Dasam Granth Not Authored By Guru Gobind Singh Ji

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Old 29-Sep-2007
Dasam Granth Not Authored By Guru Gobind Singh Ji

An eminent sikh scholar based in DUBAI Dr. Jasbinder Singh today launched a book in which he clearly states that dasam granth was not authored by GURU GOBND SINGH JI. It was written by some local poets of that time and it had no relation with the Guru. He further states dat the original name of this text was BACHITAR NATAK and it was titled as DASAM GRANTH by local groups just to relate it with the GURU GRANTH SAHIB and defame it. It has no relation with GURU GRANTH SAHIB JI .

DASAM GRANTH is not any religious text . It also contains objectionable content and it could not be read in the presence of women. At most it could be labelled as just any of piece of literature and not as any religious.

He further states that SGPC has failed to fullfill its duties by not giving any statements or taking actions against those groups who make wrong accusations and try to relate BACHITAR NATAK with GURU GOBIND SINGH Ji and try to defame the sikh religion. <o></o>

Old 29-Sep-2007
Re: Dasam Granth Not Authored By Guru Gobind Singh Ji

Even i was very confused about this topic.. But all this confusion was clarified by someone whom a respect very much (Kaviraj Singh of International Institute of Gurmat Studies).. Here is what he has to say regarding this matter:

Dear Everyone,

Waheguru ji ki Fateh!

For some odd reason this has become a major discussion and most of the people involved in discussion have never taken the time to either read Sri Guru Granth Sahib or Dasam Granth. I have grown up in a family where my grandfather spent 30 years of his life researching and researching some more about Dasam Granth along with Sri Guru Granth Sahib. People would come to him who would have the indecency of using bad words for Dasam Granth and my Grandpa would knock the sense in them...and they would go back totally amazed. It breaks my heart seeing people taking the liberty of talking negatively about Dasam Granth especially those who have never taken the time to do any study about it... Without getting too carried away with my emotions...I have one request to everyone who ever wants to comment on Dasam Granth, is please start reading the Bani first...

Did You know...Ardas, Jaap Sahib and Tav Prasaad Savaayeeyai...all come from Dasam Granth. Dasam Granth gives us clarity of we don't worship anybody else...'Kishan Bishan mein kabhoo naa dhyeeoon' regardless or relating the entire stories of Ram in Ram Avtar and Krishan's in Krishna avtaar. This was done to make us aware of the common stories that surround us and not get suckered into the hype as at the end of the day...Sikh should only be worshipping one and only Waheguru ji. Regardless of discussions and piles of data put out by certain interests, Dasam Granth is integral part of Sikhism and any discussion otherwise will not be welcomed on this board. Any such rhetoric will not be posted on this board.

I am sure some of you might believe otherwise...but remember that's your view point. Don't miss out on great knowledge by disowning something so precious. Dasam Granth came from the same person who recited entire 'Sri Guru Granth Sahib' after 10th Guru sahib's cousin took away the only copy that existed and claimed himself to be the Guru.

That great Guru could have easily included his writings in the Sri Guru Granth Sahib however He didn't coz He felt everything in Sri Guru Granth Sahib was just perfect directions to the house of God. However he shared some very important information...including the clarity that none of the Gurus were Gods. He told us about His life story and His journey...don't we want to learn about our Fore-fathers...that's our family tree and we should be very proud of our heritage. You can only be proud of who you are once you read about it. Our 10th Great Guru took the time to share the stories of the time which are still prevalent but at the end of each story clarified...these are just stories and I don't worship any of these Avtars.

My advice to all on this board is start reading the bani...every day read a page of Sri Guru Granth Sahib with meanings...read a page of Dasam Granth with meanings every day....spend time meditating in the truest sense and enlighten yourself with knowledge. Please don't get suckered into debates that doesn't help us enhance our lives.

Baba Raakha,


Old 30-Sep-2007
Re: Dasam Granth Not Authored By Guru Gobind Singh Ji

Wow i was not aware of this discussion it's great Thanks to both of you pointing a light on that...

Old 06-Oct-2007
Re: Dasam Granth Not Authored By Guru Gobind Singh Ji

aa time kadke pareyo jara

Dasam Granth - Its History

By Daljeet Singh

Since the time the writings or pothis, to be later compiled and called the granth of the Tenth Master, were originally found, there has been a controversy about their authorship, authenticity and historicity. Very few persons have made a serious study about their genuineness. The issue is important, and writers like O'Connell and others have often made accusations like : "A conspicuous deficiency already mentioned is the general reluctance to grapple effectively with the Dasam Granth. The period whence it comes is absolutely crucial, and until it is adequately treated, we shall continue to grope in our efforts to trace the course of Sikh history or development of Sikh tradition." It is, therefore, necessary to assess the veracity of facts, and to indicate the probabilities of the issue, so that it is understood in its right academic perspective.


Most of the evidence about the present work called the 'Dasam Granth' is negative. The earliest reference about some writings by the Tenth Master is by Chhibber in his Bansavalinama. Contemporary historians of the period of Guru Gobind Singh like Sainapat, Bhai Nandlal, Chaupa Singh, Sewadas, Koer Singh or Bhai Mani Singh, make no mention of the Dasam Granth or any such writing in the period. This negative evidence is quite significant and strong. For, had there been any compilation like the Dasam Granth, these contemporary chroniclers could never have failed to mention it. The first reference to some writings by the Tenth Guru is in Chhibber's Bansavalinama written 71 years after the Guru's demise. This volume, as assessed by scholars like Jaggi, Kohli and others, has not been found to be very reliable as to its dates and other particulars. Besides, the author himself says that he is no chronicler, but has based the writing merely on hearsay, and just as a matter of his hobby : "I state what I had heard and what I could recollect." "This hearsay I record just by way of my hobby (shauk)."

