SRI DASAM GRANTH SAHIB – LOT OF QUESTONS BUT ANSWERS?
Guru Granth Sahib and Sri Dasam Granth Sahib are the two source granths of creation of the order of the Khalsa. It is a serious subject but unfortunately lot of questions, some innocuous, some mischievous, some inquisitive, some futile, some hollow, some just for the sake of it, some wise and some otherwise are being constantly raised and raked up. This seems to have become panthik pastime.
To find answer to one and all the questions regarding Dasam Granth, please send your specific question to firstname.lastname@example.org
We will try to give answer to these within the parameters of Gurbani, Gur Itihas, Sikh Itihas and Sikh Rahit Maryada
QUESTION 1.. If Bachittar Natak is the autobiography of Guru Gobind Singh Ji, then why there is no mention of Vaisakhi 1699 (Amirt Sanskar), battle of Chamkaur Sahib, and martyrdom of the younger Sahibzades?
QUESTION 2. Is Triya Chritra part of Dasam Granth?
QUESTION 3 Is Dasam Granth also a Granth like Guru Granth Sahib?
QUESTION 4 Chaubees Avtar, Chritropakhyan and Bachitra Natak writings were the works of poets, Bhatts and pandits etc. and Guru Gobind Singh had simply given recognition to these banees. In order to give respect to these writings Guru Gobind Singh publicized these as his own. Is it true?
QUESTION 5 What is the latest Hukamnama from Akal Takhat Sahib about Dasam Granth?
QUESTION 6 Chritropakhyan is obscene where it is mentioned that if a lady solicits a man for love and if he refuses, then he will fall into hell. The exact quote is given here from chritra 244, canto 20 of Dasam Granth.
ਕਾਮਾਤੁਰ ਹਵੈ ਜੁ ਤ੍ਰਿਯ ਪੁਰਖ ਪ੍ਰਤਿ ਆਵਈ॥
ਘੋਰ ਨਰਕ ਮਹਿਂ ਪਰੈ ਜੁ ਤਾਹਿਂ ਨ ਰਾਵਈ॥ ॥ 20॥
Is it true?
QUESTION 7. In which city, state and country the so called meeting of Guru Gobind Singh with Akal Purakh took place? We could not find this in any Atlas.
QUESTION 8. Is it true that since the time of the writing of Dasam Granth, there has been a controversy about its authorship?
Q 1.. If Bachittar Natak is the autobiography of Guru Gobind Singh Ji, then why there is no mention of Vaisakhi 1699 (Amirt Sanskar), battle of Chamkaur Sahib, and martyrdom of the younger Sahibzades?
A 1. This is an amusing question.
Bachittar Natak is a voluminous work and includes Apni Katha, the autobiography of Guru Gobind Singh ji. This is the fifth composition in Sri Dasam Granth Sahib.
Sri Dasam Granth Sahib has fifteen compositions. The first is Jaapu Sahib and the last is Zafarnamah. Except for the Zafarnamah, the letter written to Aurangzeb, the rest of the compositions were completed by 1696 A.D. (bikrami 1753).
It was a brilliant idea to record the date, time, place and year of the completion of this work. This is evident from the closing lines of Chritropakhyan, the fourteenth composition. It says:
“On the banks of river Satluj the granth was completed on Sunday, Bhadro Sudi Eighth 1753 bikrami (1696 A.D). This closes the dialogue between the King and his ministers and with this the four hundred and four episodes come to a good end”.
ਸੰਬਤ ਸਤ੍ਰਹ ਸਹਸ ਭਣਿੱਜੈ॥ ਅਰਧ ਸਹਸ ਫੁਨਿ ਤੀਨਿ ਕਹਿੱਜੈ॥
ਭਾਦ੍ਰਵ ਸੁਦੀ ਅਸ਼ਟਮੀ ਰਵਿ ਵਾਰਾ॥ ਤੀਰ ਸਤੁੱਦ੍ਰਵ ਗ੍ਰੰਥ ਸੁਧਾਰਾ॥405॥
ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ
ਚਾਰ ਸੌ ਚਾਰ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ॥404॥7555॥ਅਫਜੂੰ॥
Autobiography, unlike biography is obviously written during the lifetime of the author and has the incidents mentioned up to that period of time.
