Charnjit Singh Bal

Unlike Guru Granth Sahib’s scriptures that are stamped with the signatures of Guru Nanak and dozen and half eminent Hindu and Muslim co-authors, none of the Dasam Granth’s writings can be positively authenticated. Except for the Jaap, Shabad Hazaré, 33 Svayyé and Akal Ustut none of the other compositions compiled in the so-called Dasam Granth are compatible with the Gurbani enshrined in Guru Granth Sahib and the veracious Sikh History authenticated by the research Historians i.e. Dr. Ganda Singh, Prof. Teja Singh, Prof. Sahib Singh, Prof. Kartar Singh, Prof. Karam Singh, Bhai Kahn Singh Nabha et al.

No rational and analytically minded truly devout Sikh can attribute the other numerous mythical tales from the Markunday Puran and erotic compositions to Dasmesh Guru Gobind Singh Sahib. In 1973 the Akal Takht Jathedar Sadhu Singh Bhaura, head Granthi Harmadir Sahib, Giani Chét Singh, et al categorically ruled that Pakhyan Cheritr that are compiled in the Dasam Granth, are not scriptures of Dasmésh; these are ancient (prehistoric) Hindu myths. This ruling was conveyed to S. Santokh Singh of Chandigarh in response to his correspondence with S. G. P. C. in a letter number 36672 dated 3rd August 1973, signed by S. Gurbakhsh Singh, Asst. Sec. Dharm Perchar Committee S. G. P. C.

To attribute the compilation of the Dasam Granth in its entirety to Dasmesh Guru Gobind Singh Sahib is to profess one’s mythical tendencies, blind faith, gullibility and/or lack of comparative study of the incontrovertible Guru Granth Sahib and controvertible quasi Dasam Granth. Any one or combination of these reasons can render a person incapable to comprehend, interpret and differentiate between the fundamental philosophy, themes, language and style of the two incompatible Granths.

To profess that Dasmesh Guru Gobind Singh Sahib would conceive, write, compile and preach mythical and erotic scriptures that are incompatible with the sacrosanct Guru Granth Sahib’s Gurbani that elucidates pragmatic Sikh religious concepts, doctrines and moral values is profanity. Why would Dasmesh Guru Nanak not stamp his works with Guru Nanak's as the preceding Guru Sahibs did, or his own signature as the Guru Granth’s Hindu and Muslim co-authors did?

The pro-Dasam Granth clique i.e. Rashtrya Swaym Sang or Sikh Sangat, Saadh Virsa Singh, Advocate Gurcharnjit Singh Lamba, Amarjit Singh Khosa, et al, those who espouse and promote the Dasam Granth in its entirety as Dasmesh Guru's scriptures should read and expound Treeya Cheritr to congregation including their family members, friends and/or disciples.

The Institute of Sikh Studies passed a resolution on April 7, 2000 that called upon the Sikh community to reject the Dasam Granth. The Institute of Sikh Studies claimed that, “bulk of the Dasam Granth text was actually composed by Vaishnav and Brahminical scholars and not by the tenth Guru and therefore be rejected by the community. The leaders of antagonistic faiths and social orders have adopted this book in a big way and are using it as a lever to destroy the image of tenth Guru and also the integrity of Sikh Faith. This is the approach of the R. S. S. and its allies which are seeking to establish ‘Hindu-Pad Padshahi’ in place of the present set-up in India.”

The Institute’s resolution said, “This gathering therefore calls upon the Sikhs everywhere to express faith in the Guru Granth Sahib and to reject the so-called Dasam Granth as totally irrelevant to Sikh thought, faith or practice. Except for the ‘Bani’ hymns of the tenth Guru, contents of this book are highly repugnant to the doctrines of the Sikh Faith and the practice of Sikhism.”

To find out which ‘genuine compositions' are of the tenth Guru, and which are not,’ Gurcharan Singh Ji and his ilk should read ‘Dasam Granth Nirnay’ by Giani Bhag Singh, ‘Dasam Granth Baray Chonvayn Lekh’ by Principal Harbhajan Singh Hamraz, Kahn Singh Nabha’s comments on Dasam Granth in Mahan Kosh and Gurmat Martand and/or my article on Dasam Granth on my web site or my book ‘Akhouti Granthan Dee Perdchol’.

While the Institute’s resolution said “since determined attempts were being made by the R. S. S. to get Sikhs to accept the text of the so-called Dasam Granth as authentic as true interpretation of Sikhism; therefore it should be rejected by the community”, Lamba said, “if tomorrow R. S. S. started propagating the Guru Granth Sahib should the community discard that also?” “The Sikhs see the move as an attack on scriptures of the tenth guru” he added’.

