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Historicity of Dasam Granth
WSN Bureau
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Current controversy about the Dasam
Granth is totally uncalled for. Recognized Banis of Sikh
Baptismal accepted by Sikh Code of Conduct and recitation of
daily prayers has been there since the creation of Khalsa.
Guruship was bestowed only on Guru Granth Sahib, therefore, no
other Granth can be installed along with Sri Guru Granth Sahib. |
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 When the earthly
sojourn of Guru Gobind Singh Ji was nearing its end at Nanded, He
gathered his devotees around Him, and declared in an emphatic but in
a revelational tone: "I am soon leaving my visible abode of divine
law, but I will not leave you in utter loneliness. I entrust you to
the ambrosial reservoir of immortal word, the finality of which
is preserved by my super insight in the Damdami Bir (Guru Granth
Sahib). I bestow the divine gift of Gurgaddi upon Guru Granth Sahib,
an everlasting spirit of the Ten Guru-Prophets." The Sikhs have been
finding solutions by referring to their great Scripture, and thus
paying obeisance to no other Scripture as their Guru ever since the
physical departure of Guru Gobind Singh Ji. There is no gap of
history, and contradiction or any obstruction in the endless flow of
this divine practice. Thus the prophetic faith of 10th master,
transcending all illusory forms of knowledge and rejecting all false
masks of apostasy, embracing none but the “supreme word”, revealed
his final commitment to Guru Granth Sahib as the only eternal Guru
of the Khalsa Panth.
Neither Tenth
master nor any of His Darbari Kavis - Sainpath ("Sri Gur Sobha")
Koer Singh ("Gur Bilas Das" or “Parchian Sewa Das”) and so forth -
mentioned the existence of Dasam Granth or its historic wherabouts
anywhere. In fact, no reference to Dasam Granth or any other such
literature is found anywhere in any such literature in the Guru
period at all. It is only in the Sikh literature of the post-Guru
period that one comes across sketchy references to some composition
of the Tenth Guru.
 Choronologically,
the so-called letter of Bhai Mani Singh to Mata Sundri Ji is the
first link, as alleged by few scholars, between the compilation of
Dasam Granth and Bhai Mani Singh. This letter could not have been
written earlier than 1716 A.D, as it mentions the rumour of Banda
Bahadur having escaped from mogul custody, for he was arrested and
executed in that year. Dr. Rattan Singh Jaggi believes this letter
to be fake. In all the Gurmukhi prose writings of that period (e.g,
the Hukamnamas of Guru Gobind Singh and Banda Bahadur) words
constituting a sentence were joined together without leaving blank
spaces between them and this method of writing continued to be
followed right upto 1867A.D. as shown by a copy of the newspaper
(Akhbar Sri Darbar Sahib) published in that year. But the words in
so-called letter of Bhai Mani Singh are not joined together,and are
separated by blank spaces. Also, as discussed by Dr Jaggi in detail,
the shape of letters and liberal use of bindi of Gurmukhi script
in the letter are different from the writing of Bhai Mani Singh's
period. This clearly shows that the so-called letter of Bhai Mani
Singh is forged as it was drafted at a much later date than 1867A.D.
This letter is a fraudulent attempt to associate Bhai Mani Singh's
name with CHARITROPAKYAN. It is unthinkable that a learned Sikh like
Bhai Mani Singh would send CHARITROPAKYAN to venerable Mata Ji, as
it is a document which Sikhs will never read or recite in the
presence of a lady or in Sangat. Furthermore, the metallic Nib used
on this letter was not available in those times.
Second document
of note is “Bansavalinamam Dasan Patshahian Ka” written by Kesar
Singh Chhiber, a Brahmin of Jammu. He completed his work in 1779A.D,
71 years after the demise of Guru Gobind Singh and 45 year after the
martyrdom of Bhai Mani Singh. He writes in the very begining, that
his account is based on his recollections of hearsays “Suni Sunai
bolke joi rahi hai yaad”. Again “Soi Kahani Suni sunai, apni sauk
nal pothi hai banai.” How can such memory or record be taken to be
reliable? He was over 70 year old when he completed his work and
clearly has made mistakes in the dates he recorded.