1. Thus, 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. Further, two important points have also to be kept in view. First, 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. The Fifth Master wrote : "I keep not the Hindu fast, nor do I observe Muslim month of fast; I serve only Him, who emancipates all; He is my Gosain; He is my Allah; I have found release from the Hindus as from the Turks; I visit not the pilgrim places of Hindus, nor go to Kaaba for Haj; I serve only God, I serve not any other; I worship not the Hindu way, nor say the Muslim prayers; I bow to the one God within my heart; I am neither a Hindu, nor a Muslim; For, my body and life belong to Him, Allah and Ram."

2. Second, Guru Gobind Singh had put the final seal on this complete separateness, by the creation of the Khalsa, the Nash Doctrine (Dharam Nash, Bharam Nash, Karam Nash, Sharam Nash and Janam Nash), and the declaration of Guru Granth Sahib as the sole Ideological Guide and Living Guru of the Sikhs. Yet, these writings have shown a subtle tendency to reshape and reframe Sikh events, so that these are accepted by the gullible as a part of the Brahminical tradition. Following is what Chhibber records : "The Guru got written a Granth (book) called 'Samundar Sagar.' Later he got it thrown in a river." "Later still he composed other writings." "But, during the battles at Anandpur, the leaves of these writings or packets (sanchian) were scattered to the wind and lost."

3. Chhibber is vague about the contents or nature of these writings. Once he calls it 'Samundar Sagar', at another time 'Avtar Leela.' There is no reference at all to 'Dasam Granth', 'Bachittar Natak', 'Chandi Charitar', 'Chandi di Var', 'Charitropakhyan' or 'Chaubis Avtar', as these are called now. It is clear that it was peace time when the Guru had thrown the Samundar Sagar Granth in the river. Could it ever happen that he would destroy Gurbani, his own or that of earlier Gurus, or anything of value to Sikhs ? Gurbani has always been considered sacred, and been venerated more than even the Guru. Evidently, the writings were such as could conveniently be discarded. The argument applies doubly to the packets that were never completed or compiled, and were allowed to be scattered. Thus, Chhibber's story adds nothing to our knowledge about the Dasam Granth writings, their compilation or loss. Therefore, the negative evidence of all contemporary chroniclers, coupled with the evidence of Chhibber's story, shows that 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.


Chhibber alleges three facts. First, that the Tenth Master initially created a granth called Samundar Sagar, and had it thrown into a river. Later, some papers (sanchis) were prepared, but these, too, were scattered to the wind and lost in the time of battles. Second, he records that in 1725 A.D. Bhai Mani Singh compiled a granth combining the bani of Aad Granth and the writings that subsequently came to be called Dasam Granth.

4. For doing this mix-up, and thereby violating the prescribed sequence or method of writing gurbani, a poor Sikh, when he saw the combined granth, cursed Bhai Sahib saying that just as he had disjointed the gurbani and mixed it up, he would also be cut to pieces.

5. Chhibber never writes chronologically. For example, in a still later couplet No. 389, he writes that in 1698 A.D. Guru Gobind Singh rejected the request of the Sikhs to combine the Aad Granth with his own writings.

6. It is very significant that the entire book of Chhibber is packed with his use and narration of Brahminical practices, and stories of demons, fairies, Hom, mantras, curses, etc., even though he knows that these are opposed to the doctrines in Guru Granth Sahib. In short, his Brahminical faith and prejudices are glaringly evident. In addition, the above version of Chhibber, we find, is contradicted both by Gian Singh and Sarup Das Bhalla on all the essential points concerning Dasam Granth writings. Gian Singh never mentions that Samundar Sagar Granth or sanchis of Avtar Leela stories were prepared, thrown or lost. He also contradicts Chhibber that Sikhs at any time made a request to the Guru to combine his bani with the Aad Granth. All he states is that once Sikhs requested the Guru to compile his own bani, but he categorically declined to do so, saying that such a request should never be made again.

7. He also contradicts Chhibber's version that Bhai Mani Singh ever combined the two, and later suffered a 'curse' from a poor Sikh for doing so. He only states that in response to a suggestion by some Sikhs, he wrote gurbani in separate words for the purpose of explaining its meaning (teeka), and that the sangat disapproved of it, saying that he would suffer for it. But the sangat conceded that his faith in the Guru will remain unshaken. This satisfied Bhai Sahib.

8. However, he indicates that on the request of Sikhs, he collected the bani of Guru Gobind Singh.

9. Mehma Parkash of Sarup Das Bhalla, a late 18th century or an early 19th century production, materially gives the same impression as does Gian Singh. Bhalla, a non-Brahmin, contradics all the three assertions of Chhibber, namely, the preparation or loss of any granth like Samundar Sagar or sanchis of other writings, the request of Sikhs to the Guru to add his bani to the Aad Granth, or any combined compilation by Bhai Mani Singh, and the curse by a poor Sikh. On the other hand, Bhalla gives the story that the Guru got prepared a granth, since lost, called Vidya Sagar, which constituted translations of Sanskrit literature.

