Declares Giani Gurdit Singh ‘tankhaiya’

[Banda Singh]

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

Khalsa Jee,

Has anyone, on this forum, read the book?

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

[Deep Singh]

I am thinking of buying it. Not sure if it is available in Amritsar though (that's where i get books from...not online)

Have you Banda Singh Ji? :wub:

[Deep Singh]

Akal Takht to take up issue of ‘Mundawni’

Kuldeep Mann

Amritsar, December 8

http://www.hindustantimes.com/news/5922_11...02000000000.htm

TERMING THE excommunication of controversial scholar Giani Gurdit Singh by the Takht Patna Sahib clergy as “illegal”, the five Sikh high priests today unanimously decided to bring the issue under the purview of the Akal Takht.

“The Takht Patna Sahib clergy have transgressed their jurisdiction by passing a judgement on an issue which should have been discussed at Akal Takht. Therefore, the verdict of banning the book Mundawni and excommunicating its author Gurdit Singh is invalid. The same goes for the ultimatum given to me,” Akal Takht Jathedar Joginder Singh Vedanti said.

Takht Patna Sahib Jathedar Iqbal Singh and Takht Hazoor Sahib Jathedar Kulwant Singh chose to stay away from the marathon meeting.

Jathedar Iqbal Singh, when contacted, said the step by the Akal Takht clergy amounted to “a vehement violation of the Panj Pardhani tradition started by Guru Gobind Singh. By deciding to entertain the case of an excommunicated person afresh, the Akal Takht clergy have lowered the prestige and dignity of Takht Patna Sahib. The development would cause serious repercussions as Sikh masses would not tolerate any attack on the prestige of one of their revered Takhts”.

The high priests, on the other hand, asserted that the Akal Takht, founded by Guru Hargobind, was supreme, although all the Takhts commanded respect. They recalled that Jathedars of all the five Takhts were signatory to last year’s hukamnama, empowering Akal

Takht to take decisions on major issues concerning the community, leaving powers of handling issues of local importance with the remaining four Takhts.

Jathedar Iqbal Singh said the Takht Patna Sahib clergy would meet on December 10 to decide the course of action against Jathedar Vedanti if he failed to formally respond to the ultimatum.

To pre-empt this, Jathedar Vedanti has managed to get in writing from Giani Gurdit Singh that he had no role in the compilation of Mundawni. “I withdraw my remarks in the introductory part of Mundawni, expressing gratitude to Jathedar Vedanti for extending me astounding support in the compilation of the book. He played no role in it. I apologise for this,” Gurdit Singh, through his personal appearance and written request, said.

[Deep Singh]

Akal Takht rejects ‘hukmnama’ of Patna Sahib

Varinder Walia

Tribune News Service

http://www.tribuneindia.com/2004/20041209/punjab1.htm

Amritsar, December 8

In a significant development, the Sikh clergy today rejected the ‘’hukmnama’’ issued by Takht Patna Sahib declaring Giani Gurdit Singh, author of controversial book Mundavni, as ‘’Tankhaiya’’.

This is for the first time in the history of Sikhism that an edict issued by any Takht has been declared null and void by another Takht. Jathedars of both Patna Sahib and Hazoor Sahib were conspicuous by their absence at the meeting. However, the meeting was attended by Jathedar Vedanti, Giani Tarlochan Singh and Giani Balwant Singh Nandgarh — Jathedars of Takht Kesgarh and Takht Damdama Sahib, respectively, Giani Jagtar Singh and Giani Mal Singh, Granthis of the Golden Temple.

After the meeting of Sikh clerics today, Giani Joginder Singh Vedanti pronounced that Akal Takht was supreme and it had the sole right to take any decision on Panthic issues, while other Takhts could take up regional issues only. He quoted the joint decision of the Sikh clergy, taken on November 19 last year, to which Giani Iqbal Singh and Giani Rattan Singh, Jathedar, and Deputy Jathedar of Takht Patna Sahib, and Hazoor Sahib, respectively, were signatories.

