Mythical Granths: Authors, Propagandists

Charnjit Singh Bal

The anonymous, pseudonymous non-Sikh and Sikh scholars who authored the post Guru period, eighteenth and nineteenth century quasi-Sikh literature, Janam Sakhi, Gurbilas, Panth Parkash, Bachitar Natak, Chandi di Var, Chaubis Avatar, Triya Charitr, etc. were either Hindu scholars and Nirmala Sikhs or were educated under the tutelage of this fraternity that taught them Sanskrit language, ancient Hindu scriptures, Vedas, Shastras, Simritis, Puranas, Vedanta, etc. Consequently, their works, though contain valuable Sikh anthological, traditional and historical data, but are liberally laced with Hindu mythology, idolatry, cultism, occultism, etc.

Bhai Santokh Singh was an eloquent poet and possessed par excellence art of poetry. While living in Boordia, he translated the Amar Singh Jaini’s Amarkosh; dictionary in Sanskrit Shlokas. In 1823 CE he authored Guru Nanak Parkash.

He was in the employ of Maharaja of Patiala when Raja Uday Singh of Kathal, with Maharaja Patiala’s permission, took him to his principality and employed him as a poet in his court in 1825 CE. While in Raja Uday Singh’s employ Bhai Santokh Singh and Pundits co-authored many literary works. In 1843 CE he completed writing the Sikh Gurus’ biographies; titled Suraj Parkash and died in the same year.

Bhai Santokh Singh was a votary of Sikh scriptures and Gurmut; i.e. Guru’s edification. But due to Brahminical scholarly fraternity’s instructions, influence and counsel; ‘that if he wrote Gurus’ biographies like Hindu Avatars’ mythology, compatible with the traditional puranic shastras’ literature, his works will be revered and promoted, he impregnated his works with Hindu mythology, Avatar-ism, idolatry, rites, etc. He himself writes: -

Spiritual granth as it’s called, so I re-composed the whole, enthralled. Suraj Parkash

Born in district Gurdaspur’s village Kalma in 1821 CE. He learned Gurmukhi/Punjabi at home during his childhood. When he was about eighteen years of age, he learnt Gurbani i.e. Sikh scriptures and Gurmut i.e. Guru’s edification from Sant Gulab Singh of village Guirvardi in district Hoshiarpur. To learn Sanskrit and Vedanta, [Veda’s end] scriptures Pundit Jee acquired tutelage of Dadan’s Sant. To acquire higher education in Sanskrit he went to Nuddia region of Bengal and became an erudite scholar of Veda Shastras. In the Sikhism’s Nirmala sect he received high eminence and was elevated to the highest seat of the revered Mahant of five-member ecclesiastic assembly of the sect.

Giani Jee was born in 1822 CE in Longowal village. He was entrusted to Bhai Bhola Singh by his parents to learn Gurbani, Sikh scriptures, at the tender age of three. Within couple of years he became a fluent reader of Gurbani. In the eighth year of his life he learned to read the so-called Dasam granth. Bhai Bhola Singh taught Giani Gian Singh the Hindu literary works; Saruktavli, Bhavrsamirt Vichar-mala, Adhiatmic Parkash, i.e. spiritual enlightener, Hanuman drama and Varan & kabit of Bhai Gurdas. His parents, desirous of seeing their son as an orthodox Sikh, had him baptized. His maternal uncle karm Singh, while returning from leave, took him to Lahore, capitol of Sikh Raj.

At the time he was just 12 or 13 years old. One day Giani Jee recited Gurbani in front of Maharaja Ranjit Singh, who was impressed and employed Gian Singh to perform daily recitation of Gurbani to him. The Maharaja deeming young man to be a promising student had him educated in Urdu and Farsi languages at state’s expense.

Giani Gian Singh stayed in the employ of Lahore court for about 5 or 6 years and left after Maharaja’s death in 1839 CE. He came back to his village Longowal and joined Patiala army.

When, in 1845 CE the crucial Mudki and Phéru battles between the contriving British and intrigue-ridden Sikh army were being fought, the Phulkian states; Patiala, Nabha and Jind, entrusted Sardar Badrudin the responsibility of providing food supplies to the British. Giani Gian Singh was also sent with this detachment and deployed to distribute mail.