One can only presume that by ‘the Sikhs’ he means the Sikhs with mythical and erotic tendencies, Rashtrya Sikh Sangat, Sikh Sangat of America, sectarian Sant Virsa Singh’s cult, etc.

Whereas the institute’s resolution further said, “In fact the Rashtrya Sikh Sangat, a frontal forum of the R. S. S. does not refer to the Dasam Granth in its constitution and rather has propagation of the Sri Guru Granth Sahib in all languages of India as one of its prime objectives. Even the very emblem (logo) of the Rashtrya Sikh Sangat contains the words from Guru Nanak’s hymns in the Guru Granth Sahib.” Lamba said, “now that the Rashtrya Sikh Sangat has listed propagation of Guru Granth Sahib as its objective, will the institute ask the Sikhs to discard the holy Granth?”

From his scathing criticism of the Institute and its resolution, the only logical conclusion one can draw is that he is not only against the institute’s camp but supports the sinister cause of the zealous Hindu nationalist R. S. S. It seems that he is either astutely or naïvely supporting the nefarious cause of the R. S. S. However one cannot imagine that a man of his credentials can be so naïve.

Grand conspiratorial scheme of the R. S. S

English translation of excerpts from Bhai Jagtar Singh Jachak’s essay in Punjabi reads “Now a days a book called ‘Sangat Sandesh’ is being distributed along with the newspapers in the Sikh temples in the home and foreign countries by the Sikh Sangat of America. Sikh Sangat of America is affiliated to Rashtrya Sikh Sangat that is a branch created by the R. S. S to delude the (real) Sikh Sangats. Its president is Swami Sri Ravi Shanker. Inside the book on page 19 (Dasmesh) Guru Sahib is portrayed worshiping Hinduism’s goddess Bhavani Devi, Sun God and Inder devta, based upon the highly controversial Dasam Granth. After writing the eight stanzas of the Choupye ‘Hamri kro hath deh rasha’ from Charitro Pakhyan, it is written in high light that Guru Gobind Singh was an avid devotee of Devi Durga Bhavani. Before initiation of the Khalsa he performed the Shakti Yag and supplicated through the above mentioned stanzas to invoke Devi’s blessings."

In august of 2003 Advocate Gurcharanjit Singh Lamba sent out an e-mail titled ‘Vedanti defends Gurbilas Patshahi 6’ that reveals the nature of the sinister strategy of the un-relenting lobby group that promotes so-called Dasam Granth, Gurbilas, Panth Parkash, Suraj parkash etc. that are written by anonymous Hindu or pseudo-Sikhs writes. These so-called Granths are replete with ludicrous Hindu mythology, Idolatry, blind ritualism, pilgrimages, witchcraft, wizardry, etc. and portray Sikh Gurus as Hindu Avatars, prophets, Wizards, reclusive Mendicants, Bhang (Marijuana) addicts, vindictive and unscrupulous. (See Bachiter Natak, Dasmesh Guru meditating standing on one leg for eons/ages without food or water on Hemkunt and Gurbilas Patshahi 6, Guru Nanak grants King-ship to seven generation of Tamer Lane in exchange for seven fistfuls of Bhang, Guru Hargobind Sahib sends Bidhi Chand to steal Shahjahan’s horses, elopes with Kaulan).

Amarjit Singh Khosa's letter/article in Punjabi, vituperating (vilifying) Sikh scholars, who refute the authenticity of the author/s and compatibility of all the compositions of Dasam Granth with the Guru Granth Sahib's Gurbani, was published on 5abi web site in Sept. '03. Heaping insults on Prof. Gurtej Singh Amarjit Singh Khosa writes, “When I read ‘Dasam Garnth’s Canard, an attempt to denigrate Guru Gobind Singh’s Glory’, a notion arose in my mind; who is this (Johnny come lately) Gurtej Singh? This can’t be Gurtej Singh IAS, (erstwhile) National Professor of Sikhism, who was very close to Sirdar Kapoor Singh and used to profess he was proud to be walking in his mentor’s foot prints. The reason is that Sirdar Kapoor Singh used to write articles in favor of Dasam Granth and authenticate that Guru Gobind Singh authored all its compositions.

He further says “we do not understand whether Prof. Gurtej Singh was stupid when he was Dasam Granth’s proponent; or now when he is its opponent.” Khosa should ask Rattan Singh Jaggi if he was stupid when he wrote critical thesis on Dasam Granth for his Doctorate; or now when he has pawned his conscience to Sadh Virsa Singh who is financing the translation and propagation of Dasam Granth?