10. He does not say that the Sikhs ever requested the Guru to include his bani in the Aad Granth, nor that Bhai Sahib ever produced any such compilation. These being the realities, there is little doubt that Chhibber's version is not only unworthy of reliance, but is clearly the result of a prejudiced twist to facts as they really were. For, it is unthinkable that Bhai Sahib would ever combine the two, as alleged by Chhibber and as now sought to be supported by the presence of the Delhi and Sangrur birs, when he knew full well that the Guru had clearly frowned upon such an idea. Had Bhai Sahib prepared any bir, it would be the authentic version, and there could never have been the possibility of such widely variant versions of the granth, as actually exist now. For, every bir would have been a copy of it. Nor is there any reason for the complete disappearance of it. Because, we find, that the Delhi bir, which has no history, is certainly not Bhai Sahib's production. For the reasons and facts given above there is little doubt that 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-nineteenth 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. It is also stated that there were many objections to the compilation in one volume of the various writings that had earlier existed separately. But, the final decision to do so or not, rested on the chance factor of the success or otherwise of the mission of Sukha Singh and Mehtab Singh against Massa Ranghar. The reality, however, is that none of these writers have given any shred of evidence to support the story of its compilation. In the absence of any authentic historical evidence, it is simply impossible to attribute the present collection, or any part of it, to Bhai Sahib. It is equally impossible to believe that 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. The method of writing separate words, as in this letter, was not at all in vogue in the time of Bhai Sahib. Nor is the practice visible in the contemporary manuscripts. The words or language used also relates to a later period. Besides, the use of bindi, other features, matras and shape of letters are comparatively modern. Very probably the letter is written by a metallic nib which was not available in those times. The words used are rather unsophisticated and could not have been from a learned gurmukh like Bhai Sahib. It is also strange that the letter mentions 303 charitars or stories, whereas everywhere else the number is 404.

11. Nor has the letter been forthcoming from a natural custody. It was never heard of in the 18th or 19th centuries, and its appearance is only a mid 20th century phenomenon. It is strange that Dr Ashta who accepts it, has done so virtually without any examination of it. Charitropakhyan is a writing which no Sikh, granthi, or scholar has been willing to read or send to his mother, sister or daughter. No one has so far read it out in the open sangat. It is, indeed, unlikely that a gurmukh like Bhai Sahib would send its manuscript to venerated Mataji. It is, thus, historically baseless to connect Bhai Sahib or Mataji in any manner with the collection or compilation of Dasam Granth or any part of it. The above rationale makes it plain that 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. We shall consider their reliability or authenticity.


Raja Gulab Singh of Delhi purchased a bir in 1944-45, which is known as the Bhai Mani Singh Bir. Nothing historically verifiable is known about it, except a story given by him that a soldier of Ranjit Singh found or looted it during an attack on Multan in 1818 A.D. The soldier then shifted to and settled at Hyderabad. How the bir got to Multan and remained unknown for 125 years, is quite enigmatic and unexplained. External evidence about its history is completely missing. The bir is far from being a speaking manuscript. For, the authorship is unknown, as also the place or time of its compilation. In a corner of a page there is a slanting postscript, recording 1713 A.D. as the date of it. Jaggi's examination and its photocopy clearly show it to be a suspicious interpolation. The ink and writing of this entry are different from those of the original bir. The handwriting and shape of letters are also comparatively crude. Its introduction in slanting lines in a corner proves its belated character.

12. In fact, it is a thoughtless fabrication of the date. For, the story of Bhai Sahib's collection of its parts and the Panthic decision to have them in one volume following Massa Ranghar's death, relate to a time about two decades later. All the internal evidence of the bir is against its authenticity. Jaggi finds that the writer of the bir does not seem to be a good scribe or to have a good knowledge of the Gurmukhi script or the Punjabi language.

13. Therefore, it is not at all possible to connect this bir with Bhai Sahib. On the other hand, the scribe is a Hindi-knowing person who is distinctly interested in distorting the Sikh doctrines and mixing up Sikh literature with Puranic literature. And this is, exactly what he has done. The bir comprises both the bani of the Gurus and that of the Dasam Granth. Gurbani has not been recorded as in Guru Granth Sahib, i.e., raag-wise. It is done Guru-wise and Bhagat Bani is mostly at the end of the combined volume. It shows conclusively that the scribe is a non-Sikh who, without any knowledge of the prescribed method of writing Gurbani, is out to do the heretical distortion of mixing-up dhur ki bani with Puranic myths about worship of devis and avtars. For, no Sikh, and much less a gurmukh like Bhai Sahib, could ever plan to combine the two and flout the sacred sequence of Gurbani (written raag-wise) laid down by the Gurus. The shape of writing and its language suggest that the distortion was done long after the demise of Bhai Sahib, when the Sikh world was engaged in its life and death struggle with the Empire and the invaders. Thus, 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.


The bir of Moti Bagh is another manuscript that has no verifiable history. In 1959, one Natha Singh stated that his ancestor, one Hakam Singh had given this bir to Maharaja Mohinder Singh (1862-1876 A.D.), that earlier one Nahar Singh had obtained it from Charat Singh, son of Sukha Singh, and that the former had been obtaining for it a grant from Maharaja Ranjit Singh.

14. But, no part of its history is verifiable, or is otherwise corroborated. Nor is there anything in the internal evidence of the bir to support the story or any part of it. The bir shows that it had been compiled by more than one person. Jaggi opines that the age of the paper and the character of words and writing show that it could not have been compiled earlier than a hundred years after the demise of the Tenth Guru.


