Dasam Granth Information.
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The Dasam Granth controversy seems to have been on no ones radar and has appeared almost from nowhere. This issue has flared up in recent months but what is the controversy all about? At www.info-sikh we will try to cut through the lies and misconceptions and more importantly try to answer some of the questions raised to give clear and concise information to you.

Without going into too much detail as this has been dealt with in other sections of the site , Dasam Granth means the “tenth (Gurus) written compositions” compiled in one volume. The Sikh panth as a whole gives great respect to Dasam Granth and regards it as a vast ocean of knowledge and information. After our eternal Guru, Guru Granth Sahib Ji the Dasam Granth is the next most import scripture in the Sikh faith. So why has a small minority of people suddenly become so vocal against it? Why are so many accusations being hurled against it ? Why do some people , who from the outside look like genuine Sikhs forsaken the Dasam Granth? So without much ado, let’s delve into this mass of confusion and misinformation and clear up the misconceptions.

Let us start from the beginning; the Sikh panth has never had any controversy with Dasam Granth Ji. Guru Gobind Singh Ji bestowed the Guruship to Adh Granth Sahib Ji and bowed to Guru Granth Sahib Ji in 1708 and as a Sikh nation we have been bowing to Guru Granth Sahib Ji ever since , we shall always bow our heads to Guru Granth Sahib Ji till the end of time. There is no argument here yet these people create this issue deliberately to cause confusion in the minds of ordinary Sikhs. The reason is that once the ordinary man on the street thinks that the authority of Guru Granth Sahib Ji is being challenged then he also will try to reject Dasam Granth Sahib Ji. Time and again it has been repeated that the authority of Guru Granth Sahib Ji is never an issue, but still these people persist to propagate this theory.

 

If we look at history then we can see that the two granths have always been parckashed at the same time next to each other. Guru Granth Sahib Jis palki has always been larger and higher than that of Dasam Granth Sahib Ji. This has never been an issue before, Puratan Sikhs did this as a norm.

 

Here is a image of Maharaja Ranjit Singh listening to the two sacred Granths being recited near Sri Harimandir Sahib. It is from a painting by August Theodore Schoefft (1809-1888), made in Amritsar, from Princess Bamba Collection. It shows clearly that two granths, Guru Granth Sahib Ji and Dasam Granth Ji we parkashed (reverently opened) next to each other back in the eighteen hundreds. If the Sikhs of old had no problem with this then why is the issue being raised now?

All Nihang Dalls regularly have parkash of both Granth Sahibs and will perform akhand path (continuous recital) of Dasam Granth Ji, to this day two parkashes happen at Hazoor Sahib, Nanded the very place Guru Gobind Singh Ji ascended to Satch Khand. So why are we having this controversy? Who are these fools who are causing this controversy? Are their interlects greater then that of Baba Deep Singh Ji whose handwritten Dasam Granth is in existance, or Bhai Mani Singh Ji also whose handwritten saroop of Dasam Granth Ji can be viewed by anyone?

Q. During the Empire it was the British who encouraged the reverence paid to Dasam Granth Ji and they started the practice of parkash of both Granths at the same time.

The following is an excerpt from a book, Sketch of the Sikhs, a singular nation in the province of Penjab,written by Sir John Malcolm in 1812. John Malcolm's work is one of the rarest firsthand information recorded by a western historian on the lifestyle, belief systems and traditions of the Sikhs in Punjab during the 18th century.

Guru-mata

When Gurmata or great national council, is called, (as it always is, or ought to be, when any imminent danger threatens the country, or any large expedition is to be undertaken) all the Sikh chiefs assemble at Amritsar. The assembly, which is called the Guru-mata, is convened by the Acalis; and when the chiefs meet upon this solemn occasion, it is concluded that all private animosities cease, and that every main sacrifices his personal feelings at the shrine of the general good; and, actuated by principles of pure patriotism, thinks of nothing but the interests of the religion, and commonwealth, to which he belongs.

