Debate on Dasam Granth; Issues and Evidence. In my opinion one must understand various 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

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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.

[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,

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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.]

(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’?]

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(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

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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 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

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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 "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

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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)? 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

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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

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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

Textual Analysis,History and Academic issues with Important Dasam Granth Birs Reported in Literature 1)History Of Important Dasam Granth Birs 2) TEXTUAL ANALYSIS Of Important Dasam Granth Birs 3) Academic Issues about important Dasam Granth Birs

1)History Of Important Dasam Granth Birs

Mani Singh Bir History

Per history given by Raja Gulab Singh Sethi at 47 Hanuman Rd, New Delhi “This bir

was found during Maltan Victory presently in the Pakistan area in 1818 AD. It was found

by a military person. Then this person moved to Hyderabad in South India and he settled

after retirement in Nander area of Maharastra. This bir stayed with his family. Then it

went to Jamadandar Para Singh’s Dera from where it was bought by Raja Gulab Singh in

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1945 and taken to Lahore. Then after partition of India Raja Gulab Singh family settled in

New Delhi.

Babadeep Singh Bir History

Giani Gian Singh in Panth Prakash reports about this bir to be written in Sumat 1804

(1763 AD). Compiled by Babadeep Singh Shaheed. The ending position is Asfotik Kabit.

Bhai Randhir Singh in his book page 51 reports “Giani Gian Singh did not see the real

manuscript of this bir.” Khan Singh Nabha in 1931 reports that Bhai Mani Singh Bir and

Baba Deep Singh Bir are the same. Textual analysis shows that the Sangrur Bir only ends

in Asfotik Kabits. Probably therefore Sangrur Bir was Babadeep Singh Bir and the

history of such bir goes only up to 1857 AD.This Bir is not Tracable anymore.

Sangrur Bir History

This bir is reported to be received by Raja Sharup Singh (1837-1864 AD) in 1857 during

Indian mutany time when he went to Delhi to help the british government. He was given

this bir by a Patan Raja Sahib. It has two portions, first is guru granth sahib, the second

portion is Dasam Granth. It contained extra compositions like Sansahar Sukhmana, Var

Malkauns Ji, and Chaka Bhagota Jita which was deleted by Sodhak Committee in 1897.

Dharampaul Ashta in his book “Poetry of Daam Granth” thought that this bir was

prepared at Delhi by Bhai Seehan Singh and per his research Bhai Mani Singh Bir and

this bir has same compositions but Jaggi by detailed textual analysis has proven that there

are many different textual variants between the two birs. This Bir is not

Tracable.anymore

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Patna Ji Misal Bir History

. Dates on the Bir are issue Randhir Singh ji writes. Original written in Patna

Page 5(in Dabbi) date of start of writing Samat 1821, 21 Maghar( Nov 7th sat,1764 AD)

Date of Completion on end page 616(in Dabbi) samat 1822,ASU 22(27 Sept

1765) But the date of Copying given in Jammu in Tatkara is Sawan 22 Sudi

9(26 July 1765AD).

Randhir S.andPadam saw copy this bir at Akal Takhat, Amritsar. Not available

anywhere now. But Chibbar was in Jammu and while writing his Bansalinama

(1769- 1779) does not mention anything about copying in Jammu abot this

Important Dasam Granth Bir. Sarup Das in 1775(goindval) also does not mention

about this bir. No details of actual contents available. Many Variants in title

arrangements. Bir was started writing in Patna on Nov 7th1764AD and

completed finished writing in Patna on 27thSept1765AD). If bir was not

completed in Patna till 27th Sept then how it can be copied in Jammu on 26 July

1765AD Two months Advance of its completion?

•

Patna Ji Ad Missal which has been quoted by Randhir Singh and Padam Ji. And

both of them indicate that the original has been lost and they have seen one copy

which was done at Jammu. Padam is Ji writes about this on page 32 of his Dasam

granth Darshan (1990 Edition). Randhir Singh write more detail about this on

Page 49&51.No history of original or copy available.

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More over table of contents as reported by Padam Ji and Randhir Singh (page 50)

shows variation of titles in contents in yatkara. Additionally tatkara says Vishnu

instead of chaubis Avtar . 33 saweeays and Khalsa mehma absent in tatkara .

Zafarnama in Gurmukhi and Persian.No details of contents known. The original

or copy of this Bir is not Traceable anymore.

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History of Two Patna Birs

Probably written by Sukha Singh Granthi at Patna. No colophon available.No history of

these two birs available before Sukha Singh.Tatkara shows the date written as 1755 (1698

CE) but Zafarnama written in the end in same hand puts date to at least after 1706. These

two birs contain 8 compositions by atshahi10 which were deleted by the Sodhak

Committee in 1897AD, Sukhmana Sansaharnama, Var Malkauns, Var Bhagoti, Rag

Sorth by P10, Rag Asal P10, Asfotak Kabits and one bir contains 18 chapters of

Bhagwant Gita

Giani Gian Singh reports that Sukha Singh wrote that Dasam Granth Bir at Patna in 1775

AD. But no birs with colophon as written in 1775 AD is available. Only the above bir to

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be written in Tatkara, Samut 1755 (1698 AD) is now available. What happened to the bir

as mentioned by Giani Gian Singh?

Moti Bag Gurudwara Bir History

This bir is not found anywhere anymore as mentioned by Giani Gian Singh. It was

reported to be written by Sukha Singh Granti in 1775. Charat Singh, his son, who gave it

to Baba Hakam Singh. The history of the bir goes to (1862-1876) period of Raja

Mahindar Singh who put this bir into Moti Bag Gurdwara and gave money to Baba

Hakam Singh who presented this bir to Maharaja Mahindar Singh,. After death of Hakam

Singh, his family members Baba Ram Singh and Bedi Natha Singh got this financial

help. But Nahar Singh on the contrary told Dr.jaggi that this bir was received by him

from Charit Singh of Patna who was son of Bhai Sukha Singh. Nahar Singh gave this bir

to Maharaja Ranjit Singh who made Nahar Singh custodian of this bir and put it into Moti

Bag Gurdwara in Patiala. After death of Maharaja Ranjit Singh as britishers became the

rulers in Punjab, Nahar Singh took this bir to his village and after his death, his grand son

in law Hakam Singh gave it to Maharaja Mohinder Singh Patiala. Jaggi has reviewed this

bir and it has no colophon. Textual analysis of this bir is as outlined below by jaggi.

Ananadpuri(Hazuri) Bir History

History of this bir goes to Maharaja Ranjit Singh period (1800-1839 AD). It is reported to

be with Granthi of Mahraja Ranjit Singh named diwan Singh Singh. Then with his son Jit

singh who was tutor of maharaja dalip Singh and thenhis son satinder singh Pioneer

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anemling works G.T. Road Amritsar. Continuing with other family members went to

Bombay and now probably in Chandigarh area with the family. For detail history and

textual analysis Read Mahan Singh Report and Article by Dr Balbir singh Brother of

Bhai Vir singh pages 156-164 in “ Panjabi Universty Panjabi Sahit Da Ithas” published

by Panjab Uni 1967,1986.Edited by Dr. Surinder singh Kohli.