The granthi at gurdwara Deodi Sahib Dewan Khara, Sangrur, says that in 1857 A.D. the bir had been presented to the Raja by a Pathan of Delhi ,when he had gone there in aid of the British. The bir was in two parts, pages 1 to 600 contained Gurbani from Guru Granth Sahib, and pages 601 to 1166 the chapters that form Dasam Granth. The first part stands lost. Its history before 1857 A.D. is unknown.

15. Internal evidence suggests that it is a combined collection of bani from Guru Granth Sahib and the chapters of Dasam Granth. Since the very system of combining dhur ki bani with puranic and avtar and other literature is opposed to the specific tradition laid down by the Gurus, the heretical mix-up has been done, as explained earlier, by non-Sikh elements. For, it is inconceivable that a composition like the Charitropakhyan, which even the SGPC, vide its letter No. 36672 dated 3.8.1972, has declared to be a composition from Hindu mythology and not by the Tenth Master , could have been combined with sacred Gurbani by any Sikh. This fact alone shows conclusively that the Dasam Granth, which contains Charitropakhyan, could never be a compilation of Sikh quarters, much less could it be by the Tenth Guru. The bir, thus, is of no historical or academic value.

PATNA BIR The Patna Bir has also no historical value. Nothing worthwhile about it was narrated to Jaggi when he examined it there.

16. The writing is simple, except that red ink has also been used. The arguments against the authenticity of its compilation, production, and mix-up of the Tenth Gurus's bani with Charitropakhyan, as noted earlier, also apply to this volume. Jaggi feels that the condition of the paper, shape of letters, writing, etc., suggest that it is a production of the 19th century.

NO BIR IS AUTHENTIC Dr Jaggi's detailed descriptions of these and other birs shows that in matters of contents, number of hymns and chhands, sequence of topics, list of writings, distribution of writings, or headings, etc., etc., there is no uniformity between any two birs. In fact, some of these contain additional material clearly known to be from non-Sikh sources. The conclusion is inevitable that these birs are odd, assorted and belated compilations or collections of unconnected and disjointed materials, made by individuals from non-Sikh quarters, who were neither conversant with the Sikh literature, nor with the method and sanctity of writing Gurbani. Their only interest was to mix-up Sikh literature with puranic and avtar literature so as to show both of them as parts of a single tradition. For, had the compilers been acquainted with Sikh practices and quarters, there would not have been such a variation in contents, combinations, sequence, number of hymns, as is evidenced by the different birs. Nor are these birs, for the same reasons, copies from one traceable or authentic source. This conclusion is fortified by the facts that not only have these birs virtually no known history, but the earlier ones relate to the period when struggle with the Empire was intense and there was a price on every Sikh head. And, later when peace came, in the late 18th or early 19th century, these writings containing mixed-up literature were quietly introduced and got copied without much scrutiny. Otherwise, how could it be that no bir bears any authentic date or name of a known Sikh scribe of the Guru, of the early Sikh period ? We also find that some of the errors are too gross to be committed by a person conversant with Gurbani. Jaggi has listed many of these errors in chapter six of his book. These errors and their repetition show their non-Sikh origin. These are very significant aspects of the old compilations, and in any serious assessment of their value, the importance of their import and implications cannot be ignored. Here it is necessary to mention an unverified story that the Tenth Guru had initiated a move to translate into Gurmukhi some ancient literature. It is well-known that in his short life he was faced with colossal tasks, and his accomplishments, as declared by H.R. Gupta, were indeed superhuman in every field of his activities : "His dreams and deeds brought a wonderful change in his own generation in the religious, military and political life of the people. His personality was so fascinating, so bewitching, so dynamic, so momentous and so unforgettable, that we are seized with wonder at the changes which took place in Punjab within one year and half of his death. He was the greatest genius of his age. Whenever we touch that short life, as he died at the age of forty two, we are at once brought into contact with a live wire. He was a meteor that consumed itself to light the world. He was luminous like the sun and had conquered death. He possessed a rare combination of so many excellences, supreme self-denial, marvellous intellect, superhuman willpower, great heart and limitless energy ......"

17. It is quite apparent that whatever translations were done by Brahmins and Sikhs, were lost, and could not be suitably compiled or scrutinized about their utility in his time or even later. In any case, there is no historical evidence to this effect. Very probably it is only the Brahminical quarters who had later the time and interest to compile those translations and combine them with Gurbani. This view, we feel, explains all aspects of the Dasam Granth and what Jaggi considers its numerous inconsistencies and contradictions.


I. Historical Contradictions : There are, as detailed by Jaggi, many historical and other incongruities in the Dasam Granth which it would be naive to attribute to the Tenth Guru.

18. We give only two instances :
(i) In the story of Prithoo Raja, the author has shown that the legendary Shakuntala had connection not with Prince Dushyant, but with the mythical Prithoo. According to Bhagwat Puran, Prithoo was an avtar of Vishnu who appeared in Treta Yug. But Shakuntala's story of love with Dushyant in Bhagwat Puran is entirely different.

19. Thus, the writer who has joined Prithoo and Shakuntala, could not be concerned with the purity of Puranic stories. But his only interest appears to be to link the bani of Guru Gobind Singh Sahib with concocted Hindu legends, so that he is shown to be part of the Brahminical lore and legend.
(ii) Similarly, in the story of Raghu Raja, to say that Sanyasis regarded him as Dutt, Yogis as Gorakh Nath, Bairagis as Ramanand, and Muslims as Prophet Mohammad, shows that the interest of the story writer is not to narrate any rational history or myth.

