Declares Giani Gurdit Singh ‘tankhaiya’

[Banda Singh]

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

Khalsa Jee,

Here are the excerpts from the publication "Guru Granth Sahib: Canon, Meaning and Authority" by Pashaura Singh.

Ths issue of Raga-mala has puzzled both scholars and Sikhs throught its history. It is recorded in the Kartarpur volume in the same hand as the rest of the text. Winand Callewaert and Mukund Lath remark that the role music plays in the Adi Granth is also reflected in the fact that the Granth ends with a Raga-mala. They further argue that the Raga-mala has "no relevance in the Granth, except as a kind of tribute to the importance of music for it." The Raga-mala issue must be approached in the context of the musical tradition of North India during the sixteenth century. Many of the treatises on North Indian music dating from about the eleventh century describe ragas in terms of hierarchy, raga ("male") and ragini ("female"), a fanciful classificatory scheme which was extended to include putra ("son") as the number of the ragas increased. This kind of classification is to be found in the Adi Granth Raga-mala.

The first known text of Raga-mala was written in 1509 CE by Kshema Karna, who lived in the state of Rewa. The manuscript recording it is preserved in the Government Collection of the Asiatic Society of Bengal, Calcutta. Another copy of this manuscript is held in the India Office Library, which is ascribed to an author named Kshema Karna Pathaka. Kshema Karna groups his material into six head ragas, each having five raginis

and eight "sons," for a total of eighty-four ragas. During the sixteenth century there appears to have been an increase in the number of works dealing with the pictorial representation of ragas. Each school of musical thought had its own collection of Raga-mala. There was another author, Pundarika Vitthala, who wrote his Raga-mala in 1576 CE, during the reign of Emperor Akbar. Pundarika groups his ragas into six male ragas, each of which possesses five female ragas and five sons, making a total of sixty-six ragas. He claims that his classification of ragas is the only correct one in the North. Yet another text of Raga-mala in Hindi appeared from the school of the famous musician Tansen.

It appears that the Raga-mala of the Adi Granth was quite popular in the musical tradition of the Punjab. Guru Arjan may have included it in the scripture with the intention of highlighting the distinctiveness of the ragas of the Adi Granth in the context of the prevailing musical tradition. It certainly helps to illuminate certain characteristic features of the Sikh approach towards the ragas. For instance, its text follows the raga-ragini-putra classification of "six-five-eight," giving rise to a total number of eighty-four ragas. There is no such system in the Adi Granth, where all the major ragas appear under the same title of "Raga", not under the title of "Ragini". Only one fourth of the Raga-mala list is accepted in the Sikh tradition. Moreover, all the sixty-three ragas of the Raga-mala that are not employed in the Adi Granth may reveal the choices made by the Gurus.

A thorough comparison of the ragas of the Adi Granth and the list of the ragas given in the Raga-mala is required to understand the systematic preferences of the Sikh Gurus. It might be possible to induce from such systematic preferences the implicit principles guiding their choices. Such a musicological and theological analysis would entail a major study in itself. Here I have offered but a few probes that may stimulate further research in this

area. This kind of research must be taken up by a person who is trained in the musical tradition of North India. It may involve field study in the oral performance of the ragas of the Adi Granth by different ragis belonging to old family traditions (gharanas), since the sacred music is generally passed on to different generations without any change. Through this research it will soon become obvious that the whole debate on the controversy of Raga-mala has been totally misdirected."

(pp. 147-8)

and some more comments by Pashaura Singh,

I have the photographs of numerous copies of the manuscripts of the Damdama versions of the Guru Granth Sahib, ending at Raga-mala.

Giani Gurdit Singh's work refelcts a particular agenda in its selection and emphasis. That is the main reason why it has become so controversial. Having made this objective assessment of this issue, let me emphasize that I have all the respect for Giani Ji for his lifelong dedication in the cause of the Sikh Panth. He does not deserve to be treated harshly by anyone. I do not want to go into details how this unfortunate process started with Dr. Piar Singh's appearance at the Akal Takhat. In know myself how much I and my family have suffered for "doing Sikh scholarship."

In fact, Giani Gurdit Singh Ji himslef sent me the copy of his book. It was a very kind gesture on his part. May Akal Purakh bless him with health and high spirits (*charhdi kala*).

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

[jagjit_waheguru]

Waheguroo Jee Ka Khalsa!

Waheguroo Jee Kee Fateh!!

Pyare jio, I do not know who this Paushara singh is, but he has not addressed the issue of an identical raagmala written by Alam. Neither how the raagmala does not correspond to the raags in the Sahib Siri Guru Granth sahib.

Waheguroo Jee Ka Khalsa!

Waheguroo Jee Kee Fateh!!

