Editor’s Note: A Deliberate Bid To Confuse Sikhs
What is clear is that some actual verses composed by Guru Gobind Singh Ji have been deliberately mixed into a much larger book which aside from being profane is an exposition of hindu gods. This book in it’s entirety contradicts the Guru Granth Sahib on its face. There is absolutely no evidence for at least 240 years following Guru Gobind Singh’s passing away that he composed a 1300 page plus granth. If the Guru had composed such a granth, Sikhs would have guarded it with great reverence.
The mix-up has been done deliberately. For puranic verses, and chhands in praise of gods and godesses are interpolated in the midst of what is clearly the bani of the Tenth Guru, as seen in the light of Guru Granth. Similarly, some couplets, which are the bani of the Tenth Guru, as seen in the context of Guru Granth, stand introduced in the midst of puranic and stories from hindu mythology.
The bani in the Guru Granth is the sole guru and guide of every Sikh. That is the injunction given by Guru Gobind Singh Ji himself.
Saran Singh, I.A.S. (retd.), Ex-Chief Secretary, Bihar,
Editor, Sikh Review, 116 – Karnani Mansion, -A, Park St., Calcutta – 700 016
This refers to your Editorial, “Confessions of a Dalit Editor” (DV Jan.1, 2005). You have no cause to apologize or feel disheartened. You have indeed succeeded in voicing concerns of all Dalits in India time and again. If anyone has failed, it is the political leadership. That includes the Sikh leadership for which the responsibility must be shared by the splintered Shiromani Akali Dal. Despite the shortcomings of Sikhs that you touch upon, I am firmly of the view that a massive induction of Dalits into the Khalsa fold is the best way for the social revolution you have championed all these “lonely” years.
Brahminic exclusivism will evaporate with the Dalits embracing the Amrit of Guru Nanak, and Guru Gobind Singh.
We have come full circle since Babasaheb Ambedkar first decided to enter the kingdom of god at Amritsar. You are now destined to display the same moral courage, and break the shackles of casteist slavery. The Sikh masses are with you.
BID TO MALIGN GURU GOBIND SINGH
Sikhism Reels Under Vaidik Attack : Dasam Granth To Replace Guru Granth
Most of the evidence about the Brahmin-manufactured work called the Dasam Granth is negative. The earliest reference about some writings by the Tenth Master is by one Brahmin Chhibber in his Bansavalinama. Contemporary historians of the period of Guru Gobind Singh make no mention of the Dasam Granth.
Chhibber’s Bansavalinama was written 71 years after the Guru’s demise. Chhibber himself discounts the historical accuracy of his statements, for, he claims to belong only to the third generation of a Brahmin family whose head was a contemporary of the Tenth Master. Most Brahmin writers always have a strong, natural and understandable bias to give a Brahminical colour to the Sikh religion and its history, even though all the Sikh Gurus were emphatic to proclaim the independence of their system and the Panth. Till the end of the 18th century, there was nothing known about any granth of the Tenth Guru, or any writings now regarded as its chapters or contents. In fact, the only granth or compilation mentioned in the literature is Vidya Sagar or Samundar Sagar Granth, the contents of which have no relation to the present Dasam Granth.
The story of Chhibber stands belied, and that the version that Bhai Mani Singh compiled the Dasam Granth is a distortion that has no historical, ideological or factual basis or possibility.
The existence of Dasam Granth is mentioned for the first time in mid-19th century by Bhai Santokh Singh, and later by Giani Gian Singh and others. Later, Bhai Kahn Singh and others repeat the story of Bhai Santokh Singh, suggesting that the bir of Dasam Granth was compiled by Bhai Mani Singh. If a respected contemporary of the Guru like Bhai Sahib had really compiled the granth, or any part of it, there could ever have been a controversy about it among the Sikhs so as to require them to resort to the chance decision depending on the success of Mehtab Singh and Sukha Singh. Bhai Mani Singh’s position being pre-eminent as a trusted scribe and devout Sikh of the Guru, could any Sikh or Panth disregard or doubt his testimony about the Dasam Granth, if it had been there? There is, thus, little doubt that the story of Dasam Granth’s compilation by Bhai Sahib has no historical basis. In fact, it is a motivated fabrication to give credence to the story of Dasam Granth compilation.
The supportive story of a letter written by Bhai Sahib, about the collection of Charitropakhyan, to Mataji at Delhi is another fabrication. Dr. Jaggi has examined in detail the veracity of this letter and found it to be unreliable.
So there is no evidence whatsoever of the existence of Dasam Granth or any part of it in the 18th or even the 19th century. All we now know is the later appearance of some manuscripts or Birs of the Dasam Granth. Four of them are regarded as the oldest.
Bid to confuse Sikhs
The lack of any history of the manuscript for over 200 years, its internal evidence of interpolation, shape of letters and language, together with the heretical change of method in writing gurbani, and its mix-up with Puranic and Avtar-worship literature, conclusively exclude the possibility of the bir being a production of Sikh quarters. On the other hand, the probability is that it is a compilation by those either unconversant with Sikh doctrines, tradition and literature, or those out to confuse the Sikh ideology. In any case, the manuscript has no historical or academic value as an authentic bir.
Except for about 70 pages of the Dasam Granth, including Jap Sahib, Swayyas, Akal Ustat (excluding hymns in praise of Durga), Asphotak Chhand and Zaffarnama, the other contents which involve worship of Avtars, Devis and Mahakal are mostly from the Brahmin literature.
Brahminical interpolatations are forcing the Sikhs to accept and involve Devi and Avtar worship which are opposed to the doctrines of the Gurus and the Guru Granth.
There is another important factor suggesting that a major part of the Dasam Granth is actually taken from some other sources, and has been mistakenly or deliberately combined with the bani of the Tenth Guru.
For example, the writings were originally all separate and unconnected pothis, or compilations. For that reason these were first called Dasam Patshah Ka Granth. This name does not suggest any authorship of the Guru, but only seeks to link his name by way of reference to his period or quarters. Later, the granth was called Dasam Granth and still later Sri Dasam Granth, and so on. The frequent changes in name only reflect the evil intentions of the writers or the publishers.
It is a deliberate mix-up is evident from the fact that originally most parts of the granth were called Bachittar Natak Granth. This name appears 151 times in the Puranic parts of the compilation. It is repeated at the end of each composition, story chapter or poem.
The mix-up has been done deliberately. For puranic verses, and chhands in praise of Devi are interpolated in the midst of what is clearly the bani of the Tenth Guru, as seen in the light of Guru Granth. Similarly, some couplets, which are the bani of the Tenth Guru, as seen in the context of Guru Granth, stand introduced in the midst of puranic stories.
The bani in the Guru Granth is the sole guru and guide of every Sikh.
It is clear that such contents of the Dasam Granth as suggest worship of gods, goddesses and Avtars are opposed to the doctrines of the Guru Granth.
Dossier On The Dasam Granth
The SGPC has accepted the position that 923 pages of Charitropakhyan are puranic myths, unconnected with the guru.
No Sikh can accept that anything opposed to the categoric rejection of the doctrine of avatarhood in the Guru Granth could ever be from an authentic Sikh source much less from the tenth master.