20. He only seeks to represent that the Guru accepted Hindu mythology and tradition, and for the purpose to distort Sikh doctrines and ideas. By no means can the authorship of such cock-and-bull stories be attributed to the lofty personality of the Guru. Obviously, the interest of the authors of these incongruities is quite extraneous to any faithful representation of events, doctrines, ideas, or even myths. Another fact that seriously affects the historicity of these writings, is quite significant. Normally, the preparation, compilation or reproduction of a granth by a scholar is a great achievement, and the same is kept as a treasure, which the author or his family is always reluctant to part with. But, in the case of these manuscripts or birs not only their history and names or identity of compilers are unknown, but, we also find, that none of the compilers or custodians ever showed any reluctance to part with them. On the other hand, an apparent aim seems to have been that the compilation reaches an important place or a distinguished person, that could confer authenticity to it.

II. Ideological Contradictions : The unity of spirit of all the Ten Gurus is a fundamental of Sikhism, which stands emphasised and recorded in Guru Granth Sahib. The second basic and unalterable concept of Sikhism, as opposed to that of Brahminism, is that God does not incarnate. This concept is an integral element of the creedal hymn Mul Mantra

21. of Guru Nanak in the very beginning of Guru Granth Sahib. This concept is the corner-stone of Sikh theology. So much so, that the Guru says : "May that mouth burn which says that God incarnate."

22. "God alone is the one who is not born of a woman."

23. "God is self-existent, without form and incarnates not."

24. The Gurus clearly deny belief in the theory of incarnation of God. In order to dispel such ideas they state, "The Formless alone, Nanak, is without fear, many are Ramas as the dust of His Feet, many Krishnas. Many are their stories and many are the Vedas."

26. The Gurus write that He created countless Brahmas, Sivas and Vishnus. The above is the categoric thesis of the Gurus and Guru Granth Sahib, the sole Ideological Guide of the Sikhs. We have to test any idea, doctrine or practice on the touchstone of Gurbani. For, it is unimaginable that any Guru or Sikh could approve of anything incongruous with the creedal statement of Guru Nanak. It is in the above context that we have to examine and test the authenticity of what is in any granth, not specifically authenticated by the Gurus. DEVI AND AVTAR WORSHIP IN THE DASAM GRANTH Dr Jaggi has made a detailed examination of the issue. He finds that 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 Puranic literature. Following are some instances of devi worship. (For details see chapter 9 of Jaggi's book).

i. Tribhangi Chhands (201-220, In Akal Ustat) are clearly in praise of the devi.

ii. In Shashtarnama in the beginning there is a whole chapter (27 chhands) in praise of the devi.

iii. Chandi Charitar I & II, Chaubis Avtar, Rudra Avtar including parts of Charitropakhyan, all relate to the Puranic myths that are in praise of the devi and avtars.

iv. Similarly, in the above Puranic stories there are numerous hymns in praise of Maha Kal, who is a Tantric or Sakat deity, pages 55, 56, 57, 58, 73, 156, 157, 183, 185, 254, 310, 612, 613, 642, etc.

v. Worship of devi under the name of Kalika, Chandi, Siva or Durga is found at pages 74, 76, 99, 117, 255, 118, 309, 310, 116, 673, 675, etc., etc.

vi. Apart from the Var of Durga, there is the entire Puranic story of the devi coming to the rescue of the mythical Indra and fighting battles with demon Maikhasur, involving trillions of soldiers (devi worship chhands and narration of the myth).

vii. In Chandi Charitar Ukat Bilas the author mentions that he has virtually made the composition from 700 slokas of Markand Purana. He adds that whoever hears or recites the same for any specific boon, the devi would certainly grant it instantaneously (Chandi Charitar, Ukat Bilas - sloka 232).

viii. In Chandi Charitar II in the sloka 261 the author writes that whoever remembers or worships the devi with devotion, shall attain salvation. Similarly, in the Durga Var the author writes that whoever recites the same, will achieve salvation and not be born again (stanza or pauri - 55).

ix. Whether it is Rama Avtar, Parasnath Avtar, Krishna Avtar, Brahma Avtar, or the other Puranic stories, these all relate to the worship to the devi and avtars.

x. Charitropakhyan, too, involves worship of the devi and Kal or Maha Kal (charitra 405, chhands 52, 77, 126 and 132). The very facts that no Sikh is willing to read it in the presence of women or the sangat, and that the S.G.P.C. has called it a Puranic myth and not work of the Tenth Guru, show that it is no longer considered a part of the Dasam Granth. The above few instances prove that, apart from the about 70 pages or so, the writings in the Dasam Granth positively accept and involve devi and avtar worship. Accordingly, these writings (Chandi Charitra and Chandi Di Var - 126 pages, Chaubis Avtar - 744 pages, Brahm Rudra Avtar - 383 pages, Charitropakhyan and Hikayat - 923 pages) are opposed to the doctrines of the Gurus and Guru Granth Sahib. GURU GRANTH SAHIB ON DEVI AND AVTAR WORSHIP About mythical writings and devi and avtar worship Guru Granth Sahib records : (i) "O brother, fools worship gods and goddesses. They do not know that these imaginary deities can give nothing."

27. (ii) "The Vedas, Brahma, gods and goddesses know not His secrets, and have no knowledge of the Creator."

28. (iii) "The fools, the ignorant and the blind forget the Master Lord, and instead, worship His slaves, the goddesses and Maya."