[Deep Singh]

Respected Jagjit Singh ji,

Pashaura Singh is a 'research scholar' based at some US university. He has written some books on Guru Granth Sahib Ji, its history etc. His views are often taken as 'offensive and blasphemous' in the Sikh Panth. Some say that he is from the group of Mcleod etc...Gurinder S. Mann and those guys. I think he was called to Akal Takht for his books once (i don't remember the whole issue)

I have read some parts of his books, it is informative, but i haven't read all his works to make a firm opinion on this scholar.

You are right that he does not address those matters in his book. Those pages are just a small note from his side on Raag-Maala, in a chapter about Raags in Gurbani.

But he has studied lots of Beers and holds lots of knowledge about Gurbani history etc. He is one of the few alive people who have themself studied Kartarpuri Beer. A photography of the Beer is given in his book. In the post by Banda Singh veerji, Pashaura Singh says that also other Beers have Raag-Maala. So, for that his opinion is worth to be noted. (not neccs accept..)

I think his views are good in the sense that he provides a different angle at the whole matter. Perhaps Raag-Maala isn't meant to be Gurbani, perhaps Guru Sahib just added it to Sri Guru Granth as an informative source for Sikhs on Raag-parampara that existed at that time. That meant that Guru Ji wanted Sikhs to learn the Raag knowledge of Hindustani Sangeet. It is kind of tribute to the Raags of classical

music, some of them that they have used in Gurbani. This is basically his view. It is very simple, yet different. I didn't say it is the best opinion, it can be heavily criticised.

I won't say more, as it is not needed. We shouldn't go there i think...

[Deep Singh]

Patna Sahib jathedar to attend clergy meeting

Tribune News Service

http://www.tribuneindia.com/2004/20041214/...4/punjab1.htm#3

Amritsar, December 13

Bibi Jagir Kaur, President of the SGPC, today claimed that Giani Iqbal Singh, Jathedar of Takht Patna Sahib, had decided to sink differences with Jathedar Akal Takht in the larger interest of the Sikh Panth. He would attend the meeting of Sikh clergy, proposed to be held at Akal Takht tomorrow.

Talking to TNS on telephone, Bibi Jagir Kaur said it was the collective responsibility of the Sikh clergy to come upto the expectations of Sikh sangat while discharging their religious duties.

Both the Jathedars, who had gone to Mumbai to attend the marriage ceremony of the son of an SGPC member, would arrive in Amritsar by the same flight tomorrow.

It is learnt that the SGPC chief had mediated to bring rapprochement between both the Jathedars. Earlier, Jathedar Iqbal Singh had announced that he won’t attend any meeting of the Sikh clergy till Jathedar Vedanti was the Jathedar of Akal Takht. He had also levelled serious charges of tampering with the proceedings of the meetings of Sikh clergy.

Earlier Mr Parkash Singh Badal, President, Shiromani Akali Dal, had urged the SGPC to resolve the matter which had assumed serious proportions. Jathedar Iqbal Singh had also alleged that in spite of his repeated requests, during the meetings of Sikh clergy, Jathedar Vedanti had not sought clarification from Ms Surinder Kaur Badal for allegedly visiting the Dera of Ashutosh.

It is believed that the meeting of Sikh clergy would

constitute a committee of Sikh intellectuals to take decision on the controversial book “Mundavni”, authored by Giani Gurdit Singh.

In case Jathedar Iqbal Singh attends the meeting then it would establish once for all the supremacy of Akal Takht. His participation in the meeting would send a clear signal that Takht Patna Sahib can’t pronounce any edict on Panthic issues.

[NavjotSinghKhalsa]

Bhai Jagjit Singh Ji,

Below, is some further information about this Pashaura 'Singh'.

For the sake for a degree, he shamlessly twisted and distorted facts about Sikh History, for which he was summoned to Akal Takht Sahib.

Even Dr. Dilgeer, who I am no fan of, referrs to Pashaura as an anti-Sikh writer along with McLeod, Oberoi, and others.

Here is what S.S. Sodhi and J.S. Mann say about these western scholars :

6. Dr. McLeod got his Ph. D. in 1965 from University of London after seven years of total exposure to Sikhism. It is interesting to note that there were many famous historians living in Punjab such as Ganda Singh, Harbans Singh, Fauja Singh and Kripal Singh, yet Dr. McLeod chose to work under Dr. Basham who knew nothing about Sikhism. No ethics committee was set up to examine his thesis proposal and none of the members of his thesis committee were Punjabi knowing Sikhs. It must be pointed out that his other students (Pashaura Singh, Oberoi and Fenech) followed the model set by him to become “instant historians” of Sikh history. Their thesis proposals, too, were not examined by the ethics committee. No input was sought from the ethnic community under study and no exposure was provided to these students about Social Science Humanities Research Council of Canada (SSHRC, 1993) guidelines.