The Sikh clergy admitted the petition of Giani Gurdit Singh, who pleaded that Takht Patna Sahib had no jurisdiction to declare anybody ‘’tankhaiya’’. He urged Akal Takht to take up the case. The Sikh high priests said the issue of Mundavni would be settled within a month’s time. However,

Giani Gurdit Singh regretted that he had inadvertently mentioned the name of Jathedar Vedanti for his support in carrying out research on Mundavni. He said he had visited Patna Sahib along with Jathedar Vedanti but the latter was not associated with the research. It is presumed that this step was taken to absolve Jathedar Vedanti and save him from any action, proposed to be taken by Sikh clergy of Patna Sahib on December 10.

Jathedar Iqbal Singh told TNS that the proposed meeting would be held as per schedule in which Jathedar Vedanti’s case would be discussed. Earlier, Jathedar Patna Sahib had threatened to declare Jathedar Vedanti as ‘’tankhaiya’’ if he failed to appear before Patna Sahib for clarifying his position on Mundavni.

Jathedar Vedanti, however, said he won’t appear before Takht Patna Sahib as per summons issued by the Sikh clergy there. He said it was not in the jurisdiction of Patna Sahib to summon Jathedar of Akal Takht.

The directive of Sikh clergy, issued in the name of Sikh Sangat, warned that conspiracies were hatched from time to time to undermine the authority of Akal Takht. The directive further stated that Akal Takht remained the fountainhead of the Panth and Sikh masses had been taking guidance from this Takht from time to time.

[Deep Singh]

But what about a Singh Sabha scholar, Bhai Gurmukh Singh Ji who was also once declared 'tankaiya' from Akal Takht, but later it was taken back...that was also a form of similar step...i think. (not sure...read this long ago... <_< don't bother to look up again)

[Deep Singh]

Daily Ajit Jalandhar: http://www.ajitjalandhar.com/20041209/main3.htm

sRI Akwl q^q qy ptnw swihb dy jQydwrW ivcwly ivvwd gihrwieAw

- pMQk mwmly ivcwrn dw AiDkwr kyvl Akwl qKq ƒ-jQy: vydWqI

- pusqk muMdwvxI dy lyKk ig: gurid`q isMG pMj isMG swihbwn A`Îgy pyS hoeyy

sRI Akwl qKq swihb AMÎimRqsr ivKy mIitMg ’c Swiml pMj isMG swihbwn[

AMimRqsr, 8 dsMbr (jgqwr isMG lWbw)- pusqk muMdwvxI ƒ lY ky qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG Aqy sRI Akwl qKq swihb dy jQydwr ig: joigMdr isMG vydWqI ivcwly pYdw hoieAw sMkt A`j aus vyly hor fUMGw ho igAw jd ieQy sRI Akwl qKq swihb ivKy pMj isMG swihbwn dI hoeI iek`qrqw dOrwn ig: iekbwl isMG v`loN kIqy gey PYsly ƒ Ais`Dy FMg nwl r`d kridAW jQy: ig: joigMdr isMG vydWqI ny ikhw ik muMdwvxI pusqk dw mwmlw KyqrI mwmlw nhIN, sgoN pMQk mwmlw hY Aqy ieh pMQk mwmlw ivcwrn dw AiDkwr isrP is`K kOm dy srv au¤c qKq sRI Akwl qKq swihb dy kol hI rhY[ ies mwmly ƒ muV ivcwrn leI ig: gurid`q isMG v`loN kIqI geI ApIl ƒ suxvweI leI pRvwn kridAW hux ieh ivvwdgRsq pusqk dw mwmlw pMj isMG swihbwn v`loN ieQy sRI Akwl qKq swihb ivKy ivcwirAw jwvygw[ ieQy d`sxXog hY ik pusqk muMdwvxI dy sbMD ivc 1 dsMbr ƒ qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG v`loN kwrvweI kridAW ies pusqk dy lyKk ig: gurid`q isMG ƒ pMQ ’coN Cykx dw hukmnwmw suxwieAw sI[ ies dy nwl hI pusqk muMdwvxI ’qy rok Aqy s: mohn isMG gwrf ƒ vI qnKwhIAw krwr i