Manuscripts Mss D5 punjabi( HT Colebrook) History

John Malcom came to Punjab with Lord Lake in 1805. He was accompanied by Raja

Bhag Singh of Jind up until Byas River. He could only copy of Guru Granth Sahib from

Punjab but in Calcutta he got the copy of Dasmi Patshah Ka Granth which was procured

by HT Colebrook, an administrator and attorney by profession in Calcutta in 1805 per

discussion of Malcom who used this Granth for writing his account “Sketch of the

Sikhs”, first published in 1810 AD. HT Colebrook then donated this bir to British Library

in 1812 AD or 1819 AD. It has no colophon but by Malcom’s account the history can be

traced to Colebrook only1805 per above argument. There is no clear cut history of the

custodians of this bir from where Colebrook got this Bir( See Discussion Below)

Mss D6 Devnagri IN British Library London History

• This manuscript has a colophon indicating to be written in January 1847 AD.Note

says It was sent to Paris Art exhibition In 1856( but such exhibition was held in

1855AD. And since then it has been in British Library. There is no clear cut

history of the custodians of this bir but seems to be in possession of British

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officials. 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. Signed by Pundit Radha Krishin,

Ecclesiastical Councilor to His Highness the late Maharajah Runjeet Singh.

Mss Panjabi E1 History

This bir has no colophon but was probably written in 1856 AD and was sent to England.

And is now in British Library catalogued as MSS Panjabi E1 sent by the Guru Sadho

Sodhi of Kartarpur. No Titlr or heading of Dasam Granth or Dasmi Patshahi Da Granth.

Starts as Tatkara Granth Sahib Ka. No colophon and datin.Note by Dy. Commander

lahore “ copy of original with signature of guru himself &now in possession of his

descendent ,Guru SADHO SinGH“NO Evidence.

Mss ADD 214452 History

ADD 21452 title Page written in bold Enlish letters as “Dasham Padishah da Granth or

The Book of the Tenth King Gooroo Govind Singh, Umtristur 1847” presented to the

library on 11th June, 1856 by Attorney Lewin Bowering “ Table of contents reads as

Tatkara Granth Ji Ka. But Date written In Tatkara Is 1898Bk (1841 AD). There is no

clear cut history of the custodians of this bir.Donated to british library by L.Bowring an

attoney.

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2) TEXTUAL ANALYSIS

Dr.Jaggi,s Book(Dasam granth Kartitav-Authenticity,1966) documenting different Birs

having many variations in the total number of compositions. Some are missing in

comparison with published Bir. Text analysis also shows CHHAND COUNT

VARIATIONS .This clearly shows that this Granth has not Fixed text test but rather

Evolutionary. I am hereby producing those charts in English

A) Composition Arrangement From Jaggi,s (dasam granth

Authenticity,1966)

MANI SINGH BIR

MOTI BAGH BIR

SANGRUR BIR

PATNA BIR

1 Japu Japu Japu Japu

2 Bachittar Natak Bachittar Natak

Sastar Naam Maala

Akaal Ustit

3 Chandi Charitar Chandi Charitar

Akaal Ustit Swayae 32

4 Chandi Charitar Chandi Charitar

Bachittar Natak Bachittar Natak

5 Chaubees Avtaar

Chaubees Avtaar

Chandi Charitar Chaubees 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 Maala

Gian Prabodh Chandi Charitar

10 Gian Prabodh Akaal Ustit Charitropakhia Rudravtaar

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11 Akaal Ustit Gian Prabodh Sansahar Sukhmana

Bisanpadhe

12 Vaar Durga Ki Vaar Durga Ki

Vaar Malkauns Chakka Bhagoti Ji

13 Charitropakhian Charitropakhian

Chakka Bhagoti Ji

Sastar Naam Maala

14 Zafarnaama (Persian)

Asfotak Kabit Bisanpadhe Vaar Durga Ki

15 Sadd

Swayae 33 Zafarnaama (Gurmukhi)

Charitropakhia

16 -- Bisanpadhe Zafarnaama (Persian)

Asfotak Kabit

17 -- Sadd Swayae 33 Bhagvat Gita

18 -- Zafarnaama (Gurmukhi)

Asfotak Kabit Sansahar Sukhmana

19 -- Zafarnaama (Persian)

Chhand Without Title

Chhand Without Title

20 -- -- -- Vaar Malkauns

21 -- -- -- Vaar Bhagoti

22 -- -- -- Zafarnaama

A) CHHAND COUNT of Text in various DASAM GRANTH BIRS in comparison with published Text since 1897 (From Jaggi DG Kartitav 1966)

# Baani Published

Bir Mani Singh

Bir

Moti Bagh Bir

Sangrur Bir

Patna Bir

1 Japu 198 198 198 198 199 2 Akaal Ustat 271 1/2 271 ½ 271 ½ 270 ½ 272 3 Bachittar

Natak 471 471 471 471 471

4 Chandi Charitar 1

233 233 233 233 233

5 Chandi 262 262 262 -- 262

20

Charitar 2 6 Var Durga Ki 55 55 55 -- 55 7 Gian Prabodh 336 335

1/2 336 336 336

8a Chaubis Avtaar No AFZU 1382 AFZU

1383 AFZU

No AFZU Variable AFZU

8b Ram Avtaar 864 860 865 863 Variable AFZU

8c Krishan Avtaar 2492 2447 2451 2559 Variable AFZU

8d 22nd & 23rd Avtaar

10 10 10 10 Variable AFZU

8e Kal Ki 588 588 588 588 Variable AFZU

8f Mir Mehdi 11 11 11 11 Variable AFZU

9 Brahma Avtaar 323 343 343 343 Variable AFZU

10a Rudra Avtaar (Dat)

498 494 494 368 495

10b Rudra Avtaar (Parasnath)

358 358 358 -- 390

11 Swaeeay 33 -- 33 33 32

12 Shabad Hazare 10 -- 11 10 9+2

13 Khalsa Mehma 4 -- -- -- --

14 Shastar Nam Mala

1318 1318 1318 1318 1318

15 Chiritropakhian 7555 7560 7537 7530 7537

21

16 Zafarnama 12 Hakiats (No AFZU)

12 Hakiats

(No AFZU)

12 Hakiats

(No AFZU)

12 Hakiats

(No AFZU)

12 Hakiats

(No AFZU)

17 Asfotik Kabit -- -- 54 56 54+1

18 Sansahar Sukhmana

-- -- -- 43 43

19 Var Bhagoti Ji Ki (2nd version)

-- -- -- 3 3

20 Var Malkauns -- -- -- 11 11

21 Bhagwant Gita -- -- -- -- 1800

22 Chhaka Bhagoti

-- -- -- -- 137

23 Sadd -- In the End

1 -- --

B) CHHAND COUNT of Text in published bir of Dasam Granth and British Library MSS D5 Punjabi (Colebrook HT) # Composition Name Published