Source : http://www.sikhspectrum.com/052004/psycho_...ysis_mcleod.htm

AKAL TAKHT INDICTS PASHAURA SINGH

                                                                                                                  Amritsar, June 27,1994.

            In a historic judgement delivered by Professor Manjit Singh, Jathedar of Sri Akal Takht, the highest spiritual and temporal seat of Sikhs, Pashaura Singh was declared guilty of five charges of blasphemy. Pashaura Singh had made a number of baseless observations in his Ph.D. thesis, "The Text and Meaning of the Adi Granth", submitted to the University of Toronto in 1991, to please his supervisor who is well known as an adversary of Sikhism, and with an eye on a university job. The unanimous verdict followed a detailed hearing of Pashaura Singh's case in an 8 hour non-stop session of the Five High Priests presided over by Prof Manjit Singh at the Akal Takht Sahib on the 25th June, 1994.

            The judgement says that Pashaura Singh had attacked the authenticity of Sri Guru Granth Sahib, which had deeply hurt the sentiments of the Panth. He had also levelled baseless charges against the Fourth and the Fifth Masters, saying that they had made alterations in the Mul Mantra as well as liguistic and theological changes in the bani of Guru Nanak.

            The tankhah (religious punishment) awarded to Pashaura Singh for the offences committed by him, includes dusting of shoes of the sangat, washing of the parkarma of Sri Harmandir Sahib, besides listening to kirtan and reciting of Japuji Sahib, over a period of five weeks. At the completion of this penance he has been directed to appear before the sangat at the local gurdwara in Michigan, where he resides, and request the granthi to pray for his forgiveness. It may still be necessary

for him to finally appear before the Akal Takht for forgiveness, as is the normal procedure in such matters.

            It may be recalled that Pashaura Singh's thesis had attracted sharp criticism from scholars, and incurred indignation and condemnation of the masses for its blasphemous formulations. SGPC, the highest elected religious body of the Sikhs, took cognizance of the offence, and after a thorough scrutiny by two Expert Committees of scholars, referred the matter to Sri Akal Takht Sahib for appropriate action.

            The judgement which is reproduced, also directs Pashaura Singh not to publish his thesis in the present form. During the hearing Pashaura Singh submitted a confessional statement in which he pleaded guilty to all charges, and undertook to revise his thesis as well as his previous publications in the light of the findings of the present inquiry. We are also reproducing the five charges read out to Pashaura Singh, to which he pleaded guilty. In fact, these represent only a sample of the blasphemous contents of his thesis.

                                                lk Onkar Waheguru ji ki Fateh

                                                SRI AKAL TAKHT SAHIB

No...../217/ /94                         Hukmnama                                     Sri Amritsar 27/6/94

            Dr Pashaura Singh,

            On summons from Sri Akal Takht Sahib you presented yourself before the Takht on the 25th June, 1994 in connection with your controversial thesis "The Text and Meaning of the Adi Granth". After prolonged deliberations in the sacred congregation of Sikh scholars, you have pleaded guilty in writing to the five charges of misrepresentations levelled against you. In this connection you have also pledged to bow your head before every decision of the Takht.

            The views expressed in your thesis have caused intense hurt to the sentiments of Sikhs who accept Sri Guru Granth Sahib as their Living Guru. This has been demonstrated by

Sikhs in India and abroad through a large number of letters, messages and books, received in the Akal Takht Sahib during the last two years. Such pious sentiments of love towards the Guru, on the part of the Sikh Sangat, have always found expression through the Akal Takht Sahib.

            As a Sikh scholar, you were expected to produce literature to promote the welfare of all, with commitment to Sri Guru Granth Sahib and the Guru Panth. But what happened was exactly the opposite of this. Taking cognizance of the overall situation in the Panth, Sri Akal Takht is pleased to issue the following orders for your compliance:-

            1) You shall not publish this controversial thesis in the present form, nor shall you authorise anyone else to publish it.

            2) The charges and the objections relating to doctrines or presentation, raised by Sikh scholars against this thesis, have been pointed out, and accepted by you. Some of these have been given to you in writing. These shall be removed by you in letter and spirit from the thesis. And in case the thesis is to be published in the future, it will be done according to Gurmat with full regard for the sentiments of the Sikh community.

            3) In difference to the sentiments of the Guru Panth you shall also not publish any other such objectionable material as produced by you earlier. In the future you shall ever keep in mind the sentiments for the ascendancy of the Panth and salvation of all, and conduct only such research on Gurbani and Sikh history, as would lead to blessings of the Living Guru, Sri Guru Granth Sahib and the Guru Panth.

             Keeping in view the charges in respect of your thesis, the following tankhah is prescribed for you :-

            1) In order to seek divine understanding at the portals of the Lord Guru, you shall listen to kirtan at the Darbar Sahib on the 27th and 28th June, 1994 for one hour each day.

            2) On these days, for one hour each day, you shall recite the Japuji five t

imes, over and above the nitnem.

            3) On the same days in order to seek blessings of the Guru Sangat, you shall join the daily chore of washing the parkarma of the Darbar Sahib for one hour each day in the afternoons.

            4) In America, where you live, you shall present yourself at the local Gurdwara Sahib; you shall perform the service of dusting the shoes of the sangat for five Sundays. Also for one hour each day you shall listen to gurbani kirtan, as well as recite Japuji five times, besides the nitnem, on each of these days.

            At the end, you shall present yourself at the gurdwara and request the Granthi Sahib to pray for forgiveness/indulgence for you.

                                                Sd. Manjit Singh

                                    Jathedar, Sri Akal Takht Sahib

Sd. Kewal Singh                                                             Sd. Joginder Singh

Jathedar, Takht Sri Damdama Sahib                                Granthi, Sri Harmandir Sahib

Sd. Bhagwan Singh                                                             Sd. Mohan Singh

Head Granthi, Sri Akal Takht Sahib                                 Head Granthi, Sri Harmandir Sahib

                                                                                                                        June 25,1994

            The Five Singh Sahiban,

             Sri Akal Takht Sahib,

             Amritsar Sahib

             Your Holiness,

             Waheguru ji ka Khalsa; Waheguru ji ki Fateh. Under orders from Sri Akal Takht Sahib, appearing at the Takht Sahib, this humble servant pleads guilty to the five charges in respect of my thesis (The Text and Meaning of the Adi Granth), read out as well as given to me in writing. I hereby reject in thought, word and deed all such objectionable formulations that occur in my thesis. I beg forgiveness of the Panth for whatever hurt the conclusions drawn by me

in my thesis have caused to the Panth. In future I pledge to serve the Panth as a humble servant of the Panth. I also willingly accept whatever decision is announced by the Singh Sahiban.

                                                                                                             Sd. Pashaura Singh                                                                                                                         25/06/1994

Anyways, Pashaura is the last person anyone should consult over issues such as RagMalaa.

[Son of Guru Gobind Singh Ji]

There is a person with the same name who has spoken at different stages in California and he aligns himself with Kala Afghana. Is this the same person?

[Deep Singh]

Giani Gurdit summoned to Akal Takht

Varinder Walia

Tribune News Service

http://www.tribuneindia.com/2004/20041215/...5/punjab1.htm#4

Amritsar, December 14

Maintaining a status quo of Takht Patna Sahib edict declaring Giani Gurdit Singh as “permanent Tankhaiya”, the five Sikh clerics today summoned him to the Akal Takht to clarify his position for allegedly distorting historical facts, by personally appearing here on January 8.

Though Giani Iqbal Singh, Jathedar, Patna Sahib had announced that he won’t attend any meeting of the Sikh clergy till Giani Joginder Singh Vedanti continued to be Jathedar, yet he participated in the marathon meeting held at the Akal Takht secretariat here. Earlier, Giani Iqbal Singh had levelled serious charges against Giani Vedanti and his personal assistant, Mr Prithipal Singh Sandhu, including tampering with the proceedings of the meetings . He had also charged Jathedar Vedanti with not summoning Ms Surinder Kaur Badal, wife of Shiromani Akali Dal President, for visiting the dera of Ashutosh Maharaj . Bibi Jagir Kaur, however, was instrumental in bringing rapprochement between the warring jathedars on the personal request of Mr Badal, who found himself in a piquant situation following the charges.

The Sikh clergy also banned any discussion on ‘Raagmala’. The joint directive of the Akal Takht signed by the Jathedars of all five Takhts, including Giani Rattan Singh, Deputy Jathedar Hazoor Sahib .

The participation by Jathedar Iqbal Singh gave a clear signal that he had accepted the supremacy of the Akal Takht. However, Jathedar Ve

danti and Jathedars of Takht Damdama Sahib and Kesgarh Sahib have virtually lowered their position as they backed out of the edict that the Takhts other than the Akal Takht could not take any decision on Panthic issues. By maintaining tankhah on Giani Gurdit Singh it was understood that other Takhts could also declare any Sikh as ‘Tankhahiya’.

Meanwhile, Giani Rattan Singh, has admitted that the ‘Maryada’ approved by the Akal Takht was final and it could be followed by other Takhts in due course of time through persuation .

The directive of the Sikh clergy mentioned that Takhts Patna Sahib and Hazoor Sahib had already imposed a ban on controversial book ‘Mundavani’, authored by Giani Gurdit Singh. The directive had given a clear indication that the ban on the book would continue.

In yet another significant development, the meeting failed to take up the issue of partaking langar at a gurdwara in Yuba City in violation of the edict which prohibited the serving of community kitchen on chairs and tables. It is learnt that Giani Iqbal Singh had visited the gurdwara in violation of the edict.