When the chiefs and principal leaders are seated, the Adi-Granth and Dasama Padshah ka Granth are placed before them. They all bend their heads before these scriptures, and exclaim, Wa! Guruji ka Khalsa! Wa! Guruji ki Fateh! A great quantity of cakes, made of wheat, butter, and sugar, are then placed before the volumes of their sacred writings, and covered with a cloth. These holy cakes, which are in commemoration of the injunction of Nanac, to eat and to give to others to eat, next receive the salutation of the assembly, who then rise, and the Acalis pray aloud, while the musicians play. The Acalis, then the prayers are finished, desire the council to be seated. They sit down, and the cakes being uncovered, are eaten of by all classes of Sikhs: those distinctions of original tribes, which are, on occasions, kept up, being on this occasion laid aside, in token of their general and complete union in one cause.

The Acalis then exclaim: "Sirdars! (Chiefs) this is Guru-mata!" on which prayers are again said aloud. The chiefs, after this sit closer, and say to each other: "The sacred Granth is betwixt us, let us swear by our scripture to forget all internal disputes, and to be united." This moment of religious fervor and ardent patriotism, is taken to reconcile all animosities. They then proceed to consider the danger with whcih they are threatened, to settle the best plans for averting it, and to choose the generals who are to lead their armies against the common enemy. The first Guru-mata was assembled by Guru Govinid; and the latest was called in 1805, when the British army pursued Holkar into the Penjab.(pages. 120-123)

This excerpt clearly shows the existence and acceptance of two different Granths by the Sikhs, the author specifically names "Adi-Granth and Dasama Padshah ka Granth", it's clear he's not using Dasam Patshah da Granth to mean a recession of Guru Granth Sahib created by the 10th master.

Some Sikhs with rudimentary knowledge such as Dr. Jasbir Singh Mann want us to believe that the British or someone else tampered and introduced the Dasam Granth in the 19th century. This just is not true, Dr. Mann would have us believe that the British would first write spurious sketches like the above, introduce the Dasam Granth, and then fool the Sikhs by pointing to those sketches as proof of Dasam Granth’s acceptance, it just does not add up. Remember the British were not in charge of the Punjab until 1812 and the evidence of parkashe’s of the two Granths is well before this. Finally, why would the British want to write a Granth that encourages their opponents (the Sikhs) to bear arms? If anything, they would want to suppress it and thereby neuter the Sikh threat.

Q. Some people have also said that the Dasam Granth is something that the Hindu nationalists or the RSS have introduced. They point to the fact that much of Dasam Granth Sahib Ji has compositions retelling the stories of Avatars and goddesses.

This issue has been dealt with elsewhere on this site but it is suffice to say that that if anyone with a basic education can read the following lines from the Dasam Granth and surmise that this could not be the work of any Hindu worshipping person.

The Lord created millions of worms (insignificant creatures) like Krishna.
He raised and shaped them; then He wiped them (Krishnas) out and recreated them.
He is extremely profound, fearless, primeval, unique and indestructible.
He is beyond everything and His splendor is eminent and perfect.(6)(96)

Some Hindus regard one deity as high and another as low and others take the opposite view but you will never ever find any Hindu who will dismiss any deity out of hand, this just is not done, yet in Dasam bani this is exactly what is done , just take a look at the end of Krishan Avatar composition from Dasam Granth :

O God ! Since I have held your feet, none other has entered my vision; Ram, Rahim, Puranas, Quran and many others recite, but I don't believe in even one. The Simritis, Shastras and Vedas describe many mysteries, but I don't recognise even one of them; O Sword-wielder God! All this I write, with your blessings, is not what I know but what you have shown me.

It should be noted that every composition, bar none, starts with an eulogy to Akaal Purkh. Jaap Sahib Ji starts with the words “Mukh vaak Patshahi Dasmi” – From the sacred lips of the tenth Guru. Bachitar Natak is in three parts, the first part is totally dedicated in praise of Akaal Purkh. The whole of Jaap Sahib Ji and Akaal Ustat are in praise of Akaal Purkh. Even Var Bhagauti Ki (Chandi di vaar) starts with praises to Akaal Purkh and the nine Guru’s, so there should be no doubt in the reader that these compositions are from the pen of Guru Gobind Singh Ji.