Later in life Giani Gian Singh’s proclivity to become a Sadhu, [Ascetic] turned into obsession after he came into Sant Must Ram’s contact. He adopted Nirmala Sikh sectarian garb and in their company set out on pilgrimage of holy (Hindu?) shrines. To obtain higher education in Sanskrit and advanced Gurmut he became Pundit Tara Singh’s student.

Under the tutelage of Pundit Tara Singh who, as mentioned above, was an erudite of Sanskrit, Hindu Vedanta, Shastras, etc., Giani Gian Singh studied Guru Granth, Dasam granth, Gurpratap Suraj, works of Bhai Gurdas and Sikhism related literature.

Chhiber is a sub-caste of Kashmiri Pundits. Kaiser Singh’s forefathers came to settle in village Karhial, Jehlam district, now in Pakistan. His family’s link to Sikhism is traced to Bhai Piraga, who became fifth Guru’s devout Sikh and who fought valiantly in battles against the state-sponsored Islamic bigotry during sixth Guru’s time. Bhai Piraga’s son, Lakhi Das too remained in Guru’s service all his life. While, Bhai Lakhi Das’s one son, Dargah Mal was seventh and eighth Gurus’ Diwan, his [Dargah Mal’s] two sons, Dharm Chand and Gurbakhsh Singh too served as Diwans of the Sikh Gurus. Matti Das, Satti Das, jatti Das and Sakhi Das were sons of Bhai Lakhi Das’s other son, Hira Nand. Kaiser Singh, who authored Bansavalli-nama in 1769 AD, was son of Gurbakhsh Singh. "Brahmin’s form is superior" Bansavalli-nama. 14, 630

The Brahmin who is a Sikh, accord him high respect and honor. Ibid, 10, 354

All four castes joined [Sikh] Panth.

According to his will, one may remove Janju [Hindu holy thread] or wear it. Ibid, 10, 492

The poet [anonymous author of Gurbilas Patshahi 10] seems to be a scholar of Puranas and Mahabharat; that is why he has contrived to link every Sikh Sakhi with a Puranic narrative. It seems all this has been done, not due to devotion, but with calculated intent. Sikh Itihas day Somé, p. 94

Writing of Kesar Singh Chhiber is totally influenced by the Hindu credo. Mannu Simriti’s influence is especially strong on his intellect. Contrary to Guru Gobind Singh’s dictum, ‘regard mankind as one egalitarian race’, he believes Brahmin caste to be superior to others. Just, because he belongs to Brahmin caste, he claims himself to be superior. Ibid, p. 182

In whole Granth [Gurbilas Patshahi 6] the poet strives diligently to ensure that the Sikhs do not escape from the [spider] Pundit’s web. It probable that author is a Pundit himself or this may have been done at the behest of the Pundits. It is also probable that some literary Pundit might have done interpolation later. In any case, it was done deliberately, not inadvertently. Ibid, p. 131

Our early and contemporary writers have, according to their intellect and beliefs, authored numerous history and code of conduct and rites works, from which we gain immense benefit and suffer harm. An in-depth study of these scripts reveals that our poets, imitating literature of other religious anthologies, have erred and combined social, temporal and spiritual traditions and given the mixture the religious color. Written, without diligent research, numerous compositions are totally out of context, i.e. misleading away from Gurmut, Gurus’ edification. Gurmut Martund, Vol. 1, p. oorha

It is extremely sad that in our community there are very few research scholars of authenticity and verity, but their antagonists who call them atheists are in overwhelming majority. Ibid, p. oorha-airha

Sikhs, imitating Tantra Shastra type literature, too, have written [quasi] devotional Granths, describing numerous mantras and incantations. The required posture, rosary, water, incense etc. and direction to face when chanting mantra or Jup are different for various invocative ritual services. The number of Sikhs to recite to Jup, too, varies according to the count of its recitation. For instance, a person invoking providence for a son should have hymn, ‘Satgur saché diya bhéj’ recited by five Sikhs with rosary of wool. To destroy a slanderer, the hymn, ‘Arrhaway billaway nindak’ should be recited fifty thousand times. To control a Raja, recite, ‘Thir Ghar baiso har Jan piaray’ hymn two hundred and fifty thousand times. Ibid, Volume 2, p. 812