Here under we give the bani of the Tenth Guru as in the Akal Ustat :

i. "There are millions of Indras and incarnations of Brahma, Vishnu and Krishna. But, without worship of God none are accepted in His Court." (stanza 38).

ii. "Millions of Indras are servants at His door. Countless are the insignificant Shivas, Ramas and Krishnas." (stanza 40).

iii. "Some worship Shiva (Mahadev); some say Vishnu is master of the universe, and that by devotion to him, all calamities disappear. O, fool, think over a thousand times and understand that at the last moment everyone will leave you in the lurch to die alone. Remember only the One Lord who will never forsake you." (ibid).

iv. "There was a Shiva; he was gone, and there appeared another and he was gone too. There are innumerable avtars like Rama or Krishna." "Countless are Brahmas, Vishnus, Vedas, Puranas and Simritis that have come and gone." (stanza 77). These being the categoric hymns of Guru Granth Sahib and the clear statements of the Tenth Guru himself, does it make any sense that he approved of or could ever have accepted any of the writings mentioned earlier, which so clearly involve worship of devis and devtas, and some of which faithfully reflect and reproduce Puranic writings and myths in praise of avtars and the devis, suggesting faith in the efficacy of the mantar system discarded by Guru Granth Sahib ?


There is another important factor suggesting that the 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 thatreason 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 interests of the writers or the publishers. That this 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 repeatedat the end of each composition, story, chapter or poem. This name appears 19 times in Rama Avtar, 67 times in Krishna Avtar, 33 times at the end of the stories of other Avtars, etc. The probability is that 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 Sahib. Similarly, some couplets, which are the bani of the Tenth Guru, as seen in the context of Guru Granth Sahib, stand introduced in the midst of Puranic stories. The bani in Guru Granth Sahib is the Sole Guru and Guide of every Sikh. It is the Light that alone shows us the way to truth, especially when one may be wavering or in doubt. May we ask if there is any objection to accepting what is clearly in consonance with it and avoiding what is admittedly, theologically and logically, opposed to it ?


Our discussion makes it plain that such contents of the Dasam Granth as suggest worship of gods, goddesses and avtars, are opposed to the doctrines of Sri Guru Granth Sahib and the Gurus. These are also opposed to the unanimously accepted bani of Guru Gobind Singh, quoted above. By no stretch of reason can it be suggested that those writings are consonant with the bani and doctrines of Guru Granth Sahib. On the other hand, they clearly support the theory of avtarhood which the Gurus have emphatically rejected. Further, we find that there is not a shred of historical evidence to suggest that the Guru at any time approved of it. In fact, he had thrown away or permitted to be scattered, whatever was not worth presentation. On the other hand, Guru Granth Sahib was declared the Guru. Gurbani has been given to us to test what is valid or true and what is unacceptable or spurious. That test is final and unalterable. It is also evident that none of the devi or avtar-worship writings are the collection of a Sikh or indicate the authorship of a Sikh as the original scribe or compiler. On the other hand, the manner in which this mix-up has been done, and the method of writing Gurbani laid down by the Gurus, grossly violated in the old birs, show that the author could not be a Sikh. Further, already the S.G.P.C. has accepted the position that 923 pages of Charitropakhyan are Puranic myths, unconnected with the Guru. Many outside scholars have clearly stated that in the absence of clarification of the position about the Dasam Granth, the stand and history of the Tenth Guru cannot be clear. The oblique suggestion is that the Tenth Guru brought the Panth into the Hindu fold, and drew inspiration from the Puranic past and the Shakti cult, even though it is a historical fact that the hill princes, the staunch worshippers of the Shakti or devi cult, not only opposed the Guru, but also voluntarily accepted the supremacy of the mighty Mughal instead of confronting him. Another scholar, Ramji Lal, writes that Sikhs are Hindus, saying, "The Khalsa was constituted to emancipate the Hindu society from the contemporary evils including idolatry, caste system, superstition and ritualism." "Again at that time among the disciples of the Great Guru Gobind Singh - Bhai Nand Lal, Bhai Kanahya and Mohkam Chand, all were Hindus. Bhai Mati Das and Bhai Dayala who sacrificed their lives along with Guru Tegh Bahadur, were also Hindus." "Not only this, but Guru Gobind Singh himself revered Hindu Goddesses - Chandi and Durga and the Hindu avtars including - Sri Ram Chander and Lord Krishna."

30.While it is well-known that views of many scholars like Bhai Ardaman Singh of Bagrian, Dr Jaggi, Shamsher Singh Ashok, Prof. Jagjit Singh, Principal Harbhajan Singh, Principal Jagjit Singh, Dr Rann Singh, Sardar Harnam Singh, Maj. Gen. Narinder Singh, Sardar M.S. Marco, Bhai Ashok Singh and others are the same as ours. Open attempts at ideological erosion, as quoted above, are being made. Hence the need of academic clarification. For, no Sikh can accept that anything opposed to the categoric rejection of the doctrine of avtarhood in Guru Granth Sahib, could ever be from an authentic Sikh source, much less from the Tenth Guru. It is undeniable that Guru Granth Sahib is our Living Guru, and its principles and doctrines are our Sole Guide to test the veracity or acceptability of any idea, concept, writing, suggestion or activity.