Now the Order of the Khalsa was initiated on Vaisakhi, 1699 A.D. b. (1756) and Sri Dasam Granth completed in 1699 A.D. (1753 b)
Battle of Chamkaur Sahib was fought on 7 Poh, Samvat 1761 (1704 A.D.) and younger Sahibzadas of Guru Gobind Singh ji attained martyrdom during this period.
It is thus obvious that the autobiography penned by Guru Gobind Singh ji, years ahead could not include the events and incidents that took place later on.
Q 2. Is Triya Chritra part of Dasam Granth?
A 2. There is no composition by the name of Triya Chritra in Sri Dasam Granth. There is however a composition called Chritropakhyan (chritra+pakhyan). Chritra means the character or characteristics. Pakhyan means the story which has already been told. Chritra never means wiles, tricks or trickster. It is chritra and not challitar (wiles) as some have tried to present it mischievously.
Even Guru Arjan Dev ji in Rag Sarang praises the Lord for His characteristics.
ਦੇਖਿ ਚਰਿਤ੍ਰ ਭਈ ਹਉ ਬਿਸਮਨਿ ਗੁਰਿ ਸਤਿਗੁਰਿ ਪੁਰਖਿ ਮਿਲਾਈ ॥ (ਮ. 5, 1207)
Similarly Bhai Gurdas who writings were canonized as key to Gurbani also uses the chritra and bachitra beautifully.
ਸੁਪਨ ਚਰਿਤ੍ਰ ਚਿਤ੍ਰ ਬਾਨਕ ਬਨੇ ਬਚਿਤ੍ਰ ।
ਪਾਵਨ ਪਵਿਤ੍ਰ ਮਿਤ੍ਰ ਆਜ ਮੇਰੈ ਆਏ ਹੈ । (205)
ਰਚਨਾ ਚਰਿਤ੍ਰ ਚਿਤ੍ਰ ਬਿਸਮ ਬਚਿਤ੍ਰਪਨ ।
ਏਕ ਮੈ ਅਨੇਕ ਭਾਂਤਿ ਅਨਿਕ ਪ੍ਰਕਾਰ ਹੈ । (232)
ਅਗਮ ਚਰਿਤ੍ਰ ਚਿਤ੍ਰ ਜਾਨੀਐ ਚਿਤੇਰੋ ਕੈਸੋ ।
ਨੇਤ ਨੇਤ ਨੇਤ ਨਮੋ ਨਮੋ ਨਮਸਕਾਰਿ ਹੈ ॥ (232)
ਰਚਨ ਚਰਿਤ੍ਰ ਚਿਤ੍ਰ ਬਿਸਮ ਬਚਿਤਰਪਨ ।
ਚਿਤ੍ਰਹਿ ਚਿਤੈ ਚਿਤੈ ਚਿਤੇਰਾ ਉਰ ਆਨੀਐ । (244)
Chritropakhyan is an independent book which forms part of all the hand-written volumes of Sri Dasam Granth. There is no volume of Dasam Granth where this book is not included.
Text from Chritropakhyan is included among the five banees of Amrit initiation and also forms part of the nitnem. Without this banee neither amrit can be prepared nor nitnem be completed. Thus questions regarding this banee should be raised responsibly and cautiously.
The theme and the plot of the stories of Chritropakhyan, as is clear from the word pakhyan, were already there but those stories were re-written, re-cast or re-shaped.
Chritropakhyan is also gender neutral and does not pertain to any particular gender. Though predominantly it relates to women, it also has stories of men, saints, preachers, pandits, maulvis, kings, courts and courtiers,
The literary canvas of Chritropakhyan is amazingly wide.
Q. 3 Is Dasam Granth also a Granth like Guru Granth Sahib?
A. 3 No. Sri Dasam Granth is not one granth like Sri Guru Granth Sahib. It is a kuliyat, or collected works. Sri Dasam Granth is collection of different books in one volume.