Q. It has been stated by the anti-Dasam Granth brigade that they only believe in Guru Granth Sahib Ji, rehat maryhada (Sikh code of conduct) and the hukams (orders) of Akaal Takhat Sahib.

Yet they go directly against them, for Akaal Takhat has always been in praise of Dasam Granth and have never said a word against it, and this is what the Sikh Rehat Maryhada as approved by Akaal Takhats says :

2. He/she should recite the following scriptural compositions every day :
a. The Japu, the Jaapu and the Ten Sawayyas (Quartets) - beginning "Sarwag sudh"-- in the morning.

ii) The Benti Chaupai of the tenth Guru (beginning "hamri karo hath dai rachha" and ending with "dusht dokh te leho bachai",
iii) the Sawayya beginning with the words "pae gahe jab te tumre",
iv) the Dohira beginning with the words "sagal duar kau chhad kai".

3 (a)The text (This is a model of the Ardas. It may be adapted to different occasions and for different purposes. However, the initial composition with "Pritham Bhagauti......" and the concluding phrases commencing "Nanak Nam" must not be altered.) of the Ardas : (LIT. Supplication or prayer. in reality, It is a litany comprehending very briefly the whole gamut of Sikh History and enumerating all that Sikhism holds sacred.

Portions of it are invocations and prayer for the grant of strength and virtue. It concludes with : O Nanak, may the Nam(Holy) be ever in ascendance: in Thy will, may the good of all prevail !

 

The banis of Jaapu Sahib, Sawayyas and Benti Chaupai come directly from Sri Dasam Granth Ji, by disowning Dasam Granth these people disown their own faith and their Guru. They are questioning the very foundation of Sikhism and as such they cannot be regarded as Sikhs.

All of the old Taksals and Jathebandi's have shown utmost respect to Dasam Granth Ji and a Sikh would be incomplete without the Bani of the Dasam Granth.

 

Q. In Dasam Granth Sahib Ji there are a number of places where the name Shyam has been used and this confirms that the composition was written by a poet Shyam and not Guru Gobind Singh Ji.

Guru Ji has varyingly used the pen-names of ‘Shyam’, ‘Ram’ , ‘Shah Gobind’ and ‘Gobind Das’ in his compositions according to the meter in which they fitted. This is not unusual, other poets like Ghalib, Zafar and Bhai Nand Lal have also adopted multiple pen-names, this should not therefore create any confusion in the minds of the readers of the Dasam Granth. ‘Shyam’ and ‘Ram’ were the nick names with which Mata Gujri Ji used to call Guru Gobind Singh Ji as a child. According to the customs prevalent at that time it was inappropriate for a woman to call out the name of her father-in-law. By calling the young Gobind Rai “Shyam’ and ‘Raam’ Mata Gujri Ji avoided saying the name Gobind, which occurred in the name of her father-in-law, Guru Hargobind Sahib Ji.

This misunderstanding about the appearance of names ‘Ram’ and ‘Shyam’ in Dasam Bani was first created by the self-styled puritans called the Bhasurias. They tried to prove that most of the Dasam Granth was written by the poets Ram and Shyam, names which occur in one or two compositions in the Dasam Granth. There is more than sufficient internal and external evidence in every composition to show that all the writings in the Dasam Granth were the works of Guru Gobind Singh. The names Ram and Shyam are used in some places as pen names. Thinking a little deeper, they were actually not pen names but poetic translations of Guruji's names. Guruji's name Gobind is an attributive name of God; so also are Ram and Shyam. In Sikh theology the three words Govind, Raam and Shyam mean the same thing as the following quotations from the Guru Granth Sahib Ji prove:

dharasan ko lochai sabh koee ||
poorai bhaag paraapath hoee || rehaao ||
shyaam su(n)dhar thaj needh kio aaee ||
mehaa mohanee dhoothaa laaee ||1||

Everyone longs for the Blessed Vision of the Lord's Darshan.
By perfect destiny, it is obtained. ||Pause||
Forsaking the Beautiful Lord, how can they go to sleep?
The great enticer Maya has led them down the path of sin. ||1|| Guru Arjun Dev Ji Raaj Suhi ang 745

siyam sundar taj an jo cahit jio, kusti tun jok. Bhagat Surdas. Raag Sarang

govid govid govid har govid guni nidhaan....
govid govid govid jap mukh ujhal pardhan Guru Ram Das Ji. Raag Kanara

ram ram kirtan gae ram ram ram sada sahae Guru Arjan Dev Ji. Raag Gaund

In respect to Guru Granth Sahib Ji calling God a poet there are many instances of such here is one;

ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥ ੨॥
कबि कल सुजसु गावउ गुर नानक राजु जोगु जिनि माणिओ ॥२॥
Kab kal sujas gāva▫o gur Nānak rāj jog jin māṇi▫o. ||2||
KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga, the Yoga of meditation and success. ||2|| Ang 1389

ਕਬਿ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਘਟਿ ਘਟਿ ਸਹਜਿ ਸਮਾਇਓ ॥ ੧੦॥
कबि कल सुजसु नानक गुर घटि घटि सहजि समाइओ ॥१०॥
Kab kal sujas Nānak gur gẖat gẖat sahj samā▫i▫o. ||10||
Says KAL the poet, the Sublime Praises of Guru Nanak intuitively permeate each and every heart. ||10|| Ang 1390

 

In all the above quotations from Guru Granth Sahib Ji the words Raam, Shyam and Govind mean the same thing; and so also they do in Dasam Granth Ji where they stand for Guru Gobind Singh. That is why two or sometime all three of these names occur in the same composition. This practice of writing a synonym for the proper noun in the Dasam Granth applies not only to his own name but to many other names also.

If it really was a poet called Shyam who wrote Krishan Avatar as indicated by the name 'Shyam' appearing at the end of some shabads, then why did Shyam not start the composition with his own name? The composition actually starts with Guru Ji declaring himself as the author.

Here is the start of Krishan Avatar :

Chaupai

Je Je Krishan charitra Diakhai
Dasam Beech sabh bakh sunai
All the events that took place in the life of Krishna
Are contained in Tenth chapter of Bhagvata puranas

Giyaran sehas banvein chhanda
Kahe dasam pur baith ananda
It contains 1192 verses
All of which are adapted by the Guru at Anandpur Sahib

At the very beginning it is stated that this compsition has been written by the Guru of Anandpur Sahib, and that can only by Guru Gobind Singh Ji.

In fact if one takes a little time to study all the compositions in Dasam Granth Ji, all start in a similar vein. Jaap Sahib Ji starts with "siri mukh vaak patshahi dasmi" - From the sacred lips of the tenth Guru. A compositions have Guru Gobind Singh Ji's stamp at the beginning -

This is the beginning of Vaar Bhagauti Ki.

Victory be to the Wondrous Lord. Invocation to Sri Bhaggauti. Vaar Sri Bhagauti Ki . The Tenth Master.

First and foremost I remember Bhagauti, and then set my mind on Guru Nanak. Then I seek the help fo Guru Angad, Guru Amar Das and Guru Ram Das. Arjan, Sri Hargobind and (Guru ) Har Rai be remembered. Sri Harkrishan be meditated upon whose mere glimpse removes all sorrows. (Guru) Tegh Bahadur be remembered as it causes the home to flourish. They all assist me at all places (1)

Firstly it states clearly that this is the composition of the Tenth master. Secondly only the Tenth Master could leave out his own name when remembering the previous Gurus, a poet in the court of Guru Gobind Singh Ji having recited the names of the nine previous Gurus would never leave out the Tenth masters name. This clearly indicates that the composition is of Guru Gobind Singh Jis pen.s that the composition is of Guru Gobind Singh Jis pen.

Here is the beginning of Gian Prabodh.

Realised through the grace of the True Preceptor. Invocation of Sri Bhagauti. Now begins the Gian Prabodh Branth The Tenth Master.