1. Chhibber, Kesar Singh : Bansavalinama, p. 1.
2. Guru Granth Sahib : p. 1136.
3. Chhibber, Kesar Singh : op. cit., p. 135.
4. Ibid., p. 136.
5. Ibid.
6. Ibid.
7. Gian Singh : Panth Prakash, p. 320.
8. Ibid., pp. 688-689.
9. Ibid., p. 321.
10. Bhalla, Sarupdas : Mehma Parkash, p. 794.
11. Jaggi, Rattan Singh : Dasam Granth da Karitartav, pp. 38-45.
12. Ibid., pp. 92-93.
13. Ibid.
14. Ibid., pp. 93-95.
15. Ibid., pp. 95-97.
16. Ibid., pp. 97-98.
17. Gupta, H.R. : The Sikh Gurus, p. 245.
18. Jaggi, Rattan Singh : op. cit., pp. 152-154.
19. Ibid., p. 152.
20. Ibid., p. 153.
21. Guru Granth Sahib : p. 1.
22. Ibid., p. 1136.
23. Ibid., p. 473.
24. Ibid., p. 547.
25. Ibid., pp. 464, 1156.
26. Ibid., p. 637.
27. Ibid., p. 894.
28. Ibid., p. 1138.
29. Geholt, N.S. : Politics of Communalism and Secularism, Deep and Deep Publications, New Delhi, 1993, p. 67.


Old 06-Oct-2007
Re: Dasam Granth Not Authored By Guru Gobind Singh Ji

thnxxx for da info guys.....

Old 14-Oct-2007
Re: Dasam Granth Not Authored By Guru Gobind Singh Ji

As far as I know, I listened to Sant Maskeen Singh's Katha so many times. Most of the times he took reference of Bhai Nand Lal, Sudama and other Guru Ji's followers.
He also told in his one Katha that it is the Greatness of Guru Gobind Singh that in the time-frame of 42 years Guru Ji created a Panth, versed whole Shri Guru Granth Sahib from his "Ruhani Mukh", did the Rachna for "Akal Ustat, Jaap Sahib, Tav Prasad Savviye, Chaupai Sahib, Chaubis Avtar".
He even tells that Guru Ji explicitly leaves their stamp on them "Patsahi 10: Kabiyo Bach Benti".

Guru Ji has written those avtars so that Sikhs can read them for their knowledge.

Guru Ji very clearly writes at the end of Rama Avtar that "Ram changa si ya Ravan changa si, ae ta ohi janda jisne banaya dovaan nu. Guru ji de lai ta Waheguru (Akal Puarkh) hi sab kuch hai."
I cannot recollect the exact lines, but I read those myself.

It is the Greatness of Shri Guru Gobind Singh that he writes Chaubis Avtar so that Sikhs can read.
I guess Guru Ji knows from very begining ke Sikhs needs to have knowledge of them so that they themsleves can decide what is good for them.
Bulleshah warge bathere takrde aa chhutiya sakhiya te kahani sunan nu....taa karke Guru Ji ne aapne aap hi Chaubis avtar di rachna kar apne Singha nu samjhan lai shad ti.

I believe ke edda hi kisse Granth di maanta te shak ya galat bolan to pella aapa nu ohna nu Par ke Samjh ke dekhna chaeeda.

P.S-> Je kuch galat likhya gaya hove ta please tok deyo te oss lai pella hi sab de aage te Guru Ji aage hath jor ke maafi mangda.

Old 14-Oct-2007
Re: Dasam Granth Not Authored By Guru Gobind Singh Ji

thnxxx pps bhaji.... tuhadi eh post bahut hee mahatavpooran hai sade layee... tuhada bahut-bahut shukriya.... tussi gr8 ho.......

Old 02-Nov-2008
Re: Dasam Granth Not Authored By Guru Go

Well guys i am upset over some issues in sikhism, yes there is confusion over dasam granth , but if we ppl obey to bani of sri guru granth sahib ji then why akali's r cutting the bani, if u check old pothis around 50 eyars old and that of today's you will see the difference all i want to say is bhai mani singh ji made parts of bani as it was written in a str8 way by guru arjun dev ji, and bhai mani singhs body was cut out into pieces as it was the hukkam of god and what gonna happen to these self proclaimed guru ke sikhs who r cutting bani for no reason

Old 10-Mar-2009
Re: Dasam Granth Not Authored By Guru Go

Guru Gobind Singh Ji meditating on the 'Hem Kunt' range of mountains, during his previous life - --- which he narrates in his autobiography "Bachitter Natak". In his narration he mentions his discourse with the Lord Almighty, who instructs him to be born to Guru Teg Bahadur, the ninth Guru in the lineage of Guru Nanak, and create the inimitable "Khalsa Panth". This narration and other 'Banis' of the Guru were collected by the Guru's most trusted and staunch sikh Bhai Mani Singh, who subsequently compiled the 'Dasam Guru Granth'. The 'Banis of this 'Granth' have been involved in constant controversy. However, the following letter of Bhai Mani Singh to Mata Sundari Ji (wife of Guru Gobind Singh Ji) clearly clarifies this subject that proves without any doubt that all the compiled 'Banis' of the "Dasam Guru Granth' are the genuine 'Banis' of Guru Gobind Singh Ji

Old 10-Mar-2009
Re: Dasam Granth Not Authored By Guru Go

Bhai Mani Singh,a playmate, classmate and devoted disciple of Sri Guru Gobind Singh Ji , and a top -ranking scholar of his time. He survived the Guru by many years and was martyred at Lahore. This is an historic letter addressed by him from Amritsar to Mata Sundari Ji (the wife of Guru Gobind Singh Ji) at Delhi in April 1716

Old 10-Mar-2009
Re: Dasam Granth Not Authored By Guru Go


All traditional Sikh warriors looked upon the "Dasam Granth"as a scripture thats equal
to the "Guru Granth". To this day within the Akali Nihang 'Dal', Sach Khand Hazur Sahib,
Maharashtra, and at Sach Khand Patna Sahib, Bihar, the 'Dasam Guru Durbar' is worshipped
as 'Guru'. Its status as 'Guru' only began to be questioned with the coming of the British Raj.