Bir BL MSS D5 Colebrook

1 Japu 198 198

2 Akaal Ustat 271 ½ 271 1/2

3 Bachittar Natak 471 471

4 Chandi Charitar 1 233 233

5 Chandi Charitar 2 262 262

22

6 Var Bhagoti Ji 55 55

7 Gian Prabodh 336 336

8a Chaubis Avtaar No AFZU No AFZU

8b Ram Avtaar 864 864

8c Krishan Avtaar 2492 2490

8d 22nd & 23rd Avtaar 10 10

8e Kal Ki 588 588

8f Mir Mehdi 11 11

9 Brahma Avtaar 323 323

10a

Rudra Avtaar (Dat) 498 498

10b

Rudra Avtaar (Parasnath)

358 358

11 Swaeeay 33 32

12 Shabad Hazare 10 7

13 Khalsa Mehma 4 4

14 Shastar Nam Mala 1318 1318

15 Chiritropakhian 7555 7556

16 Zafarnama Hakiats

Zafarnama in Gurmukhi 12 Hakiats (No AFZU)

Zafarnama in Gurmukhi 12 Hakiats (958 AFZU)

23

Comments on Arrangement of compositions and chaand count

in BL MSS D5 Punjabi / Colebrook DG in comparison with

a.) The arrangement of composition in this manuscript shows minor variation of

arrangement as compared with the published Dasam Granth bir with Placement of

Shastar Nam Mala before Swaeeay and Shabad Hazare. In Published DG bir Shastar

Nam Mala composition is after Swaeeays and Shabad Hazare

(1) Japu (2) Akaal Ustat (3) Bachittar Natak (4) Chandi Charitar 1 (5) Chandi Charitar 2 (6) Var Bhagoti Ji (7) Gian Prabodh (8) Chaubis Avtaar (9) Brahma Avtaar 10 Rudra Avtaar [Dat] (11) Shastar Nam Mala (12) 32 Swaeeay (13) Khalsa Mehma Swaeeay (14) Shabad Hazare (15) Chiritropakhian (16) Zafarnama (17) Hakiats. b.) The chaand count in this manuscript has very minor variations as follows:

1.) The published Bir has 2492 chhands in Krishan Avtar .The Total Chaand count of Krishan Avtar is 2490 in this manuscript. • Chaand number # 2490 as noted in published Bir in the end of Krishan

Avtaar is absent in this manuscript. Page570 pulished DG “ Satra Sau Pantal ,mah sawan sudhi thiti Dee” This chaand describes the date of the Krishan Avtaar completion in Samat 1745 (1688 AD).

• Chaand Number 1509 and 1510 of published Bir are clubbed into chaand

#1509 in Kharag Singh Jodh Parbandh in this manuscript and part of the verse “jab kar beech sakat ko lo, tab aie nirpat kay samuih bhayo” is missing.

2.) There are only Seven Ram Kali 10 composition (Shabad Hazare) in this manuscript while in Published Bir their number is ten. Last three chhands as noted in published Bir are Extra.

3.) There are 32 Swaeeyas in this manuscript while published Dasam Granth has 33. Only the first Swaeeya (Jagat Jot Japey) is not seen in this manuscript.

4.) The total count of Chiritropakhian Chaands is 7556 AFZU. But if one sees the published Dasam Granth Bir, such AFZU is 7555. There is actual counting mistake in the Published Dasam Granth because Chirtir 403 ends in AFZU 7151. The 404 Chiritir has 405 Chaands. Therefore, in actual counting 7151 plus 405 should make it equal to 7556. so Manuscript totaling of 7556 is correct.

5.) The Zafarnama and Hakiats has an AFZU of 858 in the end of Hakiats in the manuscript. But the published Dasam Granth’s has no Afzu in end . Jeevan Singh and Chittar Singh Published DG in Samat 2055/1998AD has total number of 858 Chaands in this section per manual total ( afzu) Count.

24

3) Academic ISSues of Various Dasam

Granth Birs

A. Bhai Mani Singh Bir Academic Issues

• No history before 1818. No one knows 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. No Title noted .But it indicates that Tatkara Granth Ji Da.

25

• Banis as found in Guru Granth Sahib which is splitted autorwise. 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.),

two Mira Bai shabad, Ratan Mala, hakikat Raja shivnav ki and Ink recipe

THHREFORE it is a banno version and cannot be associated with Mani Singh,s

name who compiled and wrote Damadami bir in 1706. Why would a person woud

write the Banno version after 20years? 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 was written by Bhai Mani Singh in 1713 as noted in end. This

Bir has no colophon ).

• 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 only.Then who wrote it in Punjabi in differet Granths?

26

• 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 Granth. For

example Ram Avtar in this bir has 860 Chhands, but in the presently published

Dasam Granth such count is 864. Krishan Avtar Saloks are 2447 in this Granth

while in the publihed granth are 2492 in number. Charitro Pakhyan has 7560

saloks in this bir while presently published granth has 7555 saloks. There is no

Swayeeay 33, Shabad Hazarey, and Khalsa Mehma in this bir which are seen in

published Bir.

Textual Analysis of Bhai Mani Singh Bir as reported by Dr. Jaggi in “Dasam Granth

Authenticity” and “Bhai Mani Singh Jeevani and Rachna” Published by Punjabi

University, 1983 pages 40 and 41.

Authorship Subject Pages

Guru Nanak Tatkara 1A-5A

Samat Joti Joth Samana 5B

Bani 6B-118A

Guru Amar Das Tatkara 118B-122A

Bani 122B-209A

Guru Ram Das Tatkara 209B-214A

Bani 214B-303A

Guru Arjan Dev Tatkara 303B-318A

Bani 318B-528A

Guru Teg Bahadur Tatkara 529B-530A

27

Bani 530B-536A

Dasam Bani Tatkara 537B-539A

Japu 539B-541B

Bachittar Natak 542A-552B

Chandi Chiritar 1 553A-562A

Chandi Chiritar 2 562B-569A

Chaubis Avtar 569A-741B

Brahma Avtar 741B-757B

Rudra Avtar 757B-785B

Shashtar Nam Mala 786B-821A

Gian Prabodh 821B-829A

Akal Ustat 830B-838A

Var Durga Ki 838B-842A

Tatkara 842B-846A

Chiritropakhiyan 846B-1029A

Bhagat Kabir Bani 1029B-1058A

Bhagat Nam Dev Bani 1058B-1065A

Bhagat Ravi Das Bani 1065B-1069B

Bhagat Ram Anand Bani 1069B

Bhagat Jai Dev Bani 1070A

Bhagat Tarlochan Bani 1070B-1071A

Bhagat Dhana Bani 1071A-1071B

Bhagat Sain, Pipa, Bhikan Bani

28

and Sadna

Parm Anand, Sur Das, Mira Bani 1072A-1073A

Bhagat Baini Bani 1073B-1074A

Shiekh Farid Bani 1074B-1077B

Rai Balwand Di Var Bani 1078A-1078B

Sadd and Sweeyay Bani 1079A-1088B

Hakikat Ra Mukam Rajey

Shiv Nabh Ki

Path 1088B

Rag Mala Path 1089A

Siahi Ki Vidhi Path 1089A

Zafarnama (Persian) Path 1090B-1095B

B. Patna Bir Academic Issues

No colophon written. By history Supposed to written by Granthi Sukha Singh Who

died in 1861AD. Even if died at age of 100years and started wriing at Birth this bir

stil canot go beyond 1761 AD. Then who wrote Samat 1755(1698AD) in Tatkara

because Tatkara shows the date written as 1775 (1698 CE) but Zafarnama written in

the end in same handwriting and same ink puts date to at least 1706 academically. this

Bir contains 8 compositions by 10th guru ji which were deleted by the Sodhak

29

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 (1800 chands). See tatkara below.