From the age-old tendency that was ingrained in [Hindu] writers’ bones [psyche], to adulterate history with fantasy, the Sikh writers were even less inescapable, especially when they endeavored to write biographies of the great [Sikh] personages. This content is evident in Hindu authors’ written numerous [Hindu gods] biographies and Sikh authors’ compositions, Janam Sakhis, Gurbilas, Panth Parkash, etc. Whereas, the scholars who wrote Sikh Gurus’ biographies were highflying, eloquent poets, they were familiar also with the ancient Hindu Puranic Granths, Western, i.e. Judaic, Christian and Islamic, literature, that is full of miraculous tales concerning their savant ancestors. Some people deem performance of paranormal and supernatural acts, to be the only mark of a holy personage. Under this premise’s influence, many Sikh writers, too, unrestrained their ingenious poetic fantasy and imaginative power, to ensure that Guru Sahibs’ sagacity, spiritual and religiosity excellence isn’t lesser than other religionists, have admixed surreal tales in their biographies.

Let alone all else, our poets have presented, even, the natural phenomena of Guru Sahibs’ deaths in a way so as to seem miracles. The poetic fantasies and tales regarding Guru Arjan Dev and Guru Teg Bahadur’s martyrdom that are purported to lessen Mogul rulers’ responsibility and strengthen the opponents’ hands, our authors have inserted in their Granths to purport their ability to disappear [into thin air] or miraculous powers. Tales of disappearance along with their bodies are linked to Guru Nanak and Sri Chand too, and regarding Guru Gobind Singh Ji taking his along to heaven is written.

The tale of Guru Gobind Singh’s after-death started with Koer Singh’s Gurbilas Patshahi 10. Describing Guru Sahib’s last day/s, after portraying Guru Granth’ investiture ceremony and the message to the Sikhs to believe in Guru Granth, [he] makes mention of cremation. Next day, to the grieving Sikhs who had come to attend to the last cremation details, an ascetic said, the Sikhs should not mourn as Guru Sahib had met him and gave him a message of not to mourn. Koer Singh’s this writing is about 43 years [1751] later than Guru Sahib’s demise. Seems, the poet has conveyed the message not to mourn Guru Sahib’s death, from the mouth of a mere mundane ascetic.

Ninety years after the actual occasion, Sukha Singh in ‘Gurbilas Patshahi 10’ wrote about Guru Sahib’s demise and mentioned, just like Koer Singh, the tale of [Guru’s] manifestation to the Sadhu. Then, Janwarha’s Bala Rai and Rustam Rai’s tale is inscribed, in which, at the invocation of a Sikh, Guru’s persona appears at midnight in Sitara fort and making the two robbers to grab the stirrups, flies 12 miles like a bird over the Vindhya Mountain and drops them there, is described. The Vindhya Mountain from Sitara is three to three hundred fifty miles, as the bird flies, that can only be traveled in a split-second in poet’s fantasy.

Bhai Santokh Singh Ji, in Suraj Parkash [1843], has added to the tale of manifestation to the Sadhu, another fable of [Guru’s] manifestation to a woodcutter. While, it is mentioned, about Guru Sahib departing to heaven in 1708 AD, in person riding the horse, it is mentioned that when the blazing flames couldn’t burn his body, he assumed meditation posture, created ‘jog-Agni’ and ascended onto the heaven’s way, the sky reverberated and lit up with splendor, and crowd innumerous angels, Brahma, Inder, Shiva, et al came down to welcome him.

While, Giani Gian Singh, has displayed his feats of poetic language eloquence, he, imitating Gurbilases and Suraj Parkash, mentions in Panth Parkash about Guru Gobind Singh’s performance of investiture ceremony of Guru-ship in Guru Granth, and describes uninhibitedly Guru’s demise and ascent to the sublime realm and hallowed lavish welcome by the angels from heaven; and states that all the nine predecessor Guru Sahibs, Guru Nanak, et al and other Bhagats were present, greeted the Guru Ji and hugged each other.