d`qw sI[ ies pusqk dy sbMD ivc sRI Akwl qKq swihb dy jQydwr ig: joigMdr isMG vydWqI koloN vI 10 dsMbr qk sp`StIkrn mMigAw igAw hY[ qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG Aqy qKq sRI hzUr swihb dy jQy: ig: rqn isMG dI gYr-hwzrI ivc A`j ieQy hoeI pMj isMG swihbwn dI mIitMg ivc ivvwdgRsq pusqk muMdwvxI dy krqw ig: gurid`q isMG Kud hwzr hoey Aqy aunHW pMj isMG swihbwn ƒ ieh mwmlw ieQy ivcwrn dI ApIl kIqI[ ies sbMDI id`qy gey p`qr ivc aunHW qKq sRI ptnw swihb dI pRbMDkI kmytI dy sMivDwn dI Dwrw 79 Aqy is`K rihq mirAwdw dw izkr kridAW ikhw ik Aijhy mwmly qKq sRI ptnw swihb ivKy nhIN ivcwry jw skdy[ kwƒnI Aqy Dwrimk qOr ’qy ieh sp`St hYy lyikn ies dy bwvjUd ies mwmly ƒ ivcwirAw igAw hY[ aunHW sRI Akwl qKq swihb ƒ srv au¤c Aqy smripq dsidAW ApIl kIqI hY ik ieh mwmlw ieQy sRI Akwl qKq swihb ivKy pMj isMG swihbwn v`loN ivcwirAw jwvy[ iesy qrHW dI iek ApIl s: mohn isMG gwrf v`loN vI pMj isMG swihbwn ƒ kIqI geI hY[ ieh dovyN ApIlW pMj isMG swihbwn v`loN suxvweI leI pRvwn kr leIAW geIAW hn[ ies mwmly ivc hoeI iek`qrqw qoN bwAd p`qrkwrW nwl g`lbwq kridAW jQydwr sRI vydWqI ny ikhw ik SRRomxI kmytI v`loN inrDwirq is`K rihq mirAwdw Aqy qKq sRI hirmMdr jI ptnw swihb dI kmytI dy sMivDwn Aqy aup inXmW Anuswr pMQk mirAwdw dy mwmly bwry PYslw lYx dw AiDkwr isrP sRI Akwl qKq swihb ƒ hI pRwpq hY[ iek svwl dy jvwb ivc aunHW ieh vI ikhw ik auh ig: gurid`q isMG ƒ pMQ ivcoN Cyky hoey nhIN mMndy[ qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG v`loN ig: gurid`q isMG dy ivcwrW dI puStI krn Aqy Koj sbMDI aus dI mdd krn dy lwey gey doSW bwry jQydwr sRI vydWqI ny sp`St kridAW ikhw ik auh isrP purwqn srUpW dy pwT Byd dI Koj dy mwmly ivc v`K-v`K QwvW ’qy suSoiBq srUp dyKx leI gey sn, ies mOky ig: gurid`q isMG aunHW dy nwl gey sn[ aunHW sp`St kIqw ik auh ig: gurid`q isMG dy nwl nhIN sgoN ig: gurid`q isMG aunHW dy nwl ieh bIVW dyKx gey sn[ jQy: vydWqI koloN ies sbMD ivc mMgy gey sp`StIkrn bwry g`l kridAW aunHW ikhw ik auh qKq sRI ptnw swihb dy jQydwr ƒ koeI sp`²StIkrn nhIN dyxgy[ sRI Akwl qKq swihb dI srvau¤cqw ’qy lwey gey pRSn icMnH bwry g`l kr