Sri Akal Ustat

Realized through the grace of the True Protector; Copy of the original in the hand of the Tenth Guru. Blessed am I with the protection of Akal; Available to me is the defense of Sarbloh (All Steel) Blessed am I with the shield of Sarbkal; Available ever is the protection of Sarbloh. Salutations to the Primal Ek Onkar, He permeates over the earth and sea. He is Primal Being, unmanifest and indestructible. His spirit pervades all the fourteen regions.

The opening passage of the Akal Ustat (eulogy to God) makes no mistake as to whose protection Guru Ji seeks.

In the Dasam Granth Ji, Guru Gobind Singh writes 'Netra Trung' for Naina Devi, 'Satdrav' for Satluj, 'Dasampur' for Anandpur, 'Shah Sangram' for Sango Shah, and 'Madra-desh' for the Punjab. Guru Ji has not stuck to a ridgid set of rules when composing gurbani and this should not cause confusion within the Sikhs. Even in our own times Bhai Sahib Vir Singh's maternal uncle Pandit Hazara Singh wrote his name Hazoor Hari while his father Dr. Charan Singh wrote his name Charan Hari. Sardar Dharma Anant Singh, in his book Plato and the True Enlightener of Soul, writes the name of Sant Attar Singh as Mrigindus Atrus.

Q. In Bachitter Natak - Apnee Katha, it sings praises of Mahakaal. Mahakaal has 4 arms, drinks liqor, wears anklets, smashes bells, etc. Bachitter Natak also sends Guru Tegh Bahadur Ji to Tirbeni, a Hindu pilgrimage site, for birth of a son.

This is misinformation, if the shabad is read correctly Guru Ji sites “Maha Kaal kalka aradhi.” Now Maha = great and Kaal = death. Kaal is death and Maha Kaal is the Great Death, the one who can destroy even death, and that can only be the Almighty. Those with little intellect can easily be tripped up by Guru Ji’s mastery of the Braaj language.

As for Guru Tegh Bahadur Sahib going to Tribeni, it is well known that Guru Ji was making a tour of the eastern parts of India at the time and just as Guru Nanak Dev Ji before him had visited Benaras, Hardwar which are places of great importance to Hindus, so the ninth Nanak visited the sangats of Tribeni and we all know that his son was actually born at Patna Sahib, Bihar.
Q. Did you know that the original name for Vaar Sri Bhagautee Jee Kee was Vaar Durgaa Kee?

Again this is used to cause confusion in the minds of Sikhs, yet there is no confusion. Var Bhagutee Ki is known also as Durga Ki vaar as it is also known as Chandi ki Vaar. No one has ever denied this, the reason it is known as Var Bhagautee Ki is because this is the title given to it by Guru Gobind Singh Ji.

The Vaar starts with a salutation to Bhagautee – Akaal Purkh manifest in the form of a sword and ultimately the whole vaar is a salutation to the power of Bhagautee, whether wielded by Chandi or anyone else.
Q. In Guru Granth Sahib Ji all shabads by the Gurus end in Nanak, yet Nanak very rarely appears in Dasam Granth. Why did all Gurus use Nanak? Because they were followers of Nanak’s philosophy. Was tenth Nanak against Guru Nanak's philosophy?

The anti-Dasam Granth brigade have really excelled themselves in the ignorance department. One cannot compare Guru Granth Sahib Ji with Dasam Granth Ji. They are two separate scriptures dealing with entirely differing areas, concepts and ideas.

Why did Guru Hargobind Sahib Ji create the concept of Miri – Piri?

Why did Guru Hargobind Sahib Ji create the Akaal Takhat opposite Sri Harminder Sahib? If there was already a seat of authority with Guru Granth Sahib Ji installed within it why did Guru Ji feel the need to create Akaal Takhat opposite ?

Why Did Guru Hargobind Sahib Ji erect two Nishan Sahibs at Amritsar?