In his diatribe Amarjit Singh Khosa opinionates that the malady starting with Giani Bhag Singh, Prin. Habhajan Singh missionary College Ludhiana, Prin. Habhajan Singh Chandigarh, Giani Surjeet Singh Missionary (Delhi) and some other enemies of the Panth, has now reached S. Gurbakhsh Singh Kala Afghana and Prof. Gurtej Singh.

All the abovementioned scholars/writers, whom Amarjit Singh Khosa considers enemies of Sikh Panth, have dared to write analytical critiques challenging the authenticity of authorship of erotic and mythical Dasam Granth and its compositions' compatibility with Guru Granth Sahib's Gurbani. Obviously the malady afflicting these scholars/writers is their refusal to subscribe to Amarjit Singh Khosa and his ilk's conjecture, advocacy and propagation of Dasam Granth's erotic and mythical compositions as Dasmesh Guru's scriptures.

From Mr. Khosa’s letter it is obvious that he is in league with the proponents of the so-called Dasam Granth i.e. Gurcharnjit Singh Lamba, Sadh Virsa Singh and his turncoat devotee Rattan Singh Jaggi, et al who are apparently aligned with the Sikh orthodox or sectarian factions. This clique advertently or inadvertently lends support to R. R. S. zealots' complicity to promote Dasam Granth that portrays Sikh Gurus as Hindu Avatars, Idolaters, Wizards, reclusive mendicants, Bhang addicts, etc.

The Sikhism that owes its origin to rationalist Guru Nanak’s rejection of priestly dogmatism hasn’t been immune to the proclivities of the unsanctioned Pujaries, Mahants, Granthies, Singh Sahibs and Jathedars, who advocate and/or propagate literature that instills blind faith rituals, prejudices, idolatry taboos and stigmas. Anyone who tries to criticize or challenges the authenticity of the anti-Sikh literature’s authorship/s or its compatibility with the Sikh Scriptures, religiosity and History, is accused of blasphemy and ostracized and excommunicated.

In 19776 Gyani Bhag Ambala wrote and published a critical review of the so-called Dasam Granth, that for the most part contains erotic, mythical and surreal compositions that promote blind faith rituals and un-Sikh religious practices. He was excommunicated by the then Akal Takht Jathedar Sadhu Singh Bhaura on Sant Singh Maskeen’s instigation and Harmander’s head Granthi Chet Singh’s collusion.

Now Joginder Singh Vedanti (scholar/follower of Hindu Vedanta’s, i.e. Ujer Veda sahanta (end) mantras. See Mahan Kosh, page 1108) has excommunicated Gurbakhsh Singh Kala Afghana mainly out of vindictiveness because he wrote and published a critical review of Gurbilas Patshahi 6, that Vedanti and Dr. Amarjit Singh had edited and got it published by the S.G.P.C. This time Ritinder Singh and Joginder Singh Talwara performed Muskeen and Chet Singh’s roles.

These are clear-cut instances of guilty persecuting the righteous. It is all the more outrageous because Sikhism is a lay religion i.e. there is no place for priestly class. Also there are no precedents of the Sikh Gurus excommunicating Sikhs except the Masands (Masnands) who were exploiting the Sikhs.

Prof. Gurmukh Singh, founding member of Sikh reform movement, Singh Sabha and Khalsa College Amritsar, Giani Bhag Singh and Gurbakhsh Singh Kala Afghana should have been acclaimed and honored for the very reasons they were excommunicated. But it is naivety/naiveté to expect rational approach to contentious temporal issues from stereotypical priestly hierarchy, especially an illegitimate one, because by nature the priestly clerics are averse to any rational school of thought.

The sad irony is that the overwhelming Sikh majority, including scholars, academicians and preachers, haven’t even seen, let alone read and analyze this burlesque literature that vilifies the eminent Sikh Gurus and corrupts the quintessential Sikh religious philosophy, edification (Gurmut), practice and history. Obviously anyone who promotes and propagates these books cannot be considered sympathetic to the noble cause of inimitable Sikhism. On the contrary he/she aids and abets the fanatical (R. S. S, Shiv Sena, Bajrang Dal, etc.) Hindu zealots who are inimical to any non-Hindu religion and want to either swallow or annihilate them.

Rationalist Sikh scholars like Bhai Kahn Singh Nabha, Dr. Ganda Singh, Dr. Sahib Singh, Prin. Teja Singh, Prof. Kartar Singh, Prof. Karam Singh historian, et al have assiduously sifted the quasi-granths and separated the minuscule authentic Sikh philosophy, religiosity and history content, from the Hindu mythological chaff. Unfortunately books by these true Sikh scholars have not found appropriate readership among the Sikh majority due to illiteracy and/or fallacious propagation of Sikhism by the Sikh preachers with blind faith tendencies, priestly proclivities or mythological propensities.

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