Could Guru Gobind Singh write such things?

Pritpal Singh Bindra

Misdemeanour in “Blessings from Baba Virsa Singh Jee Maharaj”

The Punjabi Translation of Dasam Granth by Dr. Rattan Singh Jaggi and Dr. Gursharan Kaur Jaggi in five volumes was recently published under the aegis of Gobind Sadan. Each volume begins with a three page “Blessing from Baba Virsa Singh Jee Maharaj.”.

Baba Virsa Singh has expounded:

`The Baanee of Dasam Granth is worthy of veneration. It has come through the verbalizations (tongue) of Guru Gobind Singh. It has come out of his celestial knowledge (giyan). It has come through his vision (nazraan). The one, which is (known as) Dasam Granth, deems very affectionate because Jaap Sahib exists there. I will emphasise one point that you do not doubt Dasam Granth. Why? Because there subsists such Baanee known as Jaap Sahib.... I would say that you get rid of all those doubts, which create suspicion in you. Why take some Baanee out of that. How ones are noble but the others despicable? Why don't we accept all of them? To tell some body, `Your arms are good but your head is disfigured.’ What is that? Why don't you accept the body as a whole... What is there to doubt? If you do doubt then you can doubt (GUR) BAANEE as well. And in the BAANEE there exists, `power for thy organ is exhausted (indree ka bal thaka.),’ this is nakedness, `Immersed in worldly love, they revel there in various ways (ras ras bhog kare Prabh mera.)’ Leave aside the worldly affairs, eliminate them. `Beloved, supportive is my Lord God (har Prabh mera chojee jiyo.),’ what is beloved? Rise above these talks. Enough is written in BAANEE and that what is written there is knowledge. Whatever is written in Dasam Granth is written through celestial knowledge. `When the King of Divinity comes to her couch, He enjoys her (giyaan rao jabh sehje awe , then, Nanak, bhog kareyee.), ,’ this is in BAANEE." (English Translation S Manmoha Singh. PSB)

(For full text of the `Blessing’ in Punjabi, please refer to Sri Dasam Granth Sahib, Text and Punjabi Translation, Vol. 1 – 5, by Dr. Rattan Singh Jaggi and Gursharan Kaue Jaggi, Published by Gobind Saddan, Mehroli, New Delhi))

Foregoing tries to authenticate that every word in Dasam Granth should be taken as the creation of Guru Gobind Singh. Leaving aside a few of celestial Baanees of Guru Jee, rest seems to be the work of other people which needs to be sifted under serious controls and scholarship.

We are thankful to Rattan Singh and Gursharan Kaur for taking up such a taxing project and presenting to the laymen the unabridged text of whole of Dasam Granth. (Although there are frequent instances where they have unnecessarily tried to camouflage the pornographic terms). To some extent they have made it easy for every one to read and judge for oneself.

However there remains one question, why did Rattan Singh reversed his stand, bowed his head and accepted what Baba Virsa Singh has asserted above?

In his dissertation for doctorate on Dasam Granth Dr. Jaggi maintained that (in Dasam Granth) the Puranic verses and prose were laden with inaccuracies. Their creator was not a single person but many whose thoughts were varied and loaded with mistakes. Their aspiration (bhavna) was not compatible with the Sikh conventions (parmpara). All the poets presented in the princely courts their aptitudes and were consciously supportive of their renderings. Their main profession was to earn the pleasure of ruling elite and the audience for monetary gains, and in doing so if they committed fallacies, they could not careless.

It is quite quirky to note that Dr. Jaggi who deliberated as such went to seek blessings and benevolence of Baba Virsa Singh. Baba Virsa Singh's contention absolutely conflicted with his above comments. What made Rattan and Gursharan to seek the patronage of Gobind Saddan? Perhaps it was the monetary gains and promise of the publication of their magnum opus.in five magnificently hardbound copies.

Well, this is not the aim of my this article. S. Gurbaksh Singh Kala Afghana has elaborated on many aspects of Dasam Granth. Whereas Baba Virsa Singh promotes that eveything in the Granth should be accepted as the creation of Dasam Patshah, from my study of Chritropakhyan (Triya Chriter) I would like to present a few illustrations for the readers to judge. Could those have come out of the thought and penmanship of Guru Gobind Singh?

1. At the end of each Hikayats (excluding the first one, which is authentic Zaffarnaama of Guru Gobind Singh) the POET adds one or two couplets. These couplets, in fact, do not concur with the theme-plot of the stories. The poet, nearly in the same style and manner as Omar-e-Khyam in his romantic and sensual Rubayaat, yearns for the succour of the SAKI. He wants cup full of greenish liquid. Most of the translators has erroneously translated this into NAAM DAA PIYALLA where as the POET has been very explicit in asking for relief and strength through the GREEN LIQUID. The constitution of this green liquid has been precisely explained in the Hikayat 11: the POET wants cup full KOKNAR, the liquid prepared through POST, what we call in Punjab DODEY. And in the Hikayat 8, the POET wants surkh range firhang, THE RED-COLOURED EUROPEAN WINE.

From the preceding it is crystal clear that the composer of Hikayat is a person who frequently used the green liquid, i.e. BHANG and POST. Not only that he had the opportunity of enjoying the red (wine) as imported from FIRHANG, Europe.

Except the Hikayat One (where they say, the cup of green liquid (Harinaam, godly name), the Jaggi couple present the acceptable translations.

The English version of all such couplets is appended at the end of this article.

2. Apart from these couplets, there are a great number of other anomalies, which, one could not associate with the life-philosophy promoted by Guru Jee, rather they challenge the wisdom and the knowledge of Guru Gobind Singh. All those misconceptions cannot be enumerated in a single page. However, one very significant episode I wish to narrate here..

In the Hikayat 5, a princess expresses her desire to marry one prince called Subhat Singh (Please take note of the last name, SINGH which shows that he is either a Hindu or a Sikh):

But she selected the prince called Subhat Singh,

Who was gentle in nature and was an enlightened man.(31)

He was sent a knowledgeable Counsellor,

(Who pleaded,) `Oh you the brilliant one,(32)

`Here is she, who is delicate like the leaf of a flower,

`She is suitable for you and you accept her (as your wife).(33)

But the prince conveys his reluctance:

(He replied,) `There, I already have a wife,

`Whose eyes are as beautiful as the ones of a she-deer.(34)

`Consequently, I cannot accept her,

`As I am under command and oath of Quran and Rasool.`(35)

Why can't he marry? Because he is under the command of Quran and Rasool. Subhat Singh, a non-Muslim says that he cannot have second wife because he is forbidden by Quran and Rasool (the Prophet). And writer of the Hikayat forgets that the Quran permits up to four marriages any way

It is preposterous to say that Guru Gobind Singh Jee's knowledge was so poor. To insist that the Hikayats are the work of Guru Gobind Singh is tantamount to questioning the knowledge, wisdom and philosophy of Guru Jee.

3. Now I would like to take the attention of the readers to Chritropakhyan to show how pornographic and ludicrous are the contents. There are 404 such female attributes. The first and the last one are some sort of philosophical and valorous depictions. Most of the rest of the attributes narrate the stories of female deceits. All of them, 404, will be presented to the public in my forthcoming book, FEMALE ATTRIBUTES from DASAM GRANTH. Currently a lot of propaganda is instituted by vested interests. To combat that, I am appending here the Chriter number 402. I must warn the readers that they are reading this at their own risk as some of the narrative is quite explicit and absolutely pornographic.

Female Attribute Four Hundred and Two

The place in which the city of Chinji was located, its ruler was Raja Chingas Sain.

His Queen was known as Gehar Matti, and there was none so beautiful, not even, heaven.(1)

There lived in the city of Sreshwatti, which made even the Abode of (God) Indra look modest,

A Tycoon, known as Balwant Singh, and there was none like him in the world.(2)

His daughter, Sadda Kumari was highly acclaimed, and seeing whom even the Sun and the Moon felt tormented.

She was very famous and her prominence could not be challenged, as she was like the fragrance of the jasmine flowers.(3)

When Sadda Kumari saw the Raja, she lost her righteous virtuosity.

She sent a hand-maid and asked her to say to the Raja like this,(4)

`I am fascinated by your looks, and, the sexual frenzy, is making me crazy.

`Invite me once and, ardently, satisfy my sexual passion.(5)

`If you cannot lure me to your house, then, please come to my residence, at least once,

`And with me indulge in intercourse. I again stress that I am aspiring to meeting you.'(6)

When the Raja did not invite her to his house. she herself went to his suite.

With the benevolence of Deepak, the sacred light, she performed arti, the service of adoration.

Then, she washed his feet, and whisked around him the incense and libation.(7)

She made him to sit on a couch, and sent for marijuana, opium and wine.

`Initially, please drink these, and, thereafter, endow me with your genital.`(8)

Listening to all this, and becoming fearful of the wrath of the yamas, the Raja did not acquiesce.

`I will never copulate with you, as, under no circumstances, I want to go to the hell.`(9)

More and more the dame, with the scarf (of humility) around her neck, pleaded,

`Oh! My lovely Raja be compassionate and revel in sexuality with me.`(10)

More the Raja refused, more woman went down on his feet (begging),

`Oh! My illustrious one, talk to me and fulfil my sexual desire.(11)

`What can I do? Tell me, where should I go? Either I will kill myself or you decimate me.

`Alas! My heart is tormented because you don't want to copulate with me.(12)

Savaiya

`To-day, I will perform kissing postures with you with great passion.

`Oh! Egoist, Whatever the way you get satisfaction I will enact to appease you.

`First I will serve you marijuana, opium and wine, and, then, I will drink myself.

`You may try millions of times, but I will never let you go without amorous play.(13)

`Howsoever excuses you may find, without carnal activity, I will not let you go.

`Otherwise, always envisioning an encounter with you, I will keep on burning in the fire of passion.

`Or, once for all, I will abandon all my adornments and ornamentations.

`Either you love me, at least once, or I will tear off my chest, and perish.(14)

`Oh! My beautiful, favour me with ravishing sexuality: I am all your merchandise.

`My compassionate, there is no other place I can go to. Today I am mad after you.

`Oh! You the self-conceited, your fame has entangled me. Why have you become so taciturnity.

`Neither you understand the need of the time, nor you listen to me: youth of us both is withering.'(15)

The daughter of the banker, applied all sorts of tactics to allure the Raja.

Inwardly he was astounded. Keeping his hands folded (in humility) he kept his proud mouth shut.

Saying, `alas, alas' and going down on her feet, she became weary, but he did not heed to.

She talked a lot but that fool did not acquiesce and remained passive.(16)

Chaupeyi

When the Raja did not agree to any of her proposals, she flew into rage.

She winked to her hand-maids, and they took hold of Raja's hands.(17)

They took off his turban and hit him seven hundred times with the shoes.

There was none present there to come to protect the Raja.(18)

The Raja realised, `As none of my servants has come, this woman will kill me.

`She will not let me go and, beating again, she will send me to Yama.'(20)

When he had been served sixteen hundred shoe-beatings, the Raja opened his eyes,

`This woman will beat me to death. Who would come to my rescue,' (he thought).(21)

Then once again Raja said, `Oh! Lady I cannot understand your attributes.

`Don't get me beaten with the shoes. Whatever you want, come and do it.'

When the daughter of the Tycoon heard this, she nabbed him and revelled in love-making.(23)

She blended opium, marijuana and wine, and, then, executed numerous postures.

Embracing, they kissed each other and he pushed his genital in her vagina.(24)

She relished when the Raja shoved his genitalia in hers.

From underneath there, she grabbed him, and positioning variably, began to give him kisses.(25)

Holding him tight, she hugged him and matched posture with posture.

Both touched their lips with lips, and pressed the chest with the chest.(26)

Thus she copulated with the Raja and her playful heart was elated.

Then she bade farewell to the Raja and, herself, took the way to another country.(27)

The woman said goodbye to the Raja after conducting such a deception.

Whatever the woman did to him, even, the Raja did not disclose to anyone else.(28)

Dohirah

A few days later, the Raja called back the lady again.

He took her as his Queen, and, then, no one could discern the deception.

In this Four-hundred and second Parable of Female Attributes conversation of the Sovereign and the Minister,

Completed with Benediction.(402)(7140)

To be continued

Excerpts from Pritpal Singh Bindra’s forthcoming book, PERSIAN TALES from DASAM GRANTH

Could Guru Gobind Singh write such thing as given below?

The English Translation of the last stanzas of all the Hakayaat

Hikayat 2:

(The poet says),

`Oh Saki, the bartender, give me the cup full of green (liquid),

`Which I may need at the time of struggle,(60)

`And give me this so that at the time of assessment,

`I may commence the use of my sword.(61)(2)

Hikayat 3:

(The poet says),

"Oh! Saki, bring me the cup full of eyes-exhilarator,

Which restores the youthful vigour in a hundred year old.(57)

Hikayat 4:

(The poet says),

`O, Saki, Give me the cup full of green (liquid),

Which I need at the end of the long day.(140)

Give me so that my heart brims with freshness,

And fetches the pearls out of the depleted soil.(141)

Hikayat 5:

(The poet says),

`Oh! Saki, Give me the cup full of green (liquid),

`Which I need at the time of my nourishment.(50)

`Give it to me so that I can contemplate,

`As it kindles my thought like an earthen-lamp.'(51)(5)

Hikayat 6:

(The poet says),

`Oh! Saki. Give me green wine to drink,

Because the Master is intelligent enough, and is known all over.(42)

`Saki! Give me the cup full of greenish (liquid),

"Which soothes during the wars and the lonely nights."(42)

Hikayat 7:

(The poet says,)

`Oh! Saki. Give me green wine to drink,

`Because the Master is intelligent enough, and is known all over.(48)

`Saki! Give me the cup full of greenish (liquid),

`Which soothes during the wars and the lonely nights.'(49)

Hikayat 8:

(The poet says,)

`Oh the Saki, give me my green cup,

`So that without any infringement, I get the understanding.(43)

`And give me the cup full of green (liquid),

`Which helps to destroy the enemies.(44)(9)

Hikayat 9:

(The poet says,)

`Oh the Saki, give me my green cup,

`So that without any infringement, I get the understanding.(43)

`And give me the cup full of green (liquid),

`Which helps to destroy the enemies.(44)(9)

Hikayat 10:

(The Poet says),

`Oh, Saki, give me the cup full of green liquid,

`So that I may keep the secret enshroud.(178)

`Oh Saki! Give me the greenish wine of Europe,

`Which I may need on the day of war.(179)(10)

Hikayat 11:

(The Poet says),

`Give me the cup full of liquidised poppy-husk,

`Which may help me at the time of struggle.(59)

`Also it is reliable to beat the enemy.

`Even one sip of this makes one feel like an elephant.'(60)(11)

Hikayat 12:

(The poet says),

`Oh! Saki, Give me the cup full of green (liquid),

`Which I need at the time of struggle.(20)

`Fill it up to the brim, so that I can drink it every time,

`And forget the afflictions of both the worlds.(21)(12)