idAW jQy: vydWqI ny ikhw ik 19 nvMbr 2003 ƒ ieQy sRI Akwl qKq swihb ivKy pMj isMG swihbwn dI hoeI mIitMg ivc, ijs ivc jQydwr iekbwl isMG Aqy qKq s`cKMf sRI hzUr swihb dy jQydwr rqn isMG Swiml hoey sn, ivc ieh g`l svIkwr kIqI geI sI, is`K prMprw Anuswr cwr qKqW dy jQydwr swihbwn sQwnk p`Dr dy Dwrimk, smwijk Aqy s`iBAwcwrk msilAW bwry PYslw kr skdy hn, lyikn smu`cy pMQ nwl sbMiDq ivSv ivAwpI mwmly pMj isMG swihbwn dI sRI Akwl qKq swihb ivKy hox vwlI iek`qrqw ivc hI ivcwry jwxgyy Aqy ies mwmly ivc AMiqm PYslw lYx dw AiDkwr sRI Akwl qKq swihb ƒ hI hovygw[ aUnHW ny ies sbMDI hoey PYsly dIAW kwpIAW vI pRYs ƒ vMfIAW[ A`j dI iek`qrqw ivc ieMglYNf dy p`CmI XOrkSwier dy vwsI iek muslmwn v`loN sRI gurU gRMQ swihb dy srUp pRkwiSq krky cwr qoN 5 hzwr fwlr pRqI srUp vycy jwx dw krVw noits lYNidAW ies mwmly ivc Swiml is`K ivAkqIAW ƒ ieQy s`dx dw PYslw kIqw hY[ ies qoN ielwvw nOSihrw pƒAw ivKy kbrW ’qy srUp lY ky jwx dy mwmly ivc hukmnwmy dI au¦Gxw krn vwly ivAkqIAW ƒ ieQy s`dx dw PYslw kIqw igAw[ luiDAwxw dy ipMf isAwV ivKy pwvn sRI gurU gRMQ swihb dy srUp dI byAdbI dI iSkwieq Aqy muhwlI dy gurduAwrw swcw DMn poTohwr ivKy gurduAwry dy AMdr hI sRI gurU gRMQ swihb dy srUp dy brwbr bYNc lwaux dI iSkwieq sbMDI mwmlw ivcwirAw igAw[ pwvn sRI gurU gRMQ swihb dy srUp ƒ sYr krvwaux vwly iek ivAkqI dy mwmly ivc AweI iSkwieq dw vI pMj isMG swihbwn ny krVw noits ilAw hY[

A`j dI iek`qrqw ivc jQydwr sRI vydWqI qoN ielwvw qKq sRI kysgVH swihb dy jQy: ig: qrlocn isMG, qKq sRI dmdmw swihb dy jQy: BweI blvMq isMG nMdgVH, sRI hirmMdr swihb dy gRMQI ig: jgqwr isMG Aqy ig: m`l isMG Swiml hoey[

---------------------------------------------------------------------------------------------------------

ig: iekbwl isMG 10 dsMbr dI iek`qrqw leI bij`d

AMimRqsr, 8 dsMbr (s. r.)-qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG ny ikhw ik 10 dsMbr ƒ auQy isMG swihbwn dI iek`qrqw Av`S hovygI[ jykr sRI Akwl qKq swihb dy jQydwr v`loN Awpxy sp`StIkrn sbMDI koeI kwrvweI nw kIqI geI qW aunHW dy iKlwP kwrvweI krn dw mwmlw ies iek`qrqw ivc

ivcwirAw jwvygw[ ptnw swihb qoN Pon ’qy g`l kridAW jQy: ig: iekbwl isMG ny d`isAw ik hux qk ies mwmly ivc sp`StIkrn sbMDI sRI Akwl qKq swihb dy jQydwr ig: joigMdr isMG vydWqI v`loN koeI dsqwvyz nhIN ByijAw igAw Aqy nw hI aunHW dy auQy pu`jx bwry koeI ieqlwh hY[ aunHW ikhw ik jykr sp`StIkrn sbMDI k`l koeI dsqwvyz aunHW ƒ imldw hY qW 10 dsMbr ƒ hox vwlI iek`qrqw ivc ausy AwDwr qy ivcwr-vtWdrw hovygw[ aunHW disAw ik sRI Akwl qKq swihb dy jQydwr v`loN BwvyN is`Dy qOr ’qy ies mIitMg ƒ mulqvI krn bwry koeI g`l nhIN kIqI geI, lyikn aunHW dy smrQkW v`loN ies mwmly ivc lgwqwr dbwA pwieAw jw irhw hY[ A`j ieQy Akwl qKq swihb ivKy pMj isMG swihbwn dI hoeI iek`qrqw ivc aunHW v`loN pusqk muMdwvxI sbMDI kIqy gey hukmnwmy ƒ Ais`Dy qOr ’qy nkwridAW ig: gurid`q isMG v`loN ies mwmly ƒ ieQy ivcwrn dI kIqI geI ApIl ƒ pRvwn kIqy jwx bwry pu`Cy iek svwl dy jvwb ivc aunHW ikhw ik iPlhwl ies sbMDI koeI ilKqI jwxkwrI aunHW kol nhIN pu`jI hY[ ies sbMDI jwxkwrI pu`jx auprMq ieh mwmlw vI auQy hox vwlI iek`qrqw ivc ivcwirAw jwvygw Aqy auprMq hI ies sbMDI koeI PYslw kIqw jwvygw[ aunHW d`isAw ik qKq sRI ptnw swihb dI pRbMDkI kmytI dy sMivDwn ivc soD kIqI jw rhI hY Aqy ies ƒ pRvwngI imlx auprMq qurMq lwgU kr id`qw jwvygw[ nvW sMivDwn lwgU hox ’qy qKq sRI ptnw swihb ƒ srv au¤c hox dw AiDkwr iml jwvygw[