Sri Guru Granth Sahib is one granth comprising banee of different Gurus, Bhakhats, Bhatts etc. The banee of Sri Guru Granth Sahib is on one theme and subject. It is a spiritual fountain. Primarily it is for the uplifting of the soul and helps it unite with the Ultimate One.
Sri Dasam Granth Sahib on the other hand is a collection of different books, on different subjects but coming from one pen. The theme of the volumes included in Sri Dasam Granth Sahib has a very vast range. Absolute spirituality is found in Jaapu Sahib, Akaal Ustat etc. Shastar Nam Mala, Gyan Parbodh, Chritropakhyan etc form the literary compositions. Then there are Puranic epics like Ramavtar, Krishnaavtar, Chandi di vaar, Chaubees Avtar etc. The entire compositions are in conformity and aims of Guru Granth Sahib.
Q. 4 Chaubees Avtar, Chritropakhyan and Bachitra Natak writings were the works of poets, Bhatts and pandits etc. and Guru Gobind Singh had simply given recognition to these banees. In order to give respect to these writings Guru Gobind Singh publicized these as his own. Is it true?
A. 4 This is the statement originated from one of the groups claiming to impart religious education to the younger children. The original statement is in Punjabi and reads as:
ਸਿੱਟਾ: ਇਹ ਕਿ ' ਚੌਬੀਸ ਅਵਤਾਰ', ਚਰਿਤ੍ਰੋਪਾਖਿਆਨ ਅਤੇ ' ਬਚਿਤ੍ਰ-ਨਾਟਕ' (ਜਿਵੇਂ ਬਚਨਿਕਾ ਤੋਂ ਸਪਸ਼ੱਟ ਹੈ) ਨਾਮਕ ਕ੍ਰਿਤੀਆਂ ਕਵੀਆਂ, ਭੱਟਾਂ, ਪੰਡਿਤਾਂ ਆਦਿ ਦੀਆਂ ਰਚਨਾਵਾਂ ਹਨ ਅਤੇ ਦਸਵੇਂ ਗੁਰੁ ਦੀ ਇਹਨਾਂ ਨੂੰ ਕੇਵਲ ਮਾਨਤਾ ਹੀ ਪ੍ਰਾਪਤ ਹੀ ਸੀ। ਇਹਨਾਂ ਕ੍ਰਿਤੀਆਂ ਪ੍ਰਤੀ ਸ਼ਰਧਾ ਪੈਦਾ ਕਰਨ ਲਈ ਗੁਰੁ ਜੀ ਨੇ ਇਹਨਾਂ ਨੂੰ ਆਪਣੀਆਂ ਰਚਨਾਵਾਂ ਦੇ ਰੂਪ ਵਿਚ ਪ੍ਰਚਾਰਿਤ ਕੀਤਾ।
This suggestion is nothing but blasphemous. It says that the chaubees avtar, chritropakhyan and bachitra natak which form major part of Sri Dasam Granth is written by court ballads, poets, Brahmins etc and not by Guru Gobind Singh ji. But Guru Gobind Singh had simply accorded recognition to the hymns.
Even hypothetically if this statement is accepted that the poetry of the ballads etc. was given recognition by Guru ji then does anyone have any moral authority to castigate it and cast aspersions on the decision of the Guru?
Also, suggesting that Guru Gobind Singh Sahib mislead the people by propagating the banees which were not his own is a heinous statement.
Can there be a bigger sin than dubbing Guru as someone of a dubious character?
This statement itself should be an eye opener to any one who is a Sikh even by namesake. This reflects grand designs of few organizations to sabotage and demolish the structure of the Khalsa in a clandestine manner.