C) DG Hazoori /or anandpuri bir Academic Issues

30

1)Anandpuri Bir; This bir has been also evaluated by Dr.balbir Singh Brother of

Bhai Bir Singh and S.mahan Singh and their academic opinion is available.

Contains two paintings of 10th guru in possession of Matasundri pasted on page 1 and 14

( padam Ji gave no history of these Phographs although made these photograph Basis for

his 1990 Edition ( as written on page10 Dasam Granth Darpan by Piara singh Padam. no

history of such photographs tracing them to Guru period given by padam Ji. only takes it

to the period of History granth only goes upto Maharaja Ranjit Singh(1801-1839)Four

different kinds of pages, no folio numbers on Khas Patras

• Five different scribes, Darbari Singh, Darbari Singh Chhota, Nihala, Bala and

Haridas. First 63 pages are new.and different from main manuscript

• History of this bir only goes up to Maharaja Ranjit Singh Period times as taken

from a Granthi( Diwan singh) 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.

• There is no colophon in this bir.

• See tatkara of anadpuribir and Photos from this Bir

31

32

33

D) Devnagri Dasam Granth academic Issues

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.

34

By history Radha Krishin was Sanskrit Scholar and teacher of Raja Hira Singh then

Duleep Singh. His father Pandit MADHUSUDHAN was head priest of court & chief of

Charities dept.in1808AD till annexation. His Grand father was Pandit Brij lal also held a

post of court pandit under Ranjit Singh. Why he signed that gooro gobind singh was

founder of sikh Faith ?. Why IK ONKAR was changed into

OM.

E)Daswen Padshah ka Granth"that was presented to

Queen Victoria in 1859and placed in Oriental Library.

This manuscript is presently preserved in British Library, catalogued as MSS Panj. E 1.

19th century (copy 1859). Along with this Granth, the second copy was of Aad Granth

which is catalogued as MSS Panj. E 2 was also given to Queen Victoria in 1859.

There is no colophon. Note on folio 4a mentions a stool and cushions covered with

brocade also presented by Sadhu Singh for use with the granth. This Granth is cataloged

in British Library as “MSS Punjabi E1” sent by the Guru Sadho Sodhi of Kartarpur. No

heading of Dasam Granth or Dasvein Patshah. Starts as Tatkara Granth Sahib Ka. Note

by Dy. Commander Lahore “ copy of original with signature of guru himself &now in

possession of his descendent ,Guru SADHO Singh“

This is an atypical Comment” AS we all know Sodhi Sadhu Singh family had only

Original Kartarpuri bir Compiled by Guru Arjan and no original Dasam Granth”Why

such wrong note about history of this Dasam Granth ?.

35

F)Misal Patna Bir Academic issues Issues

Randhir singh writes on Page49 of his Book. This Bir Prepared by Sewadars at takhat

Patna after they found 10th Guru Bani. Where are the original Documents? Copy reported

tobe In Akal takhat Bunga Takhat Toshakhana. No such copy seen there now where is it

now?. Dates on the Bir are issue Randhir Singh ji writes. Original written in Patna.

Where is Original of thisBir Now?. Randhir singh writes

“Page 5(in Dabbi) date of start of writing Samat 1821, 21 Maghar( Nov 7th sat,1764 AD) Date

of Completion on end page 616(in Dabbi) samat 1822,ASU 22(27 Sept 1765) But the

date of Copying given in Jammu in Tatkara is Sawan 22 Sudi 9(26 July 1765AD”.

If bir was not completed in Patna till 27th Sept then how it can be copied in Jammu on 26

July 1765AD Two months Advance of its completion?

If this Bir was copied in Jammu then in Punjab in 1765AD then why Chhibar who wrote

his Bansalinama in (1769-1769) in Jammu is silent about this so Important manuscript?

and Mehma parkash( which was written at Goindwal , then Punjab) 1776Ad Is also Silent

about this Important Dasam Granth Bir?

It is available nowhere now? why so much Important Bir Disappeared. Thereis no history

of original or copy of this bir.

F)PRE 1700 Sri Dasam Granth Bir at Hazur Sahib

Recently one writer has mentioned that there was pre-1700 dasam granth bir at Hazur Sahib.

Question is why the management at Hazur Sahib produced a new bir ? why they did not Publish

PRE 1700 Sri Dasam Granth Bir alone .The Sodhak Committee set up by Takhat Sachkhand Sri

36

Hazur Sahib prepared and published another standard ceremonial edition in 2002. It has 1428

pages and is beautifully printed. It is a non pad-chhed ( no separation of words) version and was

based on a 444 NS or 1913 CE Munshi Gulab Singh & Son's edition( previous edition was

1900Ad based on Sodhak Committee Report by same Press} and 80 other available puratan

saroops. Nihangs do Prakash of another 1428 p. pad-chhed Dasam Granth.

G) Randhir Singh also refers to a 18th century DG in a Gurdwara at Kolkata in Shabad Moorat

Page 52 randhir Singh just mention about such Bir in 2 lines no details at ( gurudwara ,sangat-

Tula Patti date Samat 1840( 1783AD). His note adds further this bir does not matches with any

4Birs as reported by Gianni Gain Singh Joint was also not copy of any above two Old Bars which

Randhir Sigh felt to be more authentic( Mani Singh Bir& Pâtna Ji DiMisal). This bir is nowhere

available now. No details can be commented.Was Calcutta part of Punjab in 1783 AD?

Guru Granth Sahib as the only Sikh Canon; Fresh Look at the Text and History of Dasam Granth

The lineage of Personal Guruship was terminated ( Canon Closed) on October, 6th

Wednesday1708 A.D. by the 10th Guru, Guru Gobind Singh Ji, after finalizing the sanctification

of Guru Nanak,s Mission and passing the succession to Guru Granth Sahib as future Guru of the

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

temptation of continuation of the lineage 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 was transferred to the Guru Panth and

that of the revealed word to Guru Granth Sahib making Sikhism a unique modern religion. This

historical fact is well documented in Indian, Persian and Western Sikh sources of 18th century.

37

Indian sources: Sainapat (1711), Bhai Nand Lal, Bhai Prahlad, and Chaupa Singh, Koer Singh

(1751), Kesar Singh Chhibber (1769-1779Ad), Mehama Prakash (1776), Munshi Sant Singh ( on

account of Bedi family of the Ulna, Unpublished records), Bhatt Valhi’s.

Persian sources: Mirza Muhammad (1705-1719 AD), Sayad Muhammad Qasim (1722 AD),

Hussain Lahauri(1731), Royal Court News of Mughals, Akhbarat-i-Darbar-i-Mualla (1708).

Western sources: Father Wendel, Charles Wilkins, Crauford, James Browne, George Forester,

and John Griffith. These sources clearly emphasize the tenants of Nanak as enshrined in Guru

Granth Sahib as the only promulgated scripture of the Sikhs.

There was no trace of any Granth with compositions as noted in Sodhak committee version

(1897AD) in Punjab or Delhi areas Sikh Institutions during 18th century. This

Granth must be seen in light of history. History shows that in late 18th century Britishers started

enjoying the fast declining power of Mughals at Delhi, but has to face recently rising strong Sikh

power In the North. Historically, they knew the real power of Sikhs in Northern region.

There is no evidence to support the assertion floated by Mcleod and Grewal that in 18th

century, “Adi granth was not given any exclusive preference over the Bani of Guru

Gobind Singh.” Malcolm’s self-created story that “At time of Khalsa Initiation, Five

Weapons were presented to initiate” This idea was again promoted by Pashaura Singh &

Mcleod that the “Organizers of Singh Sabha Movement replaced the tradition of Five

Weapons with that of Five religious symbols (known as Five Ks)” But their ideas are not

based on any Sikh or Western historical sources. Over 30 europeans including 5 French

accounts do not write about any Gurmukhi granth of Dasami patshahi in 18th century.

John Malcolm concocted the story to diffuse the most important concept of ‘Five

Kakkars’ (Sikh baptism/Amrit ceremony started on Vaisakhi of 1699AD) of Khalsa

initiated by Guru Gobind Singh Ji. Malcolm in his book, Sketch of Sikhs (1810-

1812AD), described that during Sikh baptism, “He ( Punj Piara) is then presented

38

with the five weapons: a sword, a firelock, a bow and arrow and a pike”. On page

186 of the same book he further describes that Guru Gobind Singh created

Khalsa on Friday, 8th month of B’hadra in samat 1753 (1696 A.D.) The footnote

on the same page reads as “Agreeably to this author, Guru Gobind was initated on

Friday the 8th month of B’hadra in the samat 1753 (1696 A.D) and on that day his

great work, the Dasama Padshah Ka Granth, or book of the tenth king was

completed”. This date matches with the date where the Chiritro Pakhiyan ends the

Dasam Granth before the start of Zafarnama. Malcom reports that he used Dasma

Patsh ka Granth which was procured by Colebrook (Now cataloged as MSS D5

Punjabi in British Library, London). He also used translations by Dr.Layden for

his account. Dr. Layden was the translator of Sikh documents as is noted in the

List of Sikh Compositions translated by John Layden and Used by Malcolm (MSS

IOR EUR McKenzie Volume 40 British Library).This document shows that

Layden translated only Bachitar Natak with its 14 cantos from a Sikh

manuscript. This confirms the fact that there was only Bachitar Natak

composition related to 10th Guru at that time. There was no entity like Bachitar

Natak Granth or Dasmi Patshahi Da Granth otherwise Dr Layden would have

Translated directly from Such document. Colebrook, an attorney and

administrator in Calcutta, probably procured “Dasmi Patshahi Ka Granth” in

Gurumukhi now cataloged as British Library MSS Punjabi D5 prepared by

Nirmalas at Patna which was under the control of East India company at that

time). The title page of this Granth reads as,” NANAK PANTHI KABHYA” in

Devnagri and at the top it title the given is in Devnagri as “ Gurumuki Granth

39

DasmiDasmi Patshahi .” Therefore the date of completion of this Dasam Granth

and creation of Khalsa was taken from the this manuscript by Malcolm. But

this manuscript is in Gurumukhi and clearly shows that Zafarnama is written in

the same handwriting and same ink suggesting the date of this manuscript to be

post 1706 A.D. era.There were 32 Dasam Granth circulating in Punjab area by 1895

A.D., including some printed versions. Currently available published Dasam Granth

(1900, 1902) was created by the Sodhak Committee composed of British Cronies

(Gurmat Granth parcharak Sabha a wing of Amritsar Singh Sabha) in1895-1896 and

they inturn issued a report with corrected hand written version in 1897 with the aim to

match it as close as possible with the Granth floated earlier by them in the late 18th

century with the help of Nirmalas of Patna. The manuscript of this earlier Granth was

planted in the East India Library by Colebrook & Charles Wilkins which was later used

by John Malcolm in 1810, as a reference 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. In 1848 – 1849 Lord Dalhousie Open Proposal At The Elimination of Sikh

Nation . In1855 Census Sikhs are clubbed with Hindus and No Separate Sikh Category

although they signed treaties with Maharajah of Sikh Nation. Situation changed after

1857 as Sikhs helped British in controlling Indian Mutiny.

Story of Mani Singh compiling a Dasam Granth at the request of Mata Sundri during his stay at

Amritsar between 1724 to 1736, is difficult to prove as the Dasam Granth reported to be

compiled by him with seprate Bani of all gurus and Bhagat,s was found only in 1818 by history.

40

The gurus Bani part of this manuscript is a Bano Version of Guru Granth Sahib .therefore this

granth cannot be the composition of Mani Singh who compiled the Damdami version of Adi

Guru Granth Sahib earlier In 1706AD. 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. No such Dasam Granth has been

seen anywhere. Baba deep Singh Ji has been documented in history that in 1726AD compiled 4

copies of Damdami version of Sri Guru Granth Sahib Ji. Giani Gian Singh reports that he also

compiled a manuscript of Dasam Granth in 1747 A.D. which ends at Asfotak Kabit. Only

Sangrur Bir, as studied by Padam and Jaggi, is reported to end with the title of Asfotak Kabit. No

original manuscript of this Baba deep Singh Bir is seen any where.. Therefore, it is probably

Sangrur Bir is same as Baba Deep Singh Bir as reported by Giani Gian Singh.Bhai Randhir Singh

clearly points out in his book, SHABMOORAT-Dasmi Patshahi dey Granth Da Ithas 1966 that

“Giani Gian Singh never saw this Baba Deep Singh Bir reported by Him “. The first portion o

Sangrur Bir was composed of ‘Guru Granth Sahib’ and the second of Dasam Granth.This

manuscript contained additional compositions like Sansahar Sukhmana, Vaar Malkauns and

Chakka Bhagoti which were edited out by Sodhak Committee in 1897. Therefore, this manuscript

cannot be considered authentic. Also by history, Baba Deep Singh bir/Sangrur bir appeared in

1857.This bir is no more available any where now.Bhai Kahn Singh Nabha 1931 In Mahan kosh

writes that Baba deep Singh Bir and Bhai Mani Singh Bir is same. Then, Which is the original

and Authentic Bir written by 10th Guru Ji Or compiled by Bhai Mani Singh Ji ? All of

following Dasam Granth Birs mentioned in literature does not meet authenticity criteria by

academic parameters. Mani Singh Bir, Ananadpuri (Hazuri) Two DG birs now present in patna

Sahib. For details of history,textual analysis and issues read my article “Debate on Dasam

Granth; Issues and Evidence” by clicking at http://www.globalsikhstudies.net/r_link/dasam.htm .

Sangrur Bir, Misal Patna Bir,Moti Bag Gurudwara Bir Not traceable anywhere now)

41

The author of this article has reviewed the history and texts of all important Dasam

Granths reported in literature from 18th to 20th century and the summary of my findings is given

below.

Historical analysis shows that 10th master may have made many Granths as noted in the 18th

century Gumukhi literature namely Smudsagar / Avtarlila / Vidyasagar Granth/Vidyadar Granth /

Bachitar Natak /Satsai Granth (Chhibar—1769-1779AD and Mehma Parkash –1776AD). Chhibar

& Sarup das Bhalla does not mention about the contents or any arrangement of these Granths. No

Such original manuscripts of these Granth are available as they were reported to be lost either in

rivers and/or warfare. Recognized academic parameters to prove authenticity of any Granth

must be as follows;

(a) Date of document (when it was written),

(b) History of the document,

(c) Who is the scribe, and,

(d) Internal inconsistency,

By using above criteria then which is closest version of Dasam Granth with the title of

‘Granth’ as “Dasmi Patshahi Ka Granth.”?.The evidence proves that the compositions

and their arrangements, as noted in the current published Dasam Granth ( Since corrected

in 1897 and published in 1900,1902AD) can be easily traced to Colebrook’s Gurumukhi

Granth ( BL MSS Punjabi 5D ) based on Text and History. It has no colophon but

probably was written between 1781 and 1805 A.D., because Charles Wilkin in 1781 A.D.

writes in his account that he saw at Patna another Granth written in Hindoove and

Sanskrit only. Then Colebrook procures this Dasmi Patshahi Ka Granth title written in

Devnagri but contents of Granth in Gurmukhi. Neither Colebrook Nor Malcolm writes

anywhere from where they procured this Granth. Malcolm writes about his contacts with

42

Nirmalas in his account. Charles Wilkin writes in his account to translate at some

future period the Granth he saw in Hindoove with many Sanskrit words in 1781AD.

Therefore it proves British source of this Granth is from Nirmalas in patna only as

Malcolm & Colebrook do not write about any history or source of this Granth

• There was no Granth with the title “ Dasmi Patshahi Ka Granth” associated

with Guru Gobind Singh in Punjab or Delhi areas in 18th century as reported

by Malcolm. Budha dal organization ,s Sri Sarbloh Granth Ji, Published by

Singh Sahib Baba Santa Singh Ji at Budha dal Printing Press Lower Mal

Patiala, Editor and Writer Jathedar Dyal Singh Year 2000 writes in

Introduction page Khakha of volume one that “ Sarbloh Granth and Dasam

Granth came to Punjab in Samat 1860(1803AD)”

• . Photographs published by Padam in his 3rd edition of “Dasam Granth Darpan 1990”

from Anad puri Bir has no authenticity Padam Ji reports those photographs to be in

possession of Mata Sundri Ji .But by history gives no evidence to trace these pictures to

18thand 19th century belonging to 10th guru Ji

• By the end of the 19th century (1895), 32 Birs of Dasam Granth, including 6 printed

versions, were available in Punjab

1) Published by Diwan Boota Singh. Aftaf Punjab Press, Kept at Gurdwara Darshni

Deori,Guru Ka Bazar. (Pages 1214).

2) Published by Syalkoat Printing press. Used at Mahant Gurdit Dera.

3) Published by Jind Press. Prepared under the direction of Maharaja of Jind from 11

Dasam Granths. (Pages 2098)

4) Published by Amrit Sir Printing Press by Pandit Bhagwan Singh. (Pages 1478.)

43

5) Typed volume by Sardar Sundar Singh Sahib. (Pages 1412)

6) Published by Bhai Hari Singh Printing Press.

Above six version were in circulation in Punjab at the that time which were used by Sodhak

Committee to compile & correct the final version of Dasam Patshahi GURU Granth Sahib

JI.

There are many unanswered questions relating to the compilation of present Dasam Granth

prepared under the direction of Sodhak committee.

A) Why the committee did not accept any one original version?

B) The compositions shown underneath were deleted by the Sodhak committee which were

originally present in many hand written and published manuscripts of 32 Dasam Granth.

Question arises as to why the Sodhak Committee deleted the following compositions, and who

authorized the committee members to do so.

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 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),Sadd-

three verses recited in lakhi Jungle

7-Majh Patshahi 10,

8-Chhaka Bhagauti Ji Ka.

• . Lahore Singh Sabha with 118 associations did not recognize the new Dasam

Pathshai Guru Granth Sahib in 1897. Three articles were published in Khalsa

Akhbar Lahore against the Sodhak committee on October 4 and 25, and

November 1st, 1895.

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• The above Bir has no significance among the Sikhs as it is not mentioned by Akali Ran

Singh in his book about Dasam Granth (1905)

• Kahan Singh Nabha in Mahan Kosh (1931) does not mention 1897 Sodhak committee

report or Dasam Granth published in 1900 & 1902 AD. He talks only about two Birs one

by Mani Singh and another by Sukha Singh, and requests more thorough work on this

issue.

• SGPC authorized SRM gives no importance to Dasam Granth Published by Sodhak

Committee

• Dharam Pal Ashta (1959) based his thesis on Sodhak committee report of 1897 without

confirming the authenticity of Dasam Granth Manuscripts used in his study.

• Historical analysis shows that no Bir of Dasam Granth was seen in Punjab or New Delhi

area in 18th century, only Charles Wilkins in 1781 saw a second Granth (written in

Hindoove &Sanskrit) in Patna which he reported appeared later. In his account he has

clearly mentioned that Guru Granth Sahib was the only sanctified and promulgated

Granth of Sikhs.

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

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

Baghel Singh built eight historical Gurudwaras in New Delhi in 1784: No evidence of

installation of any Dasam Granth anywhere in 1784AD at newly built Delhi Gurudwaras

• Textual analyses of all known Birs of Dasam Granth show arrangement variations of

titles in Tatkara, and in the internal textual contents. History of presently available

important Dasam Granth Birs with compositions as noted in corrected Granth by

Sodhak Committee(1897AD) does not go beyond before 1818 AD.

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• Khaas Patra available has many academic issues. Kesar Singh Chibbar 1769AD (61

years later) mentions “seven loose sheets came into the possession of Sikhs in

Lahore” Santokh Singh in 1843 (135 years later), talks about seeing” 62

patras”None of the above authors put the pages in Appendix.Who collected these

patras, from where, and who were the custodians? No historical evidence of such

collection.I have seen Khas Patras of Bhai Mani Singh Bir and AnandPuri Bir. I

have not seen Moti Bagh Gurdwara Bir as it is not available now.( quoting

Jaggi,work 1966 who has seen them).This hand writing is called Shikasta

Gurmukhi (Khas lipi) of these Khas patras is same. This type of handwriting is

seen in 8 other sikh manuscritpts including Hukamnamas. This type of writing

was prevalent at that time in MANDI SAKET and adjacent Sahara Riesman. (see

Jaggi 1966 Dasam Granth Partita 1966 Pages 113 -139) Jaggi has proven by

comparing the hand writing that this Khas Patra writing belongs to Charat Singh

granthi (who was son of Bhai Sukha Singh who became a powerful Mahant in

1832 as he was promoted from a Granthi Post) at Patna. Giani Gian Singh ( 1880

AD Panth parkash ) is of the same opinion “There is another Granthi named

Sukha Singh who compiled a bir on his own at Patna. Charat Singh is his son. His

handwriting perfectly matches with the Gurus. Having announced the signature of

the Guru, he received money four times the usual or as much as he wanted”. Khas

Patras Chhand Serial Numbers

-Mani Singh Bir 8 khas patras (2229-2258,5346-5774)

-Moti Bagh Bir 7Khas patras (7011-7117, 7333-7444)

-Anandpuri Bir 8 khas patras (7178-7332)

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Khas Patras and internal text does not match in many khas Patras. Transcription pages of

many Khas Patras bears Nissans as ascribed to GuruJi.