[Banda Singh]

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

Khalsa Jee,

I have not read the book myself.

Here is a review by I.J. Singh -

MUNDAVNI - Book Review

by I J Singh

MUNDAVNI

(Punjabi)

By Giani Gurdit Singh, 2003

302 Pages, Rs 300 (US$15.00; 10 Pounds)

Sahitya Prakashan

56 Sector 4, Chandigarh, India

www.gianigurditsingh.com

Whether the Guru Granth ends with Mundavni, a composition of Guru Arjan, or with Raagmaala, which has a disputed authorship, is a matter that has sporadically engaged the attention of Sikh scholars for over a century. Mundavni, literally a legally binding seal should appear at the end because it indicates the closure or completion of a seminally important document. (This is the accepted translation of Mundavni, though in some dialects of Punjabi the word also means a conundrum or a brainteaser.) Then where did the little over one page of Raagmaala come from?

Most educated Sikhs would agree that Raagmaala is an index or listing of the ragas in the Guru Granth, and it is incomplete at that. We read it though it fits neither the style nor the substance of the Guru Granth. Yet it has become integral to the Guru Granth and I reckon it appears in every printed copy that is available in the marketplace. Scholars have debated it and rejected it, yet its persistent appearance continues to give it life. So much so that the Sikh Code of Conduct (Rehat Maryada) takes n

o position on this issue. Its recommendation is that Sikhs may chose to read this composition or not, as they wish. How this happened is evidence of the power of politics or of benign neglect.

Giani Gurdit Singh is a dedicated scholar and respected interpreter of Sikh scripture and related literature. It is appropriate, therefore, that he has cast an analytical eye on the controversy that surrounds the Raagmaala – how it arose and how it continues to be fed so that it still survives.

In the early 17th century, when Guru Arjan compiled the main corpus of the Guru Granth, a spurious rescension (Bhai Banno’s B irh) appeared and this contained many additional compositions, including the Raagmaala and even a recipe for making ink. In these early days before printing when handwritten copies of sacred liturgy were made by scribes, errors and additions were not uncommon, either through ignorance, carelessness or because the spirit so moved the scribe. Also Indian culture, rich as it is, is really one of oral tradition. It has never valued consistency, precision or accuracy in evidence, whether in history or literature. The first printed copy of the Guru Granth debuted in 1864, almost 400 years after the Guttenberg Bible was printed.

Giani Gurdit Singh ably explores almost all available historical rescensions of the Guru Granth and finds that most did not contain this spurious composition. Early history is fascinating and provides some interesting vignettes. In 1907, controversy broke out in the Police gurdwara at Kuala Lumpur (Malaysia) on whether to read the Raagmaala or not. The matter was referred to the Chief Khalsa Diwan (founded 1901), which ruled that Raagmaala was not gurbani. The same controversy in Nairobi gurdwara in 1917 elicited a similar response and decision. Some gurdwaras resorted to placing two slips of paper with the choices written on them in front of the Guru Granth and picking one at random after prayer. Raagmaala stood consistently rejected.

