Prof Darshan Singh Ragi engages in Blasphemy

Prof Darshan Singh Ragi’s anti-Sikh views in his own words
By hinting that Guru Gobind Singh Sahib’s writings are anti-Gurmat and by showing a clear and direct defiance to Guru Gobind Singh Sahib, Darshan Singh dares to redefine ‘Gurmat’ by proposing to “accept those writings of Guru Gobind Singh Sahib which are in accordance with Gurmat”
Using much derogatory language for the second most important Sikh scripture that contains the banees of Nitnem, Amrit Sanchar and Ardas, Darshan Singh asks if people dont get stench from Sri Dasam Granth Sahib
Now one begs to ask when Darshan Singh himself was performing keertan and kathafrom Sri Dasam Granth and collecting sangat’s hard-earned money was he then counting it by closing his nostrils?
Maybe Darshan Singh has now forgotten his own keertan from Sri Dasam Granth (ਛਤ੍ਰੀ ਕੌ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ)
Giving a direct hit in the gut of Sikh principles and traditions Darshan Singh claims that there is no proof that Guru Sahib recited the banees which are now recited during Amrit Sanchar
There is hardly any gurdwara in the world where the parkash of Sri Dasam Granth is done. And the places (two Takhats) where it is done, it is at a lower level and in the presence of Sri Guru Granth Sahib. Darshan Singh tries to fuel a non-issue and instill unnecessary fear among sangat by alleging that some people want to challenge and replace Sri Guru Granth Sahib by Sri Dasam Granth Sahib.
When the whole Sikh quam’s attention is towards Takhat Sri Hazoor Sahib for the 300 year celebration of the Gurgaddi to Sri Guru Granth Sahib, Darshan Singh advices the Sikhs not to go to Hazoor Sahib for the celebrations. Stooping low he even proposes to sabotage Takhat Sahib’s ‘golak’
By misusing the stage of Bangla Sahib, Delhi on 21 March, 2008, Ex-Ragi Darshan S had the audacity to call Sach Khand Sri Hazoor Sahib as a dukaan “shop”. He advises sangat not to go there so that “these shops” are shut down.  Jahangir too had called Sach Khand Sri Harimandir Sahib as a dukaan  and dared to close it down
Maybe Darshan Singh should care to provide references and evidences to the outrageous claims that he makes in sangat. As with his other comments, this comment too holds no truth, but is a product of his own imagination.
Darshan Singh: “There are more than 15 beerhs of Sri Dasam Granth under the name of Bhai Mani Singh”.
Fact: There is only one ‘Bhai Mani Singh beerh’ which right now is in the possession of the family of Raja Gulabh Singh. Bhai Mani Singh beerh has the banees of both the granths, Sri Guru Granth Sahib and Sri Dasam Granth Sahib, in one bind. Click here to see some pictures of Bhai Mani Singh beerhalong with other important beerhs of Sri Dasam Granth
Darshan Singh:  “Why there is no mention of Amrit Sanchar in Sri Dasam Granth?” He challenges Guru’s wisdom by asking, “ki Guru bhul gaya?” (“Did Guru forget?”)
Fact: Almost every composition within Sri Dasam Granth has been sealed with the date when that composition was written (completed) and the place where Guru Sahib wrote that composition.
Some examples:
ਸੱਤ੍ਰਹ ਸੈ ਪੈਤਾਲ ਮਹਿ ਸਾਵਨ ਸੁਦਿ ਥਿਤਿ ਦੀਪ॥ ਨਗਰ ਪਾਂਵਟਾ ਸੁਭ ਕਰਨ ਜਮਨਾ ਬਹੈ ਸਮੀਪ 2490
(This work has been completed) in the year 1745 of the Vikrami era in the Sudi aspect of the moon in the month of Sawan, (July 1688 A.D.) in the town of Paonta at the auspicious hour, on banks of the flowing Yamuna. (Sri Guru Gobind Singh Sahib in ‘Krishnavtar’)
ਸੰਬਤ ਸਤ੍ਰਹ ਸਹਸ ਭਿਣਜੈ ॥ ਅਰਧ ਸਹਸ ਫੁਨਿ ਤੀਨਿ ਕਿਹਜੈ ॥ ਭਾਦ੍ਰਵ ਸੁਦੀ ਅਸਟਮੀ ਰਵਿ ਵਾਰਾ ॥ ਤੀਰ ਸਤੁਦ੍ਰਵ ਗ੍ਰੰਥ ਸੁਧਾਰਾ ॥405
This (part of) Granth was completed on Sunday, the 18th day of month of Bhadon, in 1753 Bikrami Sammat (August 24, 1696 A.D.) on the banks of river Satluj. (Sri Guru Gobind Singh Sahib in ‘Charitropakhyan’)
ਸੰਮਤ ਸੱਤ੍ਰਹ ਸਹਸ ਪਚਾਵਨ॥ਹਾੜ ਵਦੀ ਪ੍ਰਿਥਮੈ ਸੁਖ ਦਾਵਨ ॥ਤ ਪ੍ਰਸਾਦਿ ਕਰਿ ਗ੍ਰੰਥ ਸੁਧਾਰਾ ॥ਭੂਲ ਪਰੀ ਲਹੁ ਲੇਹੁ ਸੁਧਾਰਾ ॥860
This (part of) Granth has been completed (and improved) in Vadifirst in the month of Asaarh in the year 1755 Bikrami; if there has remained any error in it, then kindly correct it. (Sri Guru Gobind Singh Sahib in ‘Ramavtaar’)
It was a brilliant idea to record the date, time, place and year of the completion of this work. This is also evident from the closing lines of Chritropakhyan, the fourteenth composition. Guru Sahib writes:  
“On the banks of river Satluj the granth was completed on Sunday, Bhadro Sudi Eighth 1753 bikrami(1696 A.D).   This closes the dialogue between the King and his ministers and with this the four hundred and four episodes come to a good end”.
ਸੰਬਤ ਸਤ੍ਰਹ ਸਹਸ ਭਣਿਜੈ॥ ਅਰਧ ਸਹਸ ਫੁਨਿ ਤੀਨਿ ਕਹਿਜੈ॥ਭਾਦ੍ਰਵ ਸੁਦੀ ਅਸਟਮੀ ਰਵਿ ਵਾਰਾ। ਤੀਰ ਸਤੁਦ੍ਰਵ ਗ੍ਰੰਥ ਸੁਧਾਰਾ।।405॥ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖਯਾਨੇ ਤਿਆ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਪਾਦੇ ਚਾਰ ਸੌ ਚਾਰ ਚਰਿਤ੍ਰ ਸਮਾਪਤ ਸਤੁ ਸੁਭਮ ਸਤੁ।।404।।7555।।ਅਫਜੂੰ।।

So the internal evidence shows that major part (except for Zafarnamah that was written in 1704 AD) of ‘Sri Dasam Granth’ (or ‘Patshah Dasven Ji Ka Granth’ as it was called at that time) was completed in 1696 AD. Hence it is common sense that Sri Dasam Granth could not contain references to those events and incidents that took place later on such as ‘Formation of Khalsa’ (1699 AD) and ‘Battle of Chamkaur’ (1704 AD). However those incidents that took place before 1696 AD, such as ‘Battle of Bhangani’ (1686 AD), have been meticulously reported by Guru Sahib in his writings.
Now Darshan Singh either knows the facts and is trying to ignore them, or he does not know the facts. If the former is true then he clearly has some vicious motive behind spreading hatred for Guru Gobind Sahib and his banee. And if the latter is true then he should spend time learning and understanding a subject, instead of spreading wrong information among sangat. Click here to view the oldest beerh of  Sri Dasam Granth from 1698 AD.
Darshan Singh: “Sri Dasam Granth came into existence 100 years after Guru Gobind Singh Sahib. It was made by collecting some material from Guru Sahib’s library”
Fact: The first part of Darshan Singh’s claim holds no truth. The internal dates from different compositions, the beerh of 1698 AD, and later compilation of the complete banees of Sri Guru Gobind Singh Sahib by Bhai Mani Singh Ji in 1721 AD, proves beyond any doubt that the banees and the Granth was present during the time of Guru Gobind Singh Sahib.
Darshan Singh first criticises the banees of Sri Dasam Granth, and then without any supporting evidence claims that Sri Dasam Granth was made by collecting different material from the library of Sri Guru Gobind Singh Sahib, hence again attacking the wisdom of Guru Gobind Singh Sahib.
Towing the line of Arya Samaj, RSS and Dayanand, Darshan Singh shamelessly criticizes the entire Guru Panth and panthic leadership which formulated the Sikh Rahit Maryada. Darshan S shamelessly attacks Vaar Sri Bhaguati ji ki, the first pauree of our Ardaas, by saying that “even then there were these type of people who put this durga devi’s prayer in our Rahit Maryada”.
Darshan Singh appears to be a compulsive liar. Bhai Kahn Singh in ‘Gurmat Martand’ published by SGPC records the fact of history that Bhai Mani Singh ji had collected the complete banees of Sri Guru Gobind Singh Ji and compiled Sri Dasam Granth, and Baba Deep Singh ji had brought it to Damadama Sahib. At Damdama Sahib the Singhs discussed whether Sri Dasam Granth Sahib should be kept in one volume or preserved in different volumes subject-wise. This clearly shows that Sri Dasam Granth Sahib was there with them in one bind. There was no dispute about the authorship of the Granth. The Singhs were only discussing the matter and there was no dispute. Bhai Kahn Singh notes that Sukha Singh and Mehtab Singh told the gathering that if they come back after accomplishing their mission of killing Massa Rangarh then this volume prepared by Bhai Mani Singh ji be preserved, otherwise it be kept in separate pothis. 
However, reversing this historic incident to suit his own anti-Sikh agenda, Darshan S concocts his own cock and bull story and casts aspersions on Bhai Kahan Singh by saying that the compositions were present in different volumes and that the singhs were fighting amongst themselves on whether they should combine different compositions in one bind. Misquoting the historical event he further states, “Sukha Singh & Mehtab Singh said if we come back after killing Massa Ranghar then these separate pothis be combined in one volume, otherwise let these remain unbound”.
Ex-Ragi Darshan S had been doing keertan from every composition of Sri Dasam Granth including chritro-pakhyan, bachittar natak, chandi di vaar, chaubis avtar etc. And now he is spitting venom against all these banees.
When asked by his own self-arranged-interviewer about this changed stance, he replies that he was doing keertan of those compositions which conform with the ideology of Sri Guru Granth Sahib, and he still continues to do the keertan of those compositions.
The truth is that Darshan S is on record of criticising every banee from Sri Dasam Granth which he himself was revering and was doing keertan and katha of at one time.
Why did he suddenly change his belief and turn his guns towards Dasam bani is anyone’s guess.
To be continued….

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