references of ancient history, classical mythological references in Dasam Granth, unmindful of the fact that there are more Puranic references in Guru Granth Sahib than found in Dasam Granth. They loudly proclaim that these references are Puranic and Hindu in content to create hatred and doubts in the minds of the Sikhs.
The mystic and ethical heights of the Word of God (Shabad), enshrined in the Sikh Scriptures ( Guru Granth Sahib, Dasam Granth and Vars of Bhai Gurdas ), are like Everest Peak, beyond the reach, but within sight. The Himalayan Peak proclaims: “Bring me men who can match my heights”. To understand Dasam Granth a person is required to match the heights of the Himalyan Peak. To understand the mind, philosophy and the mysticism of the divine creator of Bachitra Natak, knowledge of Sanskrit, Braj and Persian languages, ancient Indian philosophy is absolutely necessary without which even Guru Granth Sahib too can not be interpreted correctly. Just as Guru Nanak’s mystic personality emerges only in the Logos of Divine Manifestation (SHABADS), and not in the Janam Sakhis, so also the majestic and mystic personality of Poet-Warrior Prophet Guru Gobind Singh reveals itself in all the grandeur and his unique genius only in Bachitra Natak and not in various Gurbilases and some crude anecdotes (Sakhis), clumsily repeated by the semi-literate Kathakars in the congregations: Sangats.
No Indian thinker, no philosopher, ancient or modern, could ever discuss metaphysical problems without using the metaphysical symbols and mythical terms i.e. to speak in the idiom of the people to give them new interpretation of the terms, concepts and beliefs, which undergoes transvaluation of values with the passage of time, and hence need of a new Faith and new Prophet. The very first word in the Proem of Guru Granth Sahib (Mulmantra), OAMKAR is a metaphysical symbol, which is taken from ancient Indian historical, philosophical and religious traditions. ( Chandogaya Upanishad, 1:14; 1:4.1; 1:4.4-5; 1:8; II:23.3; Taittiriya Upanishad, 1:1; Katha Upanishad,1:2,15; Prashna Upanishad, 5:2,7; Manudukya Upanishad,1:1 ). In the entire Upanishadic literature Oamkar is used for God. Taking a cue from this Upanishadic meaning most of the theologians, including Prof.Sahib Singh Ji mistranslated Ik Oamkar as One God. Bhai Gurdas and even Gruru GRANTH Sahib clearly state that Ik Oamkar is neither one word nor it is used to denote Upanishadic philosophy. Actually, Ik Oamkar represents two concepts:Ik=One Absolute Unmanifest God, rejecting the plurality of Hindu gods and goddesses, and Oamkar=Manifest Divine Spirit of God, which is latent in all the human-beings, His Manifest All-pervading Spirit. Similarly, Ekamkar and Oamkar are also two different metaphysical concepts, which too has been adequately explained in Guru Granth Sahib and in the Vars of Bhai Gurdas. For details the readers can refer:
(i)Guru Granth Sahib, pp.276, 294, 736, 782, 821, 838, 916, 930, 1034, 1078, 1314, (ii)Bhai Gurdas,1:4; 2:20, 3:15, 4:1; 6:4; 7:16; 8:1-2; 13:11; 16:11; 18:1,2,7,11; 19:1; 22:1; 25:1; 26:2,5; 37:2; 39:1,2,4,13; 40:6,12,16; and
Kabitt Sawaiye,49,51,54,55.
(iii)Dasam Granth,
Bachitra Natak, 2:10, p.47;
Chaubis Avatar, 29-30, pp.157-58;
Paras Nath Avatar, 335, p.707.
In one of his hymn in Raga Gauri Guarari, Guru Nanak has referred following 15 mythological figures in eight lines: Brhma, Bali Raja,Harish Chandra, Harnakash, Prahlada, Ravana, Madhu Daitya,Kaitabha, Mahisasura, Jarasandha, Kalnem, Rakatbija, Duryudhana, Janamejaya and Krishna.(Guru Granth Sahib,pp.224-25).