Most Sikh reformers of that t

ime, including the Bhassaur group, Chief Khalsa Diwan and Bhai Veer Singh took a principled stand against the Raagmaala. Mcauliffe too concluded that the Guru Granth concluded with Mundavni, which was inexplicably followed by Raagmaala – a composition of a Muslim poet, Alam. Yet, Bhai Veer Singh, a luminary of the period, changed his mind in 1917 and started advocating the inclusion of Raagmaala. In 1918 Bhai Jodh Singh, another celebrated Sikh scholar concluded the reading of the Guru Granth with Mundavni.

In 1920 when Sikhs regained control over the Akaal Takht, once again they started concluding the reading of Guru Granth at Mundavni. This remained true for all the Akhand paaths that were concluded during the Gurdwara Reform Movement in the 1920’s. In the first draft of the Rehat Maryada in 1936, Raagmaala was rejected. Yet in 1945, the question was revisited and finally tabled without its resolution. At this meeting Bhai Jodh Singh had done an about turn and now supported Raagmaala. By then Bhai Kahn Singh (Nabha) was no longer alive, and the debate was dominated by the sants and mahants of the time. To be fair, Bhai Jodh Singh was seriously challenged on his changed stance on this issue. He answered some and then preferred to walk out of the meeting. The author of this book – Giani Gurdit Singh – was also present at the meeting, so we have an eyewitness account of history in the making.

Giani Gurdit Singh also takes a pleasantly educational detour and lists several Raagmaalas composed by poets and musicians of that era; apparently it was a much-favored style of versification.

A whole chapter is devoted to the Muslim poet Alam who is reputed to have been a contemporary of Guru Arjan and of Emperor Akbar. With a plethora of citations from Sikh and nonSikh scholars, Giani Gurdit Singh leaves little doubt that this Raagmaala, which has become a part of the Guru Granth, is in fact derived from an epic poem of Alam celebrating a love story - a la Romeo and Juliet - that would be found in every

culture. How it jumped to the pages of Guru Granth still remains a mystery. Why do Sikhs keep it there is a bigger riddle? It appears to me at times somewhat like the Indian equivalent of the Gordian knot with its frustrating persistence, which will only respond to similar treatment.

This discussion of Mundavni is an integral part of Giani Gurdit Singh’s fundamental work on Sikh scripture, “Ithihas of Guru Granth sahib.” The author has a website, www.gianigurditsingh.com, where his works are available.

It is a sad commentary on the popularity of Sikh literature that this book, which analyzes such an important matter, is privately published and not by an important house with worldwide distribution facilities.

and here is Pashaura Singh's comments -

The Raga-mala text is in the Kartarpur Bir (1604 CE). Even in an earlier draft, Bahoval Pothi (ca. 1600 CE), Raga-mala is very much there. It was already on the agenda of Guru Arjan and was included with his explicit approval. The Damdama Bir has Raga-mala. No one can remove it from the standard version of the Guru Granth Sahib. My views about the issue of Raga-mala may be seen in my book *THE GURU GRANTH SAHIB: CANON, MEANING AND AUTHORITY*

(New Delhi: Oxoford University Press, paperback edition, 4th

impression, 2004): pp. 147-48.

I have carefully read both Giani Gurdit Singh's book *MUNDAVANI* and Dr. I.J. Singh's review. The book provides us with the photographs of certain folios of some rare manuscripts. Nowhere, does Giani Gurdit Singh make the case for the removal of the Raga-mala text from the Guru Granth Sahib. He only repeats the views of Kavi Santokh Singh, Giani Gian Singh and others that "Raga-mal

a is not Gurbani." His link with Bhai Randhir Singh and the Akhand Kirtani Jatha (whose member Mohan Singh was with him when he examined the manuscripts at Patna Sahib along with Giani Joginder Singh Vedanti) has landed him in the present controversy.

I can only hope that this issue does not become a major controversy within the Panth.

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

[Deep Singh]

Respected Veer Ji,

Can i ask, where did you get the statement made by Pashura Singh? Thanks. :wub:

[Banda Singh]

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

Khalsa Jee,

It was from the Gurmat Learning Zone Yahoo!Group.

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

[Deep Singh]

I just read those pages in his book. He does have some good points. Thanks for that Veer ji.