Baba Samér Singh Ji composed his Gurbilas Patshahi 10 in 1873, and had it published after making necessary amendments in 1882 AD. Whereas he has intensely highlighted the earlier poet Sukha Singh’s fantastic parodies, he has made his own additions as well. While Bhai Sukha Singh flies Guru Sahib, after his demise to Vindhya Mountain only, Baba Samér Singh transports Guru Sahib to Pichhwarha area’s nagar Braat 8 Koh [12 miles=19.2 km] from Kabul, Afghanistan].

Soon after the Guru period, when the Sikh nation was engaged in life/death struggle against the annihilating forces of Mogul imperialists, Hindu hill-Rajas and numerous foreign Islamic Invaders, the Hindu mythology oriented Hindu, pseudonymous Sikh or anonymous writers adulterated Sikh traditions, practice and History with Avatar-ism, Idolatry, occultism, cultism and mythology. These writers, who wrote the so-called Granths, were either not fully conversant with the authentic Sikh philosophy or had ulterior motives to obliterate unique Sikh identity and/or assimilate progressive pragmatic Sikhism into primitive, dogmatic Hinduism that fosters polytheism, cultism, dogmatic ritualism, idolatry, blind faith taboos, superstitions and prejudices.

Mother of all mythical literature, ‘Gurbilas Patshahi 6’ that vilifies Gurus as idolaters, Bhang (marijuana) junkies, amorous, written by an anonymous writer in the early 18th century (circa 1718), was recently edited by the so-called Sikh high priest Joginder Singh Vedanti (Vedanta's scholar) and Dr. Amarjit Singh. Published by the S. G. P. C. and printed by its Golden Offset press in 1998, this quasi-granth was sponsored by the thirteen so-called elite Sikh scholars and leaders.

Due to the overwhelming criticism from the Sikh Intelligentsia and scholars that book has been taken off the market. A so-called Dasam Granth, compilation of many compositions by anonymous writers but mischievously purported and propagated to be the Scriptures by Guru Gobind Singh Sahib, contains Hindu Avatar-ism, mythology, wizardry, asceticism and explicit eroticism.

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, except for Jaap, Shabad Hazaré, 33 Svayyé and Akal Ustut, none of the Dasam Granth’s other compositions can be positively authenticated, nor are these compatible with the Gurbani enshrined in Guru Granth Sahib and the veritable Sikh History vouched by the research scholars and Historians i.e. Dr. Ganda Singh, Prof. Teja Singh, Prof. Sahib Singh, Prof. Kartar Singh, Prof. Karam Singh, Bhai Kahn Singh Nabha et al.

Before he joined Dasam Granth’s fervid propagandist Sadh Virsa Singh's sect, Rattan Singh Jaggi in his thesis on Dasam Granth writes, "The subject matter in the Chritro Pakhyan is so erotic and its language so sexually explicit that in some places it surpasses even the (Hindu) Koke Shastra or Kama Sutra (Hindu Erotica)"

The overwhelming majority of gullible Sikhs accepts as gospel truth and historical facts whatever the Sikh quasi-literate preachers, holy quakes and spurious Gurus choose to quote from these so called Granths that contain no more than five percent of authentic history and philosophy of Sikhism. Consequently the practice of Sikhism is replete with blind faith, prejudices, dogmatic rituals, Idolatry, pagan taboos and superstitions. The international Sikh community has been fragmented into numerous sects and antagonistic factions.

Such literature’s vocal propagandists, including some self-serving, opportunistic Sikh Leaders have thwarted attempts by the rational minded Sikh scholars and intelligentsia to establish the authenticity of authorship and compatibility of these Granths with the Sikhism’s fundamental concepts and philosophy.

“It is certain, just as the omissions and commissions have been occurring in other religions’ history books, similarly it must have happened to our history, but sad fact is that while the other religions have attempted and found the discrepancies and made amendments; and now appear to be closer to the authentication [of books], but the Sikh community is one that knows that omissions and commissions have been perpetrated in our books, but makes no attempt to scrutinize those books. In [our] history fantastical fair-tales have been scribes, and everyday on account of such sakhis, other religions’ peoples are attacking Sikh Panth, but Panth appears to have assumed permissiveness.” Karam Singh Historian, Katak Ké Vasakh, p.14

Prof. Harinder Singh Mehboob writes, "The sinister activity of adulterating the Granths [mythical literature] and attributing the heretical writings to the Sikh Gurus has often been perpetrated repeatedly. This insidious activity has been pursued at the instigation of the mischievous and jealous people inimical to Sikhism."

