Sri Dasam Granth - Facts Beyond Doubt 2022 - SGGS Academy

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Sri Dasam Granth Sahib

Facts Beyond Doubt
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Sri Guru Granth Sahib Ji Academy

Sri Gu ru Granth Sahib Ji Aca demy Pre-Intro A
Publication
gurisKI dw krm eyhu gur Purmwey gurisK krxw
The only act required in Gursikhi is to

perform whatever the Guru has uttered.
(Bhai Gurdas Ji: Vaar 28, Pauri 10)

kwidir hr kwr gur goibMd isMG
Sri Guru Gobind Singh Ji

is all-capable.
(Bhai Nand Lal Ji: Ganjnama, Stanza 136)

F Pre-Intro Sri Guru Granth Sahib Ji Academy
Foreword
jug jug Atl ieh grMQ hmwrw kCU ku idn Alop rhy
pun pRgt qIn lok mJwr jI
This immutable scripture of mine will remain out of sight for sometime.
Subsequently, it will be revealed again in all the three worlds.
(left) Handwritten by Guru Gobind Singh Ji in the

Anandpuri Bir. See page 115 for further reading.
Sri Guru Granth Sahib Ji Academy Pre-Intro G

Dedication
Sri Guru Gobind Singh Ji’s 354th Perkash Diharra.

< sRI vwihgurU jI kI Pqih ]

Facts Beyond Doubt
Sri Gu ru Granth Sahib Ji Aca demy

Publication
2nd floor, Wisma Tatt Khalsa,
No 24. Jalan Raja Alang,
50480 Kuala Lumpur,
Malaysia.
Telephone: +603-2697 1350

Email: sggsacademy@hotmail.com
Website: www.sggsacademy.com
Facebook: www.facebook.com/sggsacademy
COVER PAINTING : Soundcloud: www.soundcloud.com/sggs-academy
Portrait of Sri Guru Gobind Singh Ji writing his composition YouTube: SGGS Academy
in early adolescence on the backdrop of scenic Shivalik UK Charity No.: 1155883
Hills and pristine Satluj River. Guru Ji is seated in splendour,
decorated with precious jewels and weapons. This painting
First Edition @ 2021
is specially commissioned for Sri Dasam Granth Sahib:
Facts Beyond Doubt. Painting by Gurvinderpal Singh in the 2000 copies
year 2020 CE (India). Poh Sudi 7, 2077 Bk.
20th January 2021 CE
ISBN 978-1-5272-8277-3
LEGEND
No. Colour Reference Description
1. Reference stanzas from Sri Guru Granth Sahib Ji
2. Reference stanzas from Sri Dasam Granth Sahib Ji
3. Reference stanzas from Bhai Gurdas Ji
4. Other References
The typical arrangement of the Reference Stanza is in the following format:
pRmwx ]
Translation of the Referenced Text
gurbwxI ]
Translation of the Gurbani
(Ang)
- Page of Reference
This book contains Gurbani.

Kindly handle this book with utmost respect.
i.e. place the book on a higher, clean surface and do not place it on your legs. While reading,
please cover your head, do not consume anything and always handle with clean dry hands
Contents Title1
Academy’s Introduction
Title 2 i
Preface viii
Chapter One: Introduction 01

Introduction to the Compositions within Sri Dasam Granth Ji 03
Guru Gobind Singh Ji & The Poets 11
Pen Names: Ram & Shyam 29
Sri Dasam Granth Ji & The SGPC 32
Origin of the Denigrators of Sri Dasam Granth Sahib 35
Sri Dasam Granth Ji’s Varying Titles 43
Inclusion of Ancient Characters 50
Timeline of Sri Guru Gobind Singh Ji 56
Chapter Two: Script and Insignia of Guru Gobind Singh Ji 89

Guide to The Guru’s Script 102
L Pre-Intro Sri Guru Granth Sahib Ji Academy

Contents Title1
Title 2
Chapter Three: During the Time of Guru Gobind Singh Ji 107
Khas Patra of Guru Gobind Singh Ji 113
Relics of Guru Gobind Singh Ji 223
Manuscripts from the time of Guru Gobind Singh Ji 234
Chapter Four: Eighteenth Century Handwritten Saroops 259
Chapter Five: References to Sri Dasam Granth Sahib 289

References to Sri Dasam Granth Sahib 293
Sikh Scholars Views on Sri Dasam Granth Sahib 388
Saints of Southeast Asia & Sri Dasam Granth Sahib 409
Chapter Six: The Edicts Hukamnamas 413
Chapter Seven: Dasam Bani at Gurdwaras 438
Chapter Eight: Foreign Views of Sri Dasam Granth Ji 449
Index 462
Sri Guru Granth Sahib Ji Academy Pre-Intro M

List of Tables Title1
Title 2
Table 1-1: Years of Completion of Guru Gobind Singh Ji’s Hymns 10
Table 1-2: Scholars during the times of the Earlier Gurus 16
Table 1-3: Modus Operandi of Heretical Sects 41
Table 1-4: 42 Sikhs of Chamkaur Sahib 84
Table 3-1: List of Khas Patra by the Title of Bani 108
Table 3-2: Relics of Guru Gobind Singh Ji 111
Table 3-3: Manuscripts from the time of Guru Gobind Singh Ji 112
Table 3-4: Incarnation of Brahma 202
Table 3-5: Contents of Anandpuri Bir 238
Table 3-6: Contents of Bhai Param Singh’s Gutka Sahib 242
Table 4-1: List of Eighteenth Century Handwritten Saroops 260
Table 4-2: Contents of the Sangrur Recension 267
Table 4-3: Contents of Baba Deep Singh ji’s Gutka Sahib 268
Table 4-4: Contents of the Sikh Reference Library Saroop 274
Table 5-1: References to Sri Dasam Granth Ji 288
Table 5-2: Sikh Scholar Views on Sri Dasam Granth Ji 290
Table 5-3: Saints of Southeast Asia & Sri Dasam Granth Ji 291
Table 5-4: Dasam Bani in Bhai Maharaj Singh’s Gutka 410
N Pre-Intro Sri Guru Granth Sahib Ji Academy
List of Figures Title1
Title 2
Introduction to the Compositions within Sri Dasam Granth Ji 03
Guru Gobind Singh’s Anandpur Sahib, The Hub for Scholars 12
Pen Names: Ram & Shyam 29
Varying Titles of Sri Dasam Granth 44
Varying Titles of Sri Guru Granth Sahib Ji 46
Timeline of Sri Guru Gobind Singh Ji 56
The Guru’s Insignia 92
The Writing Style 95
The Study of Khas Patra 96
Guide to Guru’s Script 102
Randhawa Family Lineage 317
Bansavalinama - The House of Two Granths’ 330
Bansavali (Lineage) of Sri Guru Amar Das Ji 362
Presence of Dasam Bani in Gurdwaras 441
Sri Dasam Granth Ji in Foreign Literature 458
Sri Guru Granth Sahib Ji Academy Pre-Intro O

Academy’s Introduction
“Aayoo sunan paren ko Bani”
The mortal has come to this world to hear and utter the Guru’s word.
In 1708, our beloved 10th Master Sri Guru Gobind Singh Ji, blessed us with an everlasting gift of life -
DHAN SRI GURU GRANTH SAHIB JI.
The alphabet, content and the message of the one Almighty was presented to us directly by our Gurus. Sikhs
are truly blessed with an original and authentic source.
Gurbani is our Guru. Reading and understanding His words is our first step towards knowing our Guru.
The Sri Guru Granth Sahib Ji Academy Trust was specifically set-up to address this need - to develop a systematic
modular method for Gurmat Studies that helps bring Gurbani to everyone. Today, the Academy brings to you
a systematic and comprehensive Gurmat education syllabus organized in a modular format, tailored to today’s
lifestyle.
The Academy’s programs are designed with the aim of developing learned Sikhs who will be able to read and
understand Gurbani, have pride in their rich heritage and celebrate the greatness of the Sikh religion.
The Academy currently offers the following courses:
• Learn Gurmukhi in 3-months
• Gurmukhi Reading
• Gurbani Foundation
• Diploma in Sri Guru Granth Sahib Ji
• Advance Diploma
○ Sri Dasam Granth Sahib Ji Santhia
○ Varaan of Bhai Gurdas Ji
i Academy's Introduction Sri Guru Granth Sahib Ji Academy
COURSES OFFERED
Learn Gurmukhi in 3-months Course
This course is designed for adults. Using speed learning techniques and the phonics method, a beginner with
no previous knowledge of the Gurmukhi alphabet is taught to read Sri Jap Ji Sahib over a period of 12 hours.
The course is conducted over a period of 12 weekends. This method has been tried and tested and over
3,000 students, with little or no knowledge of Gurmukhi, were able to read Gurmukhi and Gurbani.
Gurmukhi Reading Course
This course is presented to students who have successfully completed the Learn Gurmukhi in 3-months and
for those who wish to improve their fluency reading in Gurmukhi.
Gurbani Foundation Course
Designed for individuals with basic and intermediate knowledge of Gurmukhi, this course is to introduce
foundation knowledge for the reading of Gurbani. This is an interactive course that works on developing
confidence and interest of the participant. The focus will be on the pronunciation of alphabets, practice of
muharni and understanding Gurmukhi phonics.
Diploma in Sri Guru Granth Sahib Ji (“SGGS”) Course
This course is designed to give students a comprehensive knowledge on the reading and deeper understanding
of Sri Guru Granth Sahib Ji as well as an in-depth history of the Bhagats and Gurus.
[Continues on the next page]
Sri Guru Granth Sahib Ji Academy Academy's Introduction ii

COURSES OFFERED
• SGGS Reading
Provide the essential techniques and knowledge in reading Gurbani with proper pronunciations and
punctuations. The subject is delivered over 8-volumes which covers Ang 1 to Ang 1430 of Sri Guru Granth
Granth Sahib Ji, withguided notes on pronounciation and punctuations. The delivery adopts a collective
interactive method to encourage students to read in a group and thereby improve by listening. Includes
a line-by-line English Translation based on Sri Guru Granth Sahib Ji translation with added information in
simple day to day English language.
• Understanding Gurbani
Uses a contemplative learning method to enhance the understanding by describing the word, adding on
the line-by-line approach and the entire shabad’s conceptual meaning. Includes learning the historical
facts to when Gurbani was recited.
• Sikh History
Adopts correct method which emphasises the learning of Sikh history including major milestones that
helped shape the course of the Sikh religion. The syllabus contains various authentic historical references.
The course is conducted over 4 years which is divided into 8 semesters
(17 weeks per semester) = 48 months = 128 weeks = 256 hours only
Advance Diploma Course
SGGS Academy offers the following courses for all the post-graduate students who have successfully completed
the Diploma in Sri Guru Granth Sahib Ji. These courses are designed to build a strong foundation and further
enhance the knowledge of Gurbani. The student would cover all the aspects of reading, understanding and
cross reference research. The student would appreciate the in-depth knowledge to comprehend Sikhi in its true
contexts.
iii Academy's Introduction Sri Guru Granth Sahib Ji Academy
COURSES OFFERED
• Sri Dasam Granth Sahib Ji

• Varaan of Bhai Gurdas Ji
• Gurbani Ucharan (Pronounciation)
• Gurbani Kav (Poetry)
• Gurbani Viakaran (Grammar)
• Gurbani Raag (Musical Ragas)
• Gurbani Terteeb (Arrangement)
All these courses provide a means for Sikhs to understand Sikhi, learn about their heritage and most importantly,
connect us with the Almighty.
Besides the above formal courses, SGGS Academy has also published the following:
• Numerous written publications such as Our Guru, Shabad Hazare Patshahi 10, Exegesis of Akaal
Ustat, Sikh Calendar, Sikh Ceremonies and Glossary of Gursikhs; Regular dissemination of short /
quick read materials on Gurpurabs and topical issues rthrough our social media platforms.
• Numerous audio / video recordings of Katha on various historical events and topics along with
consistent uploading of Sri Gurpertap Suraj Granth, Bhai Gurdas Varaan and Gurbilas Patshahi 6 on
SoundCloud and Youtube.
The above is a humble effort to support fellow Gursikhs who want to know our Guru and HIS divine philosophy
that today stands as an example before the world. Our materials and syllabus are prepared by Sikh Scholars
based on universally accepted references within the Sikh Diaspora.
Sri Guru Granth Sahib Ji Academy Academy's Introduction iv

Our courses are now offered in Malaysia, Singapore, United States, United Kingdom, India, Dubai,
China, Europe, Canada, South Africa and Australia with over 50,000 students worldwide, in
collaboration with local Gurdwaras and Sikh Societies.
Do join the Sri Guru Granth Sahib Ji Academy to develop your spiritual interest. Learn to read Gurbani and relate
it with the history of our Gurus, in order to have a better understanding of Gurbani. It is the divine route towards
a spiritual enlightened life, which gives a precise meaning to life by which the reality of truth is understood
through our eternal Guru. This is the true path to a blissful, contented, merciful and meaningful life.
All you need to bring along is the thirst for knowledge and your commitment to achieve your goal, for Bhai
Gurdas Ji says in his Kabit 111:
Charan saran gur aek paindaa jaa-i chal
Satgur kot paindaa aagay ho-i layt hai
Walk even one step towards the Feet of the Guru;
And the True Guru will walk millions of steps to welcome you.
To Know Your Guru, Is To Love Your Guru

v Academy's Introduction Sri Guru Granth Sahib Ji Academy
Accrediation of Sri Guru Granth Sahib Ji Academy
Nov 2006 Mar 2007 March 2009

Head Granthi of Sri Harmandir Sahib, Takht Sri Harmandir, Patna Sahib gives Sri Akaal Takhat Sahib, grants Akaal Takhat
Amritsar, approves & releases the Academy’s official recognition (Perman Petar) to the Sahib’s official recognition (Perman Petar)
syllabus. Academy, endorses Academy’s materials. to the Academy.
Accrediation of Sri Guru Granth Sahib Ji Academy
Dec 2010 Nov 2010 June 2011

Takhat Damdama Sahib, Sabo Ki Talwandi, Takhat Sachkhand Sri Hazur Sahib, Nanded Takhat Sri Kesgarh Sahib, Sri Anandpur Sahib
endorses Academy’s work and materials. endorses Academy’s work and materials. endorses Academy’s work and materials.
Preface
With the grace of Sri Guru Granth Sahib Ji, we are honoured to present, Sri Dasam Granth
Sahib: Facts Beyond Doubt, a one of a kind repository on the facts surrounding the composition
of Sri Guru Gobind Singh Ji.
The aim of this publication is to document the evidences available today on Sri Dasam Granth through various
facets for the future generations in a simple and clear manner. Efforts have been made to keep the book as
accessible and simple as possible. This illustrated book starts from the basic introduction on Sri Dasam Granth
and progresses to the principal text where facts from the era of Sri Guru Gobind Singh Ji till the early 20th
century are covered.
At the introductory chapters, certain major questions and doubts on Sri Dasam Granth Sahib are addressed by means
of illustrations, providing references, and photographs wherever possible. A detailed timeline on the life of Guru
Gobind Singh Ji has been made by reconciling various references to demonstrate when Sri Dasam Granth Sahib was
actually written by Guru Ji. Within the folios of this book, readers will encounter many full-colour photographs of never
seen before manuscripts that have remained unexposed to the public. A full chapter has been dedicated to the writings
of Guru Gobind Singh Ji with its transliteration (in Gurmukhi) covering almost all of the compositions present within
Sri Dasam Granth Sahib.
Various primary and secondary sources have been included and wherever the reference to the composition of Guru
Gobind Singh Ji is made, it has been extracted, translated and referenced. Original quotes of the reference have been
used to maintain the validity. As the readers will go through the book, it will become clear that almost all of the historical
references of the Sikh faith of the 18th to the 19th century has made reference to Sri Dasam Granth. To note, not even
one denied the existence of Sri Dasam Granth. Which then brings us to a point that a reference can be maligned
with inaccuracies but the presence of few dozen emphasising the same fact that, Sri Guru Gobind Singh Ji indeed
composed His Bani should facilitate the reader to draw a conclusion.
The composition of Sri Guru Gobind Singh Ji, invokes the spirit within to perform tasks beyond the human capability.
It also gives birth to the unwithering faith in Sikhi and its tenets. Which is why, the writers of Sri Dasam Granth have
given their lives for the Guru and Sikhi like Bhai Nihal Singh, Bhai Hardas Singh, Bhai Mani Singh, Baba Deep Singh,
etc.
Sri Guru Granth Sahib Ji Academy Preface viii
Bhai Nand Lal Ji (Bhai Anand Singh) writes on the composition of Guru Gobind Singh
as follows within his Jot Bigas:
ic jOhr cunW jOhir h`k jlw ic mwnk cunW mwnik h`k izAw ]29]
Guru Gobind Singh Ji’s Shabad is like the priced Damascus steel which is quenched in truth. Guru Gobind Singh Ji’s Shabad is liken
to a pearl which has the glistening of truth.
(Jot Bigas Bhai Nand Lal Ji Stanza 29)
Once we are done looking at it from a historical and factual point of view, Guru Ji has said that at the end of
the day, what matters is the intention or the sentiments by which a task is performed. Guru Ji writes within His
Charitropakhyan:
Plq AwpnI Bwvnw Xw mY Byd n koie ]
The only thing that bears fruit is our intention. There is no question on this.
(Sri Dasam Granth: Charitropakhyan- Charitr 88)
Within Sikhi, the most important facet of all is faith. The faith that Guru is Almighty. The faith that Guru is all-
capable. The faith that without Guru, there is no salvation. Everything that happens is by the grace of Guru. We
as Sikhs should never question the capability of the Guru. Sri Guru Arjan Dev Ji says:
guir pUrY pUrI kIqI ]
The Flawless Guru has done it perfectly.
(Sri Guru Granth Sahib Ang 630)
In conclusion, this book is the result of our humble effort to restore faith in Sikhs that the Guru should not be
doubted and believe that He is all capable. The objective of this book is to present the facts available to us on Sri
Dasam Granth Sahib with interpretations and analysis. This book is meant for Sikhs of all walks of life and age
who are interested to know the available facts surrounding Sri Dasam Granth Sahib. Our efforts are insignificant
compared to the towering benevolence of Sri Guru Gobind Singh Ji who has guided us all the way in completing
a task, which seemed impossible. We ask for forgiveness of any mistake that may arise therein.
Kuala Lumpur, Malaysia
Poh Sudhi 7, 2077 Bikarmi (20th January 2021 CE)
ix Preface Sri Guru Granth Sahib Ji Academy
One
Introduction
Sri Guru Gobind Singh Ji with His falcon and
arrow, seated in courtly splendour
Source: Wall painting at Baoli Sahib,

Sri Goindwal Sahib
Introduction to the Compositions
within Sri Dasam Granth Ji
Jaap Sahib Salutations to Waheguru
Written in 1677 CE at Anandpur Sahib, it is the first composition of

Sri Dasam Granth and the 2nd Nitnem Bani of a Sikh. It is a splendid
composition in which Guru Ji describes the all-pervading nature of
Waheguru by mentioning each characteristic with a dedicated name.
Using various metres, the devotion to One Waheguru is done.
Akaal Ustat Praise of the Timeless Waheguru
Composed in the year 1677 CE, Akaal Ustat brings the readers on
a journey from finite to infinite. Sri Guru Gobind Singh Ji wonderfully
describes the omnipresence, omniscient Waheguru and says that without
love within, one can never attain such indescribable and boundless
Waheguru. The 3rd Nitnem Bani, Tva Parsad Sevaiye is also from this
composition.
Gold Plate of Guru Gobind Singh at Hazur Sahib
Sri Guru Granth Sahib Ji Academy Introduction 03

Bachitar Natak An Autobiography
Sri Guru Gobind Singh Ji in the year 1681 CE began

the writing of Bachitar Natak meaning ‘The Wonderous
Play’ where Guru Ji starts his autobiography right from
the beginning of this creation. After a marvelously
flowing history of the clan, Guru Ji goes on to mention
the manifestation of Sri Guru Nanak Dev Ji and how
the Guruship went on to Sri Guru Tegh Bahadur Sahib
Ji. Subsequently, Guru Ji dedicates 3 stanzas to the
martyrdom of Sri Guru Tegh Bahadur Sahib Ji and finally
Guru Ji starts the description from the events in His own
A fresco painting of the Chaar Sahibzade from life.
Gurdwara Baba Atal Rai Ji, Amritsar.
Chandi Charitr 1 & 2 Warrior Spirit of the Khalsa

Sri Guru Gobind Singh Ji in the year 1685 CE composed a mind-blowing Gurbani in two parts
where Guru Ji describes the power of Waheguru in a feminine form assigned to eliminate the
evil. In a literal context, this Bani consists of the battles between Waheguru’s aggressive power,
Chandi and the arrogant demons of the time such as Dhumar, Mehkhasur, etc. In a deeper
context, this composition is an illustration of a battle within between virtues and vices. Towards
the conclusion, Sri Guru Gobind Singh Ji writes his prayer, “ dyh isvw bru moih ieh … ”.
04 Introduction Sri Guru Granth Sahib Ji Academy

Chandi Di Vaar The Ballad of Power
Composed in the same year as Chandi Charitr in 1685

CE, Sri Guru Gobind Singh Ji writes a spectacular ballad
in which the power of Waheguru takes the form of a Sword
(BgauqI). Guru Ji begins the composition with an invocation
to the nine (9) Gurus, which is read daily in the Ardaas and
then proceeds to mention that both of the spectrums of this
creation are from Almighty. Written in authentic Punjabi, this
ballad expresses the value of bravery and courage and to
eliminate every sign of fear. Historically, this Bani has been
read by Sikhs before battles to gain spirit and valour such as
during the Battle of Mukatsar.
19th Century depiction of the Battle of Muktsar.
Gyan Parbodh The Awakening of Knowledge
This composition invokes the self-realisation where dialogues between

Atma (the real-self) and Parmatma (Almighty) are written to explore
complex spiritual concepts.
Guru Gobind Singh, The Epitome of Knowledge

Chaubis Avtar History of Ancient India
In the year 1678 CE while residing at Anandpur Sahib, Sri Guru Gobind Singh
Ji began the narration of the history of the incarnations of Vishnu. Guru Ji
begins by describing how these incarnations were sent as messengers to
complete a certain task; therefore they are not to be confused as the physical
form of Waheguru. The narrations of these incarnations and their exemplary
deeds are narrated in detail. Guru Ji has infused valour and the spirit to fight
especially in the battle of Kharag Singh. Portions of this composition are read
daily by Sikhs within Rehras Sahib.
Brahma Avtar The origin of Indian

philosophy and theology
This chapter covers the lives of the incarnations of Brahma onto this
world that were the progenitors of the complex Indian social, political
and spiritual treatise.
Rudra Avtar The War Between

Wisdom and Ignorance
Fresco of Guru Gobind Singh Ji mounted on a Sri Guru Gobind Singh Ji narrates the life of Datta Treya and Paras
horse at Bedi Mahal, Kallar Syedan, Rawalpindi
Nath who were the incarnation of Shiva. Guru Ji within this composition
has beautifully explained the need for a True Guru.

Shabad Hazare Patsahi 10 Truthfulness
In this set of 10 Shabads (hymns), Sri Guru Gobind Singh Ji

emphasizes on practicing the truth instead of ritualistic practices
which has misguided many prominent religious sect and schools of
thought into futility of idolatry, hypocrisy, human and deities worship.
Within this composition, Guru Ji uttered the first Khyal (thought) in
music history of India, the verse is imqR ipAwry nUM hwlu murIdW dw khxw ].
Guru Gobind Singh Ji in Machiwara
jungle post Chamkaur battle.
33 Sevaiye Conduct of a Khalsa
Literally meaning 33 metres, are sets of quatrains where Sri Guru

Gobind Singh Ji writes the code of conduct of Sikh.
Khalsa Mahima Praise and Greatness of Khalsa
Sri Guru Gobind Singh Ji has written this beautiful composition wherein
Guru Gobind Singh administering Amrit to the Panj He describes the importance of Khalsa to Him.
Pyare on the day of the Birth of Khalsa in 1699 CE.

Shastar Naam Mala The Infusion of
Devotion within Power
Sri Guru Gobind Singh Ji, in His early twenties composed a magnum
opus wherein He has merged the two (2) perspectives, Saintly
Virtues and The Aggressive Power of Waheguru into one concept
of Saint-Soldier. Guru Ji praises Waheguru through the names and
characteristics of countless weapons. Thus, it forms the basis of
Kirpan in Sikh faith.
Ironsmiths being appreciated by Guru Gobind

Singh Ji for their work. Painting by H.S. Naz
Charitropakhyan Living in Truth within Maya

In the year 1684 CE on the banks of River Satluj, Anandpur Sahib, the 10th Master Sri Guru Gobind Singh
Ji seated in the splendour of His imperial court, began writing the largest Bani of Sri Dasam Granth Sahib,
Charitopakhyan. Literally meaning the Narration of Tales, Guru Ji takes tales from the past and narrates
them in a way that is applicable both physically and spiritually. In a physical manner, Sri Guru Gobind Singh
Ji presents a brilliant set of moral values for a Sikh to abide and in detail, Guru Ji expresses the negativity in
this dark age of Kalyug which affects the value of faith continuously and creates an illusionary believe that
brings down the moral of the person. Sri Guru Gobind Singh Ji describes everything a Sikh should refrain
from indulging into, forming a set of ethics to be implemented in every Sikh’s life. Apart from that, it also
serves as to how to maintain the sovereign nature of Khalsa.
If interpreted in a spiritual manner, Guru Ji describes how Maya tries its level best to destroy one’s dedication
to Waheguru by performing various acts. The 4th Nitnem Bani, Chaupai Sahib is also from this composition.
Charitropakhyan is an advice to us from Sri Guru Gobind Singh Ji.

Zafarnama The Epistle of Victory
Zafarnama means the The Letter of Victory. Sri Guru Gobind

Singh Ji while at Dina wrote a masterpiece of Persian
poetry to Aurangzeb in 1705 CE, where he exposes his
hypocrite nature, unfaithfulness to the faith, injustice and
tyranny. On the other hand, Guru Ji demonstrates the high
spirits of the Khalsa and Aurangzeb’s failure in subduing it.
Hikayat The Tales from Around the World
Present as the appendices to the Zafarnama, Sri Guru

Gobind Singh Ji illustrates royal tales from around the world
to Aurangzeb where Guru Ji shows that truth has always
been victorious despite the attempts made by many Kings
and Queens. Guru Ji tells Aurangzeb how one’s cleverness
and cunningness does not bring any benefit as Waheguru
is the only Truth and no one can harm those who stay Fresco Painting of Sri Guru Gobind Singh Ji
in the will of Waheguru. Similar to Charitropakhyan, each
Hikayat carries its own moral values.

TABLE 1-1: YEARS OF COMPLETION OF GURU GOBIND SINGH JI’S HYMNS
No. Composition Year completed Guru’s Age Reference

1. Dohra within Salok Mahalla 9 1732 Bk. (1675 CE) 9 Manuscripts of Sri Guru Granth Sahib Ji
2. Jaap Sahib 1734 Bk. (1677 CE) 11 Chaupa Singh Rehitnama
3. Akaal Ustat 1734 Bk. (1677 CE) 11 Chaupa Singh Rehitnama
4. Bachitar Natak (commenced circa 1738 Bk. [1681 CE]) 1755 Bk. (1698 CE) 32 Bachitar Natak completion date 1
5. Chandi Charitr I 1742 Bk. (1685 CE) 19 Sikh Itihas De Partakh Darshan
6. Chandi Charitr II 1752 Bk. (1696 CE) 29 Sikh Itihas De Partakh Darshan
7. Chandi Di Vaar 1742 Bk. (1685 CE) 19 Sikh Itihas De Partakh Darshan
8. Gian Parbodh 1742 Bk. (1685 CE) 19 Khas Patra 2
9. Chaubis Avtar 3 (commenced circa 1735 Bk. [1678 CE]) 1755 Bk. (1698 CE) 32 Bachitar Natak completion date
10. Brahma Avtar 1755 Bk. (1698 CE) 32 Bachitar Natak completion date
11. Rudra Avtar 1755 Bk. (1698 CE) 32 Bachitar Natak completion date
12. Shabad Hazare 1755 Bk. (1698 CE) 32 Bachitar Natak completion date
13. 33 Sevaiye 1755 Bk. (1698 CE) 32 Bachitar Natak completion date
14. Khalsa Mahima 1755 Bk. (1698 CE) 32 Bachitar Natak completion date
15. Shastar Naam Mala 1745 Bk. (1688 CE) 22 Khas Patra Guru Gobind Singh at Krishna Avtar
16. Charitropakhyan (commenced circa 1741 Bk. [1684 CE]) 1753 Bk. (1696 CE) 30 Internal Date (Written as part of Gurbani)
17. Zafarnama & Hikayat 1761 Bk. (1705 CE) 39 Gurdwara Darshan
18. Lakhi Jangal 1763 Bk. (1706 CE) 40 Guru Kian Sakhian
1
Harh Vadi 1, 1755 Bk. (1698 CE). Reference: Sri Dasam Granth: Ang 289.
2
The estimation is based on the similar sizes of Khas Patra found with Chandi Charitr and Chandi Di Vaar which suggest the similar date.
3
There are four (4) internal dates present within Chaubis Avtar at Krishna Avtar and Rama Avtar. The dates available within Krishna Avtar are, (1) Gopi-Udhav
Chapter: Wednesday, Savan Sudi, 1744 Bk. (1687 CE), (2) Ras Mandal Chapter: 1745 Bk. (1688 CE) and (3) Conclusion: Savan Sudi, 1745 Bk. (1688 CE).

Guru Gobind Singh Ji &
The Poets
I t is commonly known that Guru Ji deployed a number of poets but
besides them, Guru Ji also had scholars and writers. So, for ease of
reading, we shall subdivide the three (3) and briefly cover those aspects.
It is recorded in history1 that Sri Gobind Rai Ji started to listen and
contemplate on the works of the poets as early as 1671 CE. Furthermore,
Mahankosh2 records the presence of handwritten Gurmukhi alphabets
of Gobind Rai Ji present at Takht Sri Harmandir Ji Patna Sahib which
were written during his childhood. Upon the Guruship in 1675 CE, Guru
Gobind Singh Ji just within 3 years, wrote Hukamnamas (edicts) to
Sikhs summoning the writers to be present before him.3 According to
Saroop Singh Kaushish, Guru Ji wrote edicts in 1680 CE that whoever
who brings a good book, healthy horse, and armaments shall receive
His happiness.
From the above, one thing becomes clear that Guru Ji had started
to make Anandpur Sahib the knowledge hub. Even earlier than this was
His own literary work which started in 1675 CE with a Shabad within
Salok Mahalla 94 and in 1677 CE, the Jaap Sahib and Akaal Ustat.
1
Rehitnama Bhai Chaupa Singh: “sMmq 1728… jo hux dy kvIsrW dI bwxI suxIAY Aru ivcwrIAY [”
2
Under the entry of ‘Patna’.
3 A scene from the court of Sri Guru
Rehitnama Bhai Chaupa Singh- Stanza 174
4 Gobind Singh depicting the offering
The aforementioned Shabad is, “blu hoAw bMDn Cuty sBu ikCu hoq aupwie ]...” This Shabad appears in
of armaments by Sikhs to the Guru.
many contemporary manuscripts as, Mahalla 10.

Aurangzeb was a radical Sri Guru Gobind Singh
Islamic ruler who had Ji Himself was an
a dream of converting accomplished poet and
everyone into Islam and it gave the other poets
the scholars who were from an opportunity to learn
various backgrounds were from Guru Ji.
unwilling.
The scholars
who had arrived
Guru Ji had an
and experienced
the hospitality
Reasons extremely benevolent
nature 6 compared
and conducive Guru Gobind Singh’s to the kings who
environment made
poets to write about it
Anandpur Sahib became employed them
earlier.
(e.g. Kavi Mangal 5). The hub for scholars
The pay and respect Guru Ji was a

accorded by Guru Ji connoisseur of
to the scholars was their poetry.
well known.
The beginning of the influx of poets, scholars and writers into Anandpur Sahib begun as early as 1678 CE and we
are able to find evidences of works being done by the various poets. In 1680 CE Kavi Lakhan and in 1684 CE Kavi
Tansukh had translated the Hitopadesha into Bhakha. In 1683 CE Kavi Jagannath had written, ‘Moh Mard Rajey Di
Katha’. The abovementioned dated manuscripts were studied by Prof. Piara Singh Padam.7
Kavi - Poets
Sri Guru Gobind Singh Ji besides being an accomplished poet Himself was also a connoisseur of literary works. Sri
Guru Ji had with Him a large number of highly regarded poets and scholars each an expert in their respective field.
The services that were rendered from the poets were to translate various ancient texts into the Bhakha (common
language) so that the general public especially the Sikhs may benefit. Guru Gobind Singh Ji wanted to create a self
sufficient Khalsa that had the global knowledge available to them without the need to seek from the outside. Not only
the Sanskrit texts but even the Arabic, Persian, Pali, etc. were translated. Subjects covering governance (Panchtantra,
Gulistan), socio-politic (Chanakya, Athshastra), history (Mahabharat, Ramayan), dictionaries (Amar Kosh), poetry,
romance (Kok Shastra), spirituality (Masnavi, Upnishads), devotion (Sur Sagar, Geet Govind) and stories (Katha
Sarit Sagar) were accomplished at Anandpur Sahib. The magnum
opus covered the knowledge of the entire world under the tutelage
of the master, Sri Guru Gobind Singh Ji. Previously, even Dara
Shikoh embarked on translating ancient Indian texts into Farsi but
it holds no comparison to the magnitude in which Sri Guru Gobind
Singh executed it.
5
Mangal Kavi who had translated the Shalye Purab of Mahabharat in 1696 CE writes :
AwnMd ko dwqw gurU swihb goibMd rwie cwhy jo AnMd qau AnMdpur AweIey [
The Master Guru Gobind Rai is the giver of bliss. Whosoever, who wishes to experience it, come to Anandpur.
6
Kavi Kuvresh who had translated the Dron Purab of Mahabharat writes:
dRox prbq BwKw ikXo gur goibMd sujwn [ khXo sukiv kuMvrys ko dIey kRorn dwn [
The translation of Dron chapter into Bhakha has been completed under the tutelage of the wise Guru Gobind. Kavi
Kuvresh says, Guru Ji has blessed me with gifts worth tens of million. Manuscript of Masnavi Bhaka (Spiritual treatise of the Sufis’.
7
Guru Gobind Singh Ji De Darbari Kavi by Prof. Piara Singh Padam page 27 The Collection of Paramjit Singh SGGS Academy.