Third document is “Mehma Parkash” (1800A.D). It tells us of Granth
named “Vidya Sagar” that was compiled at the time of Guru Gobind
Singh. Beside these three documents we have noted above, there are
“Guru Gyan Suraj” by Bhai Santokh Singh (1843), “Panth Prakash”by
Gyani Gyan Singh (1930A.D) and “Mahan Kosh” (1930A.D). All these
sources are of very later period and appear only to reiterate in one
form or other what had been written earlier.
There is no historical evidence for linking the Dasam Granth with
Tenth Master Bhai Mani Singh or with the literature that was
allegedly thrown away or was lost. Additionally, there are four
so-called Birs available with us: 1.Bhai Mani Singh Bir; 2.Baba Deep
Singh Bir; 3.Patna Wali Bir; and, 4. Sangrur wali Bir. Textual
analysis of all these Birs is very imperative to check their
authenticity. Let us discuss the history and internal evidence of
these four Birs along with some other Birs available to us.
(A) History of
Bhai Mani Singh Bir:
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Currently
published Dasam Granth is the same one which was finalized in
1897-1902 by Sodhak Committee, after consulting 32 different
Dasam Granths and deleting some compositions. The British
floated Colebrook Dasam Granth, which is almost same as Sodhak
Committee's Dasam Granth, with minor changes. Why would they go
through the charade of changing or Sodh the compositions of Guru
Gobind Singh and even Bhai Mani Singh if they consider them to
be the writings of the Guru and/or Bhai Mani Singh to begin
with? Authenticity of this currently published Dasam Granth as
compiled by Sodhak committee needs a thorough independent
inquiry by Panthic Scholars under the guidance of SGPC and Akal
Takth Sahib to end this matter. |
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(Raja Gulab
Singh Sethi bought it from Jamandar Para Singh in 1945. Raja Gulab
Singh took it to Lahore and later his family settled in Delhi after
partition. This Bir is supposed to have been found by a military
person during Multan Victory in 1818A.D. He moved to Hyderabad in
South India and after retirement settled in Nanded area in
Maharashtra. The Bir is said to have reached Delhi later on. The
date on this Bir is 1713A.D; however, the ink and handwriting of
recording of the date is different than that of original
handwriting. The scribe recording the date of the manuscript seems
to lack proficient knowledge of Gurmukhi and Punjabi language and is
far below Bhai Mani Singh's caliber. On the other hand the scribe is
apparently interested in distorting the Sikh Scripture as well in
promoting the Puranic literature. The author has combined Guru
Granth Sahib's bani with Dasam Ganth Literature. The contents of the
Bir are unlike in Guru Granth Sahib, not recorded, in sequential
order of Ragas. Additionally, it separates Bhagat Bani and Dasam
Granth Literature.
(B) History of
Baba Deep Singh Bir:
Giani Gian Singh
in his book “Panth Prakash” reports that this Bir was written by
Baba Deep Singh in 1763A.D. Bhai Randhir Singh writes in his book
"Shabadmoorat" (page 51) that “Giani Gian Singh did not see the real
manuscript of this Bir." Bhai Kahn Singh Nabha in 1931 reports that
Bhai Mani Singh Bir and Baba Deep Singh Bir are the same. But
Textual analysis of this Bir tells us that history goes only up to
1857A.D. There is no known history of this Bir and it is not
traceable anywhere anymore.
(c) History of
Sangrur Bir:
This Bir is
reported to have been received by Raja Sarup Singh in 1857A.D. from
a Pathan when the Raja went to Delhi to help British during the
Indian Mutiny. The Bir has two portions: first is Guru Granth Sahib
and the second is Dasam Granth. It has extra compositions like
Sansahar Sukhmana, Var Malkkauns Ji, and Chakha Bhagota Ji Da, which
was deleted by Sodhak Committee in 1897.