Now matching the serial Numbers of Khas patras in the all three dasam Granth proves

the fact that there is only one source of these khas Patras who made Money which was

Charat Singh as reporteted by giani Gian Singh

• Letter of Mani Singh is shown to be spurious please refer to jaggi,s “ Dasam Granth

Authenticity, 1966”

• Historical inconsistencies in Bachitar Natak. -Bachittar Natak does not mention martyrdom of fifth guru &Adi granth installation 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 Trehan 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

• There are various scribes of Dasam Granth, therefore, it is difficult to discuss the

orthography due to lack of many original manuscripts.

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• Ideological inconsistencies and variations

• Heterogeneous Granth of different collections compiled by Sukha Singh and promoted by

the Britishers.

• Dating inconsistencies and wrong chronology. Eight compositions present in many Birs

were deleted in the 1897 version of published Dasam Granth text.

• Bachitar Natak, a manipulative collection with no mention of martyrdom of 5th Guru,

reverence of Adi Granth compiled in 1604—the 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 ( change of 5 Kakars to 5

weapons, wrong date of creation of Khalsa and Amrit Chhak by Gurugobind Singh Ji by

matching it with the date where the Chiritro Pakhiyan ends in Dasam Granth as

written in colebrooke,s granth written between 1781-1805 AD) to diminish the

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

account.

A)Achievements of 18th Century Sikhism Without Dasam Granth

-Control of territory between Indus and Ganges

-No foreign invasion after 1767

-The Rohillas leader Najib-Ud- Daulah admits his defeat in his letter to Queen-Mother

Shah Alam II, “Sikhs have prevailed everywhere”. His son, Zubita Khan gets baptized ,1777

(Dharam Singh). “Ek Guru Ka Do Chela, Adha Sikh, Adha Rohilla”.

-Jat Raja of Bhartpur gets military assistance from Sikh misals

-Sikhs raid Delhi 13 times between 1766 and 1788. In 1783 Jassa S. Ahluwalia seated and

crowned in Red Fort. Bagel Singh controls Delhi for one year and builds eight historical

gurudwaras and takes Rakhi

- Successes against Nawad of Oudh

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• Maratha led fights against Cis-Satluj states with failure and final treaty with Sikhs, 1785

• 1791 – Captured Lt. Col. Robert Stuart from Anupshahar cantonment at Bank of Ganges

and released after 10 months with ransom of Rs. 60,000

• Dominated Hill Rajas at base of Himalayas from Jehlum to Ganges

• Multan conquered in 1772

• Shah Jaman of Kabul last time came to Lahore in 1798. Sent presents to Sikhs at

Amritsar but Sikhs did not allow him to go to Delhi and he returned empty handed.

Sikhs in 18th century have great territorial successes but failed to watch the

Gurudwaras where religious teaching was done by Udasis, Nirmalas& Shahids taksals

who gave vedantic interpretation to Sri Guru Granth Sahib through newly created

“Dasami Patshahi Ka Granth” popularized including help of its creation by Malcolm.

B) British Missionary Expansion Evidence Britishers have missionary interest in the creation and promotion of Dasam

Granth as proven by following account of Tennant: – William Tennant, 1796 (Ch. Missionary and his Majesty’s Chaplin):

“They may be regarded as the reformed in India, and though the rules of their founder Nanuch have considerable hold over them, they would not perhaps prove as inaccessible to the arguments of missionaries as the followers of Brahma. The extensive county of Punjab is holy in their possession, and forms a wide and untried field, which in some future period may signalize the labors of European missionaries”

C) British POLITICAL Expansion into North Evidence George Thomas in 1800 entered the Punjab with 5,000 troops and 60 pieces of artillery, but was unsuccessful in planting the British flag on the bank of Sutlej.(Dr. Ganda Singh)William Franklin, 1803 writes:

“The nation, so obscure as hardly to be mentioned, even as a tribe, at the beginning of the present century, have within these last thirty years raised themselves in such reputation, as not only to attract the notice, but excite the alarm of the neighbors on both sides of their government. They possess the whole of Punjab and it is very probable will one day or the other, have an eye to a participation of the Viziers provinces; I propose, therefore to obtain every possible information of their tribe, manners, customs, and spirit of the government, should we be able to penetrate into the Punjab…”

-1803 Lord lake writes friendly letters to sikh Chiefs, Official orders on the above proposal passed by East India Co. June 25th 1805. c) Achievements of the Britishers by Introducing and Promoting Dasam Granth through Nirmalas/shahids in Punjab Early 19th Century by Vedantization of Sikhism

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• Able to create an ideological rift between the Sikhs( nanakpanthis and khalsa

Sikhs,Jats and Non Jats)

• Decreased the influence of Guru Granth Sahib

• Fall of Maharaja Ranjit Singh kingdom. (Political Territorial gain and finishing the

barrier between rest of India and central Asia)

• Punjab became a new field for Christian missionaries and total of 44 new missions

came in Punjab after the fall of Sikh kingdom. Only Lothian Mission was opened in 1834.

• Christian’s missions total 44, American Presbyterian – 16, Church of England – 7,

American United Presbyterian – 11, Church of Scotland – 3, New Zealand Presbyterian –

2, Methodist Church of Southern Asia – 6

• Dalip Singh, Last Sikh King, baptized to Christianity in 1853& Raja Harman Singh s/o

Randhir Singh of Kapurthala in late eighteen sixties

d) Financial Gain by Mahant Nawal Singh, Dayal Singh and Sukha Singh Granthi (who later became Mahant at Takhat), at Patna Sahib.

• Compilers of Brahmincal ideology converting & promoting Dasmi patshi Ka Granth in

Gurmukhi from collection named Nanak Panthi Kabya in Hindoove as reported By

Charles Wilkins in 1781(Colebrook D.G.given to E.I. Library in 1812 with no colopan)

received following financial gains.

• Annual pension in rupees from 1814 onwards

• Annual mofussion opium 20 seers from bureau of revenue service from1814 “registrar

of pensions available from Patna treasury”.

• No grounds on which this pension in Rupees and opium was paid indicated in the

records.

• Takhat Patna was under East India company in end 18th century initially by order of

collection by Shah Alam. In 1810 Board of Revenue, in 1865 under civil district judge.

• For details please refer to Book by Dr. Ved Prakash “Sikhs in Bihar” e) British continued interest in control of Sikh Religious Places even 30 years after Annexation

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• After 1857AD Indan Mutiny there was Change in Political Atmosphere as Britishers

used help of Sikhs to control this mutiny . Special Reservation for Khalsa Sikhs in the

Military and neutral religion policy was there on on paper only. Eggerton letter exposes

real British plan to control Sikhs through their institutions( controlling all Pujaris at darbar

sahib and Akal takhat).

