Debate on Dasam Granth; Issues and Evidence - Global Sikh Studies

<strong>Debate</strong> on Dasam Granth; Issues and
Evidence.
In my opinion one must understand various aspects of issues involved
in Dasam Granth <strong>Debate</strong>.
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 18 th 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 18 th
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
10

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 7 th 1764AD and
completed finished writing in Patna on 27thSept1765AD). If bir was not
completed in Patna till 27 th 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
14

e 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
15

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
16

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
1 Japu Japu Japu Japu
PATNA BIR
2 Bachittar Natak Bachittar Sastar Naam Akaal Ustit
Natak
Maala
3 Chandi Charitar Chandi Akaal Ustit Swayae 32
Charitar
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 Sast Naam Gian Prabodh Chandi
Maala
Maala
Charitar
10 Gian Prabodh Akaal Ustit Charitropakhia Rudravtaar
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11 Akaal Ustit Gian Prabodh Sansahar Bisanpadhe
Sukhmana
12 Vaar Durga Ki Vaar Durga
Ki
Vaar Malkauns Chakka
Bhagoti Ji
13 Charitropakhian Charitropakh
ian
Chakka Bhagoti
Ji
Sastar Naam
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
(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 471 471 471 471 471
Natak
4 Chandi
233 233 233 233 233
Charitar 1
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
22 nd & 23 rd
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
10b
Rudra Avtaar
(Dat)
Rudra Avtaar
(Parasnath)
498 494 494 368 495
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
19 Var Bhagoti Ji
Ki (2 nd version)
-- -- -- 43 43
-- -- -- 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 22 nd & 23 rd Avtaar 10 10
8e Kal Ki 588 588
8f Mir Mehdi 11 11
9 Brahma Avtaar 323 323
10
a
Rudra Avtaar (Dat) 498 498
10 Rudra Avtaar
358 358
b (Parasnath)
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
Bani
5B
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
Bachittar Natak
Chandi Chiritar 1
Chandi Chiritar 2
Chaubis Avtar
Brahma Avtar
Rudra Avtar
Shashtar Nam Mala
Gian Prabodh
Akal Ustat
Var Durga Ki
Tatkara
Chiritropakhiyan
539B-541B
542A-552B
553A-562A
562B-569A
569A-741B
741B-757B
757B-785B
786B-821A
821B-829A
830B-838A
838B-842A
842B-846A
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 10 th 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

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.
19 th 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 10 th 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 27 th 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, 6 th
Wednesday1708 A.D. by the 10 th 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 18 th 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 18 th century. This
Granth must be seen in light of history. History shows that in late 18 th 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 18 th
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 18 th 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, 8 th 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 8 th 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 10 th 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 18 th
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 “<strong>Debate</strong> 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 18 th to 20 th 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 18 th
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
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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 18 th 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 3 rd 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
18 th and 19 th century belonging to 10 th 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.)
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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),Saddthree
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 1 st , 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 18 th 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 18 th -20 th 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 18 th
Century.1n early 1900s Panthic Sikhs knew
which were real compositions of 10 th Guru, and re-identified those again
and made them part of SRM. Therefore, compositions of the 10 th 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
52

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
53

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 3 rd 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_li
nk/dasam.htm
For debates on Skh study issues.Click on
www.Globalsikhstudies.net
Jasbir singh mann M.D.
California
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