Debate on Dasam Granth; Issues and Evidence.

In my opinion one must understand varios aspects of issues involved in Dasam

Granth Debate.

A)No body should Challenge "Amrit Sanchar/Creation of Khalsa/ Five

Kakkars/Khande the Pahul or Sikh Baptism as some people call it because
“There is historical proof in all Sikh, Persian& europian/English sources about
this event and Sikh symbols which actually happened in 1699”.

Academic issue is that what Banis were recited during Amrit sanchar.
Review of sikh literature prior to 1900 C.E. shows that there is no mention about the
recitation of the five „banis‟ which are recited these days while preparing „amrit‟..‟
It varied from group to group, and „dera‟ to „dera‟ (seminary).Kirpal singh has
summarized this literature review as follows.

(1) Rehatnama Bhai Daya Singh (Piara): A good Sikh partakes of „amrit‟ of Sri
Amritsar. First, he reads or recites complete Jap ji, from the beginning to the end
and the Chaupai. Which Chaupai (quartet)? (There is no indication.) He reads five
different sawaiyas: 1. Srawag 2.Dinan Ki Pritpal 3. Papp smooh Binasan 4. Sat
sdaiv suda brat, and 5 five stanzas of Anand Sahib. He stirs the „armit‟ with a
kirpan towards himself. Then one Singh places a kirpan beside him. (Note: Here
there is no mention of Jaap Sahib and complete Anand Sahib. There is however
mention of stirring „amrit‟ with a Kirpan.)

(2) Bhai Chaupa Singh (Tenth Gurus‟s Hazuri Sikh): Then the perfect Guru Sahib
started testing the Panth. On the seventh day of Sawan, 1756 Sambat, the
consecrated drink was sought to be prepared. Guru Sahib said, “Chaupa Singh,
bring water in a bowl.” When water was brought, Guru Sahib commanded, “Hold
the „Khanda‟ (double edged sword) and stir the contents of the bowl.” Then all the
five started reading out „swaiyas‟ each. Which five? Daya Singh…. Sahib Singh….
Himmat Singh…. Dharam Singh…. Mohkam Singh…?. When these five Singhs
started reading out „swaiyas‟, then Sahib Chand Diwan made a request, “True
Sovereign, if „ptashas‟ (sugar bubbles) are put in the bowl, it will be better.” In the
meanwhile, Mata Shakti, Mata Sahib kaur, assuming the form of the „devi‟
(goddess) put sugar bubbles in the bowl. The perfect Guru Sahib took five palmfuls
and put them on the eyes, and five palmfuls in the hair. Then he recited the
following „swaiya‟ from the „Chandi Charitar‟:
“Deh Shiva war mohey ehay
Shubh karman te kabhon na taron.
Na daron ar siyon jab jaye laron nishchay kar apni jeet karon.
Ar Sikh hon apne hi mann ko eh lalach han gun ton ochron.
Jab aav ki audh nidhan baney
At hi run mein tab joojh maron.

1
 [O God of power, bless me,
That nothing deters me from gracious deeds.
And when fight I must, I fight for sure to win.
That I am instructed in wisdom only by my higher mind,
That I crave ever to utter thy praise.
When comes the end of my life,
I die fighting in the thick of a (righteous) war‟}

Guru Sahib administered „amrit‟ to the five Singh with his own hands. Next day,
more Sikhs requested the Master that they too be administered „amrit‟. He said,
„prepare „Karah Parshad‟ and have it from the five Singhs after reading „swaiyas‟.
[Note: This „Maryada‟ (practice) too does not accord with any current practice or any
other practice.]

(3) According to Guru Bilas Patshahi Daswin: [Author: Bhai Koer Singh, p-128] It is
considered to have been written in 1808 sambat, i.e. 1751 A.D. about 43 years after
the passing away of the Tenth Guru]

„Sarita jal leen achhoot mangaye kay,

Patar loh mein tan prabh beray.
Parhtey su udass hai mantron ko,
Prabh thadhey hai app bhaiye so saverey.‟ (p-25)
[Note: Here there is only a mention of reading „mantra‟ (mool mantra)]

(4) B a n s a w a l i n a m a: [Genealogical Tree] of the ten Guru Sahibaan written by

Bhai Kesar Singh Chhiber (11826 Sambat). According to this writing:
Guru Sahib said: „Get a bowl of water at once.‟
When it was brought, Guru Sahib gave „karad‟ (knife) to a Sikh and asked him to
stir the water in the bowl. Then Guru Sahib asked him to read aloud Japu Ji Sahib
and Anand (Tenth part).

Here it is worth nothing that Chhiber has used the word „karad‟ instead of Khanda
and has mentioned the reading out of two „banis‟ „Jap‟ and „Anand‟.
[Sikh Sanskar atey maryada-Chief Khalsa Diwan, p-63]

(5) History of the Sikhs, written by Khushwant Rai: 1811 sambat, i.e. 1754 A.D. In
the peperation of „amrit‟ there is mention of reading aloud only five swaiyas. (p-63).
Singh Bhangu, edited by Bhai Vir Singh Ji, published in 1941 A.D. Var Bhagauti,
first pauri (stanza) swaiya No. 32, Tribhangi Chhand-Khag Khand.
[Note: Here there is mention of reading of reciting three different „banis‟, which are
different from those that are read these days.]
Banis read at the time of preparing „amrit‟ are: Jap Ji, Swaiyas, five stanzas of
Anand Sahib. [Note: Here is no mention of reading out Jaap Sahib and Chaupai. Only
reading out five „pauris‟ (stanzas) of Anand Sahib have been mentioned.]