The answer is quite simple, because each has a different role a different purpose. The two are neede to make a whole. A person cannot be just a sant he needs also to be a sapahi. In the same way Dasam Granth Ji cannot be compared with Guru Granth Sahib Ji as it deals with altogether different areas of human nature.

Guru Granth Sahib Ji starts with Ek-on-kaar, and this concept is explored in Mool Mantra. The Mool Mantra is expanded upon in Japji Sahib, and the whole of Guru Granth Sahib Ji explores and expands on the concept of God and how to reunite with him, emanating from Japji Sahib. Dasam Granth on the other hand, deals with concepts of chivalry, valor, honour, Bir ras, the various fascets of God, His creation and some darker sides of human nature. Since they are different in content and in style then there is no reason why they Dasam Granth should stick to the same rules. So to compare the two is just foolish.

The question can also be posed that why did not Guru Gobind Singh Ji add his compositions to Guru Granth Sahib Ji when Guru Ji created the final form? Guru Ji was the tenth Nanak yet decided not to include his compositions, the fact that he did not does not diminish them in any way, it is the glory of Guru Gobind Singh Ji that in all humility Guru Ji decided not to include his compositions. Yet where Guru Ji’s bani is required, as in the daily nitname of panj banis and in the preparation do Khanday-tha-amrit, then Guru Ji made is absolutely clear that his banis are to be recited. That is the hukam of your Guru, disobey it at your peril!

Q. Can parkash of Guru Granth Sahib Ji and Dasam Granth Ji be done together?
It has been put by some Singhs, who do believe in Sri Dasam Granth, but have been confused by misguiding parchar of Panthdokhis, regarding parkash of Sri Dasam granth Sahib ji. We'll discuss about this Maryada in Sikhi which is not an issue but is being raked up as an ''issue'' to divide Sikhs.

When Guru Nanak Dev Ji was asked by Siddhs as Sumer Parbat(Mount Kailash) who was his Guru, Maharaj Ji replied ''Shabad Guru''. At one place , maharaj ji tells about his Guru as
'' Apranpar Paar-Brahm Parmeshar,Nanak Gur Milya soyi jeeo''.
What Maharaj ji stated to the world was that One Lord Akaal is His Guru and he is Shabad roop.
Guru Gobind Singh ji stated the same truth in his Baani Chaupai Sahib ''

Aad Ant Eke avtaara, Soi Guru Samjheyo Hamaara!

Start & End only with Him. He alone is My Guru.

Guru Nanak Dev Ji's and Guru Gobind Singh Ji's Guru was One, One Akaal Roop, Shabad roop Waheguru! If this is so then what is the title, duty, value of our Ten Gurus? How are they Gurus?

Yes, they are Gurus, because they carried Shabad in their bodies, they were one with Shabad. Their physical bodies were respected because they gave message of One Lord Akaal purakh through them! So in reality, ultimate Guru is Shabad, but the Deh, the body which carries that Shabad is also worshippable and respected. This small vichaar is enough to explain why Sri Dasam Granth Sahib ji is respected and worshipped by Sikhs.

Lets move to one very important chapter of Sikh History!

On 30th August 1604, Guru Arjan Dev Ji did first parkash of Adh- Granth in Sri Harimandir sahib. Saroop of Adh Granth Sahib ji was brought by Maharaj ji to Sri harimandir Sahib from Raamsar. Baba Buddha Ji was carrying the saroop, and Guru Arjan Dev Ji was doing chaur di sewa. Amazing! Why was Guru doing chaur di sewa on Adh Granth which was not Guru yet?


Then Guruji reaches Harimandir Sahib and here a Peerha Sahib is ready with beautiful rumalle for Adh Granth Sahib ji. Granth Sahib ji is placed on Peerha sahib and Baba Buddha Ji does parkash of Adh Granth Sahib Ji. Here we have to under stand the meaning of parkash, it means TO OPEN. Unless you open a Gutka sahib how will you recite gurbani from it? After parkash Baba Buddha ji took Hukamnaama from Adh Granth Sahib Ji. During all this time , Guru Arjan Dev ji was sitting with sangat on the floor. In the night when time for rest came, Guru Arjan Dev Ji started the maryada of Sukhasan of Granth Sahib ji. Guru Ji slept on the floor, and Holy Granth Sahib was placed on the bed where earlier Guruji used to sleep.