The most prominent amongst them was Bhai Nand Lal Ji (Anand Singh8) who hailed from the town of Ghazni,
Afghanistan and had worked with the Mughal royals. Once in 1682 CE on the day of Vaisakhi, he came over to Guru
Ji and presented two (2) books, which were Hanuman Natak by Hirde Ram Bhalla9, and the other was Bandginama
by him. Reading Bandginama, Guru Ji was very pleased with him and initiated him into Sikhi10 and said:
nMd lwl qyrI rcnW mn ko mohny vwlI qy ijMdgI ko ney isry qwjw krnY vwlI hY,
AsW Awj sy eys ikqwb kw nwauN bMdgInwmw sy ijMdgInwmw rwKqy hYN, ies dw siqkwr hmwrI rcnW ky qul hoiegw [
Nand Lal, Your composition enchants the heart and rejuvenates the life. From now on it should be given the name of the Epistle of Life (Zindagi) instead of Epistle
of Worship (Bandgi). It will be revered as much as my own compositions.
- Guru Kian Sakhian by Svaroop Singh Kaushish: Sakhi 37
This is probably the reason why the Sikhs have widely read the Ghazals and other form of poetry of Bhai Nand Lal.
Besides Bhai Nand Lal, Sikh scholars have varied opinion on the number of Kavis (poets) within the Darbar of Guru
Gobind Singh Ji. Sau Sakhi has many names of the poets, Sri Gur Pertap Suraj Granth by Kavi Santokh Singh
names 41 poets, Bhai Vir Singh writes that there were 59 or more poets11, Baba Sumer Singh within Gurpadh Prem
Perkash writes them to be 5212, Giani Gian Singh within Tvarikh Gur Khalsa gives the number to be 5213, Kahn Singh
Nabha within Mahankosh puts the figure at 5214 and Professor Piara
Singh Padam has recorded more than 78 poets.
8
Upon partaking Amrit in 1699 CE, Nand Lal was renamed as Anand Singh. Ref: Sri Gurmukh
Perkash by Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale: Chapter 10 Canto 79
9
Guru Ji upon reading this book said that this book is full of fervor and by reading it a coward has
the ability to become a warrior. The manuscript that was gifted had four (4) pages missing which
Amrit Rai (a poet in His Darbar) completed upon the instruction of Guru Ji. Guru Ji had a special
fondness with this book that he even referenced it within his Ram Avtar stanza 17. Sikhs since
then have always read and contemplated it.
10
Bhai Nand Lal would have been a Nanakpanthi who was initiated into Sikhi by Guru Ji.
11
For the both, see Gur Pertap Suraj Granth: Rut 5, Chapter 27- Stanza 10 (footnote).
12
See, Gur Pad Prem Perkash page 338,339.
Illustrated manuscript of Hanuman Natak dated 1849 CE 13
Contribution of scholars in Sikh theology. See, Tvarikh Gur Khalsa page 298.
The Collection of Paramjit Singh SGGS Academy. 14
See, under ‘Bavanja Kavi’.

We can safely derive that there were at least fifty-two (52)
poets at any one point of time in the Anandpur Darbar of Sri
Guru Gobind Singh Ji.15 However, the names of the poets differ
between the scholars. The later sources starting from Gurpadh
Prem Perkash started adding names like Ram and Shyam,
which was followed suit by the consequent scholars. Both these
names are not found in the earlier sources like Sau Sakhi and
Sri Gur Pertap Suraj Granth (more details on this subject will be
dealt in the following chapter).
Once the works of the poets was complete up to the
satisfaction of the Guru, the scribes would then make copies
for distribution and safekeeping. Besides Sri Dasam Granth,
which was, the compendium of the utterances of Sri Guru
Gobind Singh Ji, the compositions of the poets was compiled
Asvamedh Bhakha by Kavi Tehkan, dated 1743 CE.
into a compendium called as Vidya Sagar Granth. Kavi Santokh Contribution of poets in Sikh literary works.
Singh within his Sri Gur Pertap Suraj Granth writes: The Collection of Paramjit Singh SGGS Academy.
iqn kvIAin bwnI rcI, iliK kwgd qulvwie [ nO mx hoey qol mihN, sUKm ilKq ilKwie ]2]
iv`dÎw sr iqs gRMQ ko, nwm DrÎo kir pRIq [ nwnw ibiD kivqw rcI, riK riK nO rs rIiq ]3]
The works of the poets were written on paper and the compilation of this weighed nine (9) Mann (360 kilograms). The whole compendium was written in a very fine
script. The name of this compendium was kept with utmost affection as, ‘Vidya Sagar’. It contained various sorts of poetry and had all the nine (9) genre of poetry.
Unfortunately, this compendium was lost in the Battle of Anandpur. Parts of this once magnificent Granth, are
present at various places notably, the Sikh Reference Library, Anandpur Sahib, Patiala State Libraries and in private
collections. Prof. Piara Singh Padam, during his research on the Darbari Kavis, found few segments of this Vidya
Sagar that he has recorded within his book, Guru Gobind Singh Ji De Darbari Ratan (Punjabi). Till today we are
able to see the individual compositions of the court poets of Guru Ji at various places that were unharmed during
the battles.
15
This is supported by Kavi Santokh Singh Ji as follows (Sri Gur Pertap Suraj Granth: Rut 5- Chapter 52):
bwvn kvI hjUr gur, rihq sdw hI pws [AwvYx jwihN Anyk hI, kih js, lyN Dn rws ]1]
Fifty-two (52) poets remained with Guru Gobind Singh at all times. Uncountable were those who used to come and go. What more praise can I say?

Scholars
Since the times of Sri Guru Nanak Dev Ji, there were scholars present with the Gurus who performed expositions
of Gurbani and other spiritual texts for the benefit of the Sanggat. The Gurus have always placed importance in the
gaining of knowledge that even gardeners of Sri Guru Gobind Singh Ji like Bhai Dhanna Singh were full-fledged
scholars.16 During the times of the earlier Gurus, the following were some of the scholars:
TABLE 1-2: SCHOLARS DURING THE TIMES OF THE EARLIER GURUS
No. Guru Sahiban Scholars Duties Reference
1. Sri Guru Nanak Dev Ji Bhai Manga Ji Performed Katha Sikhan Di Bhagatmal: Pauri 13 Line 7
Performed the Katha on the life of Guru Nanak Sri Nanak Perkash, Bhai Bala Janamsakhi,
Bhai Bala Ji
Dev Ji Suchak Parsang Guru Ka by Bhai Behlo 17
2. Sri Guru Angad Dev Ji Bhai Paira Mokha Ji Translated the birth certificate of Guru Nanak
Sri Nanak Perkash Poorabaradh Chapter 2
Dev Ji from Sanskrit to Gurmukhi
Baba Buddha Ji Expert in Sikh theology (till Nanak VI) 18 Sri Gur Pertap Suraj Granth
Bhai Keso Gopal Pandit Performed Katha Sri Guru Granth Sahib Ang 923
Twenty-two Manjis Percharak Sri Gur Pertap Suraj Granth Ras 1, Chapter 7
3. Sri Guru Amar Das Ji
Seventy-two Pihrey Percharak Janamsakhi Baba Buddha Ji
Fifty-two Bhangure Percharak Janamsakhi Baba Buddha Ji
Expert in Sikh theology and the writer of Varaan
4. Sri Guru Ram Das Ji Bhai Gurdas Ji Sri Gur Pertap Suraj Granth, Gurbilas Patshahi 6
and Kabitt
Bhai Bhanu Ji Performed Katha Sikhan Di Bhagatmal: Pauri 25 Line 6,8
5. Sri Guru Arjan Dev Ji
Pandit Gopal Rai Ji Performed Katha Gurbilas Patshahi 6 Chapter 6
16
Once, a famous scholar-poet by the name of Chandan came to the Darbar of Guru Gobind Singh and with full of pride presented a quatrain and demanded
its meanings. Upon listening to his quatrain, Guru Ji said that even his gardeners are proficient with this quality of poetry. Dhanna Singh was brought and he
immediately told its meanings and in return presented a set of poems for Chandan to decipher. Chandan couldn’t and was ashamed. Merciful Guru Ji accepted
Chandan into his Kavis. (Darbari Ratan page 40)
17
Bhai Behlo Ji, a Sikh from the times of Guru Arjan Dev Ji while writing on the summary of the life of Guru Nanak Dev Ji writes:
gur AMgd ph bwlw AwieAw [ jnm pRsMgu su BwK sunwieAw [ (Bhai Bala came to Guru Angad Dev Ji and narrated the life story of Guru Nanak Dev Ji.)
18
Baba Buddha Ji also had the honour of becoming the tutor of Sri Hargobind Ji which was bestowed upon by Sri Guru Arjan Dev Ji.

No. Guru Sahiban Scholars Duties Reference
19
Bhai Banno Ji Sikh Scholar Mehma Perkash Vartak 20 , Bhai Banno Perkash
Bhai Ajab Ji Performed Katha Sikhan Di Bhagatmal: Pauri 22 Line 3
Bhai Ajaib Ji Performed Katha Sikhan Di Bhagatmal: Pauri 22 Line 3
5. Sri Guru Arjan Dev Ji
Bhai Umar Ji Performed Katha Sikhan Di Bhagatmal: Pauri 22 Line 3
Suchak Parsang, Sri Gur Pertap Suraj Granth
Bhai Behlo Ji 21 Wrote history and poetry
Raas 2, Ansu 46 & 47
Pandit Nitanand Ji Performed Katha Gurbilas Patshahi 6 Chapter 15
Bhai Naval and
Performed Katha Sikhan Di Bhagatmal: Pauri 29 Line 3,4
Bhai Nihala Ji
Wrote on Sikh theology and on
6. Sri Guru Hargobind Sahib Ji Bhai Sadhu Ji 22 Gurbilas Patshahi 6: Chapter 11
various other subjects
Bhai Almast Ji Percharak Gurbilas Patshahi 6: Chapter 9
Bhai Khawaja and
Percharak Sri Gur Pertap Suraj Granth Ras 6 Ansu 48
Bhai Jani Sayid Ji
Bhai Roop Chand Ji Percharak Bhai Roop chand ate Ona di Vans 23
7. Sri Guru Har Rai Sahib Ji
Bhai Pheru Ji Wrote on Sikh theology 24 Udasi Sikhan Di Vithia
8. Sri Guru Harkrishan Sahib Ji Bhai Lal Chand Ji Percharak Sri Gur Pertap Suraj Granth Ras 10 Ansu 38
Sri Gur Pertap Suraj Granth Ras 11 Ansu 42;
Bhai Mehan Ji 25
(mINhw) Percharak
Mehma Perkash Sakhi 194
9. Sri Guru Tegh Bahadur Sahib Ji
Bhai Gurditta Ji (lineage of
Percharak Sri Gur Pertap Suraj Granth: Ras 12 Ansu 26
Baba Buddha Ji)
19
He is famously known for making a copy of Kartarpuri Aad Granth known as Bhai Banno Vali Bir which was signed by both Guru Arjan Dev Ji and Guru Hargobind
Sahib Ji.
20
Also available from - Aad Sikh Aad Sakhian by Principal Satbir Singh: page 137
21
One of Bhai Behlo Ji’s poetry reads (Darbari Rattan page 20):
ihMdU khqy eyk hY Bny qurk duie nwih [ bihlo ibn sqsMg qy DIrj nwhI pwih [4[
Even the Hindus proclaim Almighty to be one and so does the Muslims but without the Satsanggat (congregation in the presence of Guru), one is never contented.
22
Bhai Sadhu or Sadhu Jan was the son-in-law of Guru Hargobind Sahib Ji and was a scholar and writer. His writings cover the aspect of Gurmat in various poetic
measures and through the study of various ancient texts. He writes at the conclusion of his translation of the Mahabharat Puraan (Manuscript available at GNDU MS 15 & 305):
sRI mhW Bwrq purwx jo jnswDU kIE bKwn [ shMsikRq BwKw krI ikRpw sRI Bgvwn [357[
This is the conclusion of Mahabharat Puraan which has been translated from Sanskrit to Bhakha by Sadhu Jan with the grace of Almighty.

Likewise, Sri Guru Gobind Singh Ji from the beginning of His Guruship in 1675 CE, had a galaxy of scholars
present with him at all times. Bava Saroop Das Bhalla writes within his Mehma Perkash:
AwigAw kInI siqgur dXwl [ ibidAwvwn pMifq lyhu Bwl [ jo ijs ibidAw igAwqw hoie [ vhI purwn sMg ilAwvy soie [2[
Guru Ji the merciful commanded that knowledgeable scholars are to be searched. Whoever who was proficient in a certain discipline brought along with them
their texts.
- Mehma Perkash: Sakhi 220, Stanza 2)
23
This book was authored by Giani Gurditt Singh - page 91 where it is mentioned that Bhai Roop Chand
Ji the Sikh from Guru Hargobind Sahib Ji became a well-known Percharak in Malwa region during Sri
Guru Har Rai Sahib Ji’s time. Guru Har Rai visited him during his tours.
24
Bhai Pheru was a prominent Sikh during Sri Guru Har Rai Sahib Ji and was one of the 6 Bakshisha
of Udasis. Later during Guru Gobind Singh Ji’s time, Bhai Pheru was called as Sachi Dhari (true beard)
because he held his beard in his hand when Guru Ji had summoned all the Masands. Several of his
poetry survive, one example is as follows (Bhai Vir Singh’s footnote in Sri Gur Pertap Suraj Granth):
swfy sjnw jI swƒ qyrI mxI [ inmwixAW dw mwx suxIvyN swfI bI qWG qxI [ qYN jyhW swƒ hor n koeI AsIN FUMFI vxI vxI [
PyrU jwn sjn qoN vwrI qW qy BlI bxI ]1]
Dear beloved, I am steadfast onto you. Hearing that you are the honour of the unworthy of honour, I started to yearn for you.
After searching everywhere, I realise there is no one like you. Pheru is sacrificed onto thee and only then can he be honoured.
25
Bhai Mehan Ji (previously known as Bhai Ramdeva) was the son of Bhai Nand Lal Sohna who was an
ardent Sikh of Guru Hargobind Sahib Ji and was blessed by Guru Ji with the title, ‘Sohna’ (handsome).
Nand Lal’s predecessors were Bhai Khwaja and Bhai Jani Sayid who after hard service were blessed
by Guru Hargobind Sahib to preach Sikhi and before leaving, they placed Nand Lal on their place. Bhai
Nand Lal served selflessly until the times of Guru Tegh Bahadur Sahib Ji and passed away on knowing
that Guru Ji has accepted martyrdom in 1675 CE. Bhai Nand Lal had 3 sons, Ramdeva, Sant Ram and
Gurdial. All were put to the service of the Guru but the eldest, Bhai Ramdeva was personally handed
over to Guru Harkrishan Sahib Ji on the Divali of 1663 CE. Since then, Ramdeva Ji like his father
dedicated his whole life into the service of Guru and he used to perform the hardest tasks. When Guru
Tegh Bahadur Ji decided to go on his tour to the east, he went along. In Malva, he once played the war-
drum (Nagara) with such vigour that it seemed like thunder. Pleased with him, Guru Ji gave him a new
name, ‘Mehan’ which meant rain and told him to now shower the rain of Naam and Gurbani. He used
to carry water on his head for Guru Ji and the Sanggat. While doing so, his head was wounded due to
continued friction and trauma. Maggots started infesting his wound area but that did not deter him. Once,
Mata Nanki Ji saw Mehan bringing water and a few maggots fell from his head. Seeing them on the floor
and thinking that they will die, Mehan carried them and placed them back onto his head. When Guru Ji
Manuscript of Bhogal Puraan. was notified of this, Guru Ji blessed him a buffalo, a large drum, a saffron flag and blessed him with the
Contribution of scholars in Sikh theology. name of Mehan Mahant (preacher). (Udasi Sikhan Di Vithia by Randhir Singh page 419)
The Collection of Paramjit Singh SGGS Academy.

In addition to the rush of scholars from all around to Anandpur Sahib, there were also scholarly Sikhs present with
Guru Gobind Singh Ji. Now we shall dwell into them and their works briefly:
Bhai Mani Singh Ji Shaheed

The foremost amongst the scholars was Shaheed Bhai Mani Singh Ji who had dictated a number of books during
his stay there at Anandpur Sahib and later. The following is an example of poetry written by Bhai Mani Singh Ji (Mani
Ram before Amrit) during his earlier years with Guru Ji 26 :
siq srUp pwhu dw swgr vqR lgI Bwl ijauN Bwlw [
Guru Ji is the form of Truth and the ocean of benevolence. Therefore, this life in His
sanctuary is a perfect ground to achieve the ultimate goal, which we came searching
in this life.
gur goibMd dI rMgx r`qy QIey lwl gulwlw [

Intoxicated with Guru Gobind Singh Ji’s nature, I have become his slave.
is~kw isk s`jx dI idl ivc jrb AnUp bxI Aiq AwlHw [
I have intense yearning within me to meet my beloved. Even the wound of the
separation from my Guru is dignified.
mnIrwm n kwx khIN dI isr pir klgI vwlw [

Mani Ram says, I do not fear anyone or anything as long as the hand of the aigrette
one (Guru Gobind Singh Ji) is on my head.
There a few books ascribed to him like, Gyan Ratnavali,

Uthanika Granth Sahib Ki, Sikhan Di Bhagatmaal, Sankat
Mochan, Gurbilas Patshahi 6, Gurbilas Patshahi 10, etc. We
shall go through some of his books to understand his role at
Anandpur Sahib:
A handwritten manuscript of Uthanika Granth
Sahib Ki (Prefaces of the Shabads within Sri
[Continues on the next page] Guru Granth Sahib) which was originally
ascribed by Bhai Mani Singh Ji Shaheed.
26
Ref: Gobind Sagar by Piara Singh Padam: Page 293.

i) Gyan Ratnavali27, is a text by Bhai Mani Singh Ji.
There is a small description towards the conclusion of
the book on how Bhai Sahib had the book authorised by
Guru Gobind Singh Ji at Anandpur Sahib:
so eyh vwr dw tIkw ilK ky mnI isMG jI dsvyN pwiqswh dy hjUr lY
gey qW bcn hoieAw gost isKW dy pVn dI hY qW mnI isMG Ardws
kIqI grIb invwj ies dy aupr dsqKq pvx jo shI hovy qW swihb
krn kwrn shI pw idqI qy khw jo pVy sunygw so isKI ƒ pRwpiq
hovygw
After writing the exegesis, Bhai Mani Singh Ji presented the book to Guru Go-
bind Singh Ji. Guru Ji said that this book is a must read for the Sikhs. Listening
to which, Bhai Mani Singh prayed before Guru Ji to have this Gyan Ratnavali
signed so that it is accepted. Thus the Master, the all-capable signed on it and
uttered that whosoever who reads this book shall be blessed with Sikhi.
Manuscript of Gyan Ratnavali. - Gyan Ratnavali: Bhai Mani Singh Ji Shaheed, Pauri 49
The Collection of Paramjit Singh SGGS Academy.
ii) Uthanika Granth Sahib Ki (Prefaces of the Shabads within Sri Guru Granth Sahib):
AwnMdpur my isMGW ny mnI isMG ƒ khw jy gRMQ swihb kI kQw gurU jI huMdy nw hoeI pICy qy iksny krnI hY[ mnI isMG khw bhuq hCI khI clo
gurU jI pws Arj krIey mnI isMG hor isMG jw ieky vwhgurU jI kI Pqy bulweI h`Q joV ky KV gey[ gurU jI khw ikAw Arj krdI hY sMgiq[
mnI isMG khw gMRQ swihb dI kQw suixAw cwhuMdI hY[ gurU jI khw qusIN suxwvo kQw[
Once in Anandpur, Sikhs came to Bhai Mani Singh and said that if Guru Ji does not perform the meanings of Granth Sahib now, who would do so in the future?
Bhai Mani Singh Ji liked the query of the Sikhs and said to them, lets go right now to Guru Ji and plea before Guru Ji. Coming before Guru Ji, all first folded their
hands and uttered the Fateh. Guru Ji looked at them and asked, “What does the Sanggat seek?” Mani Singh said, “The Sanggat wishes to listen to the Katha
of Granth Sahib”. Guru Ji replies, “You can do it.”
- Uthanika Granth Sahib Ki: Bhai Mani Singh Ji Shaheed, Introduction

27
Gyan Ratnavali is an exegesis of the 1st Vaar of Bhai Gurdas Ji and it is also known as Janamsakhi Bhai Mani Singh Vali. SGGS Academy in the near
future will be publishing it together with the English translation and transcreation
iii) Sikhan Di Bhagatmaal (A rosary on the devotion of the Sikhs)
eyk smyN BweI mnI isMG QIN isKW Ardws kIqI ju BweI gurdws jI ny jo is`KW dy pirQwie vwr kIqI hY qy sB dysW dy isKW dy nwm ilKy hn,
EnW dIAW irhqW qy krqUqW AsW ƒ mlUm krwvo, jo AsIN BI jwxIeyN jo is`KW dIAW AYsIAW vrqxW huMdIAW hYn Aswƒ BI rIs Awvy [ BweI
mnI isMG jI horW vcnu kIqw: ju qusW Blw praupkwr dw vcnu kIqw hY, AsW BI iek smyN swihb krn kwrn, grIb invwj, pwqswhI 10,
dsvyN pwiqSwih QIN Ardws kr ky puiCAw sI [ jo kuC swihbW ikRpw krky vcnu kIqw sI so AsIN qusWƒ kihMdy hW…
Once, Sikhs came with a request to Bhai Mani Singh Ji to please elaborate the stories of the Sikhs mentioned in Bhai Gurdas Ji’s 11th Vaar. This was so that
the Sikhs may learn their conduct and nature. Furthermore, the Sikhs can see what is the way of life in Sikhi and try to follow their conduct. Bhai Mani Singh Ji
replied, “What you have requested is for the betterment of everyone. I too once had requested the same to the all-capable Master, the nourisher of the meek,
10th King, the Dasve Patshah. Whatever the Master (Guru Gobind Singh) uttered at that time, I shall now narrate it to you…
Pyare Bhai Dya Singh Ji

Bhai Dya Singh Ji has the honour of being the 1st Pyare. Such was the grace of Sri Guru Gobind Singh Ji onto Bhai
Dya Singh that He transformed him into a formidable scholar and a par-excellence warrior. Guru Ji at times, used
to direct the questions raised by the Sikhs to Bhai Dya Singh Ji and he used to answer them beautifully. Within
the Sri Gur Pertap Suraj Granth, which has, its reference from the anecdote narrated by Baba Gurbaksh Singh,
comes few chapters28 where Bhai Dya Singh Ji explains on Karam and Atma (real self).
Besides being a focal point for Sikhs to clarify concepts of Sikhi, Bhai Dya Singh Ji also scribed Sri Guru
Granth Sahib Ji dated Jeth Sudi 1, 1756 Bk. – 1699 CE (present Chandigarh Musuem) and Sri Dasam Granth
Sahib Ji (present at Aurangabad).
There is also a Rehitnama (code of conduct) under the name of Pyare Bhai
Dya Singh Ji which begins with:
sRI dsvIN pwqswhI AnMdpur mYN bYTy Qy dXw isMG jI pRsn kIAw
ju mhwrwj jI rihqnwmw khIey ijs ky sunny sy mukq hoie [
While Sri Guru Gobind Singh Ji was at Anandpur Sahib, Bhai Dya Singh Ji raised a request, “Dear Master,
please explain to us on the code of conduct by which we can be liberated?”
Lastly, there is also a text called, Sudharam Marag which has the conversation
between Bhai Dya Singh Ji and Guru Gobind Singh on various topics.
Manuscript of Ramayan dated 1795 CE.
28 Contribution of poets in Sikh literary works.
Sri Gur Pertap Suraj Granth Rut 5 Chapter 42 – 47 The Collection of Paramjit Singh SGGS Academy.

Baba Gurbaksh Singh Ji (Baba Ram Koeir Ji)
Baba Gurbaksh Singh Ji was from the illustrious lineage of Baba Buddha Sahib. He was born on Jeth Sudi 14,
1729 Bk. (1672 CE) and was only 3 years old when his father, Bhai Gurditta Ji on learning of Guru Tegh Bhadur
Sahib Ji’s Shaheedi (1675 CE), passed away. He along with his family and 500 soldiers left from Jhanda Ramdas
and reached Anandpur Sahib to perform their duty of placing Tilak on Sri Guru Gobind Rai Ji. Baba Ram Koeir was
carried by his uncle, Bhai Harditta Ji and the inaugural forehead mark was given to Guru Gobind Rai. From that
day, he remained close to Guru Ji and he started Perchar (propagation of Sikhi) from a very young age of 4 years
old.29 Baba Ram Koeir Ji like his predecessors, were blessed by the Guru and they had a large number of Sikhs
around them. They were responsible in the propagation of Sikhi in Punjab and other neighbouring states.
Upon taking Amrit, Ram Koeir was now Gurbaksh Singh. His narration is present within the Janamsakhi Baba
Buddha Ji and also Sri Gur Pertap Suraj Granth Raas 1 Chapter 2, 3 & 4. He is known for the Sau Sakhi which is
a shortened version of the larger no longer extant Panj Sau Sakhi which had the detailed history of all the Gurus.
Bhai Bhakt Mal Ji

Bhai Bhakat Mal Ji, was a Masand and a faithful Sikh of Sri Guru
Hargobind Sahib Ji. He was the Guru’s representative (Masand)
in Kabul from the times of Guru Tegh Bahadur Sahib Ji. Bhakat Mal
was also summoned by Guru Ji along with all the other Masands
as the character and policies of most the Masands deteriorated.
Unlike the other Masands, Bhakat Mal was not punished by Guru
Ji. Bhakat Mal has written his compositions in poetry comprising
of 10 to 15 Raagas which are only found in manuscripts. He talks
of the Sikh theology and the greatness of Guru. He mentions the
characteristics of a Gurmukh (Guru-oriented Sikh)30 ;
Manuscript of Budh Baridh which is a translated version of
29
Panchtantra. Contribution of scholars in Sikh theology. Ref: Janamsakhi Baba Buddha Ji by Bhai Mangal Singh Updeshak: page 388-389.
The Collection of Paramjit Singh SGGS Academy. 30
Ref: Kothi Char by Piara Singh Padam

BYrau[ DMnu isKu ijn siqgur jwqw [ gurpRswid siqgurU pCwqw [1[
Bhairon Raag. Great is the Sikh who has known the True Guru.
He is only recognised through the grace of the Guru.
gurmuiK jipAw eykMkwru [ gurmuiK pwieAw Apr Apwr [

A Gurmukh recites Ekangkar (the Almighty who is undoubtfully the only life form
within its creation). Gurmukh achieves the infinite.
gurmuiK Git Git gurU pCwqw [ Awpu myit eyko hI jwqw [1[rhwau[
A Gurmukh sees the Guru in every bit of the creation.
He destroys his self existence (Haumai) and sees only One. Pause.
gurmuiK jipAw swis igrwis [ gurmuiK rom rom hir bws [

A Gurmukh chants with His every breath (inhale and exhale).
Almighty resides in every follicle on the Gurmukh’s body.
gurmuiK sb dyvn ko dyv [ gurmuiK pwieAw AlK AByv [ Manuscript of Vishnu Puraan Bhakha.
Contribution of poets in Sikh literary works.
A Gurmukh is greatest deity amongst all the deities. The Collection of Paramjit Singh SGGS Academy.
Gurmukh has achieved the unfathomable.
gurmuiK myrw qyrw gwieAw [ gurmuiK bRhm dryrw dieAw [

A Gurmukh abandons, Mine and Yours. Gurmukh confronts with mercy.
gurmuiK Apr Apwr pCwqw [ gurmuiK kI sb imtI Brwqw [

A Gurmukh understands the infinite. A Gurmukh destroys all doubts.
gurmuiK inj srUp pihcwnw [ gurmuiK swcw qwnw bwnw [

A Gurmukh understands the real form (Atma-Parmatma).
Gurmukh is One with Almighty just like warp and woof.
gurmuiK kI bwiq Apr Apwrw [ bKq gulwm sdw bilhwr [

The nature of a Gurmukh is beyond comprehension. Bhakat,
the servant is always sacrificed to such Gurmukh
Sri Guru Gobind Singh Ji not only expanded the Sikh theology but also
revived the ancient culture of the land. The scholars not only contributed Manuscript of Sur Sagar of Bhagat Surdas Ji.
in the presence of the Guru but their contribution spanned several Contribution of scholars in Sikh theology.
decades after the Joti Joyt of Guru Ji. The Collection of Paramjit Singh SGGS Academy.

` Writers
Besides having a galaxy of poets and scholars, Guru Ji also had writers that were divided into two (2) different
groups. The first were the once who worked on copying the works of the poets and the other were given a special
duty of recording down Guru Ji’s script or words (Gurbani). Regardless, all the writers wrote in Gurmukhi script.
Saroop Das Bhalla writes within his Mehma Perkash on the instruction Guru Ji gave to the writers that were present
with him:
gurmuKI ilKwrI inkt bulwey [ qw ko sB ibD deI buJwey [

kr BwKw ilKo gurmuKI Bwie [ puin mo ko dyhu kQw sunwie [5[
Guru Ji called the Gurmukhi scriptwriters and said that I shall now utter in Bhakha lan-
guage and all of you are to write in Gurmukhi script. Later, once I am done, you are to
repeat to me whatever you have written.
- Mehma Perkash: Sakhi 220, Stanza 5
These writers were no ordinary writers but were experts in their

field, as described by a fellow poet, Kavi Sainapat who had
written the famous Sri Gur Sobha:
gurU goibMd kI sBw mih lyKk prm sujwn [
Within the court of Guru Gobind Singh Ji, the writers were extremely intelligent.
Writers of Guru Gobind Singh Ji’s Darbar.
- Chanakya Niti Shastar: Final Dohra
Painting by Harbhajan Singh artist.
The widely accepted count of writers that were present within Guru Ji’s Darbar was thirty-six (36). Sukha Singh
within his Gurbilas Patshahi 10 writes:
lyKk gunI CqIs br ikRpw isMDu ky pws jo AwigAw gur krq hYN ilKvq buiD iblws [12[
Thirty-six virtuous writers were always with the ocean of mercy. The intelligent writers wrote down whatever the Guru uttered.
- Gurbilas Patshahi 10 by Sukha Singh: Chapter 17, Stanza 12
Amongst the writers who wrote Guru Ji’s compositions were, Bhai Nihala31, Bhai Bala, Bhai Hardas Ji32 and Bhai
Darbari Singh Chhota33. Besides the above four (4), there was also Bhai Roshan Singh.34

Amongst the other writer, no known source has written about them in detail
but according to the research done by Prof. Piara Singh Padam upon studying
various sources, fifteen (15) names which are known are: Bhai Fateh Chand
& Bhai Bal Gobind35, Bhai Asa Singh Musdi (mus`dI), Saina Singh36, Bhai Mani
Singh Musdi37, Bhai Gharbari (or Darbari Singh Vadda) & Bhai Darbari Singh38,
Bhai Ram Rai39, Seetal Singh Bohrupiya40, Pakhar Mal41, Bhai Seeha Singh42,
Ram Singh43, Shauna Singh, Bulaka Singh44, Sahib Singh45. According to Sant
Gurbachan Singh Ji Bhindranwale, many of the writers were assigned on the
copying of the SGGS46.
Besides the twenty (20) writers mentioned above, further research is
required into obtaining the names of all the thirty-six (36) official writers of
Guru Gobind Singh Ji’s Darbar.
31
He was known as Nihal Chand but after partaking Amrit, he became Nihal Singh and remained with Guru
Ji and was martyred at the battle of Chamkaur.
32
Writer of the Sri Guru Granth Sahib Ji manuscript dated 1684 CE, which was given to Bhai Mani Singh Ji
to be installed at Harmandir Sahib. He has also written portions of Anandpuri Dasam Granth in 1695 CE. He
was martyred at Chamkaur Sahib.
33
These are the names of the four writers which are found within the Anandpur recession of Sri Dasam
Granth (1695-1698 CE). Nihala and Bala at Charitropakhyan, Hardas at Krishna Avtar, Darbari Singh Chhota
at Jaap Sahib, Chandi Di Vaar etc. Manuscript of Sri Guru Granth
34 Sahib scribed by Fateh Chand.
He was a writer who was assigned into copying Guru Ji’s Bani. Once, in order to impress the Kavis he
wrote some of Guru Ji’s composition on his thighs so he can plagiarise it as his own. Guru Ji the all knower, at the moment asked all the Kavis and writers to be
present but after taking a shower. After dismissing everyone, Guru Ji told Roshan Singh to represent his name, which means luminance and not the black ink.
He asked for forgiveness and Guru Ji forgave him (rUSnI ik ruSnweI, cwnxw ik isAwhI). (Ref: Gurbilas Patshahi 10)
35
See, Sikh Reference Library accession number: 5025, 5026 & 5027 where the duo (Fateh Chand & Bal Gobind) has written: Hanuman Natak, Samundrik
Bhakha, Asvamedh Bhakha and Sur Sagar dated 1753 Bk. (1696 CE). Ref: Guru Gobind Singh Ji De Darbari Ratan by Piara Singh Padam page 144. Their
names are also found in the Hukamanamas of Sri Guru Tegh Bahadur Sahib Ji. Bhai Fateh Chand also wrote a manuscript of SGGS dated 1748 Bk. (1691CE)
which has the signature of Guru Gobind Singh and is kept at Takht Sri Patna Sahib (see image above).
36
His duties were most likely in the writing of letters, pleas and edicts. Once around 1696 CE when Lala Wali Ram of Kabul passed away a large amount of
monies was donated by his wife to Guru Ji through Cheto Masand. Cheto was a dishonest man and he took the money for himself and he gave some to Saina
Singh who wrote a fake receipt. Later when Wali Ram’s wife came to Guru Ji and presented the receipt of the monies donated, Guru Ji said, “Who is the blind
who has written this?” Immediately, Saina Singh became blind and he ran away to his village. Some time passed and Saina felt guilty of his crime and he wrote
an apology. Guru Ji forgave him and called him back. (Ref: Guru Gobind Singh Ji De Darbari Rattan page 250) [Continues on next page]

36
[From previous page] There are four (4) different Saina Singh’s in Sikh History. The first was a poet in Guru
Ji’s Darbar who was also known as ‘Saina Jatt’. The second was the younger brother of Nanu Rai of Delhi and
the author of Sri Gur Sobha. The third was the grandson of Bhai Mani Singh Ji. The fourth, which is likely the
writer was the younger brother of Des Raj.
37
He was from Manikaran and a writer in Guru Ji’s Darbar. He is different from Shaheed Bhai Mani Singh Ji.
38
These duos were brothers and were from the lineage of Guru Amar Das Ji. They were the 8th descendants.
Besides this, they were writers of the Guru’s Darbar. Both were martyred at the Battle of Mukatsar.
39
He was a Sikh during the times of Guru Tegh Bahadur Sahib Ji and was a representative in Patna. Few
Hukamanas can be found where Bhai Ram Rai’s name is mentioned. He had written SGGS in 1749 Bk. (1692CE)
which can be found at Takht Sri Patna Sahib.
Baba Deep Singh Ji‘s Handwritten Sri Guru 40
He was the son of Bhai Rai Singh, the brother of Bhai Mani Singh Ji Shaheed. Bhai Maha Singh of Mukatsar
Granth Sahib Ji Saroop at Damdama Sahib
Battle was his brother. Bhai Seetal Singh attained martyrdom at the Battle of Mukatsar alongside his father and
brother.
41
He was the grandson of the famous Bhai Langah Ji and was a writer in Guru’s Darbar. He had written SGGS
dated 1745Bk. (1688 CE) which had his name written as a scribe.
42
Seeha Singh was a writer at Anandpur Sahib and after the Joti Joyt of Guru Gobind Singh Ji, he remained
with Mata Sundar Kaur Ji and was instrumental in gathering the compositions of Guru Gobind Singh. His name
appears in the letter of Bhai Mani Singh Ji.
43
He is the author of many manuscripts and he possessed beautiful handwriting.
44
He was a scribe who wrote Hukamnamas.
45
He was a writer in Guru Ji’s Darbar and later served with Baba Gurbaksh Singh Ji (Ram Koeir Ji). His name
appears within the Sau Sakhi.
46
Bhai Dya Singh Ji requests Guru Ji to explain the meanings of Gurbani at Anandpur Sahib when Guru Ji
replies (Gurmukh Perkash- Chapter 10: Stanza 88):
hwl su`D pwiT kro poiQAW ko nIk rro, Pyr ArQ AwvihMgy CyqI smudwieAw [
At this moment, concentrate on writing Gurbani correctly and make them into good Pothis. I shall explain the meanings of Gurbani very
soon.
Bhai Dya Singh Ji too scribed manuscripts of Gurbani and one from the times of Anandpur is present at the Chandigarh
Musuem dated Jeth Sudi 1, 1756 Bk. (1699 CE)
Pyare Bhai Dya Singh Bir 1699 CE .