Q. 5 What is the latest Hukamnama from Akal Takhat Sahib about Dasam Granth?
A. 5 Sri Akal Takhat Sahib by a diktat issued on 27th November, 2006 has clearly dubbed the antagonists of Sri Dasam Granth as shararti ansar, mischievous people, and has asked the panthik scholars and academicians to give befitting reply to these miscreants. The said order reads as:
ਸ੍ਰੀ ਅਕਾਲ ਤਖਤ ਸਾਹਿਬ ਵਿਖੇ ਮਿਤੀ 14 ਮੱਘਰ ਸੰਮਤ ਨਾਨਕਸ਼ਾਹੀ 538 (27-11-2006) ਨੂੰ ਪੰਜ ਸਿੰਘ ਸਾਹਿਬਾਨ ਦੀ ਹੋਈ ਇਕਤ੍ਰਤਾ ਵਿਚ ਪ੍ਰਵਾਨ
ਮਤਾ ਨੰ : 2
ਕੁਝ ਸ਼ਰਾਰਤੀ ਅਨਸਰਾਂ ਵਲੋਂ ਮੀਡੀਏ ਰਾਹੀਂ ਦਸਮ ਗ੍ਰੰਥ ਬਾਰੇ ਗੁੰਰਾਹਕੁਨ ਪ੍ਰਚਾਰ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ ਜਦੋਂ ਕਿ ਗੁਰੁ ਪੰਥ ਨੂੰ ਸਮਰਪਿਤ ਵਿਦਵਾਨ ਸ੍ਰੀ ਅਕਾਲ ਤਖਤ ਸਾਹਿਬ ਦੇ 14 ਮਈ 2000 ਦੇ ਆਦੇਸ਼ਾਂ ਉਪਰ ਪਹਿਰਾ ਦਿੰਦੇ ਹੋਏ ਚੁੱਪ ਹਨ , ਮਾਮਲੇ ਨੂੰ ਧਿਆਨ ਵਿਚ ਰੱਖਦਿਆਂ ਦੀਰਘ ਵਿਚਾਰ ਕਰਨ ਉਪਰੰਤ ਪੰਜ ਸਿੰਘ ਸਾਹਿਬਾਨ ਵਲੋਂ ਨਿਰਣਾ ਲਿਆ ਜਾਂਦਾ ਹੈ ਕਿ ਗੁਰੁ ਪੰਥ ਨੂੰ ਸਮਰਪਿਤ ਵਿਦਵਾਨ ਅਜੇਹੇ ਸ਼ਰਾਰਤੀ ਅਨਸਰਾਂ ਵਲੋਂ ਕੀਤੇ ਜਾ ਰਹੇ ਕੂੜ ਪ੍ਰਚਾਰ ਦਾ ਇਤਹਾਸਕ ਤੱਥਾਂ ਅਤੇ ਗੁਰਮਤਿ ਦੀ ਰੌਸ਼ਨੀ ਦੇ ਅਧਾਰ 'ਤੇ ਢੁਕਵਾਂ ਉੱਤਰ ਦੇਣ ।
( ਜੋਗਿੰਦਰ ਸਿੰਘ)
Q. 6 Chritropakhyan is obscene where it is mentioned that if a lady solicits a man for love and if he refuses, then he will fall into hell. The exact quote is given here from chritra 244, canto 20 of Dasam Granth.
ਕਾਮਾਤੁਰ ਹਵੈ ਜੁ ਤ੍ਰਿਯ ਪੁਰਖ ਪ੍ਰਤਿ ਆਵਈ॥
ਘੋਰ ਨਰਕ ਮਹਿਂ ਪਰੈ ਜੁ ਤਾਹਿਂ ਨ ਰਾਵਈ॥ ॥ 20॥
Is it true?
A. 6 Yes it is true that the two lines quoted above are from chritra 244 of Chritropakhyan. But sadly those who have taken upon the job of creating confusion and spreading illwill against the Dasam Patshah have also stooped too low to play games.
The canto 20 comprises of four lines but in the quote above it has been shown to close after two lines only. A simple reading of the full canto clears everything. It reads:
ਕਬਿਯੋਬਾਚ ॥ਅੜਿੱਲ॥ ਕਾਮਾਤੁਰ ਹਵੈ ਜੁ ਤ੍ਰਿਯ ਪੁਰਖ ਪ੍ਰਤਿ ਆਵਈ॥
ਘੋਰ ਨਰਕ ਮਹਿਂ ਪਰੈ ਜੁ ਤਾਹਿਂ ਨ ਰਾਵਈ॥
ਜੋ ਪਰ ਤ੍ਰਿਯਪਰ ਸੇਜ ਭਜਤ ਹੈ ਜਾਇ ਕਰਿ।
ਹੋ ਪਾਪ ਕੁੰਡ ਕੇ ਮਾਹਿ ਪਰਤ ਸੋ ਧਾਇ ਕਰਿ॥ 20॥
(ਦਸਮ ਗ੍ਰੰਥ, ਪੰਨਾ 1158, ਚਰਿਤ੍ਰ 244)
It is a dialogue completed in four lines. This small piece is the reiteration of the fourth bajra kurahit, cardinal sin, which prohibits a Sikh from indulging in extra marital relationship. This differentiates relationship with nij nar and par nar (legitimate and illegitimate relationship respectively). The last two lines are clear declaration, that if a person engages in any sort of promiscuity, then he will instantly plunge into the hell of sin.