2
(8) Guru Panth Parkash: {Giani Gian Singh), edited by: Singh Sahib Giani Kirpal
Singh, p-1573}: „Jap Ji Sahib-5pauris, Jaap Sahib-5 pauris, Das Sudh, Anand Sahib,
and Chaupai.
[Note: Here is mention of reading out five „pauris‟ each of Jap Ji Sahib and Jaap
Sahib and this too is not clear which „Chaupai‟ should be read out-the one in the
beginning of „Akal Ustat‟ “Pranvo aad ek nirankara” or the 27-pad kabiyo vach
Chaupai from 377 ti 404 Chaupadas of Charitar No. 405 of „Charitro Pakhiyan‟?]

(9) „Gurbilas Patshahi 10‟: written by Bhai Sukha Singh of Patna Sahib: The author
has mentioned the reading out of some „mantras‟ while preparing „amrit‟. He has
not mentioned the reading out of any particular „bani‟ or „banis‟.

(10) „Guru Sobha; Likhari, Kavi Senapati (Singh): Guru Gobind Singh‟s poet
Laureate Senapati (Singh) in his book „Guru Sobha‟ has not described any method
of administering the „pahul of Khanda‟ (consecrated drink prepared with Khanda-
two edged sword). He has only mentioned the „kurehats‟ (breach of Sikh code of
conduct) like mundan (tonsuring), smoking hookah and having relations with
„minas‟ or „masands‟.

(11) Sri Kalgidhar Chamatkar, written by Bhai Vir Singh: Bhai Vir Singh Ji writes
the following on page 27-28: “At the place where yesterday Sikhi was put to test,
today there is a throne around which the devotees are sitting. „Karah Parsad‟ (sweet
pudding) for 1100 is kept on white sheets. On the throne is sitting Guru Gobind
Singh Ji apparelled in white. Before him lies a shining steel bowl containing water
with a two-edged sword in it. In front of him are standing the five Sikhs of
yesterday, the liberated ones, who had offered their heads. They too are clad in
white. Guru Sahib spoke to them-the five-“ „Waheguru‟ is the „gurmantra‟ chant it
with perfect concentration.” While the „Five‟ got busy in chanting „Waheguru‟,
Guru Sahib himself started stirring the „Khanda‟ in the bowl and reciting „banis‟.
Standing before the „Five‟ who had offered their heads, he made one of them recite
the „mool mantra‟ five times. Then he gave him five palmfuls of „amrit‟ sprinkled it
on his eyes and put five palmfuls in his hair. In this manner he administered „amrit‟
to the „Five.‟

As outlined above review of litraure produced before 1900 A.D.shows lot of

Variations on this issue". Therefore this was the Gigantic task before Sikh
Leadership in early 1900 Sikh to settle this Panthic issue. They then only
followed what 10th guru gave the Final message which is accepted by
scholars &sikh Panth that "Guru granth is the spiritual guru onwards from oct
1708 A.D. & Five khalsa( Concept of Panj Pardhangi) as physical Guru. IF there
is any issue for the Panth,then it can be decided by consesus of Khalsa Panth
based on bani/shabad in Guru Granth Sahib. Bani of G.G.S. is the sole Guru for
Sikhs and a sole canon to accept any idea, concept, suggestion, and any writing."
GURU PANTH based upon above concept accepted writings of 10th Guru in Sikh
Rahat Maryada which were Sanctfied By Guru Panth (1927-1936). Therefore such
compostions as accepted by the Panth are final and unquestionable and can not be

3
challeged by anybody. Japu Sahib, 10 swaeyas(swarg Sudu Waley 21-30 akal
ustit)and kabio Benti Chaupai upto end of hymn' Dust dokh tay loh
Bachai" as writings of 10th Guru (as sanctioned RehatMaryada). Oral history is
also very important.In my opinion there are some compositions of 10th master what
nobody is sure hundred percent because of lack of evidence in written literature but
Panth settled this issue.

There fore in summary Compostions of 10th guru as accepted by the

Panth(per SRM) are final and unquestionable and can not be challeged by
anybody. Japu Sahib, 10 swaeyas(swarg Sudu Waley 21-30 akal
ustit)and kabio Benti Chaupai upto end of hymn' Dust dokh tay loh
Bachai" as writings of 10th Guru (as sanctioned RehatMaryada). This was
the Gigantic task before Sikh Leadership in early 1900 A.D. They decided whatever
they found best based on oral evidence and whatever written sources available to
them at that time and setteled the issue once for all.

B)Sikhs have only one Granth (AGGS). Guru Gobind Singh Sanctified only One
Granth Which is AGGS only. This historical fact is well documented in Sikh sources
of 18th century. Sainapat (1711), Bhai Nandlal, Bhai Prahlad, and Chaupa Singh,
Koer Singh (1751), Kesar Singh Chibbar (1769), Mahima Prakash (1775), Munshi
Sant Singh on account of Bedi family of the Una, Unpublished records, Bhatt Vahis.
Persian sources: Mirza Muhammed (1705-1719 AD), Sayad Muhammed Qasim
(1722 AD), Hussain Lahauri (1731), Royal Court News of Mughals, Akhbarat-i-
Darbar-i-Mualla (1708). Western accounts of 18th century including Father Wendel,
Charles Wilkins, Crauford, James Browne, George Forester, and John Griffith
clearly emphasize the tenants of Nanak as enshrined in Guru Granth Sahib as the
only promulgated scripture of the Sikh.