(D)History of
Patna Ji Misal Bir:
No detailed
history of this Bir is available. Its reference is found only in
Bhai Randhir Singh's writings. According to Bhai Randhir Singh, this
Bir was prepared by sewadars at Takhat Patna in Samat 1821 or
1764A.D.
(E) History of
Two Patna Sahib Birs:
First one has
no colophon. No history of these two Birs is available. Though the
recorded date of their compilation is 1755 (1698CE), yet inclusion
of Zafarnama (written in 1705 CE) at the end in the same handwriting
calls that claim into question. It was probably written by Sukha
Singh Granthi at Patna. These two Birs have extra compositions,
which were deleted by Sodhak Committee in 1897A.D. Giani Gian
Singh reports that Sukha Singh wrote the Dasam Granth in 1775A.D.,
but no colophon is available. What happened to the Bir mentioned
by Giani Gian Singh?
Beside the above
mentioned Birs there are several other manuscripts: 1. Moti Bagh
Gurdwara Bir written in 1775A.D, 2. Anandpuri Bir goes back to the
period of Maharaja Ranjit Singh(1800-1839), 3. MSS D5 Punjabi HT
Colebrook 1805, 4. Mss D6 Devnagari in British Library London has
colophon indicated 1847, 5. Mss Punjabi E1 1859A.D, 6. Mss ADD
21452, 1841 and their tatkaras tell us that all these manuscripts
are different in terms of total numbers of compositions, and Chhand
count.
BRITISH
CONNECTION WITH DASAM GRANTH
Historical
evidence shows that no such granth as Dasam Granth or Dasmi Pathsahi
Granth or simply Granth comparable to the presently published Dasam
Granth, was in circulation in any language in 18th century Punjab or
Delhi area.
 British
were well aware of emerging Sikh power of the Sikhs. Warren
Hastings recorded his opinion in 1784. He regarded the Sikh power
extending from the most western branch of Attock to the walls of
Delhi as a new subject worth serious contemplation. The Sikhs, so
eminently suited to the military profession, could not become very
powerful because of their spirit of independence and frequent
internal warfare but they were prompt to rally together at the call
of common danger. It appears that the British knew very well about
Sikh history and were aware of their binding force at the time of
common danger and their firm belief in Guru Granth Sahib.
William Tenet, a
Christian Missionary, writes about expanding missionary work in
Punjab precisely on Sikhism in 1796. Malcolm came to Punjab in 1815
accompanied by Raja Bhag Singh of Jind. Malcolm succeeded in
obtaining a copy of Guru Granth Sahib but not of Dasam Granth,
as there was no Dasam Granth in Punjab at that time. Raja Bhag Singh
had very close relations with the British and was awarded an estate
and an annual grant of 11000 pounds. By 1809 the British bought land
between Sutluj and Jamuna by giving protection to Cis-Satluj States.