This makes the meaning clear and clears and rids the sky of clouds of doubts being deliberately raised.
(Mis)quoting only parts of the sentences had been a pastime of the devils. This is exactly what pseudo nirankaris did when they mis-quoted partially from Gurbani and said even Gurbani suggests that there is no use of doing paath and prayers.
ਪਾਠੁ ਪੜਿਓ ਅਰੁ ਬੇਦੁ ਬੀਚਾਰਿਓ ਨਿਵਲਿ ਭੁਅੰਗਮ ਸਾਧੇ ॥
ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨ ਛੁਟਕਿਓ ਅਧਿਕ ਅਹੰਬੁਧਿ ਬਾਧੇ ॥1 ॥
But they deliberately omitted the following lines that gave a complete meaning to the above quote in its context. Namely, falling at the feet of the Lord which will bring the ultimate union with Him.
ਪਿਆਰੇ ਇਨ ਬਿਧਿ ਮਿਲਣੁ ਨ ਜਾਈ ਮੈ ਕੀਏ ਕਰਮ ਅਨੇਕਾ ॥
ਹਾਰਿ ਪਰਿਓ ਸੁਆਮੀ ਕੈ ਦੁਆਰੈ ਦੀਜੈ ਬੁਧਿ ਬਿਬੇਕਾ ॥
Similarly Guru Granth Sahib too has dialogues. The question and answer if read both will give the true meaning. If someone is quoting one line or part of the dialogue then the purpose is obviously to create confusion and is a mischievous act. For example in Guru Granth Sahib it is mentioned that Bhagat Nam Dev ji’s mother cajoles him to start uttering Khuda instead of the name of the Ram. To this the determined reply of Bhagat ji is that neither you are my mother and nor I am your son.
ਛੋਡਿ ਰਾਮੁ ਕੀ ਨ ਭਜਹਿ ਖੁਦਾਇ ॥6॥
ਨ ਹਉ ਤੇਰਾ ਪੂੰਗੜਾ ਨ ਤੂ ਮੇਰੀ ਮਾਇ ॥
ਪਿੰਡੁ ਪੜੈ ਤਉ ਹਰਿ ਗੁਨ ਗਾਇ ॥7॥ (1166)
Now if someone just picks up the first line and starts saying that Guru Granth Sahib is also propagating that the name of Ram be abandoned and instead Khuda should be recited.
Those whose aim is to create nuisance can distort the meaning of the lines of even Guru Granth Sahib , where it is said,
ਪੀਓ ਮਦਰੋ ਧਨ ਮਤਵੰਤਾ ॥
ਧਨ ਜਾਗੈ ਜੇ ਪਿਰੁ ਬੋਲੰਤਾ ॥2॥ (737)
Drink the wine of the name of the lord
ਅਨਦੁ ਕਰਹੁ ਮਿਲਿ ਸੁੰਦਰ ਨਾਰੀ ॥
ਗੁਰਿ ਨਾਨਕਿ ਮੇਰੀ ਪੈਜ ਸਵਾਰੀ ॥2॥3॥21॥(807)
Enjoy the company of charming women,
Guru Nanak will always be your protector. (807)
It is thus seen that, this way the canto of ਕਾਮਾਤੁਰ ਹਵੈ ਜੁ ਤ੍ਰਿਯ……….. from Sri Dasam Granth Sahib is being distorted by omitting the concluding two lines. This is no ordinary omission or mistake. It is an effort deliberately to malign the name of Guru Gobid Singh ji and his banee.