Judge Mewa Singh further interprets this issue as follows;

Sikh Gurus rejected all the scriptures of Hinduism and said that
they do not preach or reach the reality of God. Guru Nanak, founder of Sikhism
proclaimed-

"Vedas speak of and interpret God but know not his limit; Six are
the creeds of Shastras but no one merges in God through them" {GGS
148}, And,

"Eighteen Purans and four Vedas do not know God's secrets" {GGS
355}, And,

"Shastras and Vedas keep man bound to three modes of materialism,

and he does the blind deeds" {GGS 1126}.

Guru Amar Das, the third Sikh Guru rejected the religious scriptures
of Hindus remarking

4
 "Hindus recite Simirties, Shastras and Vedas but deluded by doubt
they understand not the truth and reality; without following the
divine thought of Gurbani, man understands not reality and obtains
no peace, misery after misery he earns."{GGS 113}

Guru Arjan Dev, 5th Sikh Guru rejected the Hindu Scriptures

"There are many Samirites and Shastras which I have thoroughly

studied; but none of them reaches or preaches the invaluable name of
God" {Sukhmani Sahib}

Guru Gobind Singh, 10th Sikh guru, rejected all the Hindu Gods and
their incarnations and the religious scriptures-

"Ram, Rahim, Puran and Quran have put several thoughts but I accept
none of them; Samirities, Shastras and Vedas describe several
secrets but I recognize none of them" {Sawayas}

Thus,these divine proclamations of Sikh Gurus obviously establish that

they had no belief in Hinduism and that their religion is
independent of Hinduism. Sikh Gurus had out rightly rejected the
Hindu Gods and their incarnations, the Hindu religious scriptures,
the Hindu rites and rituals, and the Hindu caste and creed system.
Sikh Gurus rather presented their independent and separate
universally revealed religion for the entire mankind of the present
age, which satisfies the developed scientific and juristic mind of
today

2)SRM and 1925 Sikh Gurudwara Act clearly accepts and Recommends only SGGS
as the only Granth of the Sikhs

The following evidence is clear that Guru Panth (1927-1936) never used the Published
Dasam Granth as source of 10th guru Bani while creating Panthic Reht Maryada
Document as Dasam granth published since 1902 was available to them.(this printed
version is reported to be compiled at Sri Akal takhat sahib and edited by Sodhak
committee1n 1895-1897based on various 32 dasam granths available at that time)?

1)Sikh Rehat Maryda sanctified by Guru Panth recommends reading of "Benti chaupai
only upto end of hymn' Dust dokh tay loh Bachai" (401)." Why they left
402,403,Aril,404 and 405 hymns as present in Published dasam Granth &various hand
written manuscripts?

2)Why they recommended only 10 swaeyas(swarg Sudu Waley 21-30 from akal ustit
only and not its total composition of Akal Ustit)?

5
3) Why there is no mention of Dasam Granth in the sikh rehat maryada( by Guru Panth
in 1927-1936)?
4) 1925 Gurudwara act only recommends sikh institutions to follow only Guru Granth
Sahib Ji.

Additional Historical Facts

a)The Gurmat Granth Pracharak Sabha and its members which formed sodhak
committe who compiled this So called Dasam granth fell into Oblivion after
submitting their report. Evidence shows sikhs did not accept this document.

b)Lahore Singh Sabha With 118 associations DID NOT Recognize this newly
Dasam Pathshai Guru Granth Sahib finaly compiled by sodhak committe.
c)3 articles published in Khalsa Akhbar Lahore against this committee on october
4th,25th&november1st 1895.
D)Above version of dasam Granth was published first time in 1902 has no
significance among the Sikhs as mentioned by Akali Ran Singh in his book(1905)
about Dasam Granth.

E)Kahan Singh Nabha in 1930 in Mahan Kosh does not mention 1897 sodhak
Committee report or dasam granth published in 1902 based on this report. He talks
about only two birs of Mani Singh & Sukha Singh Bir& requests more thorough
work on this issue. Sikh scholars since then has reviewed these two birs mentioned
has found many authenticity Problems.

From above evidence it is very clear that Guru Panth in (1927-1936) did not use this
Document of so called Dasam Granth while making their final decision.

c) Authenticity of presently published Dasm Granth printed version since 1902(

based on Sodhak committee report 1895-1897 fro 32 Dasm granth available at
that time).

The presently published Dasm Granth since 1902 or other Dasm granth
Birs have many questions of authenticity.
followining academic parameters are essentials to prove the authenticity of any
Document.
a) Date of Document (When it was Written):
b) History of the Document:

c) Who is the Scribe

d) Internal Inconsistency
Following academic questions from A-H are noted as follows
A)Irregular accounts not supporting Sikh History & Philosophy in Bachtar Natak

6
 • -Bachittar Natak does not mention martyrdom of fifth guru &Adi granth
instalation 1604. Four lines between the name of fifth guru and ninth guru.
Praise of Guru Teg Bahadur martyrdom in Brahamnical way.
• -Absesnce of Pir Budhu Shah role in Battle of Bhangani.
• -Talks about Bedis and Sodhis but does not mention second guru who was
Tehan and third guru who was Bhalla.
• -Places Mohammed appearance in history after Ramanand (wrong
chronology)
• -In Canto 7, writes that Guru Gobind Singh went from Patna to madura
Des,area between Beas & Jehlum (Bakala?) where he was brought up.
•
• -Does not mention the creation of Khalsa, the most important historical
event by Guru Gobind Singh and fails to mention Amrit ceremony.
•
• -Fails to mention Battle of Chamkaur
• -Talks about Waheguru, Akal Purkh but no mention of Adi Granth from
1604 revered by the Sikh Gurus.