` Conclusion
Through the glimpses of the intricate structure of Sri Guru Gobind Singh Ji’s Darbar shown above, it becomes
evident that whilst there were galaxies of poets, scholars and writers, Guru Ji was an excellent writer himself.
Furthermore, photographic evidences of the manuscripts of the poet show that no poet or scholar from the
court of Guru Gobind Singh Ji has ever used the colophon ‘Sri Mukhbak Patshahi 10’ (from the blessed mouth of
the Tenth Sovereign) for his compositions and such colophon is exclusively for those compositions which have been
uttered or written by Guru Ji. The same applies to ‘Patshahi 10’ (Tenth Sovereign). No writer had the audacity to
perform this sacrilegious act.
For an example, Bhai Roshan Singh whose brief history has been mentioned in the subsection of writers
demonstrate that no tolerance was given to plagiarism let alone on plagiarising Gurbani of Guru Gobind Singh Ji.
Furthermore, from the narration of Bhai Saina Singh- the writer, it becomes clear that no one would dare to perform
any act behind Guru Ji’s back as Guru Ji was all-knower and anything uttered by Guru Ji would become the reality.
Considering this fear amongst all, it is preposterous to even think that some writers would have used Guru Ji’s
colophon.
Guru Ji possessed a literary powerhouse and as per current research, we know of nine (9) manuscripts of Sri
Guru Granth Sahib that had the inclusion of Guru Tegh Bahadur Sahib’s composition before Guru Ji had departed
from Anandpur Sahib. These are, Damdama Vali Bir 1675 CE, Bhai Hardas 1684 CE, Anandpuri Guru Granth Sahib
1687 CE, Bhai Pakhar Mal Bir 1688 CE, Bhai Fateh Chand Bir 1691 CE, Bhai Ram Rai Patna 1692 CE, Tarn Taran
Bir 1692 CE, Patna Sahib Guru Granth Sahib Bir 1698 CE, Pyare Bhai Dya Singh Bir 1699 CE. This only means
that Guru Gobind Singh Ji right after ascending the throne of Guruship begun his literary endeavours and it goes
beyond doubt that Guru Ji whilst composing his own Bani, had complied the SGGS with Sri Guru Tegh Bahadur
Sahib’s Bani and oversaw the works of the poets.
In conclusion, our Master: Sri Guru Gobind Singh Ji the all-capable in his benevolence has blessed us with a
treasure trove of His compositions in the form of Sri Dasam Granth Sahib. Even the persons who scribed Sri Dasam
Granth like, Bhai Nihal Singh Ji, Bhai Hardas Singh Ji, Baba Binod Singh Ji, Bhai Mani Singh Ji, Baba Deep Singh
Ji, etc. were exemplary Sikhs who gave their lives for the Panth.

Illuminated opening Ang of the Tarn Taran Bir of Sri Guru Granth Sahib Ji dated 1692 CE. A painting of
Guru Nanak Dev Ji alongside his companion, Bhai Mardana Ji is depicted on the left.
Pen Names
Ram & Shyam
B oth the names found within Sri Dasam Granth Sahib, Ram and Shyam are the pen names of Sri Guru Gobind
Singh Ji. To substantiate our statement we shall go through the following points:
01
Research done on the Darbar of Guru Gobind Singh Ji proves that there were two (2) different compendiums
being made. The first was Sri Dasam Granth (SDG) containing the works of Guru Gobind Singh Ji and the
other was the compendium of the poets and the various translations known as Vidya Sagar Granth. Both
of these Granths went obscure from the mainstream due to the battles. However, Bhai Mani Singh Ji who was
once part of the galaxy of scholars and the companion of Guru Ji on the instruction of Mata Sahib Kaur Ji started
to recompile the Bani of Guru Gobind Singh Ji. It would be preposterous to think that Bhai Mani Singh Ji would not
have known which composition is of the Guru and which is not. Furthermore, Bhai Mani Singh Ji was not the only
contemporary Sikh to have compiled the SDG. Baba Binod Singh Ji and Baba Deep Singh Ji are some other Sikhs
who have also scribed SDG later.
02
The once no longer extant copy of the Sri Dasam Granth
prepared in the Darbar is once again available. Discovered
during the Sikh Raj period, available till today in the form of
microfilm (restricted access, private). While studying the Anandpuri
Sri Dasam Granth, we see that this manuscript was very diligently
and professionally prepared by Guru’s own scribes and with Guru
Ji’s script at places. Dates and scribe name have been given. The
colophon of the compositions clearly mentions ‘Patshahi 10’ which
is of no other than Guru Gobind Singh Ji, himself.
The Khalsa bowing in reverence to Mata Sahib Kaur Ji, the
Mother of the Khalsa in the Court of Guru Gobind Singh.

03
Research done in recent years, writings of Guru Gobind Singh Ji (Khas Patra) in loose folios have
been found with the generations of prominent Sikhs of the past. Previously, the only Khas Patra of
Guru Ji was in selected manuscripts of SDG (e.g. Bhai Mani Singh Ji’s manuscript). References
to Guru Ji writing his own composition has been found at many places but it is now that we see the Guru’s
distinct handwriting and style in various compositions of SDG.
04
It goes beyond doubt that Sri Dasam Granth is the work
of a single person from the style and manner of the writing.
Furthermore, within Bachitar Natak’s chapter 14, the author
writes his intention of writing further compositions.1 So if Ram and
Shyam are the names of a person other than Sri Guru Gobind Singh Ji,
who was the person who was born at Patna but went to Punjab to fight
against oppression? Whose father did the king of Delhi execute? Which
‘Dharam Yudh’ was being fought at that time other than Guru Ji? There
are countless such questions. The answer to these question is one and
only, Guru Gobind Singh Ji. (For further reading, see Akaali Kaur Singh’s
response)
There is no contemporary reference, which cites that a person
05 by the name of Ram or Shyam was present in the court of Guru

Gobind Singh Ji2. So it rules out the possibility of a poet (Kavi).
06
1st Khas Patra of Guru Gobind Singh Ji on Folio 744 It is worth noting here that the manuscript compiled by Bhai
in the Bhai Mani Singh Vali Bir. Bani of Chaubis Mani Singh Ji when the original was not available and the
Avtaar (Kalki) with lines ; rix jMpq juigx jUh jXM ]
kil kMpq BIru ABIr BXM ] This saroop is currently
Darbari Anandpuri Bir of Dasam Granth which was found later,
housed at S. Gulab Singh Sethi, near Hanumaan is similar in respect to the compositions. This shows that the compositions
Mandir, Gurdwara Bangla Sahib, Delhi. that were being compiled were in fact Guru Gobind Singh Ji’s and thus
1
the pennames are His.
See, Sri Dasam Granth Sahib: Ang 73

07
Even within Sri Guru Granth Sahib Ji, Guru Nanak’s name has appeared as: Nanak Dev, Nanak Das,
Nanak Chand, Nanak Deo, etc. Guru Gobind Singh Ji has followed the same where he writes himself
as, Ram, Shyam and lastly Gobind Das (all attributes of Almighty).
08
Countless Gutka or prayer
09
The composition where these names have appeared are
books of Sikhs have the mostly in Chaubis Avtar and it is worth mentioning that the
compositions of Chaubis Avtar spirit in which the Bani has been written depicts that the
and Charitropakhyan amongst other author was a warrior and someone with very high spirit and valour.
Gurbani. If it had been of a poet’s, it Which poet fits within this description? None, besides Guru Ji.
would not have been accorded the same
10
respect. Portions from Chaubis Avtar are Piara Singh Padam within his Darbari Ratan writes an
still read in the Rehras Sahib by Sikhs anecdote where Mata Gujar Kaur Ji called Guru Gobind
even today. Chaupai Sahib, which every Singh Ji ‘Shyam’ as calling the name ‘Gobind’ was not
Sikh reads, is part of the Charitropakhyan appropriate. This is because, the name matched with Mata Ji’s
where these pennames have appeared. father-in-law’s name (Guru Hargobind Sahib). Thus, Guru Ji has
It is ridiculous to think that everyone for called himself, Shyam to forever immortalise the name called by
the past 3 centuries were wrong. His mother.
11
Looking into Charitropakhyan, another composition where the names ‘Ram’ and ‘Shyam’ have appeared
records incidents from the life of Guru Ji, which are substantiated in various references (see in the
following chapters). Two from them are the story of Anoop Kaur and Kapal Mochan.
12
Within SDG, we find at many places that the names of places have been rephrased to another synonym3
so it is highly possible that the same would have been done to the name of the author where Gobind,
Ram and Shyam is referred to Almighty even within Sri Guru Granth Sahib Ji.
2
The inclusion of both of these pennames has been included in the later sources but there is no factual backing. Instead, the later authors have made a number
of mistakes in the naming of the poets. For an example, Giani Gian Singh has written Khana Khan for the poet, Khan Chand where the latter was a Hindi poet in
Akbar’s court. Bhai Vir Singh have written that the name of a person by the name of Sohan was present in the court of Guru Ji but he wasn’t. Kahn Singh within
his Mahankosh carried on with the same mistakes. Furthermore, there are no manuscripts where such names have appeared besides the SDG. Furthermore,
poets like Kashiram, Nand Ram, Hans Ram, etc. were present but none of these poets has used the pen name, ‘Ram’ in their works. Older references like Sau
Sakhi and Sri Gur Pertap Suraj Granth has not included ‘Ram’ and ‘Shyam’ in the names of poets. It is worth mentioning here that, Hirdaye Ram Bhalla the author
of Hanuman Natak has used the pen name ‘Ram’ but he was during the times of Shah Jahan.
3
We find within SDG that Satluj has been written as Satadrav, Anandpur as Dasampur, Punjab as Madardes, Naina Devi as Netra Tung, etc.

Sri Dasam Granth Ji &
The SGPC
T he Shiromani Gurdwara Parbadhak Committee or SGPC is the largest modern-
day Sikh organization, which is responsible for the up keeping of the majority of
Gurdwaras in Punjab and surrounding states. It was founded in 1920 CE to transfer
the management of Gurdwaras from the earlier caretakers. The SGPC manages the
security, financial, facility maintenance and religious aspects of Gurdwaras as well as
keeping archaeologically rare and sacred artifacts, including weapons, clothes, books
and writings of the Sikh Gurus.
SGPC has from time to time released many publications that contained Sri
Dasam Granth Sahib and it shows that the organization believed that it was the
Gurbani of Guru Gobind Singh Ji. The following are some concise points wherever
the SGPC has released material containing the compositions of Sri Dasam Granth:
1. Sikh Itihas de Partakh Darshan by Bhai Randhir Singh in 1957 CE.
(Page ‘|’ and ‘c’)
2. Sri Guru Gobind Singh Ji Di Shabad Murat by Bhai Randhir Singh in 1956 CE1
The entire book talks about Guru Ji’s Dasam Granth and its significance.
3. Sikhan Di Tarikhi Tabrukat (Historical Relics of the Sikhs) by Shamsher Singh
Ashok distributed for free by the SGPC 2
Front cover of Sri Guru Gobind 1
Published by Gurdwara Printing Press, Ramsar Road, Amritsar by Sardar Ravel Singh secretary under the
Singh Ji Di Shabad Murat by Bhai instructions of SGPC
Randhir Singh (SGPC). 2
It is recorded within this book, the presence of a dagger of Guru Gobind Singh inscribed with the verses of
Charitropakhyan.

4. Nisan Te Hukamnamey by Shamsher Singh Ashok in 1967 CE.
This book contains the Hukamnamas (edicts) of Sikh Gurus, Sahibzade, Mata
Ji and prominent Sikhs. On the pages 110 to 115 of this book Guru Ji’s Khas
Patra of Sri Dasam Granth Sahib is given with it’s transliteration.
5. Das Granthi by SGPC
SGPC till today are publishing selections of Sri Dasam Granth known as Das
Granthi. Das Granthi contains: Jaap Sahib, Bachitar Natak, Chandi Charitr I,
Shabad Patshahi 10, Akaal Ustat, Chandi Charitr II, Gian Prabodh and Chandi
di Var.
6. Books by Principal Satbir Singh who believed the entire Sri Dasam Granth
to be the composition of Guru Gobind Singh Ji are still published till today by Front Cover of Nisan Te Hukamnamey by
the SGPC Shamsher Singh Ashok in 1967 CE.
7. Gurdwara Gazette by SGPC

Gurdwara Gazette is a magazine published by the SGPC. It has on multiple occasions (March 1975, April 1975,
December 1978, March 1979, March 1982, etc.) utilised stanzas from Sri Dasam Granth on its front cover, as
shown:
Gurdwara Gazette March 1975 Gurdwara Gazette April 1975
imqR ipAwry ƒ dyh isvw bru moih iehY

hwlu murIdW dw khxw ] suB krmn qy kbhUM n tro ]
quDu ibnu rogu rjwieAw dw EFx n fro Air so jb jwie lro
nwg invwsw dy rhxw ] inscY kir ApunI jIq kro ]
sUl surwhI KMjru ipXwlw Aru isK hO Awpny hI mn ko
ibMgu ksweIAw dw shxw ] ieh lwlc hau gun qau aucro ]
XwrVy dw swƒ sQru cMgw jb Awv kI AauD indwn bnY
B`T KyiVAw dw rhxw ]1]1]6] Aiq hI rn mY qb jUJ mro ]231]
(Shabad Hazare, Sri Dasam Granth Sahib Ji Ang 711) (Chandi Charitr 1, Sri Dasam Granth Sahib Ji Ang 99)

Gurdwara Gazette December 1978 Gurdwara Gazette March 1979
dyh isvw bru moih iehY jwgq joiq jpY ins bwsur
suB krmn qy kbhUM n tro ] eyku ibnw min nYk n AwnY ]
n fro Air so jb jwie lro pUrn pRym pRqIq sjY bRq
inscY kir ApunI jIq kro ] gor mVRhI mT BUl n mwnY ]
Aru isK hO Awpny hI mn ko qIrQ dwn dieAw qp sMjm
ieh lwlc hau gun qau aucro ] eyku ibnw nih eyk pCwnY ]
jb Awv kI AauD indwn bnY pUrn joiq jgY Gt mY
Aiq hI rn mY qb jUJ mro ]231] qb Kwls qwih n Kwls jwnY ]1]
(Chandi Charitr 1, Sri Dasam Granth Sahib Ji Ang 99) (33 Seveiye, Sri Dasam Granth Sahib Ji Ang 712)
Gurdwara Gazette March 1982 Furthermore, on the issue of March 1982, stanzas from
siq sdYv srUp sq bRq the Charitropakhyan were quoted. The excerpt from the
Awid Anwid AgwD AjY hY ] magazine is shown (Sri Dasam Granth Sahib Ji Ang 809) :
dwn dXw dm sMjm nym
jq bRq sIl suibRq AbY hY ]
Awid AnIl Anwid Anwhd
Awip AdÍyK AByK ABY hY ]
rUp ArUp AryK jrwrdn
dIn dXwl ikRpwl Bey hY ]2]
(33 Seveiye, Sri Dasam Granth Sahib Ji Ang 712)
In conclusion, it goes beyond that the SGPC has from time to time since its inception has released materials
on Sri Dasam Granth or has made reference to its compositions. This shows that the largest Sikh organization
accepts Sri Dasam Granth as Guru Gobind Singh Ji’s composition3.
3
At various times, purported letters or instructions by SGPC are seen but in reality they are works of mischevious persons and not the stand of the whole
organization (e.g. resolution no. 36672). On the other hand, the publication of SGPC has to be vetted through their committees before being printed and thus
correspond to their views.

Origin of the Denigrators
of Sri Dasam Granth Sahib
s ince the inception of Sikhi, there have always been adversaries present against the Gurus but
matters became worst when the adversaries adopted greater lengths to secure a position for
themselves starting from Prithi Chand (i.e. espionage, murder, lies, deception, hypocrisy, slander,
etc.). Furthermore, beginning from Prithi Chand, the adversaries operated from within the Guru’s
house and started using the pen name ‘Nanak’ on their own compositions 1. Furthermore, as evident
in the Sikh History, Prithi Chand never asked for forgiveness unlike the other Sahibzade of pervious
Gurus. This started a new series of attacks from within where the denigrator of Gurmat (Guru’s way)
proclaimed themselves as Sikhs. This created a new wave of threat for Sikhi but was overcome to
a great extant by the prominent Sikhs like Baba Buddha Ji and Bhai Gurdas Ji.
No matter how much the adversaries tried to sway the Sikhs away from Sikhi, they failed
because of the towering personality of the Gurus and the unshakeable faith of the Sikhs. All these
adversaries were merely stars in comparison to the sun like Guru.
Introduction
In order to understand the opposition to Sri Dasam Granth, we will need to understand the modus
operandi of Meenas, Hindaliyas, Dhirmalias and Ram Raiyas. Only by understanding it, we will be
able to appreciate how the influence of these groups/cults has been passed on to the denigrators
of Sri Dasam Granth. The topic of Sri Dasam Granth is the tip of the iceberg whereas the ideology
forms the bulk obscured by the outlook of being solely dedicated to Sri Guru Granth Sahib (SGGS)
but not considering it to be a Living Guru.
1
Previously, Baba Sri Chand & Lakhmi Das were left behind at Kartarpur and the center of Sikhi shifted to Khadur Sahib. Upon the
Guruship of Guru Amar Das Ji, Guru Ji left Khadur Sahib on the instruction of Guru Angad Dev Ji and stayed at Goindwal Sahib. Following
this, Guru Ram Das Ji came to Amritsar leaving behind Baba Mohri and Baba Mohan Ji behind at Goindwal. But all the above did not
deceive the Sanggat by composing their own compositions with the name, ‘Nanak’.

Who are the Meenas ?
The Meenas are the followers and descendants of Baba Prithi Chand. The word ‘Meena’ has been given by Bhai
Gurdas Ji,2 which means scoundrel in English. The Meenas do not consider Guru Hargobind Sahib Ji and the
subsequent Gurus as their Guru but instead have their own set of people. Prithi Chand was the elder brother of
Guru Arjan Dev Ji who had intense hatred for Guru Ji and he also spoke rudely to his father, Sri Guru Ram Das Ji
because he did not pass the Guruship to him.3 Later, Prithi Chand tried many devious plans to dethrone Guru Ji
but all failed and when Sri Guru Hargobind Sahib took his manifestation, he even tried to murder Guru Ji but again,
failed. It is also said, Prithi Chand was accomplice in the looting of Tarn Taran’s bricks done by Noordin.
He tried to confuse the Sikhs by attributing his hymns to Guru Ji, which led Guru Ji to create the Aad Granth
Sahib Ji. Prithi Chand also aspired to create another site like Harmandir Sahib at Hehar but failed. He spent his
whole life opposing Guru Ji and died. Later, his son, Meharban continued the hatred4 and started composing
his own hymns under the name, ‘Nanak’ and ‘Mahalla 6’. This again created great confusion amongst Sikhs.
Prominent Sikhs like Bhai Gurdas Ji and Baba Buddha Ji played a pivotal role on educating the Sikhs on the true
Guru and Gurbani.
Meharban also created a Janamsakhi (life story) of Guru
Nanak Dev Ji where Guru Ji is made into an incarnation of King
Janak.5 This was purposely done so that the Sikhs do not view
Guru Nanak Dev Ji as Almighty Himself. Reason for this was that
the expectation of the Sikhs for Meharban who claimed the 6th
position is not that of Almighty but just a holy man.

2
See, Bhai Gurdas Varaan - Var 26 Pauri 33 and Var 36
3
See, Sri Guru Granth Sahib Ji - Ang 1200, Gurbilas Patshahi 6 – Chapter 8.
4
See, Gurbilas Patshahi 6 – Chapter 8.
5
A snake charmer was hired to assassinate Sri Guru Hargobind Within Chapter 3 of his Janamsakhi, Meharban writes:
Sahib Ji at a tender age by Prithi Chand, but he was unsuccessful qb sRI pwrbRhm kihAw jy, ey jnk Bgq … qyrw nwmu nwnku hUAw nwnk kw pMQ clwvaugw [
Source: Sikh Museum Sis Ganj Sahib . Then Almighty said, “Dear Janak… Your name shall be Nanak and you shall propagate the religion of Nanak.

Meharban obviously was neither competent nor capable of being a Guru so he decreased the status of
his progenitor so that he does not look inferior to Guru Ji. Some Sakhis were removed from the Janamsakhi
because it showed the Guru Nanak Dev Ji as all capable and possessor of unlimited miraculous powers. Their
later successors did not acknowledge Sri Guru Gobind Singh Ji and thus His writings.6 Guru Gobind Singh Ji
writing a vast amount of literature was also a sign of an all-capable Guru beyond the limits of the mind, which
they were clearly not. Till today they are considered as a heretic cult and association with them for a Khalsa is
prohibited.
Who are the Hindaliya ?

Baba Hindal (1573-1648 CE) was a Sikh of Sri Guru Amar Das Ji and was among the 22 Manjis. He used to
serve in the Guru’s Langgar and was a faithful Sikh. He was responsible for the propagation of Sikhi and was
based in Jandiala village in Amritsar district. At all times, he used to chant, “Niranjan” (unblemished Almighty) and
slowly, his followers started to be known as Niranjnia. Baba Hindal was married to the daughter of Hamza Chahal,
Utmi from whom they had a son by the name of Biddhi Chand7 who grew up to be a vile man. After his father, he
assumed his position and he altered the Janamsakhi of Guru Nanak Dev Ji.
He added what he deemed fit into the Janamsakhi and whatever vices he had
were now placed within the Janamsakhi so that they shall be considered the
rules of Sikhi. He made sure that his weaknesses were transferred upon Guru
Nanak so that his wrongdoings are justified.8
This sect of Niranjnias became a great enemy of Sikhi and even during
the 18th century Punjab where the rulers were all up to annihilating Sikhs, their
leader at the time, Akil Das was a state spy and an informant on the activity of
the Sikhs. Akil Das was responsible for the arrest of Bhai Taru Singh Ji. The
followers of Hindal sect are known as Hindaliya/ Niranjania.
6
The current viewpoint of the Meenas is somewhat confused. There are many irregularities and one of it is
that they have adopted the SGPC Rehat Maryada but have their own Gurus.
7
Not to be confused with Baba Biddhi Chand, the Sikh of Guru Hargobind Sahib
8 Sri Guru Amar Das Ji pleased by Baba
Biddhi Chand married a Muslim woman and became an apostate. Due to the criticism by Sikhs on his
Hindal Ji’s Devotion and blesses them.
marriage, he altered the Janamsakhi where he denigrated Guru Nanak Dev Ji.

Who are the Dhirmalia ?
Baba Dhirmal (1626 – 16779 CE) was the son of Baba Gurditta Ji and Mata Netti
Ji and he grew hostile of the Gurus when Guru Hargobind Sahib Ji bestowed the
Guruship onto Sri Guru Har Rai Sahib Ji. He retained the Aad Granth with him
when Sri Guru Hargobind Sahib Ji departed from Kartarpur.
Dhirmal and Ram Rai collaborated and were instrumental in bringing Sri
Guru Harkrishan Sahib Ji to Delhi where they hoped that Aurangzeb would punish
Guru Ji. However, Guru Ji never even allowed Aurangzeb to have His glimpse no
matter how much he tried.
Gurdwara Sri Manji Sahib Baba Bakala
Following Guru Harkrishan Sahib Ji’s Joti Joyt at Delhi, Dhirmal found a
The place where a Seeha Masand
perfect opportunity to declare himself as the Guru because confusion arouse on
on being told by Dhirmal, attempted the 9th Guru. After the manifestation of Sri Guru Tegh Bahadur Sahib Ji, Dhirmal
the assassination of Guru Tegh Bahadur dissent toward Guru Ji grew even further to the extent he and his representative,
Ji. A bullet was fired but it did not harm
Guru Ji. Seeha plotted a murder. Nevertheless, their plan failed when the shot fired by
Seeha touched Guru Ji’s forehead and fell. Merciful Guru Ji did not punish both
the miscreants10 .
Soon after Sri Guru Tegh Bahadur Sahib Ji’s Shaheedi at Delhi, Dhirmal too
was arrested and tortured Ranthambor Fort where he died two (2) years after Guru
Ji. His son, Ram Chand took his place but a year later, he was also arrested and
beheaded at Chandi Chowk in broad day light along with his three (3) followers11
who were burned alive before his eyes. The seat of Dhirmal then came to Ram
Chand’s brother, Bhav Mal. It was these descendants of Dhirmal that denied Guru
Gobind Singh Ji the loan of the Aad Granth. The followers of Baba Dhirmal and his
descendants are known as Dhirmalia.
9
Maghar Sudi 2, 1734 Bk. (1677 CE). Ref: Guru Kian Sakhian - Sakhi 34
Portion of the old 10
‘thara’ (platform) on which Guru See, Sri Gur Pertap Suraj Granth: Raas 11 Chapter 11
Tegh Bahadur Ji sat at Amritsar. 11
Bhai Isher, Dharma and Tulsi

Who are the Ramraiya ?
Baba Ram Rai (1646 - 1687 CE) was the eldest son of Sri Guru Har Rai Sahib Ji and Mata Ram Kaur Ji. He
was sent to Emperor Aurangzeb by Guru Ji to demonstrate to him the capability of the house of Guru Nanak. As
expected, Baba Ram Rai arrived in Aurangzeb’s court on a flying palanquin. Everyone was flabbergasted and Ram
Rai became close to the emperor. He started to show various miracles, which are recorded in detail by Kavi Santokh
Singh.12 The Muslim advisors (Mullah) were concerned on the growing relationship between Aurangzeb and Ram
Rai so they devised a plan and prompted Aurangzeb to question Ram Rai why does the Gurbani disrespects the
Muslims in this stanza:
imtI muslmwn kI pyVY peI kuim@Awr ] (466-5, Awsw, mÚ 1)
The burial ground usually are of clay soil, Potter digs the clay soil and mixes with water, knead into a dough then he place it on a wheel, 13
When Ram Rai heard the above Shabad, he knew that if he told the right meanings, his relationship with Aurangzeb
shall go sour and he will no longer be gifted with various precious objects and wealth. So, he changed the word,
‘Musalmaan’ with ‘Beimaan’. Though the matter was resolved, but Sikhs heard this
blasphemy and complained it to Sri Guru Har Rai Sahib Ji. Guru Ji upon hearing
immediately excommunicated his son and said to him to never ever come before
him.14
From that day, Ram Rai who was given the lordship of a land in the valleys
(Doon) where he established his dwelling (Dera) there. The place is today known
as Dehradoon.15 Ram Rai was instrumental in instigating Aurangzeb so that Guru
Harkrishan Sahib Ji is brought to Delhi. He had extreme animosity towards Guru
Harkrishan, his younger brother that he wished that Guru Ji departed from this world
and he shall take His place.
12
See, Sri Gur Pertap Suraj Granth: Ras 9, Chapter 38 till 55
13
The above is a Shabad which was uttered by Guru Nanak Dev Ji whilst imparting his sermons to Sheikh Brahm
where Guru Ji says that the Muslims consider it sinful to have their bodies burned in fire but ultimately, the buried bodies
are used by the pottery makers to make various objects by burning it under fire. So, ultimately it is still subjected to fire. Painting of Baba Ram Rai Ji
14
See, Sri Gur Pertap Suraj Granth: Raas 9 Chapter 58 Source: Asian Art Museum,
15
Older name for this place was Khurvadi. Object no. 1998.94

Till Guru Gobind Singh Ji’s time, he remained distant from the
house of the Gurus but in 1686 CE, he realized his mistake
and asked for forgiveness from Guru Ji.16 Guru Ji in his
benevolence forgave him but very soon thereafter (1687 CE),
his representatives (Masand) plotted against him. As he was
meditating using the Pranayam technique where the breaths
stops from the body, the Masands declared him dead and took
his body and cremated it. Mata Panjab Kaur, Ram Rai’s wife
wrote to Guru Gobind Singh about this and Guru Ji came to
Dehradoon and punished the Masands.17 The establishment
was handed to Mata Panjab Kaur who ran it till her demise in
1741 CE but even then gradually the influence of the Masands
grew stronger. Ultimately, the Masands were again in control
of the Dera just as when they had murdered Baba Ram Rai.
The Masands and their followers of the Dera were
against Sikhi as Guru Gobind Singh Ji had punished them
earlier. Their hatred from Guru Ji was also to His scripture, Sri
Dasam Granth.
Giani Gian Singh writes in Shamsher Khalsa18 about an incident in Payalpur
Ghudarni village where Ragi Bulaki Singh was reading Rehras Sahib in the Sanggat
and when he started to read Chaupai Sahib, the Ram Raiyas abused him and beat
A manuscript of Sri Guru him. Moreover they broke his musical instrument (saranda) he had with him. They also
Granth Sahib Ji dated 1695
CE with the dates of passing made derogatory remarks against Guru Gobind Singh Ji. When Baba Banda Singh
of Ram Rai and Panjab Kaur Ji Bahadur was notified of this incident, he immediately sat forth and punished the
(later addition).
Ramraiyas.
16
See, Sri Gur Pertap Suraj Granth: Rut 2 Chapter 3
17
See, Guru Kian Sakhian: Chapter 42
18
Shamsher Khalsa by Giani Gian Singh page 28- 29

The modus operandi
Reading about the 4 cults mentioned above, we are able to draw up a modus operandi on how and why these heretic
sects intended to distort the Sikhi of the Gurus.
TABLE 1-3: MODUS OPERANDI OF HERETICAL SECTS
No. Sect Modus Operandi Relation to Sri Dasam Granth (SDG)
The Meenas tried to manipulate the Sanggat so that the popularity of Prithi Chand grows by making many
slanderous remarks against Guru Arjan Dev Ji. Similarly, the detractors has and continue to make many false
comments against Sri Dasam Granth (SDG) to confuse the Sanggat or at least push them away from SDG.
Furthermore, the Meenas tried to persuade the Sikhs into disbelieving the Gurus, the detractor use similar
1. Meena Manipulation
approach by coming up with statements on the capability of the Guru and referring Him to a common man.
The position of the detractors have mutated in the course of time from disbelieving a portion to totally discarding
SDG. Similar to the Meenas who disbelieved the Gurus but seeing their decreasing popularity had their names
ending with Singh/Kaur to manipulate the Sikhs.
The history surrounding SDG has been manipulated in modern times like Kahn Singh Nabha who came up with
a purported story of a dispute arising within the Sikhs on SDG but was solved when Bhai Mehtab Singh and
Sukha Singh brought the decapitated head of Massa Ranggar. This story has no historical reference and even
within Pracheen Panth Prakash, which was written by Rattan Singh Bhangu who was the grandson of Bhai
Mehtab Singh, does not write on this incident.
2. Hindaliya Distortion
Though Kahn Singh was a scholar but at times, his views contradicted from the available evidences. For an
example is his statement on the Kartarpuri Bir where he claims the presence of a sentence in the table of content
to disqualify Ragmala where in actual fact was never present. Bhai Jodh Singh later refuted his claims. (see,
Prachin Biran Bare)
Distortion of history surrounding Sri Dasam Granth is purposely done to confuse and thus deter the Sanggat.
Various important manuscripts of SDG or Guru’s Khas Patras are kept away in private collections or institutions
3. Dhirmaliya Hide away from the general Sanggat so that no research can be done (i.e. Anandpuri manuscript, Painda Dharamsal,
etc.). Similar to how Dhirmaliyas declined to loan the Aad Granth to Guru Gobind Singh Ji.
The preaching and recitation of the compositions of Guru Gobind Singh are prohibited in some Gurdwaras just
4. Ramraiya Suppress as how the Ramraiyas tried to do so in Payalpur.
Manuscripts of Sri Dasam Granth and historical Pothis are burned in the name of Agan Bhet Seva.

Conclusion
The detractors or slanderers of Sri Dasam Granth trace back their ideology to hundreds of years ago where Manmat
was given the impression of Gurmat. However, by looking back into history and how people at various stages have
tried to malign the Sikhi of the Gurus, we learn that without complete faith in the Guru, one can be easily swayed.
Reading Bhai Gurdas Ji’s compositions, one realises that the Guru is all-capable, Almighty Himself, omnipresent
and omniscient. If one possesses that faith, he/she will never even have a thought whether the Guru was capable
of doing so or not. The duty of a Sikh is to accept whatever the Guru has told us (Gurmat) and not our thoughts
and views (Manmat). A Sikh has been made a scholar who should be proficient enough to discern truth from false.
While there are countless references in favour of Sri Dasam Granth and none against it, the debate remains due
to self mindedness (Manmat).
Photograph of the Kartarpuri Bir (Aad Granth) with

Maha Mantar in Sri Guru Arjan Dev Ji’s Handwriting
To restore the Aad Granth compiled by Guru Arjan Dev Ji to the Sikhs, Guru Gobind Singh Ji
sent some Sikhs to Dhirmal in Kartarpur, who possessed the original Aad Granth Sahib (the
original saroop written by Bhai Gurdas Ji at Ramsar), and requested for its loan. But they
refused to part with it and asked the Guru to write his own Aad Granth if he was a real Guru .

Sri Dasam Granth Ji’s
Varying Titles
T he compendium containing the compositions of the Guru have been referred to as, ‘Pothi’ (SGGS Ang 1226,
Bhai Gurdas Vaar 6 Pauri 12, Bhai Gurdas Kabitt 562) and ‘Granth’ (Bhai Gurdas Var 1 Pauri 17). Similarly, Sri
Guru Gobind Singh Ji has collectively used both the above words within Sri Dasam Granth Sahib: ‘Pothi’ (SDG Ang
140, 395) and ‘Granth’ (SDG Ang 39, 190, 1386, etc.). Naturally, the scribes who wrote the Gurbani manuscripts
carried on with similar naming format.
Some scribes in order to differentiate between the Sri Guru Granth Sahib and Sri Dasam Granth Sahib wrote
‘Patshah Dasve Ju Ka’ (of the Tenth Sovereign) followed by Granth and similarly, some resorted to adding, ‘Adi’ for
SGGS to signify it is the first.
At various times, people are seen to be
questioning on the variation of the titles within the
SDG which then leads to its authenticity. However,
if we look into this topic with evidences, it becomes
clear that the variation of titles was very much a
common occurrences and was not standardised like
it is today due to the western influence. The western
education and language has at times, pushed us
away from our culture, which ultimately leads to the
questioning of very basic practices. Similar to this
is the culture of scribing which has gone extinct. In
order to understand, we shall pictorially demonstrate
that the titles of the Granth not only differed in the
Siahi Ki Biddhi (Formula of Ink) used by the scribe is written after Ragmala
SDG but also the SGGS to ultimately put forward a in the Tarn Taran Saroop of Sri Guru Granth Sahib Ji dated 1692 CE.
point that the matter of title is insignificant.

The following graphics contains the first page of the table of content (Tatkara) within the manuscripts of Sri Dasam Granth
Sahib Ji where the readers would be able to appreciate the naming the scribes have done:
Varying titles of Sri Dasam Granth
Patshah Dasve Ju Patshah Dasve Ju Sri Bachitar

Ke Granth Ka Ke Granth Ka Granth Natak Granth
Sri Dasam Granth Sahib: Sri Dasam Granth Sahib: Sri Aad Dasam Combined Sri Dasam Granth Sahib:
Patna Sahib Akaal Takht Sahib Saroop: Bhai Mani Singh Patna Misl Utara
1755 Bk. (1698 CE) 1755 Bk. (1698 CE) 1770 Bk. (1713 CE) 1822 Bk. (1764 CE)
Takht Sri Harmandir Ji Punjab University Chandigarh Raja Gulab Singh Sethi, Delhi Shiromani Gurdwara Parbandhak
Patna Sahib - Mss No. 1190 Committee
Studying the manuscripts of Sri Dasam Granth (SDG), it becomes clear that there was no single standardised name given to
the SDG. Furthermore, the same applies to the manuscripts of SGGS Ji where one does not find a standardised title.
Varying titles of Sri Dasam Granth (2)
Granth Pothi Granth Granth
Sri Dasam Granth Sahib Sri Dasam Granth Sahib Sri Dasam Granth Sahib Sri Dasam Granth Sahib
1834 Bk. (1777 CE) 1846 Bk. (1789 CE) 1850 Bk. (1793 CE) 1857 Bk. (1800 CE)
Gurdwara Shaheedi Bagh, Punjab University Chandigarh Gurdwara Shaheedi Bagh, Gurdwara Shaheedi Bagh,
Anandpur Sahib - Mss No. 522 Anandpur Sahib Anandpur Sahib
Now, if we look at the manuscripts of Sri Guru Granth Sahib starting right from the first, the Kartarpuri Bir we find similar
names to SDG like ‘Pothi’ and ‘Granth’. The following manuscripts are of Sri Guru Granth Sahib (some signed by the Gurus):
Varying titles of Sri Guru Granth Sahib Ji
Pothi Pothi / Granth Pothi Granth
Manuscript of Guru Manuscript of Guru Manuscript of Guru

Kartarpuri Bir Granth Sahib with Nishan Granth Sahib Granth Sahib with Nishan
Sri Guru Har Rai Sahib Sri Tegh Bahadur Sahib Ji
1661 Bk. (1604 CE) 1718 Bk. (1661 CE)
Sodhis of Kartarpur
1710 Bk. (1653 CE)
Bhai Ram Kishan, Patiala Maini Sangat, Patna Sahib

There are various manuscripts of Sri Guru Granth Sahib Ji with the Nisan of different Guru Sahiban, yet one does not find a
standardised title. Thus, further implying that the varying titles are a non-issue.
Varying titles of Sri Guru Granth Sahib Ji (2)
Pothi / Granth Pothi / Granth Pothi / Granth Granth
Manuscript of Guru Manuscript of Guru Manuscript of Guru Manuscript of Guru

Granth Sahib with Nishan Granth Sahib Granth Sahib Granth Sahib
1755 Bk. (1698 CE) 1771 Bk. (1714 CE) 1814 Bk. (1757 CE)
1748 Bk. (1691 CE)
Takht Sri Harmandir Ji Patna Sahib Paramjit Singh
Takht Sri Harmandir Ji Patna Sahib SGGS Academy
From the graphics, it is clear that ‘Granth’ and ‘Pothi’ has been used interchangeably in both Sri Guru Granth Sahib Ji and Sri
Dasam Granth, where we can now come to a conclusion that the scribes and the Gurus who signed on them along with those
who have read them for centuries, agreed to it.
Varying titles of Sri Guru Granth Sahib Ji (3)
Pothi Granth
Manuscript of Guru Manuscript of Guru Granth

Granth Sahib Sahib: Sunehri Bir
1822 Bk. (1765 CE)
Sunehri Bir (Golden Bir) of Baba Deep
Singh Ji Shaheed which is read on Takht Sri Harmandir Ji Patna Sahib Akaal Takht
special Gurpurabs at Harmandir Sahib.
It is also interesting to note that the compendiums (Granths) of Gurbani have Shahi Ki Bidhi (recipe of the ink),
which is in the liberty of the writer who writes the recipe of his ink. The Table of Content (Tatkara), and Chalitar
Joti Joyt Samavna1 (Genealogy of the dates of merging of the Gurus) remains mostly similar, but the rest remains
unchangeable because Gurbani can never be altered.
Conclusion
In actual fact, whether it is referred to as Sri Dasam Granth, Patshah
Ju Ka Granth, Sri Bachitar Natak Granth it is a non-issue as evidence
available to us suggests that the names of the compendium were
not standardised as we see them today. However, compositions
contained within current day Sri Dasam Granth Ji are all present.
Though there are variation in the title of the compendium (Granth)
of Guru Gobind Singh Ji’s hymns just like Sri Guru Granth Sahib
Ji, there is however no doubt that the compositions remained the
same except for the Zafarnama that is usually in a different script or
not present in the early copies of Sri Dasam Granth. Furthermore,
the compositions found in Dasam Granth are not found in any other
Granth (compendium). The most probable reason for the similar
names to the compendium of SGGS and SDG would be that the
Sikhs of the past did not segregate the word of the Guru (Gurbani). It
is unlike today’s book titles that have a single title with an exception
to certain books where the publishers in different countries give
different titles.2 When the Sikhs of the past did not perceive it to be
an issue, we shouldn’t either.
1
The manuscripts of SGGS contained a folio of the Joti Joyt dates of the Gurus where it was The folio of the Chalitar Joti Joyt Samavna (Genealogy of the dates
written as a practice started by Bhai Gurdas Ji in the Kartarpuri Bir. The genealogy was then of merging of the Gurus) written by Bhai Mani Singh Ji in the Bhai
added onto by Guru Harkrishan Sahib Ji who then added the dates of Baba Gurditta Ji and Mani Singh Vali Bir. The physical duration of the Guru’s lifetime is
Sri Guru Hargobind Sahib Ji, which was then copied by the later scribes where it was written, also written by Bhai Mani Singh Ji. This saroop is a combined saroop
“Mahalla 8 Ji Ka NAkaal”. of both Guru Granth Sahib Ji and Dasam Granth Sahib Ji. Currently
2
One example is Tess Gerritsen’s Keepsake which has a different title in the UK: Keeping housed at S. Gulab Singh Sethi, near Hanumaan Mandir, Gurdwara
the Dead. Bangla Sahib, Delhi.

Inclusion of
Ancient Characters
T he inclusion of ancient characters especially of the Indian subcontinent like Ram, Krishna, Janak, Vyas, etc.
within Gurbani is prevalent. Besides this, the names of deities worshipped in the subcontinent like, Vishnu, Rudra,
Brahma, etc. are present in Sri Guru Granth Sahib Ji and Sri Dasam Granth Ji. Furthermore, Gurbani makes
reference to countless other Puranic stories like Gajendra, the curse of Indra, Parsram, Ajai, etc1.
Where Gurbani differs is the context in which they are presented or referred to. These characters are
considered ideal beings by the society. Gurbani takes the example of these characters to give us a message
where the goodness is exalted and weaknesses are learnt from. For an example, Ram Chander Ji the incarnation
of Vishnu in the Treta Age was a very fair king to its people and everyone was safe in his kingdom. Bhagat Naam
Dev Ji makes reference and states that his King is Ram Chander the son of Dasrath:
jsrQ rwie nµdu rwjw myrw rwmcMdu
pRxvY nwmw qqu rsu AMimRqu pIjY ]4]4]
My Sovereign King is Raam Chandra, the Son of the King Dasrath; prays Naam Dev, I drink the Ambrosial Nectar of Almighty’s Name. ||4||4||
(Sri Guru Granth Sahib Ji: Ang 973)
However, though Ram Chander was a perfect ruler, son and righteous, he was not above vices. Ram under the
influence of attachment to his wife, cried when Ravan had abducted her. Here Gurbani mentions:
rovY rwmu inkwlw BieAw ]
sIqw lKmxu ivCuiV gieAw ]
Even Ram Chander wept when he was separated from Sita and Lakhshman while in exile.
(Sri Guru Granth Sahib Ji: Ang 954)
1
For an example, refer to Sri Guru Granth Sahib Ji Ang 954

Without the acceptance of Will and Almighty’s name, Naam, everyone is under the influence of vices in one way or
another. Only the Guru is above these and his followers onto whom he places His grace. Bhai Gurdas Ji within his
Vaar 12 Pauri 7 till 12 very clearly explains how the teachings of the Guru can make a Sikh above all the deities and
respectable figures in the society. As a comparison to Sri Guru Granth Sahib Ji, Bhai Gurdas Ji too has given his
views of Ram Chander Ji:
rwm rwj prvwx jig sq sMqoK Drm rKvwly ]
Ram’s kingdom was accepted throughout the world because he safeguarded the virtues of truth, contentment, mercy and faith
(Bhai Gurdas Ji Vaar 23 Pauri 8)
On the other hand, Bhai Gurdas Ji says:

prsrwm rwm ikRsn ho iklik klµkI Aiq AhMkwry ]
Parasram, Ram, Krishan and the Kalki of the future are filled with pride.
From the above, we should have a clear understanding that Gurbani and Bhai Gurdas Ji’s works covers both the
spectrum. The aim of Sikhi is to a make a being perfect in all ways.
Similarly within Sri Dasam Granth Sahib, Sri Guru Gobind Singh Ji gives detailed narrations on the lives of
such incarnations of the trinity that have been mentioned by the earlier Gurus. Guru Ji in His benevolence describes
the history in detail so that a Sikh need not refer to a non-Sikh source whilst studying Gurbani. Whilst doing so, Guru
Ji instils the spirit of valour and bravery by beautifully recounting the tales. Like the above, we present a similar
example on Ram Chander Ji where both the facets are covered. Guru Ji writes:
kmI n kaun kwj kI ] pRBwv rwm rwj kI ]194]
There was shortage of nothing as a result of Rama’s reign.
(Sri Dasam Granth Sahib Ji: Ang 203)
Towards the conclusion of Rama Avtar, Guru Ji writes:
rwm rhIm purwn kurwn Anyk khYN mq eyk n mwnÎo ]
The Puranas (Hindu scriptures) and the Quran (Muslim scripture) call Thee by the name of Rama, Rahim,
and such other numerous names, but their faith did not conclude on One Almighty. Therefore, I owe allegiance to neither of these two,

So thus, the Sikh faith does not exclude any eligible person based on colour, creed, sex, religion, etc. but instead
takes the virtues possessed by the individual in order to educate through life examples. On the other hand, the
weaknesses are studied so to learn from it and are not there to slander the character. From the examples above
related to Ram Chander Ji, we can appreciate that he is a very respectable figure but the aim is Oneness with
Almighty that can only be achieved through the Guru. At various places in Gurbani and the texts of prominent
Sikhs, we repeatedly find allegiance to the One. The One that is within everyone.
Chandi
On the exploits of Chandi that are present within Dasam Granth, we see the clear intention of Guru Ji that He
narrates the stories to invoke bravery within the readers. Furthermore, the inclusion of Chandi, a female goddess
is a challenge to the misogynists who saw women as inferior only made to serve. At that point of time in India
and even today at some places, female babies are killed just because of their gender. Reading Chandi Charitr
and Chandi Di Vaar, one realises that even a female can take the role of a warrior and fight with enemies. It is
because of these texts, we find within Sikh History of various feats of Sikh women who stood their ground and
never accepted subjection.
From the two (2) following excerpts of Chandi Charitr, we shall be able to grasp the real intention of Guru Gobind
Singh Ji in the writing of the exploits of Chandi. At the beginning, Guru Ji writes:
qwrn lok auDwrn BUmih dYq sMGwrn cMf quhI hY ]
You (Almighty) are the Chandi, the killer of demons and ameliorator of humans on this earth.
At the conclusion of the Chandi Charitr, Guru Ji writes:

cMf cirqR kiv`qn mY brinE sBhI rs rudRmeI hY ]
I have narrated this Chandi Charitr in poetry, which is full of Rudra Ras (sentiment of bravery and valour).
From the above two (2) lines, readers can appreciate neither did Guru Ji considered the Devi (Goddess Chandi)
to be the ultimate as He clearly writes that the Chandi is Almighty’s form and creation and in conclusion, Guru Ji
speaks on the sentiment of bravery which is clearly His intention. Just like Ram Chander where righteousness
was his virtue, Chandi had bravery as her virtue. Both of which are important virtues to a Sikh.
Sikhi unlike other faiths do not consider the other deities/idols that are not in their believe system as prohibited.
Instead, Sikhi is learning from all these characters and personalities and understanding how and why the Guru’s path
is most supreme.
Dasam Sakand
Where the notion comes that the Dasam Granth contains many ‘Hindu’ tales, we wish to bring the readers attention to
the composition of Bhai Gurdas Ji. References to Dasam Sakand (10th chapter of Bhagavad Puraan) within Krishna
Avtar has also been done previously by Bhai Gurdas Ji:
iksn lYAw Avqwru jig mhmw dsm skMDu vKwxY ]

The laudation of the incarnation of Krishna onto this world has been described
in detail within the Dasam Sakand.
Furthermore, we find in history that expositions from

these ancient texts were done in the presence of the
Gurus. For an example, Pandit Keso Gopal during the
times of Guru Amar Das Ji, Pandit Gopal Rai during Guru
Arjan Dev Ji’s time2 and Pandit Nitanand during the era
of Guru Hargobind Sahib Ji3. Thus, this demonstrates
that knowledge from ancient Indian text was read and
studied in the House of Guru Nanak. The wisdom
gained from these was then utilised in the exegesis and
exposition of Gurbani that has many references to it.

Holy Scriptures being presented to Sri Guru
Gobind Singh Ji in His Court.
2
Gurbilas Patshahi 6: Chapter 6 Painting by H.S. Narz. Published by Punjab
3
Gurbilas Patshahi 6: Chapter 15 Heritage and Tourism Promotion Board

Contemporary Gursikhs in the 16th and 17th century such as Bhai
Gurdas Ji, Baba Sadhu Jan and others have written on various
incidents surrounding the deities, incarnations and Rishis. Bhai
Gurdas Ji within his 1st Vaar talks in great depth on the Hindu and
Islamic believe system to show the need for Guru Nanak’s coming
onto this world. Till we don’t study the belief systems of other faiths,
we remain ignorant to the extent of Guru Nanak’s greatness. Shaheed
Bhai Mani Singh Ji who performed exposition of this Vaar (within
Gian Ratnavali) goes deeper into the Puranic stories to explain the
greatness of Guru. Further, Baba Sadhu Jan the son-in-law of Guru
Hargobind Sahib a very able scholar also wrote poetry on various
ancient stories like Vaar Putna Ki. Not only that, Guru Gobind Singh
Ji promoted the translations of various ancient texts in his Darbar.
This does not stop to those eras, Giani Bhai Sant Singh Ji
(1768-1832 CE), the Head Granthi of Darbar Sahib Amritsar and the
5th Jathedar of Damdami Taksal has also written a commentary on
the Tulsi Ramayan, which was printed in 1897 CE.
Sri Guru Gobind Singh Ji created the Khalsa to be independent,
scholarly, warrior and thus, Guru Ji Himself made transcreations and
annotations of the ancient text so that Sikhs in the future need not
rely on an external source. It is wrong to say that Guru Ji provides
translations. Instead, Guru Ji adapted the ancient texts to the current
age of Kalyug and prepared the readers to be forever ready to face
all consequences and challenges in upholding righteousness.
Front cover of Tulsi Ramayan Steek (Exegesis) by

Giani Bhai Sant Singh Ji, printed in 1897 CE [Continues on the next page]

The entire Dasam Granth to an extent has been created by Guru Ji to instil the spirit of courage. At the
conclusion of Krishna Avtar, Guru Ji writes His intent:
dsm kQw BwgOq kI BwKw krI bnwie ]
Avr bwsnw nwih pRB Drm juD ky cwie ]2491]
I have transcreated this Dasam Sakand from Sanskrit into Bhakha language. I have no other reason for doing so besides to prepare the listeners to fight
for righteous. (2491)
Guru Ji has made the Khalsa, a self-sufficient community who is a saint, scholar and soldier. From the chapters
aforementioned, it becomes clear on the importance of knowledge given by Sri Guru Gobind Singh Ji. Knowledge
has no boundaries and any prejudice against it only leads to failure.
Painting depicting Guru Gobind Singh Ji giving

sermons to the congregation of Sikhs and
Scholars. A stack of books is seen on the throne
of Guru Sahib Ji. Guru Sahib gave upmost
importance to knowledge and ensured the
Khalsa was self-sufficient.

Timeline of
S ri Guru Gobind Singh Ji’s life paves a path of perfection for mortals. Guru Ji constantly
and consistently faced challenges that could have broken lion-hearted leaders but
He demonstrated confidence and courage which made Khalsa Panth undefeated.
Walking along Guru Ji’s timeline takes us on an astonishing journey of life which
elevates us into facing the reality while achieving a totally bliss state. Learning Sikhi
all along through Guru Ji’s four (4) decades of life encounters provides us all essential
principals and guidance as Guru Ji accomplished more than anyone even in eternity.
The following is a timeline of the events in the life of our master, Sri Guru Gobind
Singh Ji taken from various sources and amalgamated into a single chronology with
the original dates (Sangrand and Vadi-Sudi Bikrami). In simple terms the ‘Sangrand’
dates (date, month, year) follow the solar aspect of the calendar whereas the ‘Vadi-
Sudi’ (month, moon-phase, date, year) follows the lunar aspect, which ultimately
makes the Bikrami calendar solar-lunar calendar.1
Research by various scholars of the past2 have come in handy and has been
integrated into a single flow of events. There are various contradictions within history
related to certain events but we have opted the widely accepted ones. At times, local
Gurdwara history has been utilised. Wherever required, more than one reference has
been used. Nevertheless, more research and work is required to make an even more
detailed chronology.
Portrait of Sri Guru Gobind Singh Ji.
Inscribed 1912 CE in India, Punjab 1
A year begins from Chet and ends with Phagun. In order to convert Bikrami (or Bk.) year into the Common Era date,
it has to be deducted by ±57 years.
2
Scholars like, Garja Singh, Piara Singh Padam, Bhai Randhir Singh Research Scholar, Fauja Singh, et al.

Asu Sudi 9, 1727 Bk. (1670 CE)
Jeth Sudi 1, 1723 Bk. 9 Poh, 1725 Bk. Asu Sudi 10, 1727 Bk. (1670 CE)
(1666 CE) (1668 CE) Gobind Rai reaches Lakhnaur
(Haryana) to the village of Mata Bhai Mehr Chand, Mata Gujri’s
Guru Tegh Bahadur 12 Katak, 1725 Bk.
Birth of Mata Gujri’s father, Bhai Lal Chand. elder brother made Sri Gobind
Sahib Ji and Mata (1668 CE)
Sundar Kaur Ji at Rai to wear an emerald colour
Gujri Ji arrive at Bhatt-Vahi Neelkanth Jotish Pehewa, Bhatt
Birth of Mata Ajit Bhujware cloak with a Tilak on the
-Vahi Mahesh Dutt Kurukshetra
Patna Sahib Kaur Ji at Lahore Gurbani Path Darpan forehead and while holding an
Sanctum Santorum of Gurbani Path Darpan arrow in His hand, the Sanggat
08
Takht Harmandir Ji Patna had the glimpses of Gobind
Sahib ASU Rai.
09 Bhatt-Vahi Neelkanth Jotish Pehewa,
Bhatt -Vahi Mahesh Dutt Kurukshetra
POH
10
03 Age 6
02 1725
JETH
Gurmukhi was
1729
learnt 4 from 12
07 Chet, 1729 Bk.
1723 Bhai Chaupa (1672 CE)
KATAK
CHET 04
Singh
01 Bhai Mani Singh Ji visits
Rehitnama Bhai
Chaupa Singh
Guru Tegh Bahadur
Chet Sudi 7, 1723 Bk. 1727 Bk. Sahib Ji at Anandpur
(1666 CE) 05 Sahib along with his
(1670 CE)
POH
Mata Gujri Ji conceived Sri CHET

Left Patna family.
Gobind Rai at Prayagraj (Tribeni) Shaheed Bilas Bhai Mani Singh
Sahib 11
Sri Gur Tirath Sangreh by Pandit Tara Singh 1727 Svaroop Singh
Narotam- page 107 Chet Vadi 1, 1729 Bk.
Kaushish
(1672 CE)
Poh Sudi 7, 1723 Bk. (1666 CE) 06
Sri Gobind Rai upon
Perkash of Sri Guru Gobind
Age 4 3 reciting Anand Sahib
Singh Ji
renamed Chak Nanki as
Gurbani Path Darshan, Sri Gur Tirath Small weapons were made
Sangreh by Pandit Tara Singh Narotam, Anandpur Sahib. 5
for Guru Ji
Gurdwara Darshan by Bhai Thakur Saroop Das Bhalla, Bhatt-Vahi
Singh Giani: page 290 Rehitnama Bhai Chaupa Singh Budana Pargana Muzafarnagar

Maghar Vadi 7, 1732 Bk. (1675 CE) Maghar Sudi 1, 1732 Bk.
Maghar Sudi 2 & 3,
1 Vaisakh, 1730 Bk. (1675 CE)
Sri Gobind Rai Ji started supervising the 1732 Bk. (1675 CE)
(1673 CE) The Mughals started
writing of Guru Granth Sahib where the Bani Hot sand was
Bhai Bajjar Singh of of Guru Tegh Bahadur Sahib Ji was added. This to torture Sri Guru
poured onto the
Shahdra was given SGGS was known as Damdamey Vali Bir 7 . Tegh Bahadur Sahib
body of Guru Ji.
the honour to teach together with the
Pracheen Biran by GB Singh Guru Kian Sakhian-
Sri Gobind Rai horse Sikhs. Entry of food
Saroop Singh Kaushish
riding and weaponry. 18 and water was barred.
Bhatt-Vahi Talaunda 15 Jeth, 1730 Bk. Guru Kian Sakhian- Saroop
(1673 CE) Singh Kaushish
Wedding of Sri Gobind Maghar Sudi 4, 1732 Bk.
(1675 CE)
MAGHAR
Rai with Mata Jito Ji
14 (later Mata Ajit Kaur) 6 . An iron pillar was
Chaupa Singh heated and placed on
1730 VAISAKH Guru Ji’s body.
22 Guru Kian Sakhian- Saroop
15
JETH
13 Singh Kaushish
Age 7
Farsi was learnt from 19
Munshi Harjas Rai
1732
son of Bhai Hardyal

Singh Chibber. 17
Rehitnama Bhai Chaupa SAVAN
20
Singh 21
16
Savan, 1732 Bk. (1675 CE)
A group of Pandits come over
from Kashmir led by Bhai Kirpa 12 Savan 1732 Bk.
Ram son of Arru Dutt Brahmin (1675 CE) Maghar Sudi 3, 1732 Bk.
of Mattan, Kashmir. Guru Guru Tegh Bahadur Sahib Ji is (1675 CE)
Tegh Bahadur Sahib agrees to arrested along with His Sikhs Guruship of Sri Guru Gobind Rai Ji at Anandpur
sacrifice Himself to safe their by Mirza Noor Mohammad. Sahib with Guruship Tilak given by Baba Ram
faith. Bhatt-Vahi Multani Sindhi, Koeir Ji who was 3 years old
Shaheed Bilas Bhai Mani Singh Bansavalinama Kesar Singh Chibber Gurbani Path Darpan, Janamsakhi Baba Buddha Sahib

Maghar Sudi 10, 1732 Maghar Sudi 11, 1732 Bk. Maghar Sudi 5, 1735 Bk.
Bk. (1675 CE) (1678 CE)
(1675 CE) Guru Ji’s sees is cremated at Commencement of Vidya
Bhai Jaita Ji reaches Damdama Sahib (Anandpur) Sagar Granth and Avtar
Kiratpur Sahib with by Sri Guru Gobind Rai Ji. Leela (Chaubis Avtar: Sri
Guru Ji’s sees (head). Bhatt-Vahi Multani Sindhi Dasam Granth Sahib) .
1 Vaisakh, 1739 Bk. (1682 CE)
Bhatt-Vahi Multani Sindhi Chaupa Singh
Maghar Sudi 5, 1732 Bhai Nand Lal comes into the
Bk. (1675 CE) MAGHAR sanctuary of Guru Ji.
The martyrdom of 30 Guru Kian Sakhian-
Bhai Mati Das Ji, Bhai 26 Saroop Singh Kaushish
Sati Das Ji and Bhai 29 14 Asu, 1735 Bk.
1735
Dyal Das Ji. (1678 CE) 34
Guru Kian Sakhian- Saroop 27
31 Mata Jito Ji (Ajit 1739 VAISAKH
ASU
Singh Kaushish
Kaur) comes over
to Sri Gobind Rai
23 25 (Muklava).
KATAK
MAGHAR Gurbani Path Darpan 18 Katak, 1738 Bk.
33 (1681 CE)
24
Birth of Mata Sahib
Maghar Sudi 5, 1732 Bk. Kaur Ji at Rohtas.
(1675 CE) 1738
Maghar Sudi 6, Mata Sahib Kaur by
The martyrdom of Sri 1732 Bk. Giani Hari Singh
Guru Tegh Bahadur (1675 CE) 32
Sahib Ji 8.
1734 28
Sri Guru Tegh
Manuscript of Sri Guru Granth Bahadur Sahib
Sahib Ji dated 16929 Ji’s body was 1735 Bk. (1678 CE)
cremated by 1734 Bk. (1677 CE) Sri Gobind Rai Ji 1738 Bk. (1681 CE)
Bhai Lakhi Guru Gobind Rai instructed Bhai Mani Commencement of
Shah. composes Jaap Sahib Singh to start writing Bachitar Natak.
Bhatt-Vahi Jado and Akaal Ustat. Pothis and Granths. Guru Kian Sakhian-
Bansi Shaheed Bilas Bhai Mani Singh Saroop Singh Kaushish
Chaupa Singh

16 Vaisakh, 1743 Bk. 29 Magh, 1743 Bk. (1687 CE)
(1686 CE) Asu Vadi 9, 1744 Bk.
Sahibzada Baba Ajit Singh
(1687 CE)
Wedding of Sri Gobind Rai Ji Ji is born at Paonta Sahib to
with Mata Sundar Kaur Ji . Mata Sundar Kaur. Guru Ji goes to
Gurbani Path Darpan Bhatt-Vahi Banbhauri Pargana Jind Dehradoon on the
1741 Bk. (1684 CE)
invitation of Mata
Commencement of Panjab Kaur and
Charitropakhyan. punishes the Masands
40
Sikhan Di Tabrukat 10 by killing them with hot
VAISAKH
Bhadon Vadi 8, oil.
1741 Bk. Guru Kian Sakhian- Saroop
1743
(1684 CE) 41 Singh Kaushish, Shaheed Bilas
35
BHADON Bhai Mani Singh
Commencement
of Krishna Avtar.
1741 VAISAKH Guru Kian Sakhian-
Saroop Singh Kaushish 43
44
1742
MAGH
36
17 Vaisakh, 1741 ASU
Bk. (1684 CE) 38
39
Guru Ji leaves Bhadon Sudi 8, 1744 Bk.
Anandpur Sahib (1687 CE)
SAVAN
1742 Bk. (1685 CE)
for Paonta Sahib. BHADON Baba Ram Rai is murdered by
Guru Ji composed 42
Guru Kian Sakhian- his Masands.
Saroop Singh Kaushish, Chandi Charitr I and II
Manuscript of Sri Guru Granth Sahib Ji
Singh Sagar chapter 6- 37 until stanza 229 and 55
Vir Singh Bal. metres of Chandi Di Vaar.
1744 dated 1695
27 Vaisakh, 1741 Bk. The Dhadhis (ballads) of Savan Sudi, 1744 Bk. (1687 CE)
(1684 CE) Guru Ji’s Darbar started
to sing this new Gurbani. Guru Gobind Rai Ji completes the
Ram Rai meets chapter of Gopi-Udhav (of Krishna
By this time, 1186 Chhands
Guru Ji and asks for Avtar) at Paonta Sahib.
(metres) of Krishna Avtar were
forgiveness.
already written. Krishna Avtar: Sri Dasam Granth Sahib, Sikh
Bhatt-Vahi Talaunda Itihas De Partakh Darshan- Research Scholar
Pargana Jind Sikh Itihas De Partakh Darshan-
Randhir Singh
Research Scholar Randhir Singh

Puranmasi of Maghar Sudi 11, 1745 Bk. (1688 CE) 1746 Bk. (1689 CE)
Katak, 1745 Bk. Construction of Anandgarh Fort begun followed
(1688 CE) Guru Ji departs for Bilaspur on the
invitation of Queen Champa 12. by Taragarh, Agamgarh, Lohgarh, Holgarh,
Guru Ji leaves Keshgarh and Fatehgarh.
Bhatt-Vahi Talaunda Pargana Jind
Paonta Sahib and Mahankosh, Guru Kian Sakhian- Saroop Singh Kaushish 13
goes to Kapal
Mochan. Maghar Vadi 52
Asu Sudi 4 (Asu 18),
Charitropakhyan 10, 1745 Bk.
1745 11 Bk. (1688 CE) (Charitr 71), Shaheed (1688 CE) 53
Battle of Bhangani with Bilas Bhai Mani Singh
Guru Gobind
King Fateh Shah. 48 Rai Ji arrives
1746
Bachitar Natak, Bhatt-Vahi at Manimajra 1746 Bk.
Multani Sindhi KATAK and visits Mata (1689 CE)
Raj Kaur 2nd Guru Ji
47 wife of Baba commissions Bhai
ASU
Ram Rai Prahlad Rai to

54 translate 50
Bhatt-Vahi 56
Talaunda Pargana Upnishads. Chet Vadi 10, 1747 Bk.
CHET
MAGHAR
1745 SAVAN Jind 51 Dasam Granth (1690 CE)

Darshan by Piara
Singh Padam
Sahibzada Baba
46
Jujhar Singh is born
45 Maghar Sudi 5, at Anandpur Sahib to
49 1745 Bk. (1688 CE)
1747 Mata Ajit Kaur.
Guru Gobind Rai Bhatt-Vahi Talaunda Pargana
Savan Sudi 7, arrives back at Jind, Guru Kian Sakhian-
55
1745 Bk. (1688 CE) 1745 Bk. Anandpur Sahib . Saroop Singh Kaushish
(1688 CE) Bhatt-Vahi Multani Sindhi 1747 Bk. (1690 CE)
Guru Ji completes 50
the chapter of Raas Guru Gobind Rai Ji Guru Gobind Rai
Mandal of Krishna completes the entire Ji commissions
Avtar. Krishna Avtar on the Massia of Maghar 1745 Bk. (1688 CE) Bhai Kashiram to
banks of River Yamuna at translate Pandav
Krishna Avtar: Sri Dasam Guru Ji arrives at Kotla Nihung and
Granth Sahib, Sikh Itihas De Paonta Sahib. Gita .
visits Bhai Guriya ‘Hajavat’.
Partakh Darshan- Research Krishna Avtar: Dasam Granth Darshan
Scholar Randhir Singh Sri Dasam Granth Sahib Jivan Charitr Baba Gurditta Ji by Sant Bishan Das by Piara Singh Padam

22 Chet, 1747 Bk. Asu Vadi 10, 1749 Bk. (1692 CE)
(1690 CE)
Guru Gobind Rai issues a
Battle of Nadaun was Hukamnama to Bhai Gurdas 15
fought which lasted a and the Sanggat to bring over
day. 16 Asu, 1749 Bk.
a strong staff.
Bachitar Natak: Chapter 9, (1692 CE)
Nisan te Hukamname: page 58
Bhatt-Vahi Multani Sindhi Raja Bhim Chand
Chandel of Bilaspur
VAISAKH passes away at the
Magh Sudi 9, 1748 Bk. (1692 CE) age of 37.
57 Guru Ji sends Hukamnama 62 Guru Bans Binod by Bedi
to the Sanggat to bring their Ganesha Singh: Chapter 10,
CHET Shaheed Bilas Bhai Mani
ASU
contributions
1749
Singh Guru Bans Binod
directly on Divali 66
by Bedi Ganesha Singh:
1750
1748 and Vaisakhi. Chapter 10, Shaheed Bilas
63 Chet Vadi
Nisan te 1 Vaisakh, Bhai Mani Singh
1749 Bk. 1, 1750 Bk.
Hukamname: page 57 14
VAISAKH
58 (1692 CE) (1693 CE)

Guru Gobind The news
MAGH Rai Ji goes of the wedding of 3 sons (Bachitar
1 Vaisakh, 1748 Bk. 61 Singh, Sachitar Singh and Uday
to Ravalsar 64
(1691 CE) to meet with all the Singh) of Bhai Mani Singh Ji reaches
Bhai Mani Singh was JETH Hill-Raja. Anandpur Sahib via Bhatt Desu.
made a Divan (minister) Guru Kian Sakhian- Saroop Shaheed Bilas Bhai Mani Singh
in Guru Ji’s court. Singh Kaushish 65
60 Asu Sudi 5, 1749
Shaheed Bilas Bhai Mani Singh
Bk. (1692 CE)
59 Jeth Sudi 5, 1748 Bk. (1691 CE) Guru Ji goes to
Guru Gobind Rai Ji sends an edict (Hukamnama) to the Sanggat of Dhaka Bilaspur to attend
1 Vaisakh, 1748 Bk. (1691 CE) confirming the receival of 900 rupees and 8 razor sharp swords (Tegha). the final ceremony
Guru Ji then instructs the Sanggat to send over 40 sets of cloth decorated of Bhim Chand.
A lady by the name of Anoop Kaur tries
to deceive Guru Ji. with silver thread worth 1600 rupees, 30 shields (Dhal) worth 300 rupees, 2 Bhatt-Vahi Talaunda
shields worth 100 rupees and a parrot along with its food by Divali. Pargana Jind, Guru Kian
Charitropakhyan (Charitr 22-23), Chaupa Singh, Sakhian- Saroop Singh
Gur Tirath Sangreh by Tara Singh Narotam Hukamname by Ganda Singh: page 140-41 Kaushish

23 Phagun, 1752 Bk.
Phagun Sudi 5, 1750 Bk. 2 Bhadon, 1753 Bk. Bhadon Sudi 8, 1753 Bk.
(1696 CE)
(1694 CE) (1696 CE) (1696 CE)
Guru Ji assists King Raj
Guru Ji issues a Guru Ji issues a Guru Gobind Rai
Singh and kills the head
Hukamnama to Bhai Hukamnama to Bhai Ji completes the
of Kangra, Syed Hussain
Sangtia and Bhai Bala Tiloka and Rama to Charitropakhyan on the
Khan in a battle (Battle
along with their local come over with their banks of River Satluj.
of Guler).
Sanggat to visit him on entire Sanggat with
Bachitar Natak: Chapter 11, 73 Charitropakhyan: Sri Dasam
Vaisakhi and bring a horses 17. Granth, Chaupa Singh, Guru Kian
Bhatt-Vahi Talaunda Pargana
matchlock rifle. Jind
BHADON Nisan te Hukamname: Sakhian- Saroop Singh Kaushish
Nisan te Hukamname: page 59 page 62
74
VAISAKH
72
CHET
67 69
68 76
Vaisakh Vadi
PHAGUN 1752 11, 1753 Bk. 1752-53 Bk. (1695/6 CE)
PHAGUN
(1696 CE) Guru Gobind Rai

Sodhi Harji, the commissioned the
Chet, 1752 Bk. (1695 CE) caretaker of translation of the
70 Harmandir Sahib MAGHAR chapters of Mahabharat.
Bhai Hardas completes the
dies and his 3 sons16 Dasam Granth Darshan by
scribing of Judh Parbadh of 75 Piara Singh Padam
Krishna Avtar. abandon Amritsar and
1753 comes to Malva.
Anandpuri manuscript of Sri Dasam Maghar Sudi 3, 1753
Granth 71 Shaheed Bilas Bhai Mani Singh
Bk. (1696 CE)
Chet Vadi 1, 1752 Bk. (1695 CE) 28 Phagun, 1752 Bk. (1696 CE) Sahibzada Baba
Jorawar Singh is born
Bhai Uday Singh kills a tiger. Guru Ji Guru Ji added six (6) more stanzas into the Chandi at Anandpur Sahib to
places the tiger’s hide onto a donkey Charitr II and completed it. Bhai Hardas scribes it. Mata Ajit Kaur.
and gives a lesson to the Sikhs. Sikh Itihas De Partakh Darshan- Research Scholar Randhir Singh,
Guru Kian Sakhian- Saroop
Sri Gur Pertap Suraj Granth: Rit 3, Chapter 22 Anandpuri manuscript of Sri Dasam Granth
Singh Kaushish

14 Chet, 1755 Bk. (1698 CE) 24 Savan, 1755 Bk. (1698 CE) 11 Phagun, 1755 Bk.
Guru Ji gives Hukamnama Guru Ji issues a Hukamnama to the (1699 CE)
to Bhai Kalyan Rai and Sikhs18 working in the army of Bahadur Wedding of Guru
the entire Sanggat of Shah to bring 100 tola (1 kg) of gold. Gobind Singh with
Machiwara to not give Nisan te Hukamname: page 63 Mata Sahib Kaur Ji.
their contributions to the Gurbani Path Darpan
82
Masands.
Nisan te Hukamname: page 64 Harh Vadi 1, 1755 Bk.
(1698 CE) PHAGUN
Phagun Sudi 11,
SAVAN
Completion of Sri 83
1755 Bk. (1699 CE)
Dasam Granth
Sahib. Sahibzada Baba
Rama Avtar: Sri 84 Fateh Singh is born
Dasam Granth Sahib, at Anandpur Sahib
1754 KATAK Guru Kian Sakhian- 86
to Mata Ajit Kaur.
Saroop Singh Char Sahibzadey by Piara
77 Kaushish Singh Padam
1755
81
3 Katak, 1754 Bk. 1 Vaisakh,
VAISAKH
80
(1697 CE) HARH 1756 Bk.
Harh Vadi
CHET
On the gathering of
78 (1699 CE)
10, 1755 Bk.
Divali, Guru Ji punishes Birth of
(1698 CE)
the wicked Masands Khalsa Panth
JETH Guru Gobind
(representatives) (Vaisakhi).
and finishes off the 79 Rai Ji and Gurmukh Perkash
tradition of Mahant. the Sikhs are 1756
Bhatt-Vahi Talaunda Pargana Jind
Jeth Sudi 4, 1755 Bk. attacked by
(1698 CE) a contigent 85
Bhai Mani Singh Ji of forces led by King Alam Chand 1756 Bk. (1699 CE)
is sent by Guru Ji and Balia Chand. Guru Ji dispatches
to Amritsar to take Alam Singh to fight with Alam Chand Guru Ji sends invitation to the Sanggat
charge of Akaal Takht and Uday Singh to fight with Balia of Khara Mangat to come on Vaisakhi
and Harmandir Sahib. Chand. The Sikhs were victorious. to Anandpur Sahib and fully dressed in
Shaheed Bilas Bhai Mani Sau Sakhi: Sakhi 1, Bhatt-Vahi Talaunda Shastars (arms) 19.
Singh Pargana Jind Nisan te Hukamname: page 66

27 Vaisakh, 1756 Bk. Jeth Sudi 5, 1756 Bk. 4 Phagun, 1756 Harh Sudi 4, 1757 Bk. (1700 CE) Savan Vadi 8, 1757 Bk.
(1699 CE) (1699 CE) Bk. (1700 CE) Another skirmish is fought (1700 CE)
Guru Ji instructs The Sanggat of A Hukamnama with the army of King Alam A battle is fought in
the Sanggat of Bhai Pothohar are looted is sent to the Chand and Balia Chand. front of Anandgarh
Ke to give their by Rangars and Sanggat of Bhatt-Vahi Bhadso Pargana Thanesar , fort with Painda Khan
contributions to Gujjars of Nuh. Pakpattan Sau Sakhi: Sakhi 1 and Adina Beg.
Bhai Des Raj. Guru Kian Sakhian- Saroop acknowledging Guru Kian Sakhian- Saroop
their Dasvand 94 Singh Kaushish: Sakhi 88
Hukamname by Ganda Singh Kaushish: Sakhi 84,
Singh: page 155 Bhatt-Vahi Purbi Dakhni (contribution)
HARH
and inviting 29 Bhadon, 1757 Bk. (1700 CE)
them to the Raja Ajmer Chand attacks Taragarh fort. Baba
SAVAN
congregation of 95
Ajit Singh Ji defends the attack.
KATAK Vaisakhi.
Bhatt-Vahi Bijlaut Tooran Di
Nisan te
Hukamname: page
90 68
BHADON
87 88 30 Bhadon, 1757 Bk.
93
4 Katak, (1700 CE)
JETH 96
1756 Bk. Bhai Bhagwan Singh
PHAGUN
89
(1699 CE) 91 (son of Bhai Mani Singh),
Guru Ji sends Jawahar Singh (son of
Jeth Sudi 6, 1756 Bk. an invitation Bhai Lakhi Shah), Nand
(1699 CE) to the CHET Singh, etc. are martyred
Guru Ji sends Sahibzada Sanggat of defending the Fatehgarh
Baba Ajit Singh to Naushera20
97 fort.
punish the miscreants. to come 1757 Bhatt-Vahi Jado Bansi
Baba Ajit Singh punishes over on 92
all and brings the Divali and bring
leader, Keso to Guru Ji. their contribution Chet Vadi 5, 1757 Bk. (1700 CE)
Chet Vadi 2, 1757 Bk. (1700 CE)
He pleads and Guru Ji directly and not Guru Ji Himself crosses the river and
forgives him. to give to any Sikhs coming from Darap21 to punishes the Rangars Bajnoor and
Guru Kian Sakhian- Saroop middleman. Guru Ji are looted by Rangars of their leaders, Chitoo and Mitoo.
Singh Kaushish: Sakhi 84, Bhatt- Nisan te Hukamname: Bajroor. Bhatt-Vahi Bhadso Pargana Thanesar
Vahi Purbi Dakhni page 65 Bhatt-Vahi Bhadso Pargana Thanesar

13 Katak, 1757 Bk. (1700 CE) 14 Katak, 1757 Bk. (1700 CE) 19 Katak, 1757 Bk.
30 Bhadon, 1757 Bk. Katak, 1757 Bk.
Bhai Ajit Singh, Bhai Neta (1700 CE)
(1700 CE) (1700 CE) Guru Ji whilst on the way to
Singh and other Sikhs are the town on the invitation of A skirmish is fought
Prominent Sikhs Bhai Anoop
martyred in the battle at King Salahi Chand is attacked. with the Gujjars of
like Bhai Gharbara Singh and Bhai
Nirmohgarh. A huge battle ensues and upon Kalmot while Guru Ji
Singh and Bhai Bagh Saroop Singh
Bhatt-Vahi Mohra Vali completion, Guru Ji arrives at went out to hunt from
Singh were martyred the grandsons
Bisali after crossing Satluj River. Bisali.
at Agamgarh. Duni of Duni Chand
Chand runs away from came to Guru Ji Bhatt-Vahi Multani Sindhi Bhatt-Vahi Talaunda
Pargana Jind
Anandgarh. and asked for
Singh Sagar chapter 11- Vir forgiveness at 105
Singh Bal. Nirmohgarh. 4 Maghar, 1757 Bk. (1700 CE)
106 Guru Ji sends invitations to
Guru Kian Sakhian- 15 Katak,
98 Saroop Singh Kaushish 1757 Bk. the Sanggat 23 to come
(1700 CE) over to Anandpur Sahib
ASU on the day of Holi
A skirmish 6 Poh,
MAGHAR
is fought 107 Nisan te Hukamname:
99 1757 Bk. page 69- 71
across the (1700 CE)
104
103 river at
KATAK
100 Basali town. Joti Joyt of

Mata Ajit
Guru Kian
Sakhian- Saroop
Kaur Ji. Guru Ji
Singh Kaushish: cremates Mata Ji
Sakhi 100 at Agampura.
102
1 Asu, 1757 Bk. (1700 CE) Bansavalinama
101 108
Kesar Singh
A contigent of Sikhs POH Chibber
comes out of Lohgarh
fort and fights. Bhai 7 Katak, 1757 Bk. 12 Katak, 1757 Bk. (1700 CE)
Bachitar Singh fights (1700 CE) Rustam Khan attacks Guru Ji. Bhai Chittar Singh and Bachitar
an elephant. Bhai Uday Singh come forward and defend. Rustam Khan fires a cannon
Singh decapitates King Battle fought
with King Ajmer deceitfully at Guru Ji, which kills Guru Ji’s Chaurdaar (Sikh
Kesri Chand.
Chand. who flies fly-whisk), Bhai Ram Singh 22 . Guru Ji immediately
Bhatt-Vahi Talaunda Pargana launches an arrow, killing Rustam.
Jind, Singh Sagar chapter 11 Bhatt-Vahi Multani
- Vir Singh Bal. Sindhi Bhatt-Vahi Talaunda Pargana Jind, Guru Kian Sakhian- Saroop Singh Kaushish

1759 Bk. 1759 Bk. (1702 CE) Chet Sudi 1, 1760 Bk. (1703 CE)
(1702 CE) Guru Ji sends a Hukamnama A complaint of Devki Das Brahman reaches Guru Ji
Seeing an to the Sanggat of Roopeyana that a Pathan, Jabar Jang Khan, has kidnapped his
imminent to present before Him with wife. Sahibzada Ajit Singh Ji is sent with 100 Sikhs
attack, the weapons. to punish the miscreant at Bassi.
Kavis are sent Hukamname by Ganda Singh: Guru Kian Sakhian- Saroop Singh Kaushish: Sakhi 75, Bhatt-Vahi
back. page 179 Kar Sindhu Pargana Safido
Dasam Granth 116
Darshan by Piara Maghar Sudi 5, 1760 Bk. (1703 CE)
CHET
Singh Padam The Pahari Rajas (Raja Ajmer Chand, etc.)
Chet Vadi 1, 1758 Bk. (1701 CE)
attacks Anandpur Sahib. While defending the
Guru Gobind Singh Ji
MAGHAR
117 Nishanchi (flag-bearer) of the Khalsa, Maan
starts the festival of PHAGUN Singh’s Nishan Sahib breaks. Guru Ji removes
Holla Mahalla.
111 a portion of his blue
turban and places it 1761
Singh Kaushish 110
1759 onto the Nishan Sahib
POH
109 stating the tradition of

118
placing a Fer-ra.
1760
1758 CHET Guru Kian 1761 Bk. (1704 CE)
112 Sakhian- Saroop
Singh Kaushish:
Poh Sudi 11, 1758 Bk. writes to Bhai Sukhia, Bhai
Sakhi 75
(1701 CE) 113 Mukhia and Bhai Parsa to
Baba Suraj Mal Ji’s wife, Mata Hari bring along themselves
Ji passes away at Kiratpur Sahib. 115 young Sikhs who are able
Chalitar Joti Joyt Samavna to fight along with good matchlocks.
MAGH Hukamname by Ganda Singh: page 181
114
10 Phagun, 1758 Bk. (1702 CE) 16 Magh, 1759 Bk. (1703 CE)
Guru Ji sends an edict to the Sanggat of Naushera A skirmish is fought with the forces
to fully arm themselves with weapons and come 8 Magh, 1759 Bk. (1703 CE) of Said Beg and Alif Khan near
before him. Anyone who comes shall be exalted and Guru Ji arrives at Kurukshetra Chamkaur as Guru Ji was returning
will be blessed with the sanctuary of the Guru 24. at the time of solar eclipse. to Anandpur from Kurukshetra.
Nisan te Hukamname: page 72-76, Guru Kian Sakhian- Saroop Singh Bhatt-Vahi Multani Sindhi, Guru Kian Sakhian-
Hukamname by Ganda Singh: page 169-177 Kaushish: Sakhi 74 Saroop Singh Kaushish

1 Vaisakh, 1761 Bk. 1 Katak, 1761 Bk. 6 Poh, 1761 Bk. (1704 CE)
(1704 CE) (1704 CE) After the siege of 8 months, a letter from Aurangzeb 25 came where he personally
Guru Ji gives permission to Guru Gobind Singh promised upon Muhammad and Quran that he will not attack on Guru Ji. Only that
those who wishes to leave Ji pleased with Guru Ji is to vacate the fort for now and return. Paharis also sent a letter with a wheat
Anandpur may do so. the Sewa of Bhai cow, Thakur (idol) and a knife. They said that if they break their promise it would be
Guru Kian Sakhian- Saroop Singh Mani Singh Ji and liken to killing a cow or their idol. 700 Sikhs request Guru Ji to leave the fort as rations
Kaushish: Sakhi 77 his family, blesses had finished. Guru Ji tells the Sikhs to hold on for another 8 days,
them with His but majority declined 26 and only 40 agreed with Guru Ji.
Hukamnama. Zafarnama, Sau Sakhi: Sakhi 55,57-58. Sri Gur Pertap Suraj Granth Rut 6 Chapter 30,
Nisan te Hukamname: Gurmukh Perkash Chapter 10 27, Katha: Sant Kartar Singh
page 78
123
POH
CHET
KATAK
124
VAISAKH
119
122
20-21 Chet, 1761 Bk. 120
(1704 CE)
6 Poh, 1761 Bk. (1704 CE)
A full-fledged attack is
done onto Anandpur Guru Ji leaves Anandgarh fort and goes
Sahib by the king of towards Kiratpur Sahib. Army is hunting
Kahlur, Ajmer Chand JETH the Sikhs down.
5 Jeth, 1761 Bk.
with the help of other Zafarnama, Sau Sakhi: Sakhi 55,57-58. Sri Gur Pertap
121 (1704 CE) Suraj Granth Rut 6 Chapter 30, Gurmukh Perkash
kings.
More forces of the Chapter 10, Katha: Sant Kartar Singh
Bhatt-Vahi Multani Sindhi
twenty-two (22) Pahari
Rajas with the Mughal army joins the siege. Anandpur
Sahib is sieged from all directions. 1,000,000 forces
are deployed by Aurangzeb, 300,000 forces are by the
Pahari, additional numbers are by the governor of
Lahore: Zabardast Khan and Sirhand: Wazir Khan.
Zafarnama, Guru Kian Sakhian- Saroop Singh Kaushish: Sakhi 77,
Katha: Sant Kartar Singh

7 Poh, 1761 Bk. (1704 CE) (early hours)
Bhai Uday Singh Ji is sent by Guru Ji to
replace Baba Ajit Singh Ji. Bhai Uday Singh
continues the fight at Shahi Tibbi. He
fights with such valour that he stops the
advance of the enemy for 12 Gharia (4.8
hours). More than 125,000 enemy forces
are killed.
Gurbilas Patshahi 10: chapter 16, Sri Gur Pertap Suraj
Sri Anandpur Sahib Granth, Katha: Sant Kartar Singh
Sa
tlu
j
Gurudwara Nirmohgarh Sahib
Gurudwara Sri Teer Sahib Shahi Tibi

7 Poh, 1761 Bk.
127
128 (1704 CE) (Amritvela)
Gurudwara Parivaar Vichora Sahib Guru Gobind Singh Ji and
Sirsa the remaining Sikhs perform
Malikpur Amritvela and Asa Di Vaar is done
on the banks of River Sirsa.
Kotla Nihang
Katha: Sant Kartar Singh
Gurudwara Bhatha Sahib Ji 126
Boor Majra
Sri Chamkaur Sahib

125
6 Poh, 1761 Bk. (1704 CE) 6 Poh, 1761 Bk. (1704 CE) (night)
Mata Gujjar Kaur Ji and the Chhote Sahibzada Baba Ajit Singh Ji fights the
Sahibzada goes towards Chamkaur trailing enemy forces with 50 Sikhs and
and stays at Kuma’s house. stops their advance.
* The map shown is for illustrative
purposes. Not to Scale. Sri Gur Pertap Suraj Granth Sri Gur Pertap Suraj Granth, Katha: Sant Kartar Singh

7 Poh, 1761 Bk. (1704 CE) 7 Poh, 1761 Bk. 7 Poh, 1761 Bk. (1704 CE)
(Amritvela till morning) (1704 CE) (morning)
Bhai Bachitar Singh Ji along with 100 Sikhs
Bhai Jiwan Singh Ji (Jaita Ji) and Guru Ji goes towards fights the enemy from Sirsa River till Malakpur
700 Sikhs fights the enemy from Kotla Nihung and stops and all attain Shaheedi. Bhai Bachitar Singh is
Shahi Tibbi till the River Sirsa at Nihung Khan’s house. fatally wounded and is brought to Kotla Nihung.
till their last drop of blood. Bhai Sri Gur Pertap Suraj Granth Bhatt-Vahi Multani Sindhi, Bhatt-Vahi Talaunda Pargana Jind,
Jiwan Singh fights at the banks Sri Gur Pertap Suraj Granth Rut 6 Chapter 31.
of River Sirsa for 4 hours. All the 133
700 Sikhs attain Shaheedi. 7 Poh, 1761 Bk. (1704 CE) (around 10 PM)
Bhatt-Vahi Multani Sindhi, Gurmukh 134
Perkash: Chapter 10, Katha: Guru Ji in His love served the Sikhs by retying
Sant Kartar Singh their turbans and
7 Poh, 1761 Bk.
placing their heads
130 (1704 CE)
131 onto his laps while
Mata Gujjar Kaur Ji and they were asleep.
the Chhote Sahibzada 136
Ganj-e-Shaheedan
are brought to Ganggu’s
129 house from Kuma’s on 137
his invitation28.
Duna Singh’s
Katha Gur-Suttan
Ki, Sri Gur Pertap 7 Poh, 1761 Bk. (1704 CE) (evening)
7 Poh, 1761 Bk. Suraj Granth
Guru Ji and the 42 Sikhs 29 arrive at the
(1704 CE) (Amritvela)
mud fort of Chamkaur.
Guru Ji and the Sri Gur Pertap Suraj Granth, Mahankosh,
remaining Sikhs 132 Gurpadh Prem Perkash
cross the River Sirsa.
Parvaar Vichora. 135
Sri Gur Pertap Suraj Granth
7 Poh, 1761 Bk. (1704 CE) (morning) 7 Poh, 1761 Bk. (1704 CE)
Guru Ji reaches Bhatha Sahib and asks the Guru Ji along with 35 Singhs, 5 injured and 2
locals a place to rest. The locals teased Guru Sahibzade reaches Boor Majra where Guru Ji has
Ji and showed a burning kiln. Guru Ji’s horse a shower. It was at Boor Majra where Guru Ji was
jumps right into the kiln and it cools. After notified on the new reinforcements sent from Delhi
resting, Guru Ji combs his hair and puts them under Khawaja Mardood with 1 million forces.
into the molten. The mark is present till today. Bhatt-Vahi Talaunda Pargana Jind, Gurmukh Perkash: Chapter 10,
Itihas Gurdwara Bhatha Sahib Zafarnama

7 Poh, 1761 Bk. 8 Poh, 1761 Bk. 8 Poh, 1761 Bk. (1704 CE)
(1704 CE) (night) (1704 CE) (morning) Sahibzada Baba Ajit Singh, 16 years old wages such a war with the
Ganggu whilst bringing Mata Mata Ji asks Ganggu enemies that he kills the entire battalion of Nahar Khan 30 numbering
Ji to his house at Kheri, saw a about the gold coins and 6,000 soldiers alone. Later, Sheikh Jalaluddin’s 31 grandson gives a
bag of gold coins. He decides he intentionally escalates deadly blow to Baba Ji on his forehead but before falling, Baba Ji
to steal it. Mata Ji who is seen the matter and becomes chops him to two.
as sleeping, sees everything. angry. Taking the Gurbilas Patshahi 10: Chapter 16 Stanza 135 - 144
143
Sri Gur Pertap Suraj Granth opportunity, he decides
to lodges a complain with 144
the police. 8 Poh, 1761 Bk. (1704 CE)
140 Sri Gur Pertap Suraj Granth Sahibzada Baba Jujhar Singh, 11 years
old, fights the enemy to such an extant that the enemy
started retreating. Baba Ji finally attains martyrdom at
Chounta (6 km away).
Itihas Gurdwara Shaheedi
Asthan Sahib Sahibzada Baba
138 141 Jujhar Singh Ji, Gurmukh
Perkash: Chapter 10
139
145
8 Poh, 1761 Bk. (1704 CE)
Battle of Chamkaur.
Sri Gur Pertap Suraj Granth, Guru
Kian Sakhian- Saroop Singh
8 Poh, 1761 Bk. (1704 CE)
Kaushish By this time when 32 Sikhs and 2 Sahibzade
were martyred, Khawaja Mardood runs away
8 Poh, 1761 Bk. 142
from the battle in fear.
(1704 CE) (afternoon) King Bhim Chand of the Pahari is fatally
Ganggu together with the 8 Poh, 1761 Bk. wounded and dies as soon as he reaches
village head (Sarpanch) (1704 CE) (late afternoon) home. Zabardast Khan is wounded and he
goes to the police station Mata Ji and the Sahibzade are leaves. Nahar Khan is killed by Guru Ji. Wazir
and complains. arrested from Ganggu’s house. Khan runs away from the battle.
Sri Gur Pertap Suraj Granth Sri Gur Pertap Suraj Granth Gurmukh Perkash: Chapter 10

8 Poh, 1761 Bk. 8 Poh, 1761 Bk. (1704 CE) (Night) 8 Poh, 1761 Bk. (1704 CE) (Night)
(1704 CE) (evening) Guru Ji on the request of the From Chamkaur Sahib, Guru Ji goes to Jand Sahib where a Gujjar of
The police to find out the Sikhs leaves Chamkaur Fort village Kiri raises a hue and cry upon seeing Guru Ji. Guru Ji asked him to
whereabouts of Guru Ji, along with Pyare Bhai Dya desist by giving 5 gold coins (which he took) but he continued to shout,
interrogate Mata Ji and Singh, Pyare Dharam Singh and he was silenced forever. Guru Ji then leaves and goes to Jhar Sahib.
the Sahibzade. Bhai Maan Singh.
Guru Gobind Singh Marg by Languages Department Punjab, Gurmukh Perkash: Chapter 10, Sri
Sri Gur Pertap Suraj Granth Sri Gur Pertap Suraj Granth, Gurmukh Gur Tirath Sangreh by Pandit Tara Singh Narotam- page 164
Perkash: Chapter 10 150
8 Poh, 1761 Bk. (1704 CE)
The Mughal forces search Nihung Khan’s house as the
rumour spread of Guru Ji’s visit and Bhai Bachitar Singh
Ji being present. The
146 Mughals return empty
handed.
153
151 Bhatt-Vahi Multani Sindhi, Bhatt-
Vahi Talaunda Pargana Jind
147 9 Poh, 1761
Bk. (1704 CE)
8 Poh, 1761 Bk. 148 A total of
(1704 CE) (Night) 1,000,000 154
Mata Ji and the enemy forces 9 Poh, 1761 Bk. (1704 CE)
Sahibzade are are killed.
imprisoned at Morinda. Bhai Bachitar Singh Ji passes
Gurmukh Perkash:
Jani Khan guards the chapter 10 away at Kotla Nihung Khan.
cell. Mani Khan goes to Sirhind 149 Bhatt-Vahi Multani Sindhi, Bhatt-Vahi
Talaunda Pargana Jind
and informs Wazir Khan. Orders
come to bring them to Sirhind. 152
Sri Gur Panth Perkash: page 103 8 Poh, 1761 Bk. (1704 CE) (Night) 9 Poh, 1761 Bk. (1704 CE)
While leaving Guru Ji claps and in a loud voice utters, “The Bhai Sant Singh Ji, Bhai Sanggat Singh,
Pir of Hind is leaving. Catch if you can”. Guru Ji then shoots Bhai Jagga Singh, Bhai Kotha Singh and
an arrow that blows away the 18,000 enemy torches. This Bhai Madan Singh, the last remaining
creates confusion and they start to fire at each other, killing Sikhs at Chamkaur Sahib are martyred.
thousands. The three (3) Sikhs are separated. Sri Gur Pertap Suraj Granth, Guru Kian Sakhian-
Sri Gur Pertap Suraj Granth, Gurmukh Perkash: Chapter 10 Saroop Singh Kaushish

9 Poh, 1761 Bk. (1704 CE) 9 Poh, 1761 Bk. (1704 CE) 10 Poh, 1761 Bk. (1704 CE)
(Evening/night) Bhai Rama and Bhai Tiloka
Mata Gujri Ji along with 2
younger Sahibzadas are Guru Ji travels alone from completed the cremation of the
brought to Sirhind (via Jhar Sahib to Machiwara bodies of Singhs including the ones
Bassi) in shackles with a where he rests on a stone. found within the fort.
weight ties to the hands The three (3) Sikhs meet Sri Gur Pertap Suraj Granth
and chains on the legs. Guru Ji here (Gurdwara
Charan Kamal). 160
Gurbilas Patshahi 10 –
Koer Singh : page 191 Guru Gobind Singh Marg by 10 Poh, 1761 Bk. (1704 CE)
Languages Department Punjab
After a night stay at Panjaba and Gulaba’s house, the
157 news of the Mughals searching for Guru Ji reaches.
In fear of their safety, both of them gifted a plate
of gifts and 5 gold coins as a sign that Guru Ji is no
longer welcomed in
their house. Guru Ji
and the Sikhs leave.
155
Sri Gur Pertap Suraj Granth
156
9 Poh, 1761 Bk. (1704 CE) (night) 161

Mata Ji and the Sahibzade are locked
up in the Thanda Burj (chill tower) in the
cold dark winter night. Moti Ram Mehra 159
Ji comes and serves milk to them after 9 Poh, 1761 Bk. (1704 CE) (Night)
bribing them his entire savings. Bibi Sharan Kaur Ji (16 years old) starts
Sri Gur Pertap Suraj Granth to cremates the bodies of the Sikhs
158
martyred at the battle of Chamkaur.
9 Poh, 1761 Bk. (1704 CE) (Night) The Mughals saw her and she fought
Bhai Maan Singh Ji carries Guru Ji as Guru Ji’s feet till her last breath. She was thrown
are swollen because He had walked barefooted from within the same fire. The Mughals then,
Chamkaur in respect of the Shaheeds. The local Masand, extinguished the fire because they
Panjaba and Gulaba invite Guru Ji into their house. wanted to dishonour the bodies.
Sri Gur Pertap Suraj Granth Gurmukh Perkash: chapter 10

10-12 Poh, 1761 Bk. 10-12 Poh, 1761 Bk. (1704 CE) 12 Poh, 1761 Bk. (1704 CE)
(1704 CE) Three (3) days of court proceedings with Guru Ji while passing by Lall Ghalan reaches Katana where
Upon leaving Panjaba’s the Sahibzade alone amongst everyone. Guru Ji distributes Degh while sitting under a beri tree. The
house, Guru Ji is met They are manipulated, threatened and place was then known as Degsar Sahib 34 .
with two (2) of his Pathan tortured. Yet they remain in high spirits and
Itihas Gurdwara Degsar Sahib
devotees, Gani Khan and flabbergasts them.
Nabi Khan. They serve Sri Gur Pertap Suraj Granth
Guru Ji wholeheartedly 166 13 Poh, 1761 Bk. (1704 CE)
and Guru Ji stays for 2
Martyrdom of the younger Sahibzadey. Mata Gujjar Kaur
nights at their house.
Ji leaves her physical body while sitting in the Thanda
Sri Gur Pertap Suraj Granth,
Nisan te Hukamname: page 90
Burj at the age of 71 years,
2 months and 5 days .35
162
163 167 Gurbani Path Darshan
168
164
13 Poh, 1761
Bk. (1704 CE)
12 Poh, 1761 Bk. (1704
CE) (Poh Sudi 7) Guru Ji reaches Kanech where Guru Ji asks
the local Sikh, Fatta to bring Him a horse.
Guru Ji, the Sikhs, Nabi He purposely brings a small mare. Guru Ji
and Gani Khan dress as rejected it and asked for his best horse. Fatta
Muslims saints (Uch da made a false excuse and said that his son-in-
165
Pir) with Guru Ji seated law has taken out the horse. Guru Ji smiled
on a bed carried by and left. When Fatta reached back home, he
them. As they travelled a distance
saw that the horse had died
of 1 mile or so, an army official of
12 Poh, 1761 Bk. (1704 CE) of snakebite.
Noorpur, Dilawar Khan suspects
Guru Ji reaches to the village of Sri Gur Pertap Suraj Granth, Sri Gur
and halts them. The Sikhs perform
Tirath Sangreh by Pandit Tara Singh
Kirpan Bhet 32 on the food and Ghulal and rests. Here a local Sikh,
Narotam- page 167
removes his doubts and proceeds. Bhai Jhanda Singh presents a bow, 2
swords and 22 arrows to Guru Ji.
Bhatt-Vahi Multani Sindhi,
Pracheen Panth Perkash Itihas Gurdwara Sahib Shastar Bhet, Ghulal 33

16 Poh, 1761 Bk. (1704 CE)
Guru Ji reaches Heran where He
14 Poh, 1761 Bk. (1704 CE) stays at the place of Kirpal Udasi
(who had killed Hayat Khan in the
Guru Ji reaches Alamgir battle of Bhangani). Afraid that his
where a Sikh by the name place may be raided because of
of Bhai Naudha36 presents Guru Ji’s presence, he said that the
Guru Ji with a beautiful horse. After two (2) days of surrounding villages are
travelling on a bed, Guru Ji got onto a horse. predominantly Muslims
Sri Gur Pertap Suraj Granth, Guru Gobind Singh Marg and that they may get
by Languages Department Punjab furious. He then told Guru Ji to leave.
Guru Ji replied that the people whom
172
you are afraid shall kill you.
Bachitar Natak: chapter 8,
Sri Gur Pertap Suraj Granth,
16 Poh, Sri Gur Tirath Sangreh by
171 Pandit Tara Singh Narotam-
1761 Bk.
169 page 170
(1704 CE)
Guru Ji goes
to Rajoana
170
Kalan where
15 Poh, 1761 Bk. (1704 CE) a lady, Mai Bhatti and
her 3 sons serve Guru
Guru Ji reaches on the outskirts of Mohi Ji wholeheartedly.
village with Bhai Dya Singh, Dharam Guru Ji stays for a
Singh and Maan Singh. Guru Ji asks 173
night. Pleased with their
a local blacksmith to remove a tight 17 Poh, 1761 Bk. (1704 CE)
service, Guru Ji asks the
archer’s ring. Guru Ji gifts the ring to the
lady for her wish, she says The local Muslim chieftain, Rai Kallah
same blacksmith and he request Guru
that she wishes her sons to served Guru Ji and it was in this place, Guru
Ji so that his son gets married, Guru Ji
be married. Guru Ji replied Ji received the news of the Sahibzade from
uttered he shall be married not once
that they shall have 7 Sirhind. It was here, Guru Ji uprooted a
but twice.
marriages. It so happened. plant and prophesised the end of Mughals.
Itihas Gurudwara Challa Sahib Mohi, Guru Gobind
Singh Marg by Languages Department Punjab, Itihas Gurdwara Manji Sahib P:10 Guru Ji stayed for 21 days.
Mahankosh, Sri Gur Tirath Sangreh by Pandit Tara Rajoana Kalan Itihas Gurdwara Gurusar Panjuana
Singh Narotam- page 168 Sahib Lamma Jattpura

8 Magh, 1761 Bk. (1705 CE) 6 Chet, 1762 Bk. (1705 CE) 10 Chet, 1762 Bk. (1705 CE)
Guru Ji reached Chakkar via Manuke Guru Ji writes to the Sanggat of Guru Ji visited the descendants of Bhai Behlo
and Mehdiana where Guru Ji had a Chola to bring 20 rupees along Ji who served Guru Ji for 3 days in their house.
bath. Guru Ji stayed for a night. with armed Sikhs to Him. The five sons of Bhai Bhagta Ji (grandson of Bhai
Guru Gobind Singh Marg by Languages Hukamname by Ganda Singh: page 183, Behlo Ji), Bhai Gurdas of Behlo, Tara, Bhara, Mora
Department Punjab Nisan te Hukamname: page 79 and Bakhta were at the service of Guru Ji. It was
here Bhai Maan Singh Ji inquired on the history of
178 their family and Bhai Gurdas of Behlo answered.
1762 Bk. (1705 CE) Sri Gur Pertap Suraj Granth: Ayan 1 Chapter 2, Bhai Behlo Sabh to
Pehlo: page 193
Guru Ji writes a
Hukamnama to Nabi 179
Khan and Gani Khan,
174 recognising their 9 Chet, 181
service. 1762 Bk.
MAGH
Nisan te Hukamname: page 80 (1705 CE)
14 Vaisakh,
Stayed a
180 1762 Bk.
175 177 night at
(1705 CE)
Bhai Ka
9 Magh, 1761 Bk. After travelling for few weeks 39, Guru
(1705 CE)
1762 Dyalpura.
Gurdwara
Ji reaches Dhilva where he is invited by a
Guru Ji arrives at Darshan by relative of Guru Ji by the name of Sodhi Kaul
Madeoke where Guru Bhai Thakur Ji. He serves Guru Ji and asks for the reason
Ji calls for someone to Singh Giani: Guru Ji has worn blue, in response to that,
page 344 Guru Ji tears his Chola and throws it into the
remove the bandage 176
from his thumb that VAISAKH fire. Guru Ji stays for 7 days at Dhilva.
had purulent discharge. Gurdwara Darshan by Bhai Thakur Singh
As there was no 9 Magh, 1761 Bk. (1705 CE) Giani: page 351
person in the village of Guru Ji reaches Dina, which was under the jurisdiction of
medical background, a Kangar. Kangar state’s head Bhai Rai Jodh Ji was a Sikh of
blacksmith by the name Guru Hargobind Sahib. His grandsons, Bhai Lakhmir and
of Umra removed the Samir served Guru Ji 38 . It was here that Guru Ji composed
bandage. the Zafarnama. Guru Ji stayed here for 2 months .
Itihas Gurdwara Pakka Sahib
Gurdwara Darshan by Bhai Thakur Singh Giani: page 342

21 Vaisakh, 1762 Bk. (1705 CE) (morning) 31 Vaisakh, 1762 Bk. (1705 CE)
The representatives of Majha Sikhs numbering 40 Recognising the service of the 40 Mukte (liberated ones), Guru Ji
together with Mai Bhago met Guru Ji at Rupana. organised a program nearby that lasted for 10 days for the Shaheeds.
They brought a proposition to facilitate discussions Today, this place is known as Gurdwara Manji Sahib.
with the Mughals. Guru Ji declined and in anger Gurdwara Darshan by Bhai Thakur Singh Giani: page 358
the Sikhs said they can no longer be His Sikhs. The
declaration was signed by Bhaag Singh, Dilbagh
Singh, Gharbara Singh and Ganda Singh. Guru Ji 186
left Rupana and they regretted and decided to
Asu Sudi 9, 1762 40 Bk. (1705 CE)
fight the enemy forces which were trailing behind.
Guru Kian Sakhian- Saroop Singh Kaushish
Guru Ji writes a Hukamnama in the name of Bhai
Bahar Singh Ji who is the son of Bhai Sant Singh Ji
(the martyr of Chamkaur), recognising their service.
184 This Hukamnama is especially important because
it narrates a brief
description of the
182 Battle of Chamkaur.
Nisan te Hukamname:
page 77
185
183
21 Vaisakh, 1762 Bk. (1705 CE) Jeth Massia, 1762

The 40 Sikhs and Mai Bhaggo Bk. (1705 CE)
fights the oncoming 25,000 While blessing
Mughals at Khidrana. Within 3 everyone at
hours 45 minutes, they win the JETH various villages and towns, Guru Ji reaches Bajak. Pleased with their
battle (Battle of Mukatsar Sahib). service, Guru Ji blesses the villagers that they shall never go deficient
Guru Ji is pleased with their of milk. Till today, the whole village has abundant of milk. It is here
service and He blesses them with that Sukhu and Budhu come to Guru Ji for revenge of the death of
many boons. Guru Ji tears the their brother who had died at Malka village. Upon having the glimpse
declaration made before on the of Guru Ji, they became his devotees and utter a ballad. Guru Ji asks
request of Bhai Maha Singh. them their wish and they request Guru Ji to wear the same Uch da Pir
Gurbilas Patshahi 10 Koer Singh, Sri Gur garb. Both of them then carry Guru Ji around on a bed for a tour .
Pertap Suraj Granth, Mahankosh Itihas Gurdwara Sahib Patshahi Dasvi, Bajak

23 Savan, 1763 Bk. (1706 CE) 23 Savan, 1763 Bk. (1706 CE) 1763 Bk. (1706 CE)
The final edition of Sri Guru The establishment of Taksal (scholarly mint) by Guru Ji after Guru Ji writes a Hukamnama
Granth Sahib Ji is completed on a teaching forty-eight (48) Sikhs the meanings of Sri Guru in the name of Bhai Mahi
day known as Sampooranta Divas. Granth Sahib Ji in 9 month and 9 days. Bhai Mani Singh Ji is Singh who valiantly fought
It took 9 months and 9 days. given the duty of Amritsar, Baba Deep Singh Ji- Damdama in the battle of Anandpur
Itihas Damdami Taksal (Sankhep) Sahib and Baba Gurbaksh Singh- Anandpur Sahib. Thus, with Madan Khan Pathan.
starting the generations of Giani Samparda. Shaheedi Jivan (Saka Nankana
Itihas Damdami Taksal (Sankhep) Sahib)
191
29 Katak, 1763 Bk.
194 (1706 CE)
Guru Ji departs to the
south.
KATAK Malva Desh Ratan: sakhi 105,
1763
187 Singh Kaushish: sakhi 102
KATAK
Katak Sudi Puranmasi, 190
SAVAN
1762 Bk. (1705 CE) 193

The commencement of 20 Katak, 1763 Bk. (1706 CE)
188 189
the final edition of the Bhai Roop Chand receives an edict to
Sri Guru Granth Sahib Savan Sudi 3, 1763 supply four (4) bullock carts (required
Ji by Guru Gobind Singh Bk. (1706 CE) to transport baggage/food/etc.)
Ji at Damdama Sahib. A letter comes Hukamname by Ganda Singh: page 185, Nisan te
Scribe was Shaheed from Bhai Dya Hukamname: page 81
Bhai Mani Singh Ji and 192
Singh Ji Bhai Dharam Singh Ji that
Giani. 20 Katak, 1763 Bk. (1706 CE)
Aurangzeb is not meeting
Itihas them. Guru Ji gave them Hukamnamas are issued to the Sanggat who
Damdami assurance. wishes to accompany Guru Ji to the South.
Taksal Many Sikhs leave their homes to join Guru Ji.
(Sankhep) Sri Gur Sobha by Kavi Sainapat:
chapter 13, Guru Kian Sakhian- Hukamname by Ganda Singh: page 185, Guru Kian
Saroop Singh Kaushish: sakhi 100 Sakhian- Saroop Singh Kaushish: sakhi 102

Maghar, 1763 Bk. (1706 CE) Vaisakh, 1764 Bk. (1707 CE) 14 Vaisakh, 1764 Bk.
Guru Ji utters a Shabad, (1707 CE)
Guru Ji reaches Delhi and
“Lakhi Jangal Khalsa Aaye stays at the present day Guru Ji reaches Agra after
Didar…” which is present in the Moti Bagh Gurdwara. visiting Mathura.
manuscripts of Sri Dasam Granth Historical Sikh Srines in Delhi by Dr Gurdwara Darshan by Bhai
Sahib. This is most probably Trilochan Singh: page 48 Thakur Singh Giani: page 387
when groups of Sikhs joined
Guru Ji at Lakhi Jungle following 8/9 Harh, 1764 Bk.
200
the Hukamnamas sent earlier. (1707 CE)
201
VAISAKH
Gurdwara Darshan by Bhai Thakur Singh Guru Ji assists Bahadur
Giani, Guru Kian Sakhian- Saroop Singh 196
Shah in his war of
Kaushish, Mahankosh accession at the battle of Jajau and kills Azam
HARH
1 Poh, 1763 Bk.
POH (1706 CE) Shah. The newly appointed Bahadur Shah
gifts Guru Ji various gifts and Guru Ji enters
Guru Ji with a the Red Fort with
large procession His horse.
202
of Sikhs arrived Sri Gur Sobha: chapter
195
at Kalait 16, Gurbilas Patshahi
(Haryana). 199 10 Koer Singh:
MAGHAR chapter 19, Guru Kian
Guru Kian Sakhian- Sakhian- Saroop
Saroop Singh Singh Kaushish:
25 Phagun, 1763 Bk. Kaushish 198 sakhi 104
PHAGUN
(1707 CE)
197
Aurangzeb dies after listening CHET
to the Zafarnama which was 203
read by his daughter. Harh, 1764 Bk.
Gurbilas Patshahi 10 Koer Singh, Sri Gur 1764 (1707 CE) (?) 41
Pertap Suraj Granth 19-21 Chet, 1764 Bk.
(1707 CE) Guru Ji whilst on the
Chet, 1764 Bk. (1707 CE) journey south, stops at
A 3-day battle is fought Chittorgarh where 20 Sikhs
Guru Ji reaches Naraina (Rajasthan) after with the chieftain of Baghor are martyred in a scuffle
travelling through various places. Here, (Rajasthan), Maha Nand with the fort’s guards.
Guru Ji meets the Mahant of Dadu, Jaitram. & Mokhra. Both die in the
Guru Kian Sakhian- Saroop Singh
Mahankosh, Gurdwara Darshan by Bhai Thakur Singh scuffle. Khalsa is victorious. Kaushish: sakhi 104, Sri Gur Pertap
Giani: page 388 Bhatt-Vahi Talaunda Pargana Jind Suraj Granth

Harh/Savan, 1764 Bk. 21 Savan, 1765 Bk. (1708 CE)
(1707 CE) (?) Guru Ji writes a Hukamnama 18 Bhadon, 1765 Bk. (1708 CE)
Maan Singh is martyred to the Sanggat of Patna to
Jamshed Khan stabs Guru Gobind Singh Ji with a
at the banks of River donate 2 rolls of cloth.
Katar (punch dagger) while Guru Ji was laying down.
Narmada. Nisan te Hukamname: plate 94 Guru Ji immediately kills him.
Sri Gur Pertap Suraj Granth Sikh Itihas De Partakh Darshan- Research Scholar Randhir Singh
6 Phagun, 1764 Bk. (1708 CE) 1765

A Hukamnama is sent out
to the Sanggat of Benaras
204 to pay a sum of 40
SAVAN
209
Rupees to Kirpa Singh.
Hukamname by Ganda
4 Asu, 1765
SAVAN Singh: page 191, Nisan te Bk.
PHAGUN
205 Hukamname: page 82 (1708 CE)
BHADON
210
The wound
BHADON
Savan, 1764 Bk. 208

206 heals on the
(1707 CE) (?) 16th day.
Guru Ji reaches Sri Gur Pertap
Burhanpur. Suraj Granth
1 Katak, 1764 Bk.
Sri Gur Pertap Suraj
KATAK (1707 CE) 212
Granth , Bhatt-Vahi
Budana 207 Hukamnamas are
sent out to the
Sanggat where ASU
Guru Ji informs the Sikhs of 211
Bhadon, 1764 Bk. receiving a royal gift worth
(1707 CE) of 60,000 rupees. Guru Ji also 3 Asu, 1765 Bk. (1708 CE)
Guru Ji arrives at informs the Sanggat to reach Guru Ji goes to the seminary of
Nanded. the territory of Kahloor fully Madho Das Bairagi
Sakhi Patshahi Dasvi armed when the time comes. 42 (Banda Singh Bahadur).
Kaaran Ki, Katha: Sant Hukamname by Ganda Singh: Guru Kian Sakhian- Saroop Singh Kaushish:
Gurbachan Singh Ji page 186-89 sakhi 110

5 Asu, 1765 Bk. (1708 CE) Katak Sudi 3, 1765 Bk. (1708 CE)
Bahadur Shah spends 100,000 Baba Banda Singh Ji Bahadur
rupees for a bridge to be made along with 5 Sikhs are sent to
across the Godavari River. Punjab.
Rustam Dil Khan is given the Guru Kian Sakhian- Saroop Singh
responsibility. Kaushish: sakhi 111
Sikh Itihas De Partakh Darshan- Research
Scholar Randhir Singh 217
Katak Sudi 5, 1765

Bk. (1708 CE)
Joti Joyt of Sri Guru
214 Gobind Singh Ji.
Chalitar Joti Joyt Samavna
213
218
KATAK
216
219
25 Asu, 1765 Bk. (1708 CE)
Bahadur Shah and his army leaves
Nanded and goes towards Hyderabad. Katak Sudi 14,
Guru Kian Sakhian- Saroop Singh 1765 Bk. (1708 CE)
Kaushish: sakhi 111
215
Bhog (10th day) of
Katak Sudi 2, Guru Ji with Kirtan
5 Katak, 1765 Bk. (1708 CE) 1765 Bk. (1708 CE) sung from Akaal
A person doubts within his mind on Guru Gobind Gurgadhi of Sri Guru Ustat.
Singh Ji’s ability to pull a stiff bow placed before him. Granth Sahib Ji. Sakhi Patshahi Dasvi
In order to remove his doubt, Guru Ji pulls the bow but Kaaran Ki, Guru Kian
Bhatt-Vahi Talaunda, Sakhian- Saroop Singh
the stitches break open. Gurbilas Patshahi 10 Koer Kaushish: sakhi 112
Sikh Itihas De Partakh Darshan- Research Scholar Randhir Singh Singh: chapter 21

FOOTNOTES - Timeline of Guru Gobind Singh Ji
3
Age is used because the source for this reference has given the date of the Perkash of Guru Gobind Singh Ji in 1661 instead of 1666 as it is commonly known
as. So, Guru Ji’s age is used for the event.
4
The all-knower Guru Ji gives honour to a Sikh. A Guru does not need to learn, instead He teaches. Bhai Chaupa Singh beautifully writes on the learning of
Gurmukhi (Rehatnama Bhai Chaupa Singh):
auh khy qusIN Awp jwx rhy ho mhwrwj [ jwx qW rhy hW pihlI lwm puCny hW [
Chaupa Singh used to say, “Master you know everything.” Gobind Rai Ji used to reply, “Yes I do, now tell me the syllables.”(Rehatnama Bhai Chaupa Singh)
5
Chak Nanki was founded by Sri Guru Tegh Bahadur Sahib Ji on 15 Jeth, 1722 Bk. (1665 CE). Ref: Bhatt-Vahi Multani Sindhi, Guru Bans Binod by Bedi
Ganesha Singh.
6
However, the Muklava (the arrival of bride into the groom’s house) occurred 5 years later.
7
After the completion of the Tatkara (Content page), the following is written: sMmq 1732 imqI Aghn vdI ]7] gRMQ iliKAw (Bikarmi year 1732 (1675 CE), month of Aghan (aka
Maghar) Vadi 7, this Granth was commenced).
8
The Joti Joyt of Sri Guru Tegh Bhadur Sahib Ji in the oldest known manuscript of Sri Guru Granth Sahib Ji with Guru Ji’s Bani is written as, “sMmq 1732 mGr
sudI 5 vIrvwr duie pihr iek GVI idn ciVHAw sI sRI gurU jI qyg bhwdru jI idlI ivc sWg hoA gurU kIqw” (Bikarmi year 1732 Maghar Sudi 5 Thursday, Sri Guru Tegh Bahadur Sahib Ji merged
into the formless at Delhi by His own will).
9
Written at the beginning of the Tatkara as, “sMmqu 1749 cyqRo pihly 1] poQI iliK phucy”.
10
Starting lines from Charitropakhyan are written on a dagger belonging to Guru Gobind Singh together with a date.
11
Some (Mahankosh and Research Scholar Randhir Singh) believe that the date of the Battle of Bhangani is in 18 Vaisakh, 1746 Bk. (1689 CE).
12
The Rani or Queen Champa gifts Guru Ji the villages of Tarapur and Agampur. Earlier it was the same queen who had gifted/sold the land of the village
Miapur, Lodhipur and Sahota to Guru Tegh Bahadur Sahib Ji so that it could be developed into a new town, Chak Nanki (later Anandpur Sahib).
13
Here, the year is mentioned as, 1747 Bk. (1691 CE).
14
Published by SGPC.
15
This Bhai Gurdas is most likely Bhai Gurdas of Behlo who was sent along Baba Ram Rai to Delhi by Guru Har Rai Sahib Ji. Bhai Gurdas remained with Ram
Rai till his death in 1687 CE and soon after became a faithful Sikh of Guru Gobind Singh Ji. He performed Perchar (preaching of Guru’s word) and Guru Ji sent
this Hukamnama with few others to his village. Bhai Gurdas resided in the village of Bhagta with his three (3) sons: Bhai Sukha, Bhai Chander Bhan and Bhai
Asa Ram.

FOOTNOTES (continued)
16
Niranjan Rai, Hargopal and Kaval Nain.
17
Another Hukamnama was issued to Bhai Sangtia (son of Bhai Roop Chand Ji) on the same day to bring over horses and matchlocks.
18
Their leader was Bhai Mohkam Singh and Bhai Sati Das to whom the Hukamnama is addressed.
19
There would have been many invitations of this sort sent to the Sikh Sanggat to join in on the Vaisakhi of 1699. Furthermore, Guru Ji writes on the
Hukamnama, “Kwrw Byjxw” (to be dispatched to Khara) and there is a number on top of this Hukamnama, ‘73’ which might have denote that the Hukamnama to
the Sanggat of Khara was the 73rd invitation. This shows that a very systematic approach was in place in the Darbar of Guru Ji.
20
Another known Hukamnama exists of the same date, calling the Sikhs on Divali. This Hukamnama is to the Sanggat of Sarangdeo. Ref: Hukamname by
Ganda Singh: page 159.
21
Darap or ‘ dVp’ is an area covering between the rivers of Ravi and Chenab.
22
Bhai Ram Singh was the son of Bhai Duni Chand of Kashmir (not to be confused with the Duni Chand who retreated).
23
Three (3) known recorded Hukamnamas are present which Guru Ji had dispatched to the Sanggat of Naushera, Desuhe and Pakpattan inviting them to
come over for Holi of 1700 CE.
24
The edict (Hukamnama) reads, “jo isKu hQIAwr bMin ky drsin Awvgu so inhwlu hogu aus isK dI gurU nwil rhgu”. There are few other Hukamnamas issued on the same
day calling Sikhs to join Him fully armed. Known Hukamnamas that exists are to the, Sanggat of Naushera, Bhai Mehar Chand Jatt, Mehar Chand Peshkar,
Sanggat of Prayag, Sanggat of Patna, Mehr Chand Dharam Chand, Bhai Bindraban & Gulal Chand (Dhaka). This shows that the all-knower Guru Ji knew that
a huge war is approaching and Guru Ji sends these edicts to call upon the fortunate Sikhs to join Him in this war against tyranny.
25
Many letters containing promises were previously sent in the duration of 8 months. Actually, the Mughal and Pahari forces were actually facing famine as
food depleted and the maintenance of such a large army was proving costly. (Ref: Katha: Sant Kartar Singh).
26
Some Sikhs were frustrated to a point that 40 of them wrote proclamation denouncing Guru Gobind Singh Ji as their Guru and left the fort. Do note that
these 40 are not the same with the Chali Mukte. The Chali Mukte came from Majha with a proposition that was declined by Guru Ji at Ramiana so in anger
they denounced Guru Ji but realizing their grave mistake, they fought till their last breath and apologized.
27
Sant Gurbachan Singh Ji writes the date of leaving Anandpur Sahib to be a day earlier 3.45 minutes before sunrise (Sva Pehar). (Gurmukh Perkash: Chapter
10, Stanza 108).
28
While leaving Kuma’s house, Mata Gujjar Kaur Ji gave a mirror worth of 2 gold coins and 5 bangle to Mai Lechumi who had prepared food for them. Mata
Ji then gave 500 rupees to Kuma and blessed him. (Ref: Duna Singh’s Katha Gur-Suttan Ki).

29
The following are the 42 Sikhs that were with Guru Gobind Singh Ji at Chamkaur Sahib (Ref: Gobind Sagar by Piara Singh Padam and Guru Kian Sakhian):
TABLE 1-4: 42 SIKHS OF CHAMKAUR SAHIB

No. Name Background History
Sahibzada Baba Ajit Singh Ji
1. Eldest son of Guru Gobind Singh Ji. Age 16 years old. Martyred
swihbjwdw bwbw AjIq isMG jI
Sahibzada Baba Jujhar Singh Ji
2. Second son of Guru Gobind Singh Ji. Age 11 years old. Martyred
swihbjwdw bwbw juJwr isMG jI
Pyare Dya Singh Ji
3. Panj Pyare. Accompanies Guru Ji till Deccan.
pXwry BweI dXw isMG jI
Pyare Dharam Singh Ji
4. Panj Pyare. Accompanies Guru Ji till Deccan.
pXwry BweI Drm isMG jI
Pyare Mohkam Singh Ji
5. Panj Pyare. Fights alone with the entire army at Chamkaur and is martyred.
pXwry BweI muhkm isMG jI
Pyare Himmat Singh Ji
6. Panj Pyare. Martyred.
pXwry BweI ihMmq isMG jI
Pyare Sahib Singh Ji
7. Panj Pyare. Martyred.
pXwry BweI swihb isMG jI
Bhai Fateh Singh Ji
8. Panj Mukte. Martyred.
BweI Piqh isMG jI
Bhai Ishar Singh Ji
BweI eIsr isMG jI
Bhai Deva Singh Ji
BweI dyvw isMG jI
Bhai Tehal Singh Ji
BweI tihl isMG jI
Bhai Daan Singh Ji
12. Brother of Bhai Mani Singh Ji. Martyred.
BweI dwn isMG jI
Bhai Maan Singh Ji Brother of Bhai Mani Singh Ji. Accompanies Guru Ji whilst leaving Chamkaur. He had the honour of lifting Guru Ji
13.
BweI mwn isMG jI on his shoulders at Machiwara.
Before initiation, he was known as Pandit Kirpa Ram Dutt who was the son of Bhai Arru Ram. He was one of the
Bhai Kirpa Singh Ji
14. 16 Brahmins who came and plead before Guru Tegh Bahadur Sahib Ji at Anandpur Sahib. He was martyred at
BweI ikRpw isMG jI
Chamkaur at very old age.


Bhai Sanmukh Singh Ji
15. He was the younger brother of Bhai Kirpa Ram mentioned earlier.
BweI snmuK isMG jI
The resident of Dilwali neighbourhood of Delhi. He had assisted in the aftermath of the Shaheedi of Guru Tegh
Bhai Nanu Singh Ji Bahadur Sahib Ji. He had two (2) sons, Gharbara Singh and Darbara Singh. The earlier was martyred fighting
16.
BweI nwnU isMG jI with the Pahari in 1700 CE. The latter accompanied both the Mata Ji’s to Delhi. Bhai Nanu Singh was martyred at
Chamkaur.
He was the resident of Sialkot , of Rajput descent and was very close to Guru Ji. He was extremely nimble that
Bhai Alam Singh Ji
17. Guru Ji used to call him, ‘Nachna’. He had three (3) sons: Bhai Amolak Singh, Mohar Singh and Baghar Singh. He
BweI Awlm isMG jI
along with his two (2) sons were martyred at Chamkaur.
Bhai Amolak Singh Ji
18. Son of Bhai Alam Singh Ji. Martyred.
BweI Amolk isMG jI
Bhai Mohar Singh Ji
19. Son of Bhai Alam Singh Ji. Martyred.
BweI mohr isMG jI
Bhai Bir Singh Ji
20. Brother of Bhai Alam Singh Ji. Martyred.
BweI bIr isMG jI
Bhai Mukand Singh Ji
21. Son of Shaheed Bhai Mati Das Ji. Martyred.
BweI mukMd isMG jI
Bhai Anik Singh Ji
22. Son of Bhai Mani Singh Ji who was born on 10 Chet 1725 Bk. (1668 CE). Martyred.
BweI Aink isMG jI
Bhai Ajab Singh Ji
23. Son of Bhai Mani Singh Ji who was born on 19 Harh 1729 Bk. (1672 CE). Martyred.
BweI Ajb isMG jI
Bhai Ajaib Singh Ji
24. Son of Bhai Mani Singh Ji who was born on 13 Magh 1733 Bk. (1676 CE). Martyred.
BweI Ajwieb isMG jI
Bhai Chandan Singh Ji
25. He was a Brahmin Kavi in the Darbar of Guru Gobind Singh Ji. Martyred.
BweI cMdn isMG jI
Bhai Dhanna Singh Ji He was Jatt Kavi in the Darbar of Guru Gobind Singh Ji who once gave a befitting reply to an arrogant Kavi
26.
BweI DMnw isMG jI Chandan. Martyred.
Bhai Hardas Singh Ji
27. Guru Gobind Singh Ji’s personal writer who wrote Sri Dasam Granth Sahib. Martyred.
BweI hirdws isMG jI
Bhai Kirat Singh Ji He was a writer in Guru Ji’s Darbar who had also written the Praye of Guru Granth Sahib Ji. He was also sent along
28.
BweI kIrq isMG jI Bhai Mani Singh Ji to Amritsar. Martyred.


Bhai Madan Singh Ji He was a brave Sikh of Ravidasi clan who used to serve in the stable of Guru Ji. According to Sau Sakhi, anything
29.
BweI mdn isMG jI he said became true. He was also martyred.
He was from the Rangretta clan. He along with Madan Singh guarded the main door of Chamkaur and killed
Bhai Katha Singh Ji (Kotha Singh)
30. anyone who came near. Both of them were martyred when defending multiple onslaught of a Pathan who was
BweI kwTw isMG jI (BweI koTw isMG jI)
also killed.
Bhai Nahar Singh Ji
31.
BweI nwhr isMG jI
These duo were also the guards at the door of Chamkaur. They fought till their last breath. Martyred.
Bhai Sher Singh Ji
32.
BweI syr isMG jI
Bhai Bakhshish Singh Ji
33.
BweI bKiss isMG jI
According to Guru Kian Sakhian, both of these Sikhs joined Guru Ji at Kotla Nihung Khan. Martyred.
Bhai Gurbakhshish Singh Ji
34.
BweI gurbKsIs isMG jI
Bhai Tula Singh Ji
35. He was the son of Dhumma of Ladva, Pargana Thanesar. Martyred.
BweI qulw isMG jI
Bhai Mahla Singh Ji
36. Younger brother of Bhai Tula Singh. Martyred.
BweI mwhlw isMG jI
Bhai Jawand Singh Ji
37. The grandson of Bhai Makhan Shah Lubana.
BweI jvMd isMG jI
Bhai Dhian Singh Ji
38. He was the resident of Chamkaur. On hearing of Guru Ji’s arrival, he came rushing to Guru Ji. Martyred.
BweI iDAwn isMG jI
Bhai Sant Singh Ji
39. Resident of Patti and of Arora/Chhabra clan. Martyred.
BweI sMq isMG jI
He was the son of Bhai Nathia (younger brother of Bhai Mani Singh) and the nephew of Bhai Mani Singh Ji. His
Bhai Sant Singh Ji Bangesri
40. face was somewhat alike to Guru Ji and he was blessed with Kalgi before Guru Ji left. He is also mentioned in a
BweI sMq isMG jI bMgysrI
Hukamnama of Guru Gobind Singh. Martyred.
Bhai Sanggat Singh Ji
41. He was the companion of Bhai Sant Singh Ji. Martyred.
BweI sMgq isMG jI
Bhai Jagga Singh Ji He was one of the last few Sikhs left behind at Chamkaur along with Bhai Sant Singh, Bhai Sanggat Singh, Bhai
42.
BweI j`gw isMG jI Kotha Singh and Bhai Madan Singh. All were martyred the following day on the 9th Poh.

30
Nahar Khan was killed by Guru Ji with an arrow.
31
This is the same Sheikh Jalal or Jalaluddin of Uch, Multan who was blessed by Guru Nanak Dev Ji during His visit to Multan.
32
The Mughal officer offers food to the Jatha, Gani Khan said that Guru Ji is a saint from Uch (Multan) and has just come back from Haj. Guru Ji sends the
whole Jatha and he stays back and when the officer inquires, the Sikhs say that Guru Ji is fasting. When the Muslim food comes in front of the Sikhs, the Sikhs
were instructed by Guru Ji to take their Kirpan out and pass it through the food. The food becomes Karah Parshad. The commander inquires about this strange
practice and the Sikhs say that this practice has just been introduced in the Shariah. (Ref: Sri Gur Tirath Sangreh by Pandit Tara Singh Narotam- page 166).
33
Here the local tradition puts the date of the arrival of Guru Ji on the 11th but since Guru Ji had stayed for 2 nights, the date of arrival would have been 12th.
34
In the year 1854 CE, a British engineer, Mr Smith was conducting a survey for the route of Sirhind Canal and this Gurdwara came in the way. The Beri
was decided to be cut but anyone who started cutting it, went blind. The engineer realized his mistake and re-routed the canal. (Ref: Itihas Gurdwara Degsar Sahib).
35
Mata Ji was born to Mata Bishan Kaur and Baba Lal Chand on 7 Katak, 1690 Bk. (1633 CE) at Kartarpur Sahib, Jalandhar.
36
However, Giani Gian Singh writes that the Sikh was Bhai Nigahia Singh.
37
Kirpal Udasi was the son of Bhai Hamir Ji who had served Guru Hargobind Sahib Ji selflessly. Once, Guru Hargobind Sahib sent Sikhs to the village of
Heran for some milk and the villagers jokingly sent the Sikhs to the house of Bhai Hamir who had a buffalo that had not started milking. But Hamir accepted
the Guru’s words and gave it to the Sikhs who milked the cow. Guru Ji was pleased with his faith. His wife was granted with the boon of child who was then
known as Kirpal Udasi. (Ref: Itihas Gurdwara Sahib Patshahi 6, Heran).
38
As the news of Guru’s arrival at Kangar was spread all around, Lakhmir and Samir received an order from Wazir Khan to arrest Guru Ji. Both of them
declined and continued to serve Guru Ji.
39
Guru Ji stayed at the following places on his way to Dhilva: Dod, Behbal, Bandar, Gurusar, Gangsar etc.
40
The date for this Hukamnama by the book, Nisan te Hukamname transliterates and Mahankosh has been written as 1761, which does not tally and Kahn
Singh Nabha agrees with it (see the entry of Sant Singh within Mahankosh). From the available black and white photograph, it appears that there are newer
markings at the last digit of the year. A similar attempt has been made to the Hukamnama of Gani Khan and Nabi Khan where the last digit of the year has
been tempered to make it look as ‘1’ instead of the original ‘2’ (1762 Bk.).
41
The dates given by Research Scholar Randhir Singh differs that the journey from Agra till Nanded has been stretched to over a year in travelling. He writes
on- 12 Magh: Guru Ji reached Amber, 22 Magh: Ajmer, 1-3 Phagun: Pushkar, 14-15 Phagun: Jodhpur, 14 Chet: again Ajmer, 5 Vaisakh: Chittorgarh, 10 Jeth:
Bhai Maan Singh is killed, 15 Jeth: Burhanpur. However, this contradicts with the contemporary source (Sakhi Karan Ki), which mentions Guru Ji stayed at
Nanded for 14 months. Furthermore, the liturgical lineages (Giani/Taksal) also mentions of Guru Ji’s stay for 14 months.

42
Guru Ji informs the Sikhs that the situation with the Mughal rulers has now improved but they are to remain vigilant. Guru Ji is giving a hint that Banda Singh
Bahadur with Panj Pyare is soon going to be sent to Punjab to punish the tyrants and the Sikhs are to come fully armed when he reaches. Do note, some
historians has made the assumption that Guru Ji is planning to come back to Anandpur Sahib but this is incorrect as Guru Ji, the form of Khalsa writes, ‘Asi’
which if translated means ‘we’. Guru Gobind Singh Ji’s form is within the 5 Khalsa men, which was sent to Punjab by Him. Furthermore, Guru Ji is all-knower
and it is preposterous to even claim that Guru Ji was planning and it did not materialised.
A late 19th century (possibly early 20th century)

Indian painting of the tenth Sikh Guru, Guru
Gobind Singh in his Darbar (court) receiving a
delegation. The Guru can be seen sitting on his
throne with a Dhal (shield) and Tulwar (sword).

Two
Script and Insignia of

A painting of Guru Gobind Singh Ji based on the original present at Takht
Sri Hazur Sahib by Bhai Sardool Singh and Bhai Saab Singh.
The Bani of Sri Dasam Granth can be seen throughout the borders and
even on the sheath of the sword depicted in the painting. Currently
located at Bunga Pyare Bhai Dya Singh, Dharam Singh, Mai Bhago Ji, at
Takht Sachkand Sri Hazur Sahib.
The Guru’s
Insignia
S ri Guru Gobind Singh Ji was an accomplished writer and composer par excellence. As per our research and
physical findings, it is now evident that Guru Ji Himself uttered and at the same time wrote His compositions.
Besides writing His compositions, he also wrote a Sri Guru Granth Sahib Ji which was found in the 20th century
by Manohar Singh Marco in an unbounded state with loose folios. Interestingly, each and every page of this
manuscript was written in the distinctive handwriting of Sri Guru Gobind Singh Ji. Furthermore, we have also
found many Khas Patras (special Angs with Guru Ji’s writing) of various compositions within Sri Dasam Granth which
were previously kept away from public eye. This is an addition to the already existing Khas Patras previously
studied by various scholars which were present within Bhai Mani Singh, Baba Binod Singh and Anandpuri Saroop.
Within all of these, we find the similar writing style and the deployment of the insignia that is found within all the
Hukamnamas issued by Guru Ji.
This insignia was utilised by Sri Guru Gobind Singh Ji in almost all of His writings. The meaning of it to our
understanding is that Guru Ji had construed a physical shape of the Degh (cauldron) and Tegh (sword) in His
insignia. These 2 words represented his mission on this earth which is mentioned within Krishna Avtar:
dyg qyg jg mY doaU clY ]
With Your grace, let me flourish the Degh and Tegh in this world.
(Sri Dasam Granth Sahib Ji Ang 310)
This insignia is also present within the Hukamnamas of Sri Guru Gobind Singh Ji which fortifies the fact that the
writer of Sri Dasam Granth was Sri Guru Gobind Singh Ji himself, beyond any doubt.
Sri Guru Granth Sahib Ji Academy Script and Insignia of Guru Gobind Singh Ji 91
Guru Ji had construed a physical shape to the Degh
and Tegh, which are Persian words, meaning kettle and
the sword respectively. Degh literally mean cooking-
Tegh pot where it symbolises the free kitchen (Langar) and
sainthood.
Khas Patra Chandi
Charitr I - Chapter 5
Bhai Rupa Ji
Degh & Tegh
Manuscript of
Sri Guru Granth Sahib
Ji dated 1707CE
Dr. Anurag Singh

Degh & Tegh
Charitropakhyan
Pothi
Takht Sri Keshgarh Sahib
Degh & Tegh
Bhai Mani Singh Ji

Saroop
(Krishna Avtar)
Raja Gulab Singh Sethi

Whereas, Tegh means sword where it symbolises
dignity, power and sovereignty. In other words,
the protection of the meek and destruction of
tyranny. This concept was first invented by Sri Guru Tegh
Hargobind Sahib Ji which was known as Miri-Piri.
Anandpuri manuscript
of Sri Guru Granth
Sahib Ji
Marco Foundation Delhi

Degh & Tegh
Hukamnama Sri Guru

Gobind Singh Ji dated
1706 to Bhai Rupa Ji
Bhai Rupa Ji
Degh & Tegh
Manuscript of Sri
Guru Granth Sahib Ji
dated 1691 Bk.
Patna Sahib
Degh & Tegh
Manuscript of
Sri Guru Granth
Sahib Ji
Patna Sahib
Degh & Tegh
Hukamnama Sri Guru

Gobind Singh Ji to Bhai
Ram Rai and Dai Lado
Gurdawara Maini Sanggat,
Patna Sahib.
Degh & Tegh
Hukamnama Sri Guru

Gobind Singh Ji dated 1749
Bk. (1692 CE) to Bhai Gurdas
Patna Sahib
Degh & Tegh
Hukamnama Sri Guru Gobind

Singh Ji dated 1764 Bk. (1707
CE) to the Sanggat of Benaras
Gurdwara Bari Sanggat Benaras
Degh & Tegh
Manuscript of Sri Guru

1
Guru Gobind Singh Ji had signed on this manuscript many years Granth Sahib Ji dated
after the completion most likely because the Saroop was written in 1720 Bk. (1663 CE) 1
Kabul and it had only been presented to the Guru for his signature
later. Dr Ganda Singh in Afghanistan Da Safar agrees with it. Bhai Kartar Singh of Kabul
(left) Folio 34a of the Ahiapur Pothi. The
The Writing Style shabad on this folio is on Ang 767 of Sri Guru
Granth Sahib Ji:
It goes beyond doubt that the distinctive handwriting myrw mnu rwqw gux rvY min BwvY soeI ]
of Guru Gobind Singh Ji solely belonged to Guru Ji Source: Private collection
and no other writer/Sikh as this sort of handwriting
traces its similarity to the script
of previous Gurus’ especially To concisely Manuscript of
of Sri Guru Tegh Bahadur explain the difference Gutkas (prayer
Sahib Ji and there is no between the older and books) of those eras
mention of anyone current version of Gurmukhi also had this script
having such script. script (35 alphabets1) was that which was slowly
the older version deployed the replaced by the
Furthermore, use of syllables such Kartarpuri Script but
the writing style of as ‘ ◌̇ ’ for ‘ M ’ and the Gurus continued
Gurmukhi for the Gurus ‘ • ’ for ‘ w ’ among few The Ahiapur Pothi using the earlier
remained as the earlier other difference. which are commonly script.
version even though Bhai known as the Goindwal
Gurdas Ji in Kartarpuri Pothi (the ones that Guru
Bir dated 1604 CE had Arjan Dev Ji brought from
deployed a newer version Baba Mohan Ji) also has
that was then used this earlier script.
by the Sikhs till
today.
(left) First folio of Tatkara in
the Kartarpuri Bir.
Source: Kartarpur Sodhis
1
The addition of Bindi Akhar like
‘ L, S, ^, Z, z, & ’ were done very (right) Gurbani Gutka.
much later to incorporate the Farsi Custodian: Paramjit Singh
syllables. SGGS Academy
The Study on Khas Patra
From the study of the Khas Patra, we understood that the calligrapher had the
authority, and here it could only be Guru Ji. Along with this, the following are
some analytic findings from the Khas Patras of Sri Dasam Granth:
01 The person writing it is in fact the author because:

• Within the Khas Patra of Jaap Sahib at the commencement it is mentioned :
‘ AQ jwp pwT pRwrMB krqy hYN gMRQwrQ ’ (Now I shall start composing Jaap within this Granth)
• Within the Chaubis Avtar’s Mohni Avtar the following line is written at it’s commencement.
‘ AQ mhw mohnI Avqwr kQnM ’ (Now I shall narrate on the Mohni Avtar)
• The mentioning of the stanzas with date and place at the conclusion of Gopi-Udhav chapter within the
Krishna Avtar in a distinct handwriting compared with the scribe (see Anandpuri Bir) meaning that the
author is giving the final seal to His composition.
• The writing of ‘ APjMU / Afjoo ’ (continues) at the borders of the Anandpuri manuscript means that the
writing of the scribe was also being checked by the author.
A very unique numbering system where the final number of metre is recorded in the first
02
metre (Chhand) and the number descends (probably the only text in the world to have such
numbering as numbers usually ascend).
This kind of numbering system can only be deployed by someone who is beyond the bounds
of worldly rules. It also means that the scribe knew at the moment of commencement on the
number of metres the whole composition shall contain. Something which is extraordinary.
96 Script and Insignia of Guru Gobind Singh Ji Sri Guru Granth Sahib Ji Academy
03
Location where the relics are kept, are spread across and are with different custodians.
The custodian who have these relics are from the families of influential Sikhs and
provenance is present.
The sizes of paper of the Khas Patra varies and so does the condition but the scribes
remain the same. This shows that the author has written it over a period of time and at
04
different location.
Coinciding this with the internal dates present within Sri Dasam Granth confirms
the above. Furthermore, the external references also quote that the Guru had
Himself written his composition (e.g. Bansavalinama) and at varying places
(e.g. Guru Kian Sakhian).
05
There is no presence of author’s name in the heading
(Patshahi 10) to denote the origin.
But Insignias’ and other headings are present (such as Tvaparsad) meaning that the
person who is writing is in fact the author and the origin.
The mention of ‘Daskhat Khas’ in the folio where transliteration of Guru’s
06
script is done within Bhai Mani Singh Ji’s Saroop.
Also, the very fact that the same ‘Khas Patra’ is being transliterated within
the Patna Sahib 1698 CE manuscript with the copy of Guru’s insignia
07
The script style matches with the signatures present within Hukamnamas and Sri Guru
Granth Sahib manuscripts.
The above points has been supported by various contemporary sources (shared within this book) that the Guru in
fact wrote His compositions. Interestingly, beside a distinctive script, Guru Ji deployed the use of an insignia. This
insignia was utilised by Guru Gobind Singh Ji in almost all of His writings (shown above).
We are probably the only organised faith in this world to have been blessed with the original text of its founder as
we have the Kartarpuri Bir narrated by Sri Guru Arjan Dev Ji and scribed by Bhai Gurdas Ji and Sri Dasam Granth
Sahib scribed by Sri Guru Gobind Singh Ji Himself.
Mid 19th Cent. Fresco from Gurdwara Baba Atal Sahib, Amritsar. The Bhagats; Ravi Das, Fareed, Pipa, Kabir, Jaidev and
Ramanand present Guru Arjan Sahib their ‘Bani’ while Bhai Gurdas Ji scribes Sri Aad Granth Sahib.
Source: Dr Mohinder Singh
Forgery of the
Guru’s Script
G iani Gian Singh refers to Sukha Singh copying the
insignia which is present within a manuscript at Patna
Sahib folio (not found). This anecdote does not appear in
any other source besides his book. On the contrary, we
have multiple sources that show that Guru Ji in fact wrote
his own compositions (Chaupa singh, Bansavalinama,
etc). Furthermore, Giani Gian Singh is the first to write
about events which has never been written in the history
before, such as Bhai Jetha 1, Mian Mir 2, etc.
Even if this bizzare anecdote is true, there is no
extant manuscript of the aforementioned. Another point to
note is that if Guru Gobind Singh Ji did not write, what was
he copying? This shows that it was prevalent then, that
Guru Ji has written His Bani. Furthermore, the Khas Patra
of Guru Gobind Singh Ji were in the custody of Bhai Rupa,
Sodhi family of Anandpur, & Bhai Mani Singh at different
places.
1
Giani Gian Singh is the first to write that Guru Ram Das Ji’s earlier name was
Bhai Jetha Ji. On the contrary, all earlier sources have never recorded this.
Nabha Fort in 1908 CE. The topmost room is known
as Gurudwara Sri Siropa Sahib, where all the relics 2
It is a common misconception that the foundation stone of Harmandir Sahib
were kept till 1947. was laid by Mian Mir, which in actual fact is not supported by all earlier historical
literature. Gian Singh was the first to write about this.
Which leaves out the doubt that they were
tempered as the copies of the Khas Patra
present with Bhai Rupa and Sodhi family
has been kept since Guru Gobind Singh
Ji’s times. It would have been impossible to
deceive Bhai Mani Singh, a companion of
Guru Gobind Singh and Mata Sundar Kaur,
Guru Ji’s Mehal. The Charitropakhyan Pothi
that is being kept in the sanctum santorum of
Takht Sri Keshgarh Sahib has been procured
from the Royals of Nabha. At the time of their
procurement, prior checks on authenticity
were done before the sum of money was
parted to the person. The House of Nabha is
known for its scholarly contribution.
If we now believe that someone had forged
the Guru’s script, how is it that the person
was not excommunicated?
In summary it is a flawed and misconstrued
theory.
Painting of Mata Ji at Bhai Mati Das Museum, Delhi.
Guide to the
Guru’s Script
The following is a guide to read the script of Guru Gobind Singh Ji within the present day Gurmukhi font :
a A e s h k K
g G | c C j J
\ t T f F x q
Q d D n p P b
B m X r l v V
1 2 3 4 5 6 7
8 9 w i I u U
y Y o O v
M R
Dasam Bani the
Nitnem of a Sikh
S ri Guru Gobind Singh Ji read the following Five (5) Bani while
preparing Amrit during Vesakhi in 1699 CE 1 ;
Jap Ji Sahib: The first Bani in Sri Guru Granth Sahib Ji (SGGS)
Jaap Sahib: The first Bani in Sri Dasam Granth Ji (SDGS)
Tav-Prasad Saweiye: The 21st to 30th Sewaiya of Akaal Ustat (SDGS)
Benti Chaupai: The 405th Chritr of Chritropakhyan (SDGS)
Anand Sahib: Sri Guru Amar Das Ji’s composition (SGGS)
Apart from the Five (5) Bani, a Sikh does the following Banis’ as part
of their Nitnem (daily routine prayer);
Rehras Sahib: Consist of Bani from both the SGGS and SDG
(Charitropakhyan, Chaubis (24) Avtaar 2,
Bachitar Natak, & Chandi Charitr)
Kirten Sohila: Based on Bani from SGGS Ji.
Ardaas: The 1st Pauri of Chandi Di Vaar (SDGS)
From the above, it is evident that a Sikh is connected to Sri Dasam
Granth Sahib very intricately. Right from the start of the day till Ardas
performed in the evening, a Sikh recites the composition of the Tenth
Master found within SDG. Furthermore, whenever a Sikh is initiated,
An illuminated page of the first stanza of
three (3) out of the five (5) compositions read during the Amrit Sri Jaap Sahib from a Sri Dasam Granth
Ceremony are from SDG. manuscript (undated.) This saroop is
1 currently in the custody of Gurmeet Singh
Reference: Bhai Jaita’s Sri Gur Katha of Khosa Village.
2
Containing Krishna Avtaar, Bishan Avtaar, Ram Avtaar, etc.
Folios of Bhai Param Singh’s Gutka Sahib Photograph of Tvaparsad Svaiye
with the commencement of Ardas that from an old handwritten Gutka
has the opening verses of Chandi Di Vaar. (prayer book). Collection of Paramjit
Custodians: Bhai Rupa. Singh SGGS Academy.
Three
During the Time of

TABLE 3-1: LIST OF KHAS PATRA BY THE TITLE OF BANI
No. Bani Khas Patra Custodian Page No.

1. Commandment of Guru Ji Sri Anandpuri Bir Marco Foundation Delhi 115
Stanza 1 118
Stanza 2 118
Stanza 4 119
Stanza 5 Sodhi Family 119
2. Jaap Sahib
Stanza 28-33 Anandpur Sahib 120
Stanza 41-46 120
Stanza 69-71 121
Stanza 82-83 121
Chapter 1 - Eulogy of Kaal 124
Chapter 2 - Bachitar Natak 126
Chapter 5 - Akaal Purakh Bach 128
Chapter 9 - Battle of Nadaun 130
3. Bachitar Natak Bhai Rupa
Chapter 10 - Expedition of Khanzada and his Flight 132
Chapter 11 - Battle of Hussani 134
Chapte 13 - Arrival of the Mughal Prince and his officers 136
Chapter 14 - The Supplication to the Lord, Destroyer of all 138
Chapter 2 142
4. Chandi Charitr I - Ukt Bilas Bhai Rupa
Chapter 3 144
108 During the Time of Guru Gobind Singh Ji Sri Guru Granth Sahib Ji Academy
TABLE 3-1: LIST OF KHAS PATRA BY THE TITLE OF BANI (Continued)

Chapter 4 144
Chapter 5 146
Chapter 6 148
Bhai Rupa
4. Chandi Charitr I - Ukt Bilas Chapter 7 150
Chapter 8 [1] 152
Chapter 8 [2] 154
Anandpuri Bir 1695-98 CE Unavailable 154
Chapter 1 - Killing of Mehkhasur 158
Chapter 2 - Killing of Dhumarnain 158
5. Chadi Charitr II Chapter 4 - Killing of Rakatbeej Bhai Rupa 160
Chapter 5 - Killing of Nisumbh 162
Chapter 6 - Killing of Sumbh 162
Stanza 44 onwards 166
6. Chandi Di Vaar Stanza 50 onwards Bhai Rupa 168
Stanza 54 onwards till Conclusion 170
Start 174
7. Gian Parbodh Bhai Rupa
Sri Guru Granth Sahib Ji Academy During the Time of Guru Gobind Singh Ji 109

7. Gian Parbodh Stanza 154 onwards Bhai Rupa 178
Invocation Stanza 15 onwards 182
Invocation Stanza 23 onwards 182
Mach Avtar Stanza 45 onwards 184
Kach Avtar Stanza 2 onwards 186
Kach Avtar Conclusion 186
Shir Samundar Manthan Stanza 13 till end &

Bhai Rupa 188
Nar Narayan Avtar Start
Nar Narayan Avtar Stanza 16 onwards 188

8. Chaubis Avtar
Nar Narayan Avtar Stanza 19 onwards 190
Nar Narayan Avtar Conclusion 190
Mohini Avtar Start 192
Mohini Avtar Stanza 2 onwards 192
Ram Avtar Stanza 837 - 856 S. Gulab Sethi, Delhi 194
Krishna Avtar Stanza 978 - 984 Unavailable 196
Krishna Avtar Conclusion & Nar Avtar Commencement S. Gulab Sethi, Delhi 198
Nehkalank Avtar Commencement Stanza 559 S. Gulab Sethi, Delhi 200

Valmiki Avtar Stanza 40 onwards,
204
complete Kashyap & Sukkar
9. Brahma Avtar S. Gulab Sethi, Delhi
Aj Avtar Stanza 74 onwards, 5th Avtar 206
Aj Avtar Stanza 84 onwards, 5th Avtar 208
10. Rudra Avtar Khas Patra of Guru Gobind Singh Unknown 211
11. Shastar Naam Mala Khas Patra of Guru Gobind Singh S. Gulab Sethi, Delhi 213
Khas Patra of Guru Gobind Singh S. Gulab Sethi, Delhi 215
12. Charitropakhyan Pothi of Charitropakhyan - 1st Page 216
Anandpur Sahib
Pothi of Charitropakhyan - 2nd & 3rd Page 218
Dharamsala Painda Sahib,

13. Khalsa Mahima Khas Patra of Guru Gobind Singh (Mention) 220
Rawalpindi (Present: unknown)
TABLE 3-2: RELICS OF GURU GOBIND SINGH WITH RELATION TO SRI DASAM GRANTH JI
No. Relic Date Verse/Detail Custodian Page No.

1. Sri Guru Gobind Singh Ji’s Sword [1] 1705 CE Akaal Ustat Verse Takht Sri Kesgarh Sahib 223
2. Sri Guru Gobind Singh Ji’s Sword [2] 1705 CE Manglacharan Phulkian dynasty of Patiala 224
3. Sri Guru Gobind Singh Ji’s Sword [3] undated Manglacharan Phulkian dynasty of Patiala 225
4. Sri Guru Gobind Singh Ji’s Sword [4] undated Manglacharan Takht Sri Kesgarh Sahib (Previously: Nabha) 226
5. Guru Ji’s Chakkar (battle-quoit) undated Jaap Sahib verse Phulkian dynasty of Patiala 227
6. Guru Ji’s Keshi Chakkar (small quoit) undated Jaap Sahib verse Takht Sachkand Sri Hazur Sahib 228
TABLE 3-2: RELICS OF GURU GOBIND SINGH WITH RELATION TO SRI DASAM GRANTH JI (Continued)
No. Relic Date Verse/Detail Custodian Page No.

7. Guru Ji’s Pens ca. 1600’s - Paonta Sahib 229
8. Guru Ji’s Armour [1] (Char Aina) ca. 1600’s Akaal Ustat verse Royal Family of Patiala 230
9. Guru Ji’s Armour [2] (Char Aina) ca. 1600’s Jaap Sahib verse Royal Family of Patiala 230
10. Sri Guru Gobind Singh Ji’s Dagger 1684 CE Charitropakhyan verse Gurdwara Siropa Sahib, Nabha Fort 232
11. Sri Guru Gobind Singh Ji’s Matchlock ca. 1700’s Bachitar Natak verse Paonta Sahib 233
TABLE 3-3: MANUSCRIPTS FROM THE TIME OF GURU GOBIND SINGH JI
No. Manuscript Custodian Date Page No.

1. Sri Anandpuri Bir Sikh Reference Library (Present: missing) 1695-98 CE 234
2. The Miniature Gutka of Chaupai Sahib Descendants of Baba Suraj Mal Ji ca. 1600’s 240
3. Chandi Charitr Pothi unknown. (Present: missing) 1696 CE 241
4. Personal Gutka of Bhai Param Singh Bhai Rupa ca. 1600’s 242
5. Sri Patna Sahib Bir Takht Sri Harmandir Ji, Patna Sahib 1698 CE 244
6. Sri Akaal Takht Bir Sri Akaal Takht, Amritsar 1698 CE 247
7. Sakhi Kaaran Ki Takht Sachkand Sri Hazur Sahib ca. 1700’s 250
8. Bhai Dya Singh Ji’s Saroop Bunga Mai Bhago, Sri Hazur Sahib 1707 CE 252
9. Sri Dasam Granth Sahib by Bhai Dya and Dharam Singh Ji Aurangabad ca. 1700’s 253
10. Sundar Gutka of Baba Jeet Singh Ji Private Collection ca. 1700’s 256
11. Nitnem Pothi of Baba Jeet Singh Ji Private Collection ca. 1700’s 258
12. Gutka Sahib of Baba Natha Singh Ji Private Collection ca. 1700’s 258
Introduction to the
Khas Patra
T he following section will cover the most
crucial aspect on the study of Sri Dasam Granth
(SDG), which are the writings of Guru Gobind
Singh Ji (Khas Patra) scribing the compositions
found within SDG. Various photographs of Guru
Ji’s script and its transliteration in Gurmukhi are
shared. The arrangement of the compositions
has been made, as they are present within the
SDG. Information on the script and its guide
to understand has been covered earlier (see,
Script and Insignia).
The following Khas Patras are only a
portion of what is available today. Efforts have
been made to cover most of the compositions
of SDG along with their chapters and sections
while remaining in the constrains that the book
does not exceed its size.
Besides the distinct script and numbering Khas Patra of Chandi Charitr 2,
system, the Gurbani written by Guru Ji is Chapter 5, Stanza 127-133.
similar to the one available to us in the form of Presently in the Bhai Rupa Collection.
Sri Dasam Granth Sahib.
The Anandpuri Sri Guru Granth Sahib
by Sri Guru Gobind Singh Ji dated 1744
Bk. (1687 CE). The image shown is from
Ang 99 of Sri Guru Granth Sahib Ji.
Custodian: Marco Foundation Delhi
Historical Manuscripts (1)
Handwritten by Guru Sahib
T he following picture is of the distinctive handwriting of Sri Guru
Gobind Singh Ji revealing about His own ‘Granth’ (compendium).
This is an especially important folio because it records from the Guru
Himself about the Sri Dasam Granth (SDG). Manohar Singh Marco
found this folio amongst other Guru Ji’s writings somewhere in the
mid 20th century from Anandpur Sahib. He with the help of Delhi Sikh
Gurdwara Parbandhak Committee (DSGPC), restored the manuscript
and released a booklet (Sri Anandpuri Bir Babat Mudli Jaankari) on
his finding in 1975 CE. The booklet was published by DSGPC where
the author agrees that the ‘Granth’ refers to Guru Gobind Singh’s own
Granth. The date present on other folios is Vaisakh Sudi 3, 1744 Bk.
(1687 CE). Sri Guru Gobind Singh Ji wrote the following commandment:
jug jug Atl
ieh grMQ hmwrw
kCU ku idn Alop rhy
pun pRgt qIn lok
mJwr jI
This immutable scripture of mine will remain out of sight for sometime.
Subsequently, it will be revealed again in all the three worlds.
It is also interesting to note that Guru Ji mentions that His Granth

shall remain in oblivion for sometime before manifesting to all, which Handwritten commandment of Sri Guru
Gobind Singh Ji about His immutable
most likely, refers to the SDG in His script, which are slowly becoming scripture of Sri Dasam Granth Ji.
evident to all.
Jaap Sahib
Jaap Sahib is the first composition of Sri Guru Gobind Singh Ji composed in Anandpur Sahib at the age of 11
years old.
Bhai Chaupa Singh Ji writes:
sMmq 1734 jwp AwpnI rsnw qy aucwirAw ]
In the year 1734 BK. (1677 CE), Guru Gobind Singh Ji composed Jaap Sahib.
This Gurbani is one of the 7 Banis’ required by a Sikh to be recited daily as part of the Nitnem. This Bani consist
of 735 names of Almighty in Braj, Sanskrit, Punjabi, Arabic & Persian language.
On the following pages, photographs of Guru Ji’s handwritten Jaap Sahib along with it’s transliteration
will be shared. These rare relics are currently with the Sodhi family of Anandpur Sahib and requires restoration.
These folios are part of the larger collection once had by the family but due to a fire, many were lost. Thus,
some folios have the dark soot marks.
The peculiar finding from Guru Ji’s handwritten text besides the unique way of writing the Gurmukhi
alphabets is that, the numbering is descending rather than the conventional ascending order. This would mean
that Guru Ji in His wisdom knew before scribing a composition on the number of metres which are going to be
used in his poetry.
A contemporary miniature of
Sri Guru Gobind Singh Ji.
Source: Singh (2012). Sikh Heritage:
Ethos & Relics. New Delhi: Rupa
Publications India Pvt. Ltd.
This painting is currently in the
collection of Dr. Anurag Singh.
1
Jaap Sahib – Stanza 1
2
1 Akwl jI shwX jI
3 2 AQ jwp pwT pRwrMB krqy hYN gRMQwrQ
4 3 CpY CMd ckR ichn ArU
5
4 brn jwq ArU pwq nihn ijh rUp rMg
5 ArU ryK ByK koaU
6
6 kih n skq ikh Acl mUriq An Bv pRkws
1 Jaap Sahib – Stanza 2
2
1 BujMg pRXwq CMd nmsqÍM Akwly nmsqÍM ikRpwly
3 2 nmsqÍM ArUpy nmsqÍM AnUpy 198 nms
4 3 qÍM AByKy nmsqÍM AlyKy nmsqÍM Akwey nms
5
4 qÍM Ajwey 197 nmsqÍM AgMjy nmsqÍM ABMgy nm
5 sqÍM Anwmy nmsqÍM ATwmy 196 nmsqÍM
6
6 AkrmM nmsqÍM ADrmM nmsqÍM n AnwmM nmsqÍM
Source: Sodhi Family Anandpur Sahib
1
1 AkrmM
2 2 nmsœM A
3 BrmM nmsœM
3
4 AnwmM nmsœM
4 5 ADwmM 195

1
1 nmsœM A
2
2 jwey 197 nm
3 3 sœM AgMjy nmsœM ABM
4 jy nmsœM Anwmy nmsœM
4
5 ATwmy 196 nmsœM
5
1
Jaap Sahib – Stanza 28-33
2
1 jogy nmo Bog Bogy nmo srb idAwly nmo srb pwly 180
3
2 cwcrI CMd
4 3 ArUp hYN AnUp hYN AjU hYN ABU hYN 179 AlyK hYN
5 4 AByK hYN Anwm hYN Akwm hYN 178 ADy hYN ABy hYN A
5 jIq hYN ABIq hYN 177 iqRmwn hYN inDwn hYN iqRbrg hYN A
6
6 srg hYN 176 AnIl hYN Anwd hYN Ajy hYN Ajwd hYN 175
1 Jaap Sahib – Stanza 41-46
2
1 Alok hYN Asok hYN Akrm hYN ABrm hYN 167 AjIq
3 2 hYN ABIq hYN Abwh hYN Agwh hYN 166 Amwn
4
3 hYN inDwn hYN Anyk hYN iPir eyk hYN 165 BujMg pRXwq CMd
4 nmo srb mwny smsqI inDwny nmo dyv dyvy AByKI
5
5 AByvy 164 nmo kwl kwly nmo srb pwly nmo s
6 6 rb gauxy nmo sr Bauxy 163 AnMgI AnwQy
1
Jaap Sahib – Stanza 69-71
2
1 nmo srb jIqM nmo srb BIqM 138

3
2 nmo srb igAwnM nmo pr
4
3 m qwnM nmo srb mMqRM nmo
5 4 srb jMqRM 137 nmo srb idRsM
6
5 nmo srb ikRsM nmo srb rMgy
6 nmo srb iqRBMgI AnMgy 166
1 Jaap Sahib – Stanza 82-83
2
1 q su jwneI ikh jyb qwq mwq n
3
2 jwq jwkr jnm mrn bhIn ckR
4 3 bkR iPrY cqr ck mwneI pur qIn 125
5 4 lok cOdh ky ibKY jg jwphI ijh jw
6
5 p Awid dyv Anwid mUriq
6 Qwipau sbY ijh Qwp prm rUp punIq mUriq
Bachitar Natak
The bani of Bachitar Natak translates to Resplendent Drama and is effectively an autobiography of Sri Guru
Gobind Singh’s life. This composition (Bani) is an autobiographical narration by the tenth Sikh Guru, Guru Gobind
Singh for the early part of his life. The Guru has outlined the circumstance and history of the time and how great
courage and strength was required to overcome the many hurdles that were imposed upon the community.
This Bani starts with the praise of Akaal Purakh (God). It then gives a genealogy of Bedis and Sodhis
starting from Lord Ram and his two sons Lav and Kush. It gives the author’s own biography and includes the
battle of Bhangani, Nadaun, Husaini battle and the arrival of prince Muazzam in the Punjab.
The mission of Sri Guru Gobind Singh Ji in the time of Kalyug is mentioned by Guru Sahib as below:
XwhI kwj Drw hm jnmM ]
smJ lyhu swDU sB mnmM ]
Drm clwvn sMq aubwrn ]
dust sBn ko mUl aupwrn ]43]
I have taken birth of this purpose, the saints should comprehend this in their minds.
(I have been born) to spread Dharma, and emancipate saints, and to wipe out the whole lot of wicked ones.43.
The peculiar finding from Guru Ji’s handwritten text besides the unique way of writing the Gurmukhi
alphabets is that, the numbering is descending rather than the conventional ascending order. This would mean
that Guru Ji in His wisdom knew before scribing a composition on the number of metres which are going to be
used in his compositions.
Sri Guru Tegh Bahadur Sahib Ji holding a
Darbar at Anandpur Sahib. The young Go-
bind Rai is seated on the right
Source: Singh (2012). Sikh Heritage: Ethos &

Relics. New Delhi: Rupa Publications India
Pvt. Ltd.
Chapter 1 - The Eulogy of Kaal
The following are the hymns from the first chapter of Bachitar Natak by the hands of Sri Guru Gobind Singh Ji.
The below, is part of Bachitar Natak’s first chapter metre number 69 till 78 of the standardised Saroop of Dasam
Granth. Also the number ‘33’ at the beginning of the page denotes that there are remaining 33 metres to this
chapter and it matches rightly with the current standardised Saroop which ends at metre number, ‘101’. Thus
subtracting 101 with 69 leaves us with 32 and keeping in view that the numbering begins with ‘1’ rather than ‘0’,
32+1=33.
Source: Bhai Rupa collection
1 33 ijnY KMifAM dMf DwrM ApwrM kry cMdRmw sUr cyry duAwrM ] ijny ieMdR sY jIq kY Cof fwry vhY dIn dyKy igry kwl mwry 32 rsw
2 vl CMd ijqy rwm hUey sBy AMq mUey ijqy ikRsn hÍY hY sBY AMq jY hY 31 ijqy dyv hosI sBY AMq jwsI ijqy boD hÍ hY ] sBY AM
3 q CY hY 30 ijqy dyvrwXM sBY AMq jwXM ijqy dYq AesM ] iqiq kwl lysM 29 nrisMGw AbqwrM vhY kwl
4 mwrM bfo dMfDwrI hnE kwl BwrI 28 djM bwdnyXM hinE kwl qyXM mhw muC muMfM PiDE kwl
5 JuMfM 27 ijqny hoie bIqy iqqy kwl jIqy ijqy srx jY hY iqqE rwK lYhY 26 BujMg pRXwq CMd ibnw srx n Aau
6 rY aupwXM khw dyv dieqM khw rMk rwXM khw pwqswhM khwXo aumrwXM ibn srx qwkI n kotY aupweXM
7 25 ijqy ijv jMq dunIAM aupwXM sBY AMiq kwlM bil kwl GwXM ibnw srx qwik nih AOr EtM il
8 KM jqR kyqy pVy mMqR kotM 24 inrwj CMd ijqy k rwj rMkXM hny su kwl bMkXM ijqyk lok pwlXM
sRI dsm gRMQ swihb jI AMg 44
Chapter 2 - Bachitar Natak
This folio shows the conclusion of Chapter 1 and beginning of Chapter 2- Lineage of the Author (Sri Guru Go-
bind Singh Ji). This Chapter contains 36 metres and the number stated in the beginning of chapter 2 is also 36.
There are 8 Chhands (metres) below numbering 1-8 and in Guru Ji’s numbering, 36 -28 (partial).
1 kwl jIE ausœqI nwm pRQmos 1 Akwl Pqy ju caupweI 36 qumrI mhmw Apr Apwrw jW kw lih
2 E n iknhMU pwrw dyv dyv rwjn ky rwjw dIn idAwl grIb invwjw 35 dohrw mUk aucwrn swsqR Kt ipMg igrn cV jwie AM
3 D lKy bDro sunY jo ikRpw kwl krwXie 34 caupwie khW buD pRBu qu`C hmwrI brxn n sky mhmw ju iqhwrI
4 hm n skq krI isPq qumwrI Awp lyhu qum kQw suDwrI 33 khw lgYY iehu kIt bKwnY mihmw qorI quhI pR
5 B jwnY ipqw jnm ijm pUq n pwvY khw Dvn kw Byd bqwvY 32 qumrI pRBw qum bin AweI Aaurn qy nhI jwq bqw
6 eI qumrI ikRAw qumhI pRBu jwno aUc nIc ks skq bKwno 31 sys nwg isr shs bnweI dYÍ shMs r
7 snwhI suhweI rtq Aib lg nwm Apwrw qumro qaU n pwvq pwrw 30 qumrI ikRAw khw koaU khY smJq bw
8 q aurJq miq rhy sUCm rUp n brxn jweI ibrD srUp kho bnAweI 29 qumrI pRym Bgq jb gihhO Cor
sRI dsm gRMQ swihb jI AMg 46-7
Chapter 5 - Akaal Purakh Bach
The following Stanzas are from metre number 16 till 23 (midway) of the standardized Saroop of Dasam Granth
in Chapter 5 of Bachitar Natak. The numbering for Guru Ji’s writing on this folio begins with number 49 and goes
till 41 (midway)
1 49 ijn ijn qnk isDko pwXo iqn iqn Apnw nwau clwXo prmysÍr n iknhUM phcwnw Amr aucwrqy
2 BXo idbwnw 48 prmqq iknhUM n pCwnw Awp Awp BIqr aurJwnw qb jy jy irKrwj bnwey iqn Aw
3 pin pun isMmRiq clwey 47 jy isMmRiqn ky Bey AnurwgI iqn iqn ikRAw bRhm kI iqAwgI ijn m
4 nU hir crnn ThrwXo so isMmRqn ky rwih n AwXo 46 bRhmw cwr hI byd bnwey sRb lok iqh krm clw
5 ey ijn kI ilb hir crnn lwgI qy bydn qy Bey iqAwgI 45 ijn miq byd kqybin AwgI pwrbRhm so
6 Bey AnurwgI iqn ik gUVu miq jy cl hI BWq Anyk dUKn ko dlhI 44 jy jy jihq jwq sMdyhw pRB
7 ko sMig n Cwfq nyhw qy qy prmpuir kih jwhI iqn hrI isau AMqru kCu nwhI 43 jy jy jIX jwqn qy fry
8 prm purK qj iqn mg pry qy qy nrk kuMf mo prhI bwr bwr jg mo bpu DrhI 42 qb hrI bhury d`q aupjwXo
Chapter 9 - Battle of Nadaun
The following are back and front folios from the description of Nadaun in Chapter 9 of Bachitar Natak. It starts
from metre 15 till 23 (mid way) where as Guru Sahib has the inverse numbering of 12 to 5.
1 8
2 9
3 10
4 11
5 12
6 13
7 14
1 ry rwjw sBY kIno juD aupwX sYn ktocn kI qvY Gyr leI ArurweI 12
2 BujMg CMd cly glU pglU vyduVolM jsvwry gulyry cly vWD tolM
3 qhW eyk vwicXo mhwvIr idAwlM rKI lwij jOny sBY ivJVvwlM 11 qvM
4 kIt qolo quPMgM sMBwro ihRdX eyk rwvMq ky qkI mwro igryjo JUm BUmY k
5 kirXo juD suDM qaU mwir voilXy mhW mwn kuRDM 10 qijXo qupk vw
6 n pwnM sMBwry cqr vwnXM lY so sMivXM pRhwry iqRXo vwx lY vwm vwxM
7 clwey lgyX lgy n kCu jwn pwey 9 su qaulau deIv juD kIno
8 auDwir qin KydkY vwirky vIc fwrXo prI mwr vugM CutI vwx golI mno sUr vYTy BlI
9 Kyl holI 8 igry vIr BUmM srM swg pylM rMgy sRox vsqr mno Pwg KylM lIXo
10 jIq vYrI kIXo Awn fyrM qyau jweI pwrM rh ryhy vwr kyrM 7 BeI rwq guvwr ky ArD
11 jwmM qvY Corgy vwr dyvY dumwmM svY rwqR vIqI auidE idv srwxM clXo vIr clwk
12 KvgM iKlwxM 6 BjXo AlPKwnM n Knw sMBwrXo Bjy AOr vIrM n DIrM ivcwr
13 Xo ndI pY dnM Ast kIno mkwmM BlI BWiq dyKY svY rwj DwmM 5 cOpweI ieq hm
14 hoie ivdw Gir Awey sulih nimq vY auqhW isDwie sMiD ienY aunkY sMig keI hyq
Chapter 10 - Expedition of Khanzada and his flight
In this folio of Sri Guru Gobind Singh Ji’s autobiography in His own hands, we can find certain interesting
points. The first is the conclusion of Chapter 9 and the mentioning of the Granth name He is authoring, Vachitar
(Bachitar) Natak. Secondly, we see the beginning of Chapter 10 in which, Guru Ji beforehand mentions the
number of Stanzas while also mentioning the digit, ‘Dasam’.
1 kQw pUrn ieq BeI 4 dohrw 3 AwlsUn kYh mwirkY ieh idis kIXo ipAwn BWiq An…
2 ry pur AnMd suK Awn 2 ieiq sRI vicqR nwtk gRMQy ndOn juD vrnnM nwm nvmo iDAwX
3 smwpqM 1 AQ dsm 10 cOpeI vhuq vrK ieh BWiq ivqwey cuin cuin cosBY gh Gwey kyiqk Bwij
4 sYhr qy gey BUK mrq iPr Awvq Bey 9 qv lO Kwn idlwvr Awey pUq Awpn hm Er pTwey
5 dYÍk GrI vIqI inis jvY cVq … Kwnn imil qvY … 8 jb dl pwr ndI ky AweyXo Awn AwlmY
6 ihmY hI jgwXo sor prw sB hI nr jwgy gih gih ssqR vIr irs pwgy 7 CUtn lgI quPY
7 g jvhI gih gih ssqR irswny svhI ] kRUr BWiq iqn krI pukwrw ] sor sunw srqw ky pwrw 6
Chapter 11- Battle of Hussaini
The following is a folio containing the first hand information on the description of the battle of Hussaini.
1 l kuipXo ikRpwl ihMmiq husYn juMpY luJYnw 55 kirkY gumwnw ijmY juAwnw v`jy qvlw duMdB d
2 Blw 54 vjy inswx ncy ikkwx vhy qVwk auTY kVwk 53 vjY insMg gjy n
3 hMg CutY kRpwx iltY juAwn 52 qupk qVwk kYvr kVwk sYhQI sVwk COhI CVwk 51 gjy
4 suvIr gjy guvIr ivcry inhMg jYsY plMG 50 huky ikkwx Duky nswx vhy qVwk J
5 lY JVwk 49 juJy inhMg ilty mlMg Kuly ikswrI jnu jt DwrI 48 sjy rijMdR
6 gjy gijMdR auqrysu Kwn l YlY kmwn 47 iqRBMgI CMd kupy ikRpwlM sjY mrwlM vwh vwh
7 ivswlM Dr FwlM Dwey sB sUrM rUp krUrM cmkq nUrM muK lwlM lYlY su ikRpwx bwxM
Chapter 13 - Arrival of the Mughal Prince and his officers
The following is a Khas Patra folio of the 13th chapter of Bachitar Natak where Guru Ji writes of the arrival of
Bahadur Shah in Punjab.
1 kn pwey 11 auq AaurMg jIX Dky rswXo cwr AhdIXn AXur pTwXo jy …
2 qw qy vic Awey iqn igRh pun iein hY igRrwey 10 jy qij Bjy hqy gur Awnw iqn puin gurU Ah
3 dIAih jwnw 9 jy jYh Bwij huqy ivnu Awiesu kho AhdIAih iknY vqwiesu muMf
4 muMf kir sYhr Pyrwey kwir Byit jnu lYn sDwey 8 pwCY lwig lrkvw cly jwnuk isK
5 sKw hY Blo iCky qovry vdn cVHwey jnu igRh Kwn mlIdw Awey 7 msqk sBy pn
6 hIXn Gwie jn kir tIkw dey vnwie sIs eIt ky Gwie kryhI jnu iqn Byt purwqnu dyhI 6
7 dohrw kvhUM rx juJau nhI kC dY js nhI lIn gwv vsqu jwinXo nhI jm so
Chapter 14 - The Supplication to the Lord, Destroyer of All
This folio is from the final chapter of Bachitar Natak where Guru Ji prays before the Almighty:
1 sB kMtk kMtk ijm Gwey dws jwn muir krI shwie Awp hwiQ dY lXo vcwie Ab jo jo mY l
2 Ky qmwsw so so krY qumY Ardwsw jo pRB ikRpw ktwC idKY hY so qv dws aucwrq jYhY 10
3 ijh ijh iviD mY lKY qmwsw cwhq iqn ko kIXo pRkwsw jo jo jnm pUrvly hyry k
4 ihho su pRBu pRwkRm qy 9 srv kwl hY ipqw Apwrw dyv kwlkw mq hmwrw mnUAw
5 gur muir mnsw mweI ijin moko suB ikRAw pVweI 8 jv mnsw mn mXw ivcwrI
6 guru mnUAw kih kihXo ivcwrI jy jy cirq purwqn lhy qy qy Av chIAYq hY khY 7 sr
7 v kwl krxw qv Bry syvk syvk jwn dXw rs Fry jo jo jnm pUrvlo B
Chandi Charitr I - Ukt Bilas
Guru Gobind Singh narrates the spirit of Almighty’s power in feminine lead role as Guru Ji is the first to uplift the
woman’s status and to arouse the dead conscious of society at large. Chandi Charitr is the title of two compo-
sitions by Guru Gobind Singh Ji in His marvelous poetry. Written in Braj verse it describes the exploits of god-
dess Chandi or Durga. The first composition is known as Chandi Charitr Ukt Bilas. The second has its title in the
manuscript of the Dasam Granth preserved in the Toshakhana at Takht Sri Harmandir Ji, Patna Sahib, which is
designated Chandi Charitr Trambi Mahatam.
The first work is divided into eight cantos and comprises 233 couplets and quatrains, employing seven
different metres, with Saweiya and Dohra predominating. Although the source of the story mentioned is Satsaf or
Durga Saptasati which is a portion of Markandeya purana, from chapters 81 to 94, Guru Gobind Singh narrated
in His own words in poetry and the content reflects the power of Almighty instrumented in a feminine warrior. Both
the works were composed at Anandpur Sahib, before 1696 CE.
In these compositions, Chandi, the goddess of Markande Puran, takes on a more dynamic character. Guru
Gobind Singh reoriented the old story imparting to the exploits of Chandi a contemporary relevance. The Chandi
Charitra Ukti Bilas describes, in a forceful style, the battles of goddess Chandi with a number of demon leaders,
such as Kaitabh, Mahikhasur (Mahisasur), Dhumr and Lochan. The valiant Chandi slays all of them and emerges
victorious. The battle scenes are portrayed with a wealth of poetic imagery. The last section contains an invoca-
tion to Waheguru. The composition also ends with the Sikh National Anthem;
“ sÍYXw ] dyh isvw br moih iehY suB krmn qy kbhUM n trOoON ] ”
- Sri Dasam Granth Sahib Ji Ang 99
Source: Government Museum and Art Gallery, Chandigarh as

referenced by Goswamy (2000) in the book Piety and Splendour,
Sikh Heritage in Art.
Chandi Charitr Ukat Bilas - Chapter 2
Chapter 2 of Chandi Charitr I is the narration of the battle of Goddess Durga with Mahikhasur, the demon. When
Durga had slain the King Mahikhasur then all the coward demons got freightened and ran from the battlefield.
Durga killed the demons with her strength and she conferred the kingdom of heaven to Indra.
1 sur kir qRws Dwir iDAwn mn isvw ko qkI purI kYlws 215 sorTw dyvn ko Dn Dwm sB dYq
2 nY lIE iCnwie kY dey kwF surDwm qy vsy isvpurI jwie kY 214 dohrw ikqik idvs vIqy
3 qhW nwvn inksI dyvI ivD pUirv sB dyvqn krI dyv kI syv 213 ryKqw krI hY hkIkq mwlUm
4 Kud dyvI syqI lIAw mhKwsur hmwrw CIn Dwm hY kIjY soeI vwq mwq qum ko suhwq s
5 B syvik kdIm qk Ak Awey qyrI swm hY dIjY vwj dys hmY mytIAY klys lys
6 kIjIey ABys aunY vfo Xih kwm hY 212 dohrw sunq vcn ey cMfkw mnmY auTI irsw
7 ie sB dYqn ko CY kBM vsO isvpurI jwie 211 dYqn ky vD ko jv cMfI kIE pRkws isM
Chandi Charitr Ukat Bilas - Chapter 3 Chandi Charitr Ukat Bilas - Chapter 4
In Chapter 3 of Chandi Charitr, Guru Ji describes The following folio is chapter 4 of Chandi Charitr
the battle of Dhumar Nain. where the battle of Chand and Mund is narrated with
full vigour.
i
1
ii
2
iii
3
iv
4
v
5
vi
6
vii
7
1 gUMd vhy isr kysn qy isq puMj pRvwh Drwn pirau hY mwno jtwDr kI jt qy
2 jn ros kY gMg ko nIr vihau hY 166 vwr isvwr Bey iqh Taur su Pyn ijN
3 aU CqR iPry qrqw kr AMglkw sPrI qlPY Buj kwt BujMg kry krqw kr AM
Chapter 3
4 lkws hX nkR Dujw dRm sRauxq nIr mY ckR ijNau ckR iPrY gr
5 qw qv suMB insuMB duhuM iml dwnv mwr krI rn mY srqw 165
6
dohrw sur hwry jIqy Asur lIny skl smwj dIno ieMdR Bjw
7
iekY mhW pRvl dlswj 164 dohrw Kq …
i rj hYÍ kop kIau inRp suMB 130 dohrw cMfmuMf dÍ dYq qv lIny suMB hkwr cil Aw
ii ey inRp sBw mih kir lo Fwh 129 AvvMdn dono kIau vYTwey inRp qir pw
iii n dey muK qy kihau qum dono mm vIr 128 nj kt ko PYNtw dieau Aru jmDr
Chapter 4
iv krvwr ilAwvhu cMfI vWDkY nwqr fwro mwr 127 svYXw kop cVy rn cMf
v Aau muMf cqurMgn sYn BlI qv sys ky sIs Drw lrjI jl mD
vi qrMgn nIv hlI Kur vwjn DUr aufI nB ko kiv ky mn qy aupmw n tlI Bv
vii Bwr Apwau qwrn ko Dr inm nvo hs lok clI 126 dohrw cMf
Chapter 5 is the description of the battle with Rakatbeej. Drops of blood that fell from Rakatbeej created more
of him. Durga killed Rakhtbeej and Kalka drank his blood. The demon was killed by Chandika and Kalka in a
moment. The following are two folios of Guru Ji’s script comprising of the beginning (folio A) and the conclusion
(folio B)
Folio A Folio B
1
i
2
ii
3
iii
4
iv
5
v
6
vi
7
vii
1 l mMqR qv kIno sYnw skl vulwiekY suBt vIr cun lIn 114
2 dohrw rkqvIj ko ByjIey mMqRn khI ivcwr pwQr ijau igr fwr kY cMfih hny hkwr 113
3 sorTw Byjo koaU dUq gRh qy ilAwvy qwih ko jIqhU ijn purhUq Bujvil jW
Folio A
4 Aimq hY 112 dohrw sRoxq ivMd pY dYq iek gieau krI Ardws
5 rwj vulwvq sBw mY vyg clo iqh pws 111 rkqvIj inRp suMB
6 ko kIno Awn pRnwm Asur sBw miD Bwau kir kihE krhu hm kwm
7 110 svYXw sRauxq ivMd ko suMB insuMB vulwie vYTwiekY ...
i f sMBwr kY dYq so juD insMg sijau hY mwr mhw rx m`D BeI phryk ilau
ii swr so swr vijE hY sRaunqivMd igirau DrnI pr ieau Ais so Ar sIs B
iii ijau hY mwno AwqIq kirau icq ko DnvMq sBY inj mwl qijau hY 64
Folio B
iv sorTw cMfI dieau ivdwr sRaun pwn kwlI kirau Cn mY fwirau mwr sRaunq ivMd dwq
v mhW 63 ieiq sRI mwrkMfy purwny sRI cMfI cirqR aukiq ivlws rkq vIj vDo
vi nwm pMcmo iDAwieX smwpq + 5 ] svYXw quC vcy BjkY r
vii n qy Bwg kY suMB insuMB pY jwie pukwry sRaunqbIj hinau dÍ ny imil A
sRI dsm gRMQ swihb jI AMg 85/91
Chapter 6 of Chandi Charitr I is the description of the war with Nisumbh demon, who came after the death of
Rakattbeej.
1 r mhW Bt mwr ivdwry ieau suinkY aunky muK qy qv voil auiTau kir Kg sMBwry ieNau hin ho vrcM
2 f pRcMif Ajw vn mY ijm isMG pCwry 62 dohrw skl ktk ky Btn ko dau juD ko swj ss
3 qR phr kY ieau kihau hinho cMfih Awj 61 svYXw kop kY suMB insuMB cFy Duin duMdB kIN
4 dshuM ids DweI pwiek Ag Bie miD vwj rQI rQ swj kY pWiq vnweI mwqy mqMg ky puMjn aU
5 pr suMdr quM Dujw PhrweI skR so juD ky hyq mno Dir Cwif sp`C aufy igrrweI 60 dohrw
6 suMB nsuMB vnwie dl Gyir lau igrrwj kvcn AMg kis kop kir auTy isMG ijau gwj 59
7 svYXw suMB insuMB su vIr vlI mn kop Bry rn BUmih Awey dyKn mY suB
Chapter 7 of Chandi Charitr I is the description of the battle with King Sumbh with Chandi. On hearing the news
of his brother Nisumbh’s death at the hands of goddess Durga, Sumbh entered the battlefield to take revenge.
Durga fought a fierce battle in the battlefield.
1 dohrw jv insMuB rn mwirau dyvI ieh pRkwr Bwj dYq iek suMB pY gau qurMgm fwr 32 Awn suMB pY iq
2 n khI skl juD kI vwq qv Bwjy dwnv sBY mwir lau qum BRwq 31 svYXw suMB insuMB hin
3 au sun kY vr vIr kY icq n CoB Bau smwieau swj ciVau gj vwj kY dwnv puMj lIey rn Awieau BUm
4 iBAwnk loQ prI liK sRaun smUh mhw ivsmwieau mwnhu swrsuqI au
5 mfI jl swgr ky imilvy khu Dwieau 30 svYXw cMf pRcMf su kyhir kwlkw Aau skqI
6 imil jùD kirau hY Dwie sikau n BXo BY Bqh cIqih mwnhuM lMg pirau hY 29
7 svYXw Pyir kihau dl ko jv suMB su mwin cly qv dYq Gny gj rwj su vwjn ky AsÍw
Chapter 8 of Chandi Charitr I is the description of the celebration of the triumph of Chandika. All the deities got
together and took rice, saffron and sandal in their hands and placed the mark of victory on Durga’s forehead.
This is also the conclusive chapter of Chandi Charitr I. Guru Sahib Ji also asks for the boon of righteousness
and courage by uttering the shabad that is now the Sikh National Anthem, “ sÍYXw ] dyh isvw br moih iehY suB krmn
qy kbhUM n trOoON ] ”:
1 skRih swj smwj dY cMf su mod mhw mn mwih cih hY sUr ssI nB Qwp kY
2 qyju dY Awp qhw qy su lop BeI hY vIc Akws pRkws viFau qh kI aupmw mn qy
3 n geI hY DUr slwey huqo riv mwnhu cMfkw aup deI hY 6 kivq pRQm mDUkYtq
4 md mQn mihKwsur mwn mrdn krn qrn vr cMfkw DumR idRg Drn Dr DUrDwnI
5 kdn cMf Aru muMf ky muMf KMfkw rkq vIj hrn krq BCn krn drn AnsuMB rn rwr
6 irs mMfkw suMB vlu Dwr sMGwr krvwr kr skl Kl Asur dl jYq jY cMf
7 kw 5 svYXw dyih isvw vr moih ieh suB krmn qy kvhUM n tro Aru isK hoN Aw
In the conclusion of the chapter, Guru Gobind

3
Singh Ji narrates the need of expressing these
stories in Sri Dasam Granth Ji. Maharaj says
4 in the concluding verse; “ There is no other
desire in the mind of the poet except the one
5 which is that he wants to revive the great tra-
dition of Dharam-Yudh in the dying culture of
6 Indians. ”
7 Source: Bhai Rupa collection
A folio of the Anandpuri Bir 1695-98 CE

depicting the conclusion of Chandi Charitr I.
On the left hand side of line 30-31, there are
handwritten notes written by Sri Guru Gobind
Singh Ji himself.
Source: Joginder Ahluwalia of California, USA
1 ey isK ho Apny pny hI mn ko ieh lwlc hau gun qoau aucro jv AwvkI auD indwn
2
bnY Aq hI rn mY qb jUJ mro 4 cMf cirqR kiv`qn mY vrinau sB
3
… eyk rswl Bieau nK qy isK lau aupmw su neI hY kauqk
4
… kiv ny sq sY kI kQw ieh pUrI BeI hY jwih nim pVY sun hY nr …
5
scY kir qwih deI hY 3 dohrw gRMQ sq sY ko kirau jw sm Avru n koie ijh nim
6
q kiv ny kihau su dyh cMfkw soie 2 –
7
ieiq mwrkMfy purwxy sRI cMfI cirqR aukiq ivlws s… nwm A
Guru’s script on the left hand side of the concluding verse (line 30-31) :
227 APjU
Chandi Charitr II
Guru Gobind Singh narrates the spirit of Almighty’s power in feminine lead role. The Chandi Charitr II has eight
cantos, contains 262 couplets and quatrains, mostly employing Bhujang prayat and Rasaval measures.The
Compositions contains following chapters:
• Chapter 1 - Story of Killing of Mahishasura
• Chapter 2 - Story of Killing of Dhumar Nain
• Chapter 3 - Story of Killing of Chand Mund
• Chapter 4 - Story of Killing of Rakat Beej
• Chapter 5 - Story of Killing of Nishumbh
• Chapter 6 - Story of Killing of Shumbh
• Chapter 7 - The Glories of Chandi - The Giver
• Chapter 8 - The Glory of Holy Composition i.e. Chandi Charitr 2
The aim of these ballads (1st one has 233 verses, the 2nd has 266 verses, the 3rd has 55 verses) is to inspire
warriors to stand up for truth and righteousness in the face of tyranny and oppression. On a deeper level they
deal with the internal struggle to control the vices.
All 3 ballads are extremely metaphorical and deeply narrative in nature, and describe the battles of Durga
(also known as Chandi, Bhawani, Kalika) against many demon warlords (such as Sumbh, Nisumbh, Chandh,
Mundh, Domar Lochan and Rakt Beej). Based on the tales of Durga in Markandey Puraan, these ballads also
weave in the intricacies of the higher power (Akaal) that controls creation, yet is also within it.
Sri Guru Gobind Singh Ji on Horseback
Source: Himachal Pardesh State Museum, Shimla

as referenced by Goswamy (2000) in the book
Piety and Splendour, Sikh Heritage in Art.
Chandi Charitr II - Chandi Charitr II -
Chapter 1 : Killing of Mehkhasur Chapter 2 : Killing of Dhumarnain
1
i
2
ii
3
iii
4
iv
5
v
6
vi
7
vii
1 … 13 Awp juD qv kIAw BvwnI cun …
2 … qy ivgsI qwqy Awp kwlkw inksI 12
3 mDuBwr CMd muK vmq juAwl ] inksI kpwl … gjys Cu`ty hY eys
Chapter 1
4 11 CutMq vwx Jmkq ikRpwx sWgM pRhwr Kylq Dmwr 10 vwih insM
5 g aUTY JVMg qu`pk qVwk auTq kVwk 9 vvkMq mwie BBkMq Gwie juJY ju
6 Awx ncy ikkwx 8 rUAwml CMd DweIXo AsuroduR q~h inXo kop au
7 p vFwie sMg lY cqurMg sYnw suD ssqR ncwie dyiv ssqR lgY igry rx
i dys ivdys jIq iPr Awey 20 dohrw dyv sBY qRwisq Bey mn mY kIXo ivcwr srn BvwnI
ii sBY Bwj pry inrDwr 19 nrwj CMd su qRws dyv BwjIXM vsyK lwj lwjIXM
iii ivsyKM kwrmM ksy su dyv lok mY vsy 18 qv pRkop dyb huAY clI su ss
Chapter 2
iv qR AsqR lY Xsu mud pwn pwn kY gjI ikRpwn pwn lY 17 rswvl CMd sunI
v dyv vwnI cV´Í isMG rwnI suBM ssqR Dwry sBy pwp twrY 16 kro nd nwdM mhw md mwdM
vi sMdy BXo sMK sorM suxXo cwr ErM 15 auqY dYq Dwey vfI sYn lXwey
vii muKM rkq nYxM vkY vMk vYxM 14 cvM cwrFUky muKM mwr kUky ley vwx pwxM
Chandi Charitr II - Chapter 4 : Killing of Rakatbeej
2 1 rkqivj vDo
2 nwm cqUrQo iDAweI
3
3 smwpqX 4
4 4 ieqI
5 5 Akwl jI shwX jI
6 AQ insuMB
6
7 kQnX
7
A folio from the Patna Sahib Sri Dasam Granth Sahib Ji saroop dated 1698 CE with
the ending of Chapter 4 and beginning of Chapter 5 of Chandi Charitr II on Ang 280b
Chandi Charitr II - Chandi Charitr II -
Chapter 5 : Killing of Nisumbh Chapter 6 : Killing of Sumbh
1 i
2 ii
3 iii
4 iv
5 v
6 vi
7 vii
1 dohrw
2 suMB insuMB suno jvY rkq vIrj ko nws Awp cVq By jor dl sjy prs Ar pws 34
3 BujMg pRXwq CMd cVy suMB insuMB sUrw ApwrM auTy ndM nwdM su Dausw DUkwr B
Chapter 5
4 eI Ast sY kos lau CqR CwXM BjXo cMd sUrM frXo dyv rwXM 33
5 Bkw BUk ByrI Fkw FUk FolM PtI nK isMGM muKM fF kolM fmw fm faurU fkw fMk
6 fMMkM irJy igRJ ivRJM ikl`kwr kMkM 32 KurM Kyh auTI rihXo gYx pUrM clo
7 isMD ivDM Bey pv cUrM suxo sor kwlI ghy ssqR pwxM iklkwr
i kwr auTy 11 vjY bwidRqyXM hsY gRwDvyXM JMfw gV juty srM sMj Puty 10 chUM
ii AOru auTy srM ivRst vuTy kroDI krwlM 9 BujMg pRXwq CMd ikqy kuTI
iii XM vuTIXM ivRst vwxM rxM fu`lIXM vwj KwlI plwxM
Chapter 6
iv juJy dyh joDXM vIr dyvM AdyvM suBy ssqR swjw mno swqnyvM 8
v gjy gjXM srv sjy kvMgM juDM jutIXM joD Cuty KqMgM qVky qvlM Jx
vi ky ikRpwxM sVkwr sylM rxMky inswxM 7 Fmw Fm FolM Flw
vii Fuk FwlM ghw juh gjy hXM hlwhwl cwlM stw st sylM
Chandi Di Vaar
Chandi Di Vaar is also known as Var Sri Bhagauti Ji, this composition is the only Punjabi language ballad (Vaar)
by Guru Gobind Singh Ji. In the ballad, the supreme goddess (Almighty) is transformed into a liberating divine
power in the form of sword, that crushes perpetuators of falsehood.
The first Pauri of Chandi Di Vaar begins with the previous praise of all the Guru Sahibans which forms the Ardaas
that is read today.
<> vwihgurU jI kI Pqy ]
sRI BgauqI jI shwie ] vwr sRI BgauqI jI kI ] pwqswhI 10 ]
ipRQm BgauqI ismr kY gur nwnk leIN iDAwie ]
iPr AMgd gur qy Amrdws rwmdwsY hoeI shwie ]
Arjun hirgoibMd no ismrO sRI hirrwie ]
sRI hirikRsn iDAwieAY ijsu if`Ty sBu duK jwie ]
qyg bhwdur ismrIAY Gr nauiniD AwvY Dwie ]
sB QweIN hoie shwie ]1]
There is one god and Victory is his.
May Sri Bhagauti Ji (The Sword) be Helpful. The Heroic Poem of Sri Bhagauti Ji . (By) TheTenth King (Guru).
In the beginning I remember Bhagauti, the Lord (whose symbol is the sword) and then I remember Guru Nanak.
Then I remember Guru Angad, Guru Amar Das and Guru Ram Das, may they be helpful to me.
Then I remember Guru Arjan, Guru Hargobind and Guru Har Rai.
(After them) I remember Guru Sri Har Kishan, by whose sight all the sufferings vanish.
Then I do remember Guru Tegh Bahadur, though whose Grace the nine treasures come running to my house.
May they be helpful to me everywhere.1.
Sri Guru Nanak Dev Ji with the
other Nine Gurus
Source: Government Museum

and Art Gallery, Chandigarh
as referenced by Goswamy
(2000) in the book Piety and
Splendour, Sikh Heritage in
Art.
Chandi Di Vaar – Chandi Di Vaar –
Stanza 44 onwards Stanza 48 onwards
1 i
2 ii
3 iii
4 iv
5 v
6 vi
7 vii
1 cotW pwn qvwlI jwsW ju`D ƒ vir vir ipRQvI cwlI dlW cVwieAW nwau
2 ijvyhY hwlI sh drIAwau ivic DUl auqwhW GwlI CVI qurMgmW jwxw
3 pukwrU cwlI DrqI ieMdR pY 12 pauVI Awhr imlXw AwhrIAW
4 sYx sUrXW swjI cly shUdy durgswh jx kwvY hwjI qIrI qygI jmD
5 VI rx vMfI BwjI iek Gwiel GUmq sUrmy jx kqm kwjI iek vIr proqy vrCI
6 AW ijau Juk pon nvwjI iek durgw sauhU Kuns kY Kunswien qwjI iek Dw
7 vn durgw swmxy ijau BuiKAwey pwjI kdy n rjy juD qy rj hoey rwjI 11
i vwVI jwpy ktY vwVIAW ruK cMdin AwrI 8 duhW kiDrw muih juVy
ii jw st peI Krvwr kau qk qk kYvru durgswh qk mwrY Bly juJwr kau
iii pYdl mwry hwQIAW sMg rQ igry AsÍwr kau sohn sM
iv jw vwgVW jxu l`gy Pul Anwr kau gusy AweI kwlkw h
v Q sjy lY qrvwr kau eydMU pwr auq pwr hrnwkis keI hjwr kau
vi ijx ie~kw rhI kMDwr kau sd rhmq qyry vwr kau 7 pauVI du
vii hW kiDrW mUh juVy st peI jmDwx kau qd iKMg nsuM
Chandi Di Vaar – Chandi Di Vaar –
1 8
2 9
3 10
4 11
5 12
6 13
7 14
1 B ncwieAw fwlw aupir vrgsqWn kaU PVI iblMd mMugwieaus Pr
2 mwie kir mulqwn kau gusy AweI swmuxy rx AMdir G`qn Gw
3 x kau Agy qyg vgweI durgswh v`F suMBn vih plwx k~au rVkI
4 jw ky Drq kau vF pwKr vF ikkwx kau vIr plwxo ifgXw kir isjdw suM
5 B sujwx kau swvws sloxy Kwn kau sdw swvws qyry qwx
6 kau qrIPwn cvwn kau sd rYhmq kYPWn kau sd rYhmq qury ncwx kau
7 6 pauVI durgw Aqy dwnvI gh sMGr kQy ErV auTy sUrmy Aw
8 fwhy mQy kt quPMgI kYvrI dl gwih nk`Qy dyKn jMg Prysqy Asmw
9 no lQy 5 pauVI duhw kiDrw mUh juVy dl Gury ngwry ErV Aw
10 ey sUrmy isrdwr rixAwry lY ky qygW vrCIAW hiQAw
11 r auBwry top ptylw pKrW gl sMj svwry cVy rQI gj GoiV
12 Aw mwr BUie qy fwry jwx hlvweI sIK xwil ivMn vVy auqw
13 ry 4 pauVI duhw kiDrw muih juVy nwly Dausw BwrI l
14 eI BgOqI durgswh vr jwgn BwrI lweI rwjy suMB no rqu pIAY ipAw
Chandi Di Vaar – Stanza 54 onwards till Conclusion
1
1 rI suMB plwxo ifgXw aupmw vIcwrI fuv rqq nwlhu .. inklI kl
2
2 vrCI doDwrI jwx rjwdI auqrI pYn sUhI swrI 3 pauVI suMB in
3
3 suMB pTwieAw jm dy Dwm no ieMdR sd vulweyAw rwj ABKyk
4
4 no isr pr Cqr iPrwXw rwjy ieMdRy dY codh lokW CwXw js jg mwq dw
5 5 durgw pwT vxweyAw sBy pauVIAW Pyr n junI Aw
6 6 eyXw ijn eyh gweyAw 2
7 7 sMpUrx BeI cMfI dI vwr Akwl jI sRI
A folio of the conclusion of Chandi Di Vaar written in an unique pattern. This Handwritten Sri Dasam Granth
Saroop (undated) is currently in the possesion of the Custodians of Mai Desan, Chak Fateh Singh Wala, Punjab.
Gian Parbodh
Gian Parbodh translates to the The Awakening of Knowledge. This composition has two main divisions. The first
part is devoted to the praise of the Almighty in the perspective of knowledge which is the light of the formless
within creation. His various attributes, His might, magnanimity and his greatness are the subject of this part of
Gyan Prabodh. The entire description follows the tradition of Gurbani and elucidates the main ideas that are
presented within it.
The second part is in the form of a dialogue in which the Atma questions Parmatma (Almighty) about that
super power whose radiance and glory is unending. The answers are all within. He is without differences of caste,
creed, religion. For Him friend and foe are alike. Then the soul asks about the four dharmas in answer the four
dharmas are elaborated upon. These four Dharmas are:
• Raj Dharam
• Daan Dharam
• Bhog Dharam
• Mokh Dharam
Giving examples from the lives of great personalities as mentioned in the various scriptures about Daan
Dharam have been explained to the soul. The writing is also a source of knowledge and wisdom since in it we
find elucidation on the various kinds of Yajnas that were performed and their processes. This information is very
significant as there is no other source regarding these that exists. Gian Perbodh is a marvellous composition
that reveals wisdom through Almighty and Maya. Some claim that this composition as we see it is incomplete.
However, this is not true as the Khas Patra of Guru Ji in the beginning has the metre number 335 which matches
the current conclusion metre number. See, both the images in this section.
Guru Gobind Singh and Attendants
ca. 19th century, paint on paper,

private collection
Gian Parbodh – Start
1
1 AQ gXwn pRvoD
2
2 gRMQ ilKqy
A
3
3 Akwl jI shwX jI
4
4
sqnwm
5
5
BujMg pRXwq CMd
6
6
qÍp pRswd nmo nwQ pUry sdw isD krmM ACydI ABydI
7 7
sdw eyk DrmM klMkM ivnw inhklMkI sÍrUpy ACydM ABydM A
Folio of the starting (left) and ending (right) of Gian Parbodh
from Bhai Mani Singh’s combined manuscript (1713 CE).
Gian Parbodh – Gian Parbodh –
1 i
2 ii
3 iii
4 iv
5 v
6 vi
7 vii
1 KydM AnUpy 335 nmo lok lokysÍrM lok nwQy sdYvM sdw srv sw
2 QM AnwQy nmo eyk rUpM AnykM srUpy sdw srv swhM sdw srv BUpy
3 334 ACydM ABydM AnwmM ATwmM sdw srvdw isDdw
4 vuDDwmM AjqRM AmqRM AkqRM ABrmM AKydM ABydM A
5 CydM AkrmM 333 AgwDy AvwDy AgMqM AnMqM A
6 lyKM AByKM ABUqM AgMqM n rMgM n rUpM n jwqM n pwqM ns
7 qRo n imqoR n puqoR n mwqM 332 ABUqM ABMgM AiBKM
i Aimq krm 202 kl jug qy Awid jo Bey mhIp ieh Bwr

ii Q KMf mih jMvU dIp qÍ vl pRqwp vrxO su qYx
iii rwjw juiDstr BU BrQ AYx 201 KMfy AKMf ijh c
iv qur KMf kYro kurKyqR mwry pRcMf ijh cqur kuMf ijiq duvwr Arn BImwd
v BRwq juJwr 200 Arujn piTXo auqr idswn BImih krwie pUrv
vi ipXwn shdyv piTXo dCn sudys nuklih pTwXo pC
vii m pRdys 199 mMfy mhIp KMfXo KqRwx
sRI dsm gRMQ swihb jI AMg 127/138
Gian Parbodh – Gian Parbodh –
1 i
2 ii
3 iii
4 iv
5 v
6 vi
7 vii
1 p vWt vWt lutwie 183 PyrkY sB dys mY hY mwirau m
2 K jwie kwit kY iqh ko qvY pl kY krY cqu Bwie eyk ivpn eyk CiqRn eyk
3 iesiqRn dIn cqR AMs vicau ju qwqy hom mY vh kIn 182 pMc sY v
4 rK pRmwn su rwj kY ieh dIp AMq jwie igry rswql pMwfu puqR mhI
5 p BUm BrQ Bey prICq prm rUp mhwn Aimq rUp audwr
6 dwn AiCj qyj inDwn 181 sRI igAwn pRvoD gRMQ duqIX
7 j`g smwpqM
i AQ rwjw jnmYjX
ii rwj pwn kQnM

iii ruAwl CMd
iv rwj ko igRh pwiekY jnmyj rwj hwn sUrvIr hTI qpI ds cwr
v cwr inDwn ipqr ky vD kop qy sb ivpR lIn vulw
vi ie srp myD kirXo byg mK Drm ky ikq cwie 172
vii eyk kos pRmwn lau mK kuMf kIn bnwie mMqR skq krnY lgy qh
Chaubis Avtar
Chaubis Avtar is the narration of 24 incarnations of Vishnu, as ordered by Almighty. The 24 incarnations of Vishnu:
1. Macha (Matsya) 7. Nar Singha (Narasimha) 13. Bishan (Vishnu) 19. Chandra (the moon)
2. Kaccha (Kurma) 8. Bavana (Vamana) 14. Sheshnavi 20. Rama
3. Nara (Nara-Narayan) 9. Parashurama 15. Arihant Dev 21. Krishna
4. Narayana (Nara-Narayan) 10. Brahma 16. Manu Raja (Manu) 22. Nara (Arjun)
5. Maha Mohini (Mohini) 11. Rudar 17. Dhanvantari 23. Buddha
6. Bairaha (Varaha) 12. Jalandhara 18. Suraj (the sun) 24. Kalki
Completion dates of some chapters is also mentioned by Sri Guru Gobind Singh Ji as follows:
• Krishna Avtar-Gopi & Udhava – Wednesday, August 1687 CE (Sri Dasam Granth Sahib Ji Ang 386)
dohrw ] sqRh sY cvqwl mY swvn suid buDvwr ] ngr pwvtw mo qumo ricXo gRMQ suDwr ]983]
This Granth has been prepared after revision in Paonta City on Wednesday in August 1744 BK. (1687 CE). (983)
• Krishna Avtar Ras Mandal – 1688 CE (Sri Dasam Granth Sahib Ji Ang 354)
dohrw ] s`qRh sY pYqwl mY kInI kQw suDