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Guru Granth
Sahib – The only Sikh canon
Dr. Jasbir Singh Mann, California
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The author
arguably cites credible citations to Dasam Granth proponents and
presents evidence doubting the veracity of the currently
prevailing edition of Dasam Granth and concludes that the only
venerable Granth for the Sikhs is Guru Granth Sahib. In
retrospect the “Khalsa Panth” undoubtedly is the only Sikh
entity that is collectively authorized to make and accept any
change based upon the doctrines enshrined in Guru Granth Sahib
acceptable to the Guru Panth as proclaimed by Guru Gobind Singh. |
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 On October 6th, 1708 A.D., the tenth Guru, Guru
Guru Gobind Singh ji passed on the succession of Guruship to Guru
Granth Sahib and said “The Guru’s spirit will henceforth be in the
Granth and the khalsa. Where the Granth is with any five Sikhs
representing the Khalsa Panth, there will be Guru”. Sikh religion is
an integrated faith with unity of thought bestowed upon us by Guru
Nanak Dev ji through nine successive Gurus whose teachings are
embodied in Guru Granth Sahib. Guru Gobind Singh made the Panth
distinctive by introducing the ideology of corporate Guruship while
maintaining the principles of ‘Shabad Guru’. The perceptive
Guruship continues the spiritually transformed role of Gurus in
human form to one Guru Granth, Guru Panth and homogeneous Maryada.
This unique ideology makes Sikhism a practical and universal modern
religion. However, his ideological inception and codification of
Guru Granth Sahib as the only Sikh canon has come under scrutiny
since the introduction of Dasam Granth. Dasam Granth’s origin,
authorship and message have been actively debated, for last 200
years, not only by Sikh and non-Sikh scholars, but also theologians,
Sikh spiritual leaders and the entire Sikh Panth as well. Amongst
the Sikh community, the issues pertaining the Dasam Granth have lead
to a divide and established two clear points of view: one that of
its unconditional acceptance and the other of total rejection.
Disagreeing with both, the author presents evidence to initiate a
Gurmat-based transparent and independent inquiry into the context,
historical and textual evidence through academic parameters to draw
a conclusion acceptable to the whole Guru Panth.
Evidence shows that
individual Granths like Chritro Pakhyan, Chaubis Avtar, and various
compositions like Bachittar Natak (with fourteen Cantos) were
available individually. But, compilation of all these together by
insertion of sachi Bani and some other writings of the tenth Guru (Pathshahi
Dasmi) and other similar Chhands, which were popular in Sikh
usage in Gutkas or oral remembrance of Sikh families, into one
heterogeneous Bir: Desmi Patshahi Da Granth without
any sanctification by Guru Gobind Singh Ji seems to have been
carried out by individuals with nefarious intent. Literature
pertaining to religion or otherwise must be evaluated in reference
to History. The mystified appearance of the Bir becomes
further cloudy when historical sources attest to the fact that
Charles Wilkin wrote in his account: to translate at some future
period the Granth he saw, in Hindoove with many Sanskrit words, in
1781 A.D., at Patna “which appeared later”. This Bir
categorized as MSS D5 Punjabi/Colebrook HT in British library,
appeared on the scene in later part of 18th century.
Henry Colebrooke, an attorney and administrator in Calcutta procured
Dasmi Patshahi Granth in Gurumukhi (BL MSS Punjabi 5D)
whose title page read as Nanak Panthi Kabhya in Devnagri
with notation at the top in Devnagri: Dasmi Patshahi Ka Granth.
Historical testimony also proves that Henry Colebrooke never came to
Punjab to look for this Granth.
Further academic exploration of the 18th century
history reveals that several Indian, Persian and over thirty
European sources are devoid of the Dasam Granth. Its existence was
first published in early 19th century literature by none
other than the British. In 1810 A.D., the title “Dasmi Patshahi
Da Granth” was first reported by Malcolm in his book “sketch of
the Sikhs”. By 1895, such Granths, first as thirty-two hand written
Birs with variable pattern of compositions, and then later
six printed versions of such Birs, surfaced in Sikh
institutions in
Punjab. The basic
dilemma for Sikh Panth is “Which is the original authentic Bir
of Dasam Granth compiled and authenticated by the tenth Guru or
compiled by Bhai Mani Singh that matches all contents and
arrangement as noted in the Bir presently in circulation as
Dasam Granth? Where is the original Bir or Granth,
does it actually exist?” Sodhak committee who edited and published
the current Dasam Granth in 1900-1902 A.D., failed to respond to
this basic question.
Historical, textual
and academic analysis of various available Dasam Granth Birs
or manuscripts, clearly leads to evidentiary and comprehensible
truth that there was no Bir or Granth, or manuscript of
Dasmi Patshahi Da Granth or Bachittar Natak Granth that
matched the contents of current Dasam Granth as corrected in
1895-1896 and first published by Sodhak committee in 1897. It has
satisfactorily been refuted that Dasam Granth was nonexistent in
Punjab prior to late 18th century. Dasm Granth can neither be traced
nor attributed to Bhai Mani Singh Ji or Baba Dip Singh Ji, or to
Guru Gobind Singh Ji. The presently published Dasam Granth, which
has been available since 1897, is a heterogeneous Granth and appears
to be created and compiled in the late 18th century under the
guidance of Nirmala Atma Ram at Calcutta and promoted by Mahants:
Nawal and Dayal Singh, and Granthi Sukha Singh at Patna by
transliterating a Hindoove language manuscript “Nanak Panthi
Kabya” to Gurmukhi Granth, “Dasmi Patshahi Ka Granth”
presently located in British Library London cataloged as MSS D5
Punjabi. They inserted into it “Nitnem Banis”, “first paragraph of
Ardas” and “some other writings of Patshahi Dasmi and other
similar Saloks” which were popular in Sikh usage (Gutkas or oral
remembrance of Sikh families) into this Granth to lend credibility.
Interestingly, Henry Colebrooke never came to Punjab to look for
this Granth. Patna was an important city of Bengal state
under British influence. Therefore, it appears that Henry Colebrooke
assisted in creating, compiling and researching this Granth and
titling it as “Dasmi Patshah Ka Granth” after procuring it
from Nirmalas - Atma Ram at Calcutta and the Mahants of Patna where
Charles Wilkin went earlier in 1781. Henry Colebrooke then deposited
the Granth in British Library where Charles Wilkin was a librarian.
 The British in
early 1800s enjoyed the fast declining fortunes of Mughals at Delhi.
But it was short lived because of the rising strength of the Sikhs
in the North. The British were acutely aware that the driving force
of the Sikhs energy and strength was through their unflinching and
firm belief in Guru Granth Sahib. They intentionally and ingeniously
assisted in creating, compiling and promoting “Dasmi Patshahi Ka
Granth” to gain entry into Punjab, for geographical expansion
and to serve missionary needs. Malcolm assisted in the
transplantation of this Granth in Gurdwaras in
Punjab through the Nirmalas and Shahids in order to create confusion and
division amongst the Sikhs and achieve British Political and
Missionary Goals. On comparison and in lieu of the afore mentioned
findings, one can assert that the currently published Dasam Granth
is in fact a copy of the Colebrooke Bir (MSS D5 Punjabi). Also, the
present Dasam Granth, corrected and published by the Sodhak
Committee with minor variations, is identical to the Colebrook Dasam
Granth Bir (MSS D5 Punjabi). Therefore, the authenticity of
the presently published Dasam Granth by the Sodhak Committee needs
thorough research and analysis.
There is no
evidence available that Guru Gobind Singh wrote, authenticated or
sanctified any Dasami Patshahi Da Granth in his own hands as
was done by him in the case of Damdami version of Guru Granth
Sahib in 1706 and 1708 and similar to Guru Arjan Dev in the case of
Aad Granth in 1604. The framing of the Rehat Maryada in
1927-1946 was a monumental task. There were several Rehat Maryadas
prevailing at that time. The best of the practical life of Sikhs
over generations, oral history and written sources available were
taken into consideration. All sources confirmed the Sikh concept of
Guru Panth and Guru Granth. The Bani of Guru Granth Sahib
was the sole canon to accept or reject any idea, concept or
suggestion. Dasam Granth, therefore has no recognition in Sikh Rahat
Maryada and the 1925 Sikh Gurudwara Act. The Banis of the tenth Guru
that have been accepted in the Sikh Rahat Maryada which and
sanctified by Guru Panth (1927-1945) are final and unquestionable:
Jaap Sahib, ten Swayyas (Swarg Sudu Waley 21-30 Akal Ustat), Benti
Chaupai up to Dushat dokh tay, 1st Pauri of Ardas, Dohra and Swayyas
in Rehras (as sanctioned in Rehat Maryada). Additionally other
compositions including Akal Ustat (except Chhand 201-230), Khalsa
Mehma, thirty three Swayyas, Shabad Hazarey and Zafarnamah can be
accepted as Banis /writings of the tenth Guru since their
interpretation matches with the ideology, content and message of
Guru Granth Sahib.
 Undisputedly, the “Khalsa Panth” is the only Sikh entity that
is collectively authorized to make and accept any change based upon
the doctrines enshrined in Guru Granth Sahib acceptable to the Guru
Panth as proclaimed by Guru Gobind Singh. It is pertinent to note
that in 1880, Giani Gian Singh wrote in Panth Parkash that “The
Granth that is known as that of the tenth Guru; there was no Bir
of this Granth during the time of the Guru. Banis remained
separated here and there”. In 1931, Bhai Kahn Singh Nabha wrote in
Mahan Kosh that an “ignorant and manmauji” has written many Birs
of Dasam Granth. He lamented that no Guru’s Premi has so far tried
to carry out any corrective remedy”. Dr. Balbir Singh in 1967
concluded that that detailed inquiry and research needs to be done
into all aspects of Dasam Granth and stressed the need for
systematic effort in this direction. Recently, Jathedar of Akal
Takht Sahib, on 31 January 2008 stated that the “Dasam Granth is an
important historical literary Granth of the Sikh Panth but it cannot
be treated at par with Guru Granth Sahib as Guru Gobind Singh
bestowed Gur-Gaddi only to Guru Granth Sahib. Therefore, the parkash
of Dasam Granth cannot be done parallel to Guru Granth Sahib.” It is
sensible for the entire Sikh Panth to accept the truth that Guru
Gobind Singh ji ordered the Sikhs to accept Guru Granth Sahib as the
only living Guru after his demise which has been adequately
documented in all contemporary and near-contemporary Indian, Persian
and European sources. The tenth Guru did not sanction or give
sanctification to any Granth other than Guru Granth Sahib. The Sikh
nation has only One Granth - Guru Granth Sahib.
Note: The views
expressed in this article are that of the author for details of
evidence click on
http://www.globalsikhstudies.net/r_link/dasam.htm
Dr. Jasbir Singh
Mann is a California-based orthopedic surgeon and a well-known
writer on Sikhism. He was awarded D.Lit
[Honoris Causa] by
Punjabi University, Patiala in 2001.
His works can be read at globalsikhstudies.net. He may be contacted
at jasbirmann@aol.com.
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To debate, or not to debate
Dear
Editor,
I read the
article on Dasam Granth and the controversy with interest as
also the accompanying piece asking Sikhs to refrain from
controversy largely.
There is one
problem I find with your view point. It is that while asking the
community to remain away from controversy, you too are guilty of
trying to usurp wisdom to yourself only. I say this because I
too think the same way as you do, and my views are exactly as of
Jagmohan Singh who has written the accompanying piece. But even
then I think the decision about whether or not to allow the
debate over Dasam Granth in public, and the decision about who
all should debate and in what form, should also be taken in a
more representative way.
The Akal Takht
and the SGPC ideally should have better shown some light. But my
hopes are now pinned on the Diaspora since much of this debate
is eliciting a lot of reaction outside
Punjab. I mean the Diaspora outside
Punjab in
India and
outside India, particularly that in the West, should seek ways
of getting together some means of finding some forum to discuss
the row. It certainly is clear that this is not an issue that
can be settled through newspaper columns or articles in
journals.
The Spokesman
newspaper in
Punjab has taken one stand, the Akal Takht and SGPC have a
different stand, many Sikh scholars, good people on both sides
of the fence, are talking in fratricidal terms. Can we be
slightly more rational and learn how debates over sensitive
matters are carried out?
The Guru has
given us bravery and strength, but he has indeed given us a
great mind and sense of democracy. We must put it to good use.
Lajwinder
Pal Singh,
Pala Alto |
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16
April 2008
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