B) In one entry in dasam Granth there is Appreciation of King Jahangir as a very

merciful king

C) why at many places in Dasam Granth the scribe is ANTI LONG Hair if dasam
Granth Suppots Sikh Philosphy
-Befriend him with your words and bring him; or else drag him by the hair to me
-Grab by the hair, and throw him into the middle of the searing, burning mass of
coals and wood, Grab the ruler by the hair and strike with full force against the
ground
-Having clutched all of the hair, strike him on the ground forcefully. Ensue the
battle in this manner.
-She takes the demons by their long hair and slays them with her sword
(kirpan)
D) Which is the Authentic Bir written by 10th Guru Ji? Which hand written
manusript ( as noted in literatureure) of the So called Dasam Granth was
written by 10th master? All of following dasam granth Birs mentioned in literature
does not meet authenticity criteria by academic parameters.
-Mani Singh Bir,
-babadeep singh bir,
-Misal Patna Bir
-Two DG birs now present in patna Sahib,
-Moti Bag BirSangrur Bir,
-Ananadpuri(Hazuri) Bir
-VARIOuS hand written MAUSCRIPTS LYING IN British LIBRARY London and
HAZUR SAHIB

7
E)Presently Published Dasam Granth which came in print since 1902 based on
Sodhak Committee Report (1895-1897)after looking into 32 dasam granth Birs.

Credentials of various members of this committee. (They were not scholars but
British cronies selected by Gurmat Granth Pracharak Sabha controlled by Vihiria
Faction amrtsar singh sabha group. They were not selcted by SIKH PANTH because
Lahore Singh Sabha With 118 were opposed to it and never recognised this
Granth.EVEN SRM and 1925 Gurudwara act did not accpted this Granth.

• Members of Sodhak Committee

• Mana Singh Hakim, known for correct recitation
• Bhai Narain Singh, Teacher
• Bhai Thakar Singh, Clerk Municipal Committee
• Bhai Hajura Singh, Secretary Lakar Mandi
• Dharam Singh, Famous for Chhabil Sewa
• Bhai Sant Singh, Gurmukhi Teacher
• Bhai Darbara Singh with education of Giani
• Jaidial Singh, Middle pass
• Gurdial Singh, Gurmukh Person
• Kishan Singh Ji, Rice Dealer
• Naran Singh, Thakur Singh Rice Dealer,
Makhan Singh Sweet Maker

F) Who gave right to Sodhak committee members to delete any Composition of

10th Guru Sahib?. The following compositions were deleted by the sodhak
committee which were present in many manuscripts. Question is why sodhak
Committee deleted following Compositions present in so many earliear 32
Dasam granth hand written & published manusripts examined by Sodhak
committee (1895-1897).
1. Sansahar Sukhmana – 43 stanzas Few praising Hindu Deities and betraying
Sukhmani by 5th Guru
2. Vaar Malkauns – 11 pauris, Nanak Jo Prabh Bhawangey, Harji Harmandar
Awangey
3.
Vaar Bhagouti Ji Ki – Different from Vaar Durga Ki – Bhagat Bhagouti Tis Ki, Jo
Jan Dhir Dhre
Piara Singh Padam, in his book, clearly documents the following three
compositions from the Dasam Granth were taken off.
Other compositions excluded:
4- Sri Bhagwant Gita Bhakha sri Govind singh Kirt
5- Raag Asa &Raag Sorith Patshai Das
6- Asfotak Kabits (Published by Randir Singh in Dasam Granth at Punjabi
University)

8
 7-Majh Patshahi 10,
8-chhaka Bhagauti Ji Ka.

G) No re-examinations and reviews took place in 1931, under the ageis of the
Darbar Sahib Committee of the Shiromani Gurdwara Prabhandak Committee.
This is pure misrepresentation. There is need for needs Factual evidence. Who
were the committee members? where is the published report?

H) Internanal Consistancy IssuesThe Text table From Dr.Jaggi,s Book shown

different Birs clearly shows that there are many variations in the Title
arrangements,Some compositions are missing in some BIrs and there is
CHHAND COUNT VARIATIONS In DIfferent BIRS(especially in CharitroPakhyan
&Krishan avtar grossly). This clearly shows that this Granth Is is not Fixed
but Evolutionary. I am hereby producing those charts from Jaggi,s Book in
English so that English reading forum Members can review it and make their
opinion on the issue.

TEXTUAL ANALYSIS OF DIFFERENT DASAM GRANTH BIRS

MANI SINGH BIR MOTI BAGH SANGRUR BIR PATNA BIR

BIR
1 Japu Japu Japu Japu
2 Bachittar Natak Bachittar Natak Sastar Naam Akaal Ustit
Maala
3 Chandi Charitar Chandi Charitar Akaal Ustit Swayae 32
4 Chandi Charitar Chandi Charitar Bachittar Natak Bachittar Natak
5 Chaubees Avtaar Chaubees Chandi Charitar Chaubees Avtaar
Avtaar
6 Brahmavtaar Brahmavtaar Chaubees Avtaar Chandi Charitar
7 Rudravtaar Rudravtaar Brahmavtaar Brahmavtaar
8 Paarasnaath Paarasnaath Rudravtaar Gian Prabodh
9 Sastar Naam Maala Sast Naam Gian Prabodh Chandi Charitar
Maala
10 Gian Prabodh Akaal Ustit Charitropakhia Rudravtaar
11 Akaal Ustit Gian Prabodh Sansahar Bisanpadhe
Sukhmana
12 Vaar Durga Ki Vaar Durga Ki Vaar Malkauns Chakka Bhagoti
Ji
13 Charitropakhian Charitropakhia Chakka Bhagoti Ji Sastar Naam

9
 n Maala
14 Zafarnaama Asfotak Kabit Bisanpadhe Vaar Durga Ki
(Persian)
15 Sadd Swayae 33 Zafarnaama Charitropakhia
(Gurmukhi)
16 -- Bisanpadhe Zafarnaama Asfotak Kabit
(Persian)
17 -- Sadd Swayae 33 Bhagvat Gita
18 -- Zafarnaama Asfotak Kabit Sansahar
(Gurmukhi) Sukhmana
19 -- Zafarnaama Chhand Without Chhand Without
(Persian) Title Title
20 -- -- -- Vaar Malkauns
21 -- -- -- Vaar Bhagoti
22 -- -- -- Zafarnaama

MANI SINGH BIR MOTI BAGH SANGRUR BIR PATNA BIR

BIR
1 Japu Japu Japu Japu
2 Bachittar Natak Bachittar Natak Sastar Naam Akaal Ustit
Maala
3 Chandi Charitar Chandi Charitar Akaal Ustit Swayae 32
4 Chandi Charitar Chandi Charitar Bachittar Natak Bachittar Natak
5 Chaubees Avtaar Chaubees Chandi Charitar Chaubees Avtaar
Avtaar
6 Brahmavtaar Brahmavtaar Chaubees Avtaar Chandi Charitar
7 Rudravtaar Rudravtaar Brahmavtaar Brahmavtaar
8 Paarasnaath Paarasnaath Rudravtaar Gian Prabodh
9 Sastar Naam Maala Sast Naam Gian Prabodh Chandi Charitar
Maala
10 Gian Prabodh Akaal Ustit Charitropakhia Rudravtaar
11 Akaal Ustit Gian Prabodh Sansahar Bisanpadhe
Sukhmana
12 Vaar Durga Ki Vaar Durga Ki Vaar Malkauns Chakka Bhagoti
Ji
13 Charitropakhian Charitropakhia Chakka Bhagoti Ji Sastar Naam
n Maala

10
14 Zafarnaama Asfotak Kabit Bisanpadhe Vaar Durga Ki
(Persian)
15 Sadd Swayae 33 Zafarnaama Charitropakhia
(Gurmukhi)
16 -- Bisanpadhe Zafarnaama Asfotak Kabit
(Persian)
17 -- Sadd Swayae 33 Bhagvat Gita
18 -- Zafarnaama Asfotak Kabit Sansahar
(Gurmukhi) Sukhmana
19 -- Zafarnaama Chhand Without Chhand Without
(Persian) Title Title
20 -- -- -- Vaar Malkauns
21 -- -- -- Vaar Bhagoti
22 -- -- -- Zafarnaama

DIFFERENCE OF CHHAND COUNT IN DASAM GRANTH BIRS

Baani Published Mani Moti Bagh Sangrur Patna Bir

Bir Singh Bir Bir
Bir
Japu 198 198 198 198 199
Akaal Ustit 271 ½ 271 ½ 271 ½ 270 ½ 272
Gian 336 335 ½ 336 336 336
Prabodh
Raam Avtaar 864 860 865 863 --
Krishan 2492 2447 2451 2559 --
Avtaar
Rudra 498 494 494 368 495
Avtaar
Swayae 33 33 -- 33 33 32
Shabad 10 -- 11 10 9+2
Hazaare
Khalsa 4 -- -- -- --
Mahema
Sastar Naam 1318 1318 1318 1318 1318
Maala
Charitropakh 7555 7560 7537 7530 7537
ian

A. Bhai Mani Singh Bir Academic Issues

11
• No history before 1818. Do you know where this bir was between 1713 and
1818? Although Internal evidence dating is 1713, but Professor Jaggi who
has written about this bir has clearly documented on page 13 of his
introduction to Punjabi Dasam Granth mentioning “this date has been
written by a different author and the ink is different” indicating that this
date has been inserted later on.
• Mani Singh letter dated 22nd Vasakh. (No year) Ashta says probable year
1716 because of Banda was alive.
• Bani of Gurus authorwise. No use of word Mahala but use of word Patshahi
for all Gurus. In your email you indicated that this manuscript has been
labeled Sri Bichitar Granth Ji, but the open folios does not mention of any
Bichitar Granth Ji. But it indicates that Tatkara Granth Ji Da.

• The first portion of the Granth, which is Ad Granth or Guru Granth Sahib
which is bounded together in this Bir. The academic analysis shows that this
is the Banno version of Guru Granth Sahib and not the Damdami version.
Banis of Gurus consistent with Banno version including apocrypical Shabads
of Guru Nanak (Jit Dar Lakh Mohamada, Bhai Atash Aab.), Mira Bai
shabad, Ratan Mala, and Ink recipe (How can you associate this Bir with
Mani Singh who compiled and wrote Damadami bir in 1706. Then why
would he write the Banno version? Therefore on academic basis, this bir
cannot be related to Bhai Mani Singh. Rather it will be disgraceful to label
that this bir first part which is Guru Granth Sahib banno version, was
written by Bhai Mani Singh in 1713 ).
• One of Alam Kavi‟s Dohra attributed to 10th Guru.
• This bir ends at Hikiats as mentioned by Giani Gian Singh. Zafarnama is
written in Persion.Then who wrote it in Punjabi in differet Granths?
• The textual analysis of the Bhai Mani Singh Bir clearly shows that the
Chhand count of this bir is different from the presently published Dasam

12
 Granth. For example Ram Avtar in this bir has 860 Saloks, but in the
presently published Dasam Granth there are 864. Krishan Avtar Saloks are
2447 in this Granth while in the present granth there are 2492 in number.
Charitro Pakhyan has 7560 saloks in this bir while presently published
granth has 7555 saloks. There is no Swayee 33, Shabad Hazarey, and Khalsa
Mehma in this bir. But all these three compositions are in the presently
published bir since 1902 (compiled by Sodhak Committee in 1895 to 1896).
How then one can explain this corruption of this great Granth based on
evidence?

B. Patna Bir Academic Issues

I have also gone over the Patna Bir, you mentioned. There are two old Patna birs of
Dasam Granth which are of academic significance, but my summary regarding
them is as follows:

• No colophon available.
• Tatkara shows the date written as 1775 (1698 CE) but Zafarnama written in
the end in same hand puts date to at least 1706 academically. Patna Bir
contains 7 compositions by P10 which were deleted by the Sodhak
Committee, Sukhmana Sansaharnama, Var Malkauns, Var Bhagoti, Rag
Sorth by P10, Rag Asal P10, Asfotak Kabits and one bir contains 18 chapters
of Bhagwant Gita.

13
Please Note the open folio of the Tatkara says that Tatkara Granth Ju Ka (wr1tten
in samat 1755 which is 1698 CE) Your Email mentions it was written in 1720 CE?.
It does not mention anywhere on the open folio Sri Bichitar Granth as reported by
you. I differ with you that none have dared to corrupt any portion of this great
Granth. But if you evaluate this Granth then it is very clear academically that the
following 7 compositions present in this granth were deleted by the Sodhak
Committee in 1895-1896 and they are not presently published Dasam Granth. Who
has the authority to delete or corrupt any portion of this great Granth? “Sukhmana
Sansaharnama, Var Malkauns, Var Bhagoti, Rag Sorth by P10, Rag Asal P10,
Asfotak Kabits and one bir contains 18 chapters of Bhagwant Gita”.
How then one can explain, this corruption of this great Granth based on evidence?

14
TEXTUAL ANALYSIS OF DIFFERENT DASAM GRANTH BIRS. Clearly shows
the arrangment difference and chhand count difference in various dasam Grath
Manuscripts as outlined above.

C) DG Hazoori /or anandpuri bir Academic issues

• Contains two paintings of 10th guru in possession of Matasundri pasted on
page 1 and 14.
• Four different kinds of pages, no folio numbers on Khas Patras
• Five different scribes, Darbari Singh, Darbari Singh Chhota, Nihala, Bala
and Haridas.
• History goes up to Maharaja Ranjit Singh times as taken from a Granthi
employed by him.
• At two places dates of 1752 BK (1695 CE) come in wrong chronological order
(Chandi Ukat Bilas on page 125 written in fagun 1752 but Jodh Parband
written on page 154 on chet 1752). On folio 109, 116 dates - 1745BK and then
1744BK also wrong chronology
• Probably this bir is the same as the presidium bir used by Sodhak Committee
in 1897 with two pictures, scribe, described as Darbari Singh Wadha, and
Darbari Singh Chhota. Ankpali rewritten at some pages, some of the pages
new. Total pages 403. History goes back to Jit Singh Granthi employed by
Maharaja Ranjit Singh.
• Padam in 1990 writes about new evidence of painting of 10th guru while
hunting as strong evidence to support his contention about authenticity but
no history of such photographs is available. Internal evidence only takes it to
the period of Maharaja Ranjit Singh.

D) Devnagri Dasam Granth

Are you aware of this Devnagri Dasam granth prepared by Britishers in 1847 after
Sikhs lost ist Anglo sikh war in 1946 and British became masters of Panjab
Virtually.
MSS Panjabi D6 bears a note from the Commissioner, “In conformity to the orders
of the Governor General of India this volume named „The Grunth Sahib‟ published
by Gooroo Gobind Singh the founder of the Sikh faith, is hereby presented to the
Paris Exhibition Society by Pundit Radha Kishum, Ecclesiastical Councellor to His
Highness the late Maharajah Runjeet Singh”. This manuscript is in Devnagri and
starts with Om. The table of contents starts with Om Sat Sri Suchi Panjabi Granth
Sahib Ka Sri Mukhbak Patshahi 10.

15
16
17
 BL MSS Panjabi D6 (3)

WHY Governor General of India has to give official orders to publish this volume
in devnagri in 1847?(after Sikhs lost First Anglo sikh War in 1846 and Britsh becam
virtual masters of Punjab in 1847 throuh Regency council headed by Treachrous
Teja Singh)

I have gone over this issue in depth for last several years and presented
my findings at Punjabi Uni . and GNDU in Dec.2003. Summary of my paper
is as follows.

Guru Granth Sahib as the only Sikh Canon; Fresh Look at the Text and
History of Dasam Granth
Summary
By Jasbir Singh Mann

18
 Personal Guruship was ended by the 10th Guru after finalizing the Sikh mission

and sanctifying and passing succession to Guru Granth Sahib as a future Guru of the

Sikhs in 1708. This was the final culmination of the Sikh concept of Guruship, capable of

resisting the temptation to defy the lines of human Gurus. The Tenth Guru while

maintaining the concept of Shabad Guru also made the Panth distinctive by introducing

corporate Guruship. The concept of Guruship continued and the role of human gurus

transferred to the Guru Panth and that of the revealed world to Guru Granth Sahib

making Sikhism a distinct modern religion in 1708. This historical fact is well

documented in Sikh sources of 18th century. Sainapat (1711), Bhai Nandlal, Bhai Prahlad,

and Chaupa Singh, Koer Singh (1751), Kesar Singh Chibbar (1769), Mahima Prakash

(1775), Munshi Sant Singh on account of Bedi family of the Una, Unpublished records,

Bhatt Vahis. Persian sources: Mirza Muhammed (1705-1719 AD), Sayad Muhammed

Qasim (1722 AD), Hussain Lahauri (1731), Royal Court News of Mughals, Akhbarat-i-

Darbar-i-Mualla (1708). Western accounts of 18th century including Father Wendel,

Charles Wilkins, Crauford, James Browne, George Forester, and John Griffith clearly

emphasize the tenants of Nanak as enshrined in Guru Granth Sahib as the only

promulgated scripture of the Sikhs.

There was no Dasam Granth found in Punjab or Delhi area in 18th century. There

is no evidence that in 18th century”Adi granth was not given any exclusive preference

over the bani of Guru Gobind Singh” as this idea was floated by Mcleod & Grewal J.S.

Malcom’selfcreated story ”at time of Khalsa Initiation ,Five weapons were presented to

the intiate” which is further promoted by Pashaura singh & Mcleod “ Orgnizers of Singh

Sabha Movement replaced the tradition of Five Weapons with that Of Five religion

19
symbols(known as Five Ks)” is not Based on any Sikh or western Source. There were

32 Dasam Granths circulating in the Amritsar’ area by 1890. The presently published

Dasam Granth (1902) was created by the Sodhak Committee formed of British Cronies

(1895-1897) to give a closer to the Granth floated by them in the late 18th century with

the help of Nirmalas at Patna. The manuscript of this granth was implanted in the East

India Library by Colebrook & Charles Wilkins and used by John Malcom in 1810, in his

book “Sketch of the Sikhs”. Devnagri Dasam Granth (Presently in British Library,

London) was written in February 1847 after the Sikhs lost the first Anglo-Sikh War

(Second treaty with Lahore December 16, 1846 at Bhairowal when Britishers became

virtual masters of Punjab). Treacherous Sardar Tej Singh was the chief of the regency

council when this Devnagri Dasam Granth was created. In recognition of his services, the

title of Raja was conferred on him on August 7, 1847. Story of Mani Singh compiling a

Dasam Granth between 1721 to 1738 during his stay at Amritsar at the request of Mata

Sundri is difficult to prove by evidence as the Dasam Granth reported to be compiled by

him was found only in 1818 and the first part of this manuscript is a Bano Version of

Guru Granth Sahib which makes it very unlikely to be the composition compiled by Mani

Singh who compiled the Damdami version earlier. The story of Mehtab Singh and Sukha

Singh slaying Massa Ranghar and reward of successful mission keeping the various parts

of Dasam Granth as a single volume cannot be supported by any historical evidence.

Babadeep Singh is said to have compiled another manuscript of Dasam Granth in 1747

A.D. as reported by Giani Singh which ends at Asfotak Kabit. Only Sangrur Bir as

studied by Padam & Jaggi Is reported to end with final title Asfotak Kabit .Therefore,

probably it is the same Manuscript as reported by Giani Gian Singh . The first portion Of

20
This Manuscript is Guru Granth Sahib & 2nd portion is Dasam granth.This Manuscript

Contains additional compositions Like Sansahar Sukhmana, Vaar Malkauns and Chakka

Bhagoti Which Were edited & deleted by Sodhak Committee in 1897, therefore cannot

make this manuscript authentic. By history Babadeep Singh bir/Sangrur bir appeared in

1857 only. The author has reviewed the history and text of Dasam Granth from 18th to

20th century and the summary of the findings is as follows:

• Historical analysis shows that 10th master may have made many Granths

noted in the literature e.g. Smudsagar / Avtarlila / Vidyasagar Granth/Vidyadar

Granth / Bachitar Natak /Satsai Granth. But no original Granth is available as they

were lost in river and warfare.

• Bhai Mani Singh is reported to compile Dasam Granth between 1721-1738 at

request of Mata Sundri but no original available.Photgrphs as published by Dr.

Padam In His 3rd Edition reported to be in possession of Mata sundry Has no

Histry of 18th&19th century.