Time went by and Guruji had to give his Shaheedi, 6th Guru, Guru Hargobind Maharaj sat on Gur-gaddi but the maryada of sewa of Granth Sahib ji continued uninterrupted. Guru-jyot kept changing its physical form, but maryada was the same during all gurus regarding sewa of Granth Sahib Ji. Now the question arises, why did Guru Arjan Dev Ji and subsequent Gurus place Granth Sahib ji on Peerha Sahib higher than them, and they themselves sat in the sangat, did all the sewa, parkash, sukhasan, chaur sahib on Granth Sahib ji when it had not been given the title of Guru yet ?

Answer to these questions is the answer to maryada of sewa of Sri Dasam Granth Sahib.

When Bhai Mani Singh ji and Baba Deep Singh Ji compiled Baani of Guru Gobind SIngh ji Maharaj, they had the example of Guru Arjan Dev ji in front of them. That is why they gave full respect, which should be given, to baani of Gurus, to Sri Dasam Granth Sahib ji, because they were not like today's Nindaks, who doubted baani, they believed every word to be of Guru Gobind Singh Ji, and therefore stood for baani's honour.

Like Guru Nanak Dev ji the ten Gurus are respected and worshipped because they held the holy Shabad in them, as Guru Granth Sahib ji was respected even before attaining Guruship, Sri Dasam Granth Sahib ji is also respected because it beholds the Shabad in it.

1. If Guru Arjan Dev ji, being Guru can place Adh Granth Sahib Ji, which contained baanis of Gurus, Sants, Bhagats, gursikhs, Bhatts on a higher level than himself, do you think Guru Granth Sahib ji might have a problem with baani of Guru Gobind Singh ji being respected and worshipped in the same way?

2. If only the Guru has the right to sit in palki, Takhat, Gaddi,then why did Guru Arjan Dev ji Maharaj do parkash of Adh-Granth Sahib Ji on a palki??

3. If Guru Arjan Dev ji , being Guru, can do chaur sahib over Granth Sahib ji, why can't his Sikhs do same to baani of Guru Gobind Singh ji Maharaj ?

4. How will we read Dasam Baani if we dont do Parkash of Sri Dasam Granth Sahib ji?( parkash means to open)

5. If people dont want Sri Dasam Granth to be placed on Peerha Sahib or Palki Sahib, then what are the options we have? Either we put it on Raal, which is not big enough for a 1428 ang Granth or second option is we put it on the floor. So whats the best option ?

6.If Sri Dasam Granth Sahib ji's parkash cannot be done with Guru Granth Sahib ji, why is baani of Dasam Granth printed in the same Gutka Sahibs which have baani of Guru Granth Sahib ji? Are we doing a sin by printing baani of Both Granths in One Gutka Sahib?

Dasam Granth is always placed on left hand side of Sanctum sanctorum at Takhats or at the left hand side of Guru Granth Sahib ji at Taksal or Nihang Chaunis, this is for respect of Guru Granth Sahib ji , showing superiorty of Guru Granth Sahib ji. Dont we do parikarma of Maharaj with keeping Guruji on our right hand side. Ever thought why we do that?

Sri Dasam Granth has been reffered to as ''Chota Granth ji'' in history books, like younger brother of Guru and today people are making them look like two opponents who are fighting it out. Please wake up, and stand up for respect of Sri Dasmesh Pita's Baani! Unite, the day we unite, these Pakhandis, our inner enemies will just vanish into thin air.

Lets Pray for charhdi kala of panth, respect baani, whether it is in Guru Granth Sahib ji or Sri Dasam Guru Granth Sahib ji. There was a time, Sri Dasam Granth was parkash at all the five Takhats. The day SGPC stopped parkash at the Takhats controlled by it, our Chardi kala has taken a halt.

(answer by Kamaljeet Singh Khalsa Shaheedsar )

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