Q 7. In which city, state and country the so called meeting of Guru Gobind Singh with Akal Purakh took place? We could not find this in any Atlas.
A 7. Absolutely hilarious remarks.
Guru Gobind Singh ji in his autobiography, bachitra natak has given detailed account of meeting and dialogue with Akalpurakh. He says that when I was engrossed in His meditation, He called me and sent me to this world with the blessings, “I have ordained you as my son. You go to the world, spread and propagate the message of the panth. While doing so ensure that the people desist from sinful life.”
ਤਪ ਸਾਧਤ ਹਰਿ ਮੋਹਿ ਬੁਲਾਯੋ ॥ ਇਮ ਕਹਿ ਕੈ ਇਹ ਲੋਕ ਪਠਾਯੋ ॥ 28॥
ਅਕਾਲ ਪ੍ਰਰਖ ਬਾਚ ॥ ਚੇੰਪਈ ॥
ਮੈ ਅਪਨਾ ਸੁਤ ਤੋਹਿ ਨਿਵਾਜਾ ॥ ਪੰਥ ਪ੍ਰਚੁਰ ਕਰਬੇ ਕਹੁ ਸਾਜਾ ॥
ਜਾਹਿ ਤਹਾਂ ਤੈ ਧਰਮੁ ਚਲਾਇ ॥ ਕਬੁਧਿ ਕਰਨ ਤੇ ਲੋਕ ਹਟਾਇ ॥ 29॥
Here Guru Gobind Singh ji is narrating his meeting with the Lord. These remarks are from sri mukh vaak i.e. uttered by Guruji himself. This a message shrouded in mysticism and can be deciphered and apprehended only by a faithful mind. A controverter one can not sip this spiritual nectar,
Those who deny and doubt this meeting should remember that even Guru Nanak Dev ji has also made a mention of his meeting with the Lord.
ਢਾਢੀ ਸਚੈ ਮਹਲਿ ਖਸਮਿ ਬੁਲਾਇਆ ॥
ਸਚੀ ਸਿਫਤਿ ਸਾਲਾਹ ਕਪੜਾ ਪਾਇਆ ॥ (ਮ. 1. 150)
Then Guru Arjan Dev ji also makes a mention that God Himself met him and presented a sirpao to him.
ਸੁਣੀ ਪੁਕਾਰ ਸਮਰਥ ਸੁਆਮੀ ਬੰਧਨ ਕਾਟਿ ਸਵਾਰੇ ॥
ਪਹਿਰਿ ਸਿਰਪਾਉ ਸੇਵਕ ਜਨ ਮੇਲੇ ਨਾਨਕ ਪ੍ਰਗਟ ਪਹਾਰੇ ॥ (ਮ.5 631)
Guru Arjan Dev ji goes on to say that the holy turban adorned by him is in fact a gift from God to him.
ਹਉ ਗੋਸਾਈ ਦਾ ਪਹਿਲਵਾਨੜਾ ॥
ਮੈ ਗੁਰ ਮਿਲਿ ਉਚ ਦੁਮਾਲੜਾ ॥(ਮ. 5. 74)
Guru Arjan Dev ji informs that when Guru Ram Das ji went abode God himslef was there to receive him and offered Guru Ram Das ji His own throne and made him sit on that.
ਦੇਵ ਪੁਰੀ ਮਹਿ ਗਯਉ ਆਪਿ ਪਰਮੇਸ੍ਵਰ ਭਾਯਉ ॥
ਹਰਿ ਸਿੰਘਾਸਣੁ ਦੀਅਉ ਸਿਰੀ ਗੁਰੁ ਤਹ ਬੈਠਾਯਉ ॥(1409)
Now do these ‘wise men’ look for the place and location in the globe where Guru Sahiban met God?
An amusing question as such end with an amusing remarks. Akbar Allahabadi, Judge, scholar and poet of excellence tells that how can you convince these loved ones about the abode of God , who are looking for this its map in the books of geogrpahy.