It would be really hypocritical of us to employ texts from 'Dasam Granth" within our daily liturgy
and Khalsa initiation ceremonies such as 'Ardas', 'Jaap Sahib', 'Kabio Baach Benti Chaupee',
yet, dismiss "Dasam Granth".

It was in 1942, that the Shromani Gurdwara Parbandak Committee (S.G.P.C. -highest authority
within modern mainstream Sikhism) removed this great martial text from its holy residence in
the Akal Takht, Amritsar.

According to Akali Nihang belief, if any individual wishes to master Sanatan Shastar Vidiya fully,
they must contemplate and meditate upon the holy martial text the "Dasam Granth"' as 'Guru' and
imbibe its 'Kyshatriya Chatka' (deadly warrior) spirit.

Modern 'Gatkabaj', who pride themselves in their ability to quote selected passages from the
'Dasam Granth', yet dismiss it as 'Guru', by definition cannot be the warriors of the Guru .




Old 11-Mar-2009
Re: Dasam Granth Not Authored By Guru Go

Dasam Granth, Guru Gobind Singh ji di rachna hai. So Dasam Granth di bani di kintu parntu karna bewkoofi ho sakdi aa.

Baki rahi gal Shri Guru Granth Sahib di, ta Dasve Guru ji ne aap Shri Guru Granth Sahib ji nu Guru da darja ditta "Aagya bhai akal ki, tabhe chalayo panth. Sab sikhan ko hukam hai Guru manyo Granth, Guru Granth Ji manyo Parkat Guruan ki Deh....."
So Guru ji de bachna te chalde hoye, Shri Guru Granth Sahib hi Sikha de Guru rehan ge.

Old 11-Mar-2009
Re: Dasam Granth Not Authored By Guru Go

Well we do make issues out of everything & anything.

I think all of us miss the basic essence here. The esence here is to read baani and understand it. Start with Sri Guru Granth saahib ji and then do Dasam Granth as well. BUT START DOING IT.

We just put all our efforts into making controversies or reading about controversies, but we never try & follow what Guru says...

Old 12-Mar-2009
Re: Dasam Granth Not Authored By Guru Go


Shame on this Dubai based Joginder Singh....
Questioning his own gurus work ??

If the Dasam Granth was not authentic, the Origianl wouldn't be stationed in the
Akhal Takht to this day. SGPC agrees that the Dasam-Granth was written by
Guru Gobind Singh, however, many sikhs still dont accept it despite the fact that
eminent scholars from akal takht had verified its validity. WHY? Because the
literature of Dasam-Granth strengthens the link between Hinduism and Sikhism
and many western Sikh can't tolerate what they call the "bhamanisation" of sikhi.

From 1892 to 1897, eminent scholars assembled at Akal Takht, Amritsar, to study the
various printed Dasam Granths and prepare the authoritative version. In this process,
they determined that the Dasam Granth is entirely the work of Guru Gobind Singh.

Again in 1931, the Darbar Sahib Committee of the Shiromani Gurdwara Prabandhak
Committee proclaimed the same and published a book to this effect.

Akal Takht had wanted the Sikhs not to discuss the authenticity of the dasam-granth
on public forums. That being said what other people say nowadays (after reading
concocted verses on the net) is incorrect. Every word of the Dasam Granth was
written by Guru Gobind Singh. There are reasons for these writings and there are
reasons it is separate from the Sri Guru Granth, our Guru. Nevertheless Guru Gobind
Singh wrote the Dasam Granth and thats what is important. India used to be more
open on many topics, until the British came in and imposed their Victorian values
on others. There are many stories in the Dasam Granth which others might consider
‘dirty,’ but they still have value and purpose.

The Gurmat Granth Parcharak Sabha Amritsar collected 32 copies of the Dasam-Granth.
After five years of deliberations in the second floor of Sri Akal Takht, Amritsar, these eminent
scholars clarified the differences in the birs and published their report in 1897 A.D.
In accordance with that report, the present form of the Dasam Granth came into existence.

In the report, Giani Sardul Singh - the scholar who was charged with writing the committee report -
agreed that the whole Dasam Granth is written by Guru Gobind Singh, and all doubts were ended.



Old 13-Mar-2009
Re: Dasam Granth Not Authored By Guru Go

Originally Posted by Ramta View Post

Because the
literature of Dasam-Granth strengthens the link between Hinduism and Sikhism
and many western Sikh can't tolerate what they call the "bhamanisation" of sikhi.
In Sikhism there is no denial of hinduism or not even a denial about muslim religion or anything like that. The basic ideology on which the sikh religion is based is different from hinduism or islam. All sikhism say & is wriiten in SGGS is that be CLOSE TO GOD, BE GOOD, DO GOOD DEEDS, NAAM SIMARN KARO isrespective of whether you are hindu, muslim, christian or anyone.


Regarding "bhamanisation" of sikhi, the person who understands the basic tenents of sikhs and have got the eseence of sikhism, can say this that sikhism is miles miles away from BHAMANISATION. Infact this is being criticised many many times in guru baanis. Prime example is for Bhagat Namdev Ji.

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