Dasam Granth came with them. Evidence shows that Dasam Granth was to
be found more in Malwa (Pepsu) Gurdwaras as campared to other parts
of Punjab. In 1810 John Malcolm introduced Dasmi Patahahi Ka Granth
procured by "Colebrook with indefatigable research." The top of
title page of this Dasami Patshahi Granth read “NANAK PANTHI
KABHYA” in Devnagri (Hindi) and "Gurmukhi Dasmi Patshashi Granth" on
the first page inside. This is the first time the name “Dasam
Granth” appeared in history with association with 10th Guru
Ji. The compositions and their arrangements as noted in the current
Dasam Granth (Corrected by Sodhak Commitee in1897) clearly matches
with this Granth. This manuscript bears no name of any scribe but
small loose folio tells us the date of 1840 Miti Poosshabdi 15
Mangalvar on one side. The use of word “Pooshbadi” indicates scribe
is from outside Punjab and is from Hindi Belt area. Charles Wilkin
in 1781AD reported another Granth in Patna in “HINDOOVE AND
SANSKRIT” and wished to get it translated in future. There, however,
is no evidence of translation anywhere. Then Colebrook procured this
Dasmi Patshahi ka Granth (with tittle in Devnagari but granth
contents in Gurmukhi) which was used by Malcolm in his book "Sketch
of Sikhs". It appears that Nirmala priest Atma Ram of Calcutta,
along with Mahants at Patna, also helped Malcolm in the writing of
"Sketch of Sikhs" (Patna City in late 1800 was part of State of
Bengal). Probably this Dasam Patshahi Granth was procured by
Colebrook and planted into Indian office Library as well at Patna
Sahib. Malcolm account clearly accepts services of Nirmala Atma Ram
at Calcutta, and also understanding of Sikh History. Chhand 201 in
Akal Ustat reads as Atma Uchrio (pronounced or produced by Atma)
and four Chhands 126-130 in Gian Prabodh written by Atma Ram
indicates his involvement in creation of Dasam Patshahi Granth.
Malcolm writes on page 186 of his book "Sketch of the Sikhs" that
Khalsa was created on Friday 8th month of B'hadra in samat 1753
(1696A.D). He also writes on same page 186, "Agreeably to
this author Guru Gobind was initiated on Friday the8th month of
B'HADRA IN THE SAMAT 1753 (1696A.D) and on that day his work, the
Dasam Padshah Ka Granth or book of tenth king was completed." This
date matches with the date where Chiritro Pakhiyan ends in the
currently published Dasam Granth. This is obviously a nefarious
attempt by the British and anti-Sikh elements from the Indian
(Nirmalas and Brahmins) society to obfuscate the genuine and real
historic milestones in Sikh theological history. It's also a
cowardly attempt to create an environment for the posterity to
believe that somehow Guru Gobind Singh's spiritual philosophy was
different than the previous nine Guru-Prophets. Malcolm writes in
his book summary "Nirmals and Shahid, who read the sacred writing,
may hereafter introduce some changes". Devanagri Dasam Granth was
written under British supervision in 1847, after Anglo Sikh war, Ek
Onkar from Gurmukhi was changed to OM in Devnagri in this
Manuscript. Shabad Hazaray was changed to Khyal Patshahi 10.
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Historical,
textual and academic analysis of various available Dasam Granth
Birs or manuscripts tells us that there was no
Bir/Granth/Manuscript of Dasam Patshahi Da Granth or Bacchitar
Natak Granth anywhere prior to the 18th century in Punjab,
which can be traced back to or associated with Bhai Mani Singh,
Baba Deep Singh and Tenth Guru Ji. |
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Up until 1849
the British considered Sikh Nation as a separate identity, but in
1855 census Sikhs were clubbed with Hindu but it was changed later.
Special reservation were given to Khalsa Sikhs after 1857 Mutiny.
But the internal British policy of controlling Sikh instituted by
the Pujaris was always there, especially in Darbar Sahib and Akal
Takhat. Deputy Commander of Lahore sent a note in 1859 to Queen
that reads "Copy of original with signature of Guru himself and now
in possession of his descendents, Guru Sadhu Singh's family had only
Original Kartarpuri Bir compiled by Guru Arjan and no original
Dasam Granth." Why such a wrong note about the history of Dasam
Granth was added by British Officials? Furthermore, in 1881, Viceroy
of India sent a proposal to Governor of Punjab to give back control
of Sikh institutions into Sikh Hands but Governer Eggerton 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).
By now we
can say that the British had political and Christian missionary
interest in Punjab. By promoting a parallel, second Guru Scripture
(Dasam Granth), it would have weakened the Sikh cause of One Panth,
One Granth, One Maryada. It has always been a notorious tactic of
political power to deny a distinct unity to populations, it seeks to
govern and treat them as contingent indeterminate. There is very
apparent connection of the British to divide the Sikhs for Political
and Missionary expansion through a handy tool of Brahmin ideological
sects as Nirmals and Udasis to diffuse, divide the uniqueness
of SIKH ideology of Guru Granth Sahib ji. Nirmalas and Udasis
remains main sects of Hinduism and their Sampardas.
SODHAK COMMITTEE OF DASAM GRANTH (1897-1902)
British were
behind the so called Sodhak Committee, from beginning to the end. It
was formed by Gurmat Granth Pracharak Sabha at the request of Khalsa
Diwan Amritsar. Singh Sabha was controlled by Baba Khem Singh, a
direct descent of Guru Nanak. He was prompted by the British to
control Sikh institutions, and a Jagir of 28,742 acres and a title
of honorary Munsif was given to him in reward in 1878. He was also
nominated to Viceroy's Legislative Council Punjab in 1893. He
conspired with the British to confuse Sikhs with a new Scripture of
Dasam Granth and, due to fact of being a direct descendant of Guru
Nanak Dev Ji, declared himself a Guru. But mainstream Sikh
Institution such as Khalsa Diwan Lahore and other Sikh organizations
did not approve the Sodhak Committee's Dasam Granth as parallel
second Scripture at all. Even Bhai Kahn Singh Nabha never mentioned
this Sodhak Committee, he only tells us about Bhai Mani Singh and
Mahant Sukha Singh's Dasam Granth and further mentioned that some
munmauji and manmukhs have added so many compositions in these
granths. We have already discussed the authenticity of these two
manuscripts. Currently published Dasam Granth is the same one which
was finalized in 1897-1902 by Sodhak Committee, after consulting 32
different Dasam Granths and deleting some compositions. The British
floated Colebrook Dasam Granth, which is almost same as Sodhak
Committee's Dasam Granth, with minor changes. Why would they go
through the charade of changing or Sodh the compositions of Guru
Gobind Singh and even Bhai Mani Singh if they consider them to be
the writings of the Guru and/or Bhai Mani Singh to begin with?
Authenticity of this currently published Dasam Granth as compiled by
Sodhak committee needs a thorough independent inquiry by
Panthic Scholars under the guidance of SGPC and Akal Takth Sahib to
end this matter.
SIKH RAHIT
MARYADA AND PRESENT DASAM GRANTH
Guru Panth in
(1927-1936) did not use the document of presently published Dasam
Granth, while making their decision on Sikh Rahit Maryada. Their
deciding factor was oral evidence practiced by family to family and
whatever written sources available to them since Khalsa’s birth in
1699. They excluded two extreme views and approved on October 12,
1936 a resolution and a final version was completed on February 3rd,
1945. Gurdwara Act passed in 1925 recommends Sikh institutions to
follow only Guru Granth Sahib Ji. This act reinforces again in
section 2 Definitions and section 134.G (dealing with powers of
committee to dismiss office holders. Ministers and office holders
must perform duties per teachings of SGGS).