There are about 700 such hymns in Guru Granth Sahib in which ancient Indian historical figures and myths have been referred from Rig Veda, Aitareya Brahmana, Shatapatha Brahamana, Ramayana, Mahabharata, Bhagavata Purana, Devi Bhagvat Purana, Brahmanda Purana, Agni Purana, Markandeya Purana, Sakanda Purana and Naradiya Purana.
May I ask these semi-literate Professors, Parcharaks, Slanderers and Neo Reformers, who are misquoting and misinterpreting these very Puranic references in Dasam Granth with malicious intent, whether they are aware of these Shabads in Guru Granth Sahib with mythological references; whether they skip over these hymns and reject them as spurious, Hindu,mythological, Brahaminical, Avtarvad and not in accord with Gurmat philosophy? The works of Bhai Gurdas were blessed by Guru Arjan Dev as,”Key to Adi Granth: Mano Shabad da Tikka hai“, and he too has explained these Puranic references in his Vars, which are never referred by these adversaries of Sikhism, operating in the guise of Sikhism: Dhande de Sikh, Bhekhi Sikh, Hirsi Sikh, as defined by Bhai Daya Singh in his Rehitnama.
Guru Gobind Singh carried forward the task of Bhai Gurdas in Dasam Granth, particularly in Bachichtra Natak to serve as a Dicionary of Mythological References appearing in Guru Granth Sahib according to Gurmat philosophy and not according to Puranic philosophy. Instead of trying to read them with the intellect and mind required to understand these common mythological references according to Gurmat, the safest method employed by these paid modern CHARVAKAYAS is to reject them with their fallacious arguments and distort their meanings to mislead the Sikhs and create confusion, controversies and dissension.
Unfortunately, we have developed the habit of reciting Guru Granth Sahib without even caring to understand the mystic import of the hymns. We are concerned with the ritualistic reading and speed to finish the reading in which parrot like repetition of the Divine Name is considered a magic formula to achieve material comforts of the material world. In the minds of such materialists, endowed with spiritless dead souls, there is nothing but hatred, ignorance and doubts for which they are adequately paid for this malicious and motivated propaganda. Guru Gobind Singh rightly says for such parrots: “Jap ke kie te pai payat ajap dev pudna sadiv tuhi tuhi ucharat hai: By spiritless recitation of divine Name if one can feel the presence of Divine Essence within, then Warbler (Pudna) repeats the word Thou are,Thou are”.(Akal Ustati,84,p.19). Hence Guru Gobind Singh makes it clear for these spiritless dead souls that you achieve nothing by spiritless repetition of the Name, no matter how long you do it like Warbler.
Dasam Granth was easily understood by the people in the 17th,18th and 19th centuries by the people because there were traditional seminaries for interpreting the true essence of each verse and concepts. But now with the emergence of hundreds of Khalsa Colleges and many universities, we have Comrade Professors and no departments where our children can learn the languages of the Scriptures to understand their linguistic, theological, philosophical and mystical richness. The result is negative works of self-styled scholars like Shamsher Singh Ashok, Dr Rattan Singh Jaggi, Kartar Singh Bari, Giani Bhag Singh, Gurtej Singh, Sardar Daljeet Singh, Sardar Jagjeet Singh, Principal Harbhajan Singh, Diwan Singh, Prof. Harinder Singh Mehboob, Dr Jasbir Singh Maan, Mahinder Singh Josh, Gurbaksh Singh Kala Afghana, Darshan Singh Ragi, Inder Singh Ghagga, and Parcharaks like Dhundas, Harjinder Singh Dilgeer, Jachaks etc, which reflects their education and upbringing to amass wealth by casting aspersions and doubts on Nitnem Banis, Bhatt Bani, Bhagat Bani, Ardasa, Bhai Gurdas and Dasam Granth. There are two paths: Parmarath and Padaraths; they have chosen the path of Padaraths: Maya, which is reproved in Guru Granth Sahib in severe possible terms, and they stand exposed and condemned on this count also that they consider Guru Granth Sahib as their Guru:Holy Preceptor.
Gur-Fateh!!!
Anurag Singh
6.6.2015.