Sikhi 24/7
SPNer
- Jun 17, 2004
- 372
- 31
INTRODUCTION
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.
HISTORY - 18TH CENTURY CHHIBBER'S STORY
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.
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.
HISTORY - 18TH CENTURY CHHIBBER'S STORY
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.