Prominent Sikh academician Pr. Harbhajan Singh in his Punjabi book ‘ Dasam Granth Baray Chonvén Laikh’ (Selected Articles on Dasam Granth) writes, "In their wild flights of fancy both authors, (Bhai Santokh Singh of Suraj Prakash and the anonymous writer of Dasam Granth’s Bachitir Natak) left no deficiency in fabricating blatant gossips and mythical fantasies.

In 1973 Sadhu Singh Bhaura, the Akal Takht Jathedar, Giani Chét Singh, head Granthi Harmadir Sahib, et al categorically ruled that Pakhyan Cheritr that are compiled in the Dasam Granth, are not scriptures of Dasmésh; these are primitive 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.

No truly devout, rational Sikh can attribute the other numerous mythical tales from the Puranas and erotic compositions to Dasmesh Guru Gobind Singh Sahib. 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 signature as the preceding Guru Sahibs did, or his own signature as the Guru Granth’s Hindu and Muslim co-authors did? The attribution of the Dasam Granth in its entirety to Dasmesh Guru Gobind Singh Sahib is to expose one’s mythical tendencies, blind faith or lack of comparative study of the Guru Granth Sahib and 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.

Dasam Granth’s Propagandists

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.”

Advocate Gurcharanjit Singh Lamba's diatribes denouncing the Institute of Sikh Studies’ resolution were quoted in 27 April 2000 PTI Story by S. P. S. ‘A leading expert in community legislation, advocate Gurcharanjit Singh Lamba, said “the latest move of the Institute was irrational and an act of sacrilege.” Lamba said, “If the Institute considers only certain scriptures as the ‘genuine compositions’ of the tenth guru, then it should specify which compositions are not.”’

To find out which ‘genuine compositions' are of the tenth Guru, and which are not,’ Gurcharanjit Singh 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’.

Reacting to the Institute’s resolution “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 and true interpretation of Sikhism; therefore it should be rejected by the community”, Lamba said, “if tomorrow RSS. 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.

The institute’s resolution further said, “In fact the Rashtrya Sikh Sangat, a frontal forum of the RSS 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 neo-nationalist RSS. Arguably, Mr. Lamba is either a zealous or a naïve supporter of the nefarious cause of the RSS. However a man of his credentials cannot be considered naïve.

Grand conspiratorial scheme of the RSS

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 beguile 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 vid devotee of Devi Durga Bhavani. Before initiation of the Khalsa he performed the Shakti Yag and prayed through the above mentioned stanzas to invoke Devi’s blessings."

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 purport and promote the Dasam Granth in its entirety as Dasmesh Guru's scriptures should read and explain Triya Cheritr to congregation including their family members, and friends.

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., replete with ludicrous Hindu mythology, Idolatry, blind ritualism, pilgrimages, witchcraft, wizardry, etc. and portray Sikh Gurus as Hindu Avatars, prophets, Idolaters, Wizards, reclusive Mendicants, Bhang (Marijuana) addicts, vindictive and unscrupulous. (In Bachiter Natak, Dasmesh Guru meditating standing on one leg for eons/ages without food or water on Hemkunt. In 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 website 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 footprints. 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? See website Gobind Sadan.

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.

The 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 accept Dasam Granth's erotic and mythical compositions as Dasmesh Guru's scriptures and oppose propagation of such beguiling literature.

From Mr. Khosa’s letter it is obvious that he is in league with the so-called Dasam Granth’s propagandists i.e. Gurcharnjit Singh Lamba, Sadh Virsa Singh and his turncoat devotee Rattan Singh Jaggi, et al who are apparently aligned with the mythical inclined Sikh fundamentalist and sectarian factions, which, advertently or inadvertently lend support to RSS zealots' conspiracy to promote Dasam Granth that portrays Sikh Gurus as Hindu Avatars, Idolaters, Wizards, reclusive mendicants, Bhang addicts, etc.

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