ਕਯੋਂ ਕਰ ਖ਼ੁਦਾ ਕੇ ਅਰਸ਼ ਕੇ ਕਾਯਲ ਹੋਂ ਯੇਹ ਅਜ਼ੀਜ਼?
ਜੁਗਰਾਫੀਆ ਮੇਂ ਅਰਸ਼ ਕਾ ਨਕਸ਼ਾ ਨਹੀਂ ਮਿਲਾ॥
Q 8. Is it true that since the time of the writing of Dasam Granth, there has been a controversy about its authorship?
A 8. No it is not true.
There had never been any controversy regarding the authorship of Sri Dasam Granth till the beginning of the last century. The first known case of casting aspersions on the authorship of some of the banees was in the form of Babu Teja Singh Bhasaur. He however didn’t only cast aspersions on the banee of Sri Guru Gobind Singh Ji, but also on the Bhagat banee and the Bhatt banee present in Sri Guru Granth Sahib. For this he was excommunicated from the Sikh panth.
If, at all, there had been any issue before that, it was limited to whether Sri Dasam Granth be kept in one volume or split into different volumes. The simple reason for this was that Sri Dasam Granth Sahib is not one book. It is a collected works containing books on different subjects bound in one volume.
Bhai Kahn Singh Nabha, an encyclopedic authority on Sikh religion gives a detailed account about Sri Dasam Granth Sahib in Gurmat Martand, Vol. 2. Page 568. published by SGPC. The account is as follows:
In the year Samvat 1778 (1721 A.D.) i.e. thirteen years after Guru Gobind Singh ji's demise Mata Sundri ji appointed Bhai Mani Singh ji as Granthi of Darbar Sahib, Sri Amritsar. Bhai Mani Singh ji discharged his duty very efficiently and during his tenure compiled different books including volumes of Sri Guru Granth Sahib and a volume containing writings of Guru Gobind Singh ji. He took a lot pain to collect writing from poets and devout Sikhs and prepared A Granth of the Tenth Master, known as Dasvin Patshahi ka Granth.
Bhai Mani Singh ji attained martyrdom in Samvat 1795 (1738 A.D.) i.e. thirty years after the Guru Gobind Singh ji left this world. Thereafter the Sikhs chose to send the volume of Dasam Granth to Damdama Sahib for perusal which was the seat of learning at that time and was known as Guru ki Kanshi.
Volume of this Dasam Granth was discussed in detail in the Khalsa Divan. There three views emerged. First: the entire volume be kept as such and be not split into different parts. Second: we should have one Granth only which has been conferred guru ship by Guru Gobind Singh ji himself and this Granth be split into different books so that the learned, scholars, Gianis and students are able to study it according to their competency. Third: many said that it should be split into two parts, one containing sri mukhvak banee which enunciates the principles of the of Khalsa and the second volume should contain the history etc. Fourth: many said that the volume prepared by Bhai Mani Singh ji should remain intact but certain deficiencies be removed, like searching missing portions etc .Fifth: many were of the view that the rest of the Granth be kept as such but the Chritras and eleven Hikayats, which could not be recited in the open divan and is more difficult for ladies, should be kept in another volume. Many more suggestions came but the gathering could not reach to any conclusion. Then Bhai Mehtab Singh Mirankotia came to the venue and said “I am going to punish Massa Ranghar for desecration of Sri Harimandir Sahib. If I come back alive after killing Massa Ranghar then this Granth should be preserved as such, and if I attain martyrdom then this should be split into different books”. Bhai Mahtab Singh returned safe after accomplishing the feat and the ' beer' of Dasam Granth remained intact.
From this brief account given by Bhai Kahn Singh it is very clear that there was no dispute at all about the authorship of Sri Dasam Granth. After the conclusion Bhai Kahn Singh names the 'Granth' as 'beer' a word normally not used for any ordinary book or volume.
Ironically the notion that Sri Dasam Granth has always been shrouded in controversy came from the pen of a bureaucrat turned scholar in his article in 1990s. Hence this misstatement can be attributed only to ignorance or some ulterior motive.
If still someone wants to challenge Bhai Kahn Singh, he is welcome to do so but it should not be based on heresy or figment of imagination, but should have sound and substantiated background.
…………………..to be continuted.
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