CONCLUSION
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Historical,
textual and academic analysis of various available Dasam Granth
Birs or manuscripts tells us that there was no
Bir/Granth/Manuscript of Dasam Patshahi Da Granth or Bacchitar
Natak Granth anywhere prior to the 18th century in Punjab, which
can be traced back to or associated with Bhai Mani Singh, Baba
Deep Singh and Tenth Guru Ji. Further evidence shows us that
individual Granth such as Chaubis Avtar, Chritro Pakhyan and
Bachitar Natak (14 cantos) were available, but who compiled them
together by inserting Bani of Tenth Guru and similar Chhands which
were popular in Sikh Daily usage (Gutkas or Oral remembrance) into
this heterogeneous Dasami Patsahahi Da Granth with no
sanctification of Tenth Guru ji? The role of Henry Colebrook, an
attorney and administrator in Calcutta, who never visited
Punjab, shows us a Granth as NANAK PANTHI KABHYA in Devnagri
with a note "Dasmi Patshahi Granth". It appears that Colebrook
assisted in creating, compiling and reasearching this Granth after
procuring it from Nirmals Atma Ram and Mahants of Patna Sahib and
later placed this Granth in British library where Charles Wilkin
was a Librarian. Malcolm also mentions about this Bir in his book
History and mentions that the British recognized Sikhs’ power in
North and that the British also knew about their strong belief in
Guru Granth Sahib ji. They intentionally assisted in Dasam
Granth's creation and promotion to gain entry in Punjab
and for their political, missionary purpose. Malcolm, assisted the
transplantation of this Granth in Punjab Gurdwaras through
Nirmalas and Shahids during the time of Khalsa Raj to confuse and
divide the Sikhs. Furthermore, Colebrook Dasam Granth (British)
and the current Dasam Granth corrected by Sodhak Committee in 1897
are same with minor variations.
 Dasam
Granth in one volume was an outcome of post-Guru period. It did not
exist in the Tenth Guru time. The master under his supervision
prepared the authentic version of Guru Granth Sahib and before his
physical departure he conferred on it the honor of Guru Scripture of
the Sikh Jagat. Bhai Mani Singh, the last scribe of the authentic
Damdami Bir, did not make any suggestion to the Guru to compile his
Bani in one volume. It is equally important that he did not receive
any direction in this matter from the Tenth Guru. This fact of
creative history is known to the common Sikh of today that the
Khalsa-brotherhood of Guru-period generally committed to their
memory the Banis of Dasam Guru entitled Jap Sahib, Akal Ustat and
Sawayyas and also Zafarnama. It was easy to preserve them in the
written form on loose sheets or in bound copies and therefore, the
Sikhs faced on indispensability to incorporate them in a bulky
volume such as Dasam Granth. Then why did this passionate desire to
create Dasam Granth out of the mass of anti-gurmat literature enter
Bhai Mani Singh's brain at Amritsar after 1725 A.D.? Dasam Granth
associated with the name of Bhai Mani Singh, includes in its
contents of Adi Granth in addtion to the supposed Bani of Dasam
Granth. Bhai Mani Singh could never commit such an act of betrayal
by desecrating of the original form of the undisputed Guru Granth
Sahib.
SIKH NATION HAS
ONLY ONE GRANTH (GURU GRANTH SAHIB JI) ONE PANTH AND ONE MARAYADA.
Current
controversy about the Dasam Granth is totally uncalled for.
Recognized Banis of Sikh Baptismal (Khanday Batay Da Amrit
Chhakauna) accepted by Sikh Code of Conduct, recitation of daily
prayers has been there since the creation of Khalsa. Guruship was
bestowed only on Guru Granth Sahib, therefore, no other Granth can
be installed along with Sri Guru Granth Sahib. Time and time again,
SGPC and Akal Takht have issued edicts to reiterate the same. In
their letter #36672 it is clearly stated "Chritropakhyan” is not
Dashmesh Bani; Chritropakhyans are in fact old Hindu Mythihas
Stories. Recently, Akal Takht Sahib has issued another Gurmata on
June 6th, 2008, Tercentenary of Gurta Gaddi Diwas. “In obedience of
Guru Gobind Singh Ji's last command "Accept Granth As Guru . This is
my order for the panth". The Sikh Panth has always stood by it and
has been consistently blessed with guidance by the living light,
eternal Guru for the solution of every national crisis.
Finally, Guru
Gobind Singh ji had put the final seal of complete separateness by
creating Khalsa, the Nash doctrine of Dharm Nash: Bharam Nash,
Karam Nash, Sharam Nash, Janam Nash and declaration of Guru Granth
Sahib as the sole ideological guide, the living Guru of the Sikhs.
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December 2009
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