In 1881 because of continued Excellent Military Help by Sikhs to the Britishers. There

was a Proposal by Viceroy Ripen to Give Sikh Institutions into Sikh Hands, but Eggerton,

Gov. of Punjab, Opposed This Advice. ““I Think it will be politically dangerous to allow the

management of Sikh temples to fall into the hands of a committee, emancipated from

government control. and trust, your Excellency will resist passing such orders in the case,

as will enable to continue the system, which has worked successfully for more than 30

years.” (MS. ADD 43592, British Library)

Based on academic parameters guidelines, history Sikh British relations, history and texts

of various Dasam Granths available between 18th-20th centuries It becomes very clear that the

earliest authentic version with the title of Granth as “ Dasmi Patshahi Ka Granth”

written in Devnagri and actual Granth written in Gurumukhi is (BL MSS Punjabi 5D)

donated to British Library by Colebrook. The compositions and their arrangements as

noted in the current Dasam Granth ( corrected by sodhak committee in 1897) clearly

match with this Granth. There is no colophon in this granth but in my opinion it was

probably written between 1781 AD and 1805 A.D., because Charles Wilkin in 1781 A.D.

locates another Granth in Patina in Hindoove and Sanskrit. But it appears then

Colebrook procures this Dasmi Patshahi Ka Granth titled in Devnagri but Granth

Contents in Gurmukhi with help of Nirmalas at Patna.

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• I agree with Gian Singh Giani (1880, Panth Parkash) that “There was no

Bir of this Granth during the time of the 10th Guru Ji. Banis remained

separated here and there”. They were interpolated into heterogeneous

Granth compiled in late 18th Century.1n early 1900s Panthic Sikhs knew

which were real compositions of 10th Guru, and re-identified those again

and made them part of SRM. Therefore, compositions of the 10th master

as accepted in SRM are final and cannot and should not be challenged.

• Tenth 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 of 10th Guru that are

accepted in Sikh Rahat Maryada got sanctified by Guru Panth (1927-1936) are final and

unquestionable. Japu Sahib, 10 Swaeyas (swarg Sudu Waley 21-30 Akal Ustit), Chaupai,

Ardas, Dohra and Sweeya in Rehras (as sanctioned in RehatMaryada). Additionaly

Others compositions including Akal Ustit (except Chhand 201-230),Khalsa Mehma, 33

Swaeyas, Shabad Hazarey and Zafarnama are Banis / writings of 10th Guru as their

interpretation matches with idea, content and message of SGGS.

• “Khalsa Panth” is the only Sikh entity that is collectively authorized to make /

accept any changes based upon the doctrines enshrined in A.G.G.S. acceptable to

the Guru Panth as finalized by the 10th Guru before his demise on October, 1708

A.D.

Based on the review of history and Text of the current Granth, it clearly shows that it was

used by the Britishers to divide the Sikhs for gaining political power to expand into

North, as well as for Missionary Expansion in Punjab in early 1800A.D. Dasam

Granth since 1947 has become a handy tool for the Brahmanical ideology to use it

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for division among the Sikhs and diffuse the unique Sikh ideology enshrined in Sri

Guru Granth Sahib.

In conclusion, presently Dasam Granth is a piece of Sikh literature like many other books in Sikh

history which does contain Nit Nem composition of Sikhs as sanctioned In Sikh Rahat Mardaya.

Tenth guru gave no sanctification to any Granth other than the S.G.G.S. Presently published

Dasam Granth available since 1897 is a heterogeneous Granth compiled in late 18th century by

Mahant Nawal & Dayal Singh and Sukha Singh Granthi at Patna by transliterating a Hindoove

language manuscript “Nanak Panthi Kabya” to Gurmukhi Granth, “Dasmi Patshahi Ka Granth”

(presently located in BL London Cataloged as MSS D5 Punlabi). They Interpolated Bani and

some writings of Patshahi 10 and other similar Saloks popular in SGGS ( Gutkas or oral

remembrance of Sikh families) into this heterogeneous Granth inorder to gain credibility of this

Granth. This Granth was promoted by Malcolm initially in “Sketch of the Sikhs” and was

brought to Punjab Gurdwaras by Nirmalas and Shahid Taksals in early 19th Century. This fact

can be easily understood and deduced from the summary of Malcolm’s account given in his book

(1810,1812AD).

“The tribes of Acalis (immortals) who have now assumed a dictatorial sway in all the religious

ceremonies at Amritsar, and Nirmala and Shahid, who read the sacred writings, may

hereafter introduce some changes in those usages which the Sikhs revere: but it is probable

that the spirit of equality, which has been hitherto considered as the vital principal of the

Khalsa or commonwealth, and which makes all Sikhs so reluctant to own either a temporal

or spiritual leader will tend greatly to preserve their institutions from invasion; and it is

stated in a tradition which is universally believed by the Sikhs, and has, indeed been inserted in

their sacred writings, that Guru Gobind Singh when he was asked by his followers, who

surrounded his death bed, to whom he would leave the authority? Replied, I have delivered

over the Khalsa (commonwealth) to God, who never dies. I have been your guide; and will still

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preserve you; read the Grant’h and attend to its tenets; and whoever remains true to the

state him will I aid.”

Why Malcolm Wrote in 1810 A.D. that, “Nirmala and Shahid, who read the sacred writings,

may hereafter introduce some changes”? Because, as per British Policy, they created and

popularized Dasmi Patshi Ka Granth which was transliterated from a document called

“NANAK PANTHI KABHYA” with the help of Nirmalaa of Patna.

It is well known to students of Political Science and history that “It has been always a

notorious tactics of political power to deny a distinct unity to populations it seeks to

govern, to treat them as Contingent and Indeterminate” History and other evidence as

outlined above shows that in 1800 Britishers started enjoying the fast declining fortunes

of Mughals at Delhi but has to face recently rising strong Sikh Power In North. They knew

real power and history of Sikhs in North. They intentionally created and promoted so

called “Dasmi Patshahi Ka Granth” to gain entry in Punjab and expand their Kingdom for

Missionary and Political Purpose.

Sikhism is an integrated religion with unity of Sikh thought between the first and tenth

Guru. Tenth Guru sanctified only one Granth which is SGGS

Gian Singh Giani, (Panth Parkash 1880) “The Granth that is now known as that of

the 10th Guru. There was no Bir of this Granth during the time of the Guru. Banis

remained separated here and there”Bhai Kahn Singh Nabha 1931AD writes

“ignorant and Manmauji has written many Birs of Dasam Granth who have made

them meaningless. He lamented that no Guru’s Premi tried to do any corrective

remedy so far”. The authenticity of this published Dasam Granth as compiled by

Sodhak Committee in 1897 needs a thorough Gurmat based independent inquiry by

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a committee of Panthic scholars of all shades constituted under the guidance of

SGPC and Sri Akal tact as soon as possible.

Sri Akal Tact and the Singh Sahibans at Darbar Sahib Amritsar have already

rejected the Chritiropakhyan in their letter #36672 August 3rd 1973 issued by

Gurbax Singh secretary Dharam Parchar committee S.G.P.C. with their opinion

that “ChritroPakhyan is not Dashmesh Bani. The Pakhyanns are infact copies of

old Hindu Mythhas Stories”. They must take a fresh look at other spurious Banis

purposely lumped together and attributed to Guru Gobind Singh Ji.

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

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