• Controversy of Dasam Granth Authenticity started in 18th century and still

continues

• By the end of 19th century (1895), 32 birs of Dasam Granth were in circle in

Amritsar which were used by Sodhak Committee to finalize the final version of

Dasam Patshahi GURU Granth Sahib sahib JI.

• . Lahore Singh Sabha With 118 associations DID NOT Recognize This new

Dasam Pathshai Guru Granth Sahib in 1897. 3 articles published in Khalsa

Akhbar Lahore against this committee on october 4th,25th&november 1st 1895.

21
• 1897 - Above bir has no significance among the Sikhs as not mentioned by

Akali Ran Singh, 1905 in his book about Dasam Granth

• Kahan Singh Nabha in 1930 in Mahan Kosh does not mention 1897 sodhak

Committee report or dasam granth published in 1902 based on this report. He

talks about only two birs of Mani Singh & Sukha Singh Bir& requests more

thorough work on this issue.

• Dharam Pal Ashta 1959 Based his Thesis On Sodhak committee Report of

1897 without confirming Authenticity of Dasam Granth Manusripts he used in his

study.

• Historical analysis shows that no bir of Dasam Granth was seen in Punjab or

New Delhi area ia 18th century, only Charles Wilkins in 1781 sees some second

Granth in Patna which he reported appeared later and also reported that Guru

Granth Sahib was the only sanctified and promulgated.

• Historical records show, Banda Singh, Nawab Kapur Singh, Jassa Singh

Ahluwalia, and Sikh Misals of the 18th century do not revere Dasam Granth.

Baghel Singh built 8 hitorical Gurudwaras in New Delhi in 1784 and no evidence

of Dasam Granth installed anywhere.

• Textual analysis of all known birs of Dasam Granth show variations of titles

in Tatkara, variation of titles at start of composition and variation of contents.

History of no DG birs goes before 1818.

• No original Khas patra available. Letter of Mani Singh is spurious

• Historical inconsistencies in Bachitar Natak. There are various scribes of

Dasam Granth. Difficult to discuss orthography as no original is available.

22
• Ideological inconsistencies and ideological variations

• Heterogeneous Granth of different collections compiled by Sukha Singh and

promoted by the British

• Dating inconsistencies. Wrong chronology, 7 compositions excluded in 1897

published Text ?

• Bachitar Natak, a manipulative collection with no mention of martyrdom of

5th Guru. Reverence of Adi Granth compiled in 1604 and as spiritual guru to the

Sikhs since then. No mention of creation of Khalsa and Amrit ceremony.

• Malcom’s sketch of the Sikhs created a distorted Sikhism to diminish the spirit

of the Sikhs and their government as proposed by William Franklin in 1803 in his

account.

• 10th guru only gave sanctification to A.G.G.S. alone in 1708 and not to any

other Granth

• Bani of A.G.G.S. is the sole Guru for Sikhs and a sole canon to accept any

idea, concept, suggestion, and any writing

• Based upon above doctrine Banis / writing of 10th Guru accepted in Sikh

Rahat Maryada got Sanctfied By Guru Panth (1927-1936) are final and

unquestionable. Japu Sahib, 10 swaeyas(swarg Sudu Waley 21-30 akal ustit)

Chaupai, Ardas (as sanctioned RehatMaryada).including Akal Ustit (except

Chhand 201-230),khalsa mehma, 33 Swaeyas, Shabad Hazarey and Zafarnama

are banis / writings of 10th Guru. Khalsa Panth collectively is allowed to make /

accept any changes based upon the doctrines as established in A.G.G.S.

acceptable to the Guru Panth

23
In my opinion review of history and texts of various dasam Granth manuscripts
and literature proves that"Presently published Dasam Granth since 1902 is a
piece of Sikh literature like many other books in Sikh history. Evidence
shows that it is a compilation of heterogeneous granths in late 18th century
by Mahant Nawal & Dayal Singh and Sukha Singh Granthi at Patna by
converting a Hindoove language manuscript “Nanak Panthi Kabya” to
Gurmukhi Granth, Dasmi Patshahi Granth presently located in Brtish
Library(MSS Panjabi D5 donated to the library by HT Colebrooke). They
interpolated Bani and writings of Patshahi 10 and other simialar saloks like
GGS to gain credibility of this Granth which was promoted by Malcom
initially in “Sketch of the Sikhs” published in 1810,1812. Brought to Punjab
Gurdwaras by Nirmalas in early 19th Century.Sikhism is an integrated
religion with unity of Sikh thought between the first and tenth Guru. Tenth
Guru sanctified only one Granth (cannon), which is Sri Guru Granth Sahib.

Compostions of 10th guru as accepted by the Panth(per SRM) are final and
unquestionable and can not be challeged by anybody. Japu Sahib, 10
swaeyas(swarg Sudu Waley 21-30 akal ustit)and kabio Benti Chaupai upto end
of hymn' Dust dokh tay loh Bachai" as writings of 10th Guru (as sanctioned
RehatMaryada). In my opinion Authenticity of any document must be established
by all academic Parameters before accepting it. Time has come Central Sikh
authorities must revisit this issue in Light of more academic evidence presently
available on this presently published dasam Granth since1902( based on sodhak
commite report 1895-1897)

For OPINION ON autheticity issues of Dasam Granth BY OTHER

SCHOLARS. Please Click
onhttp://www.globalsikhstudies.net/r_link/dasam.htm

For debates on Skh study issues.Click on

www.Globalsikhstudies.net

Jasbir singh mann M.D.

California

24