Chandi Charitar Ukti Bilas and Dey Shiva bar moye

It is preposterous to say all that is contained in Dasam Granth is the results of Guru Gobind Singh’s own penmanship. Such assertions coming from the anti-Sikh forces can be expected but I feel sorry and offended to go through the pronouncements of such ardent Sikhs as Piara Singh Padam. They have bent over backward to prove that all those were the original creations of
Guruji who had chosen to write under the pen-names of Ram and Siam. If they stress that those are the conceptions of Guruji then why do they plead for their publication in a separate volume? Could Guru Gobind Singh write such stories and such stanzas which the readers would find in Chritropakhyan (Female Attributes) 2 to 20, 402, and some of the Hikayat (Fables) rendered into English by the writer of this article? Not only the Attributes and the Fables, some parts in many other Chapters, such as Krishna Avatar are equally erotic. Could readers sit down with their wives, sisters, mothers and children and read aloud these tales? Most of them are epitome of degradation to womanhood. They are as pornographic as the present day adult movies.

Apart from the obscene substance, there is lot of material, which is quite contrary and offensive to the philosophy of Guru Gobind Singh and the Sikhism as promoted by first nine Masters.

Their presentation in one volume, in conjunction with the Celestial Revelations of the Tenth Master, was the biggest folly of the time. Now, the time has come to dispense with this amalgamation of Bani with the contemptible temporal aspect of life, lest it is too late to prevent irreparable damage to the thinking of our illuminated and inquisitive coming generations, particularly in the west. 


The Truth of Deh Shiva

By Karminder Singh Dhillon PhD (Boston)

We have been told that Deh Shiva Bar Mohey is the “National Anthem” of the Sikhs. And that it is meant to be sung during the salami for our Nishan Sahib.

Is this the truth or have we been taken for a ride?

This article attempts to answer this question by exploring the origins of the composition and revealing the true meanings of Deh Shiva.
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The God of Dasam Granth – Part 3

Karminder Singh Dhillon,
PhD (Boston), Kuala Lumpur.

In Part One and Two of the series aimed at examining the God of Dasam Granth (DG); the following facts were established from within the compositions of DG:
1. The primary God of the Dasam Granth (DG) is Mahakaal and the secondary God is Durga.
2. The authors of DG (Raam, Syam and Nul) belong to the Vaam Maragi SECT of Shivji; it is therefore natural that they attempt to portray their God as supreme.
3. Subjugation of other / rival deities is evident from within the rachnas of DG. Bhrama, Vishnu (and his 24 incarnations) including Ram, Krishen and also others such as Rishi Valmeek, Sita and the Gopis of Krishen are shown praying to to Durga and Mahakaal.
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God of the Dasam Granth – Part 1

Karminder Singh Dhillon,
PhD (Boston), Kuala Lumpur.

Who is the God of Dasam Granth (DG)? This is the primary question that will be examined in this article.

A cursory study of the Dasam Granth (DG) brings forth obeisance of its authors to two primary entities – Mahakaal and Durga. Both have a plethora of names. Mahan Kosh author Kahn Singh Nabha on pages 201 and 674 describes Durga as the consort of Shivji (the devta of death) and provides more than a dozen names for her including Kalka, Shera Walee, Maha Mayee, Chandika, Seetla, Parvati, Chandee, Shiva and Jug Maata.

Mahakaal is another name for Lord Shivji. Readers can gain further insights on the philosophy here:
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Dasam Granth – Miter Pyare Nu

Karminder Singh Dhillon,
PhD (Boston), Kuala Lumpur.

This composition is sung in Gurdwaras by ragis and kirtanias as kirtan.

We have been told that  Miter Pyare Nu depicts a prayer Guru Gobind Singh ji made to God during his moments alone in the jungles of Machiwara.

We have also been told that the terms “Miter Pyara” (my beloved friend) refers to “God” and that the “tenth Guru is narrating his solitary situation in Machiwara after the final battle of Chamkaur.”

Pictures such as the following, showing Guru Gobind Singh ji resting alone on the floor, barefooted, and injured are normally found printed with verses from Mitar Pyare Nu .  The   four verses of this composition are said to describe this situation.

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Dasam Granth: Twisting Bones Till They Snap

Karminder Singh Dhillon,
PhD (Boston), Kuala Lumpur.

Reading Gurkukh Singh’s response to my “Father’s Day and Dasam Granth” article brought Fiction Factory lyrics to my mind: Twisting the Bones Till they Snap.

Trying to justify 404 Chritars  or tales of sexual debauchery that are written in crude, graphic and often times vulgar detail; presented as abhorrently derogatory to women; and based on accounts as immoral and decadent as one can imagine; does indeed require one heck of a lot of twisting.

Especially because such repulsive tales sit as the central core of the Dasam Granth (DG) – occupying one third of this book under the title of Chitro Pakhyaan (CP) and spread over a full 578 pages from page 809 till 1386.

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Father’s Day and Dasam Granth

Karminder Singh Dhillon,
PhD (Boston), Kuala Lumpur.

What do the two have in common? Nothing of course. But some people have a way of creating connections where none exist. Hence this commentary.

I am referring to the following Father’s Day message that found its way into my mail box Sunday.

The couplet comes from the Dasam Granth (DG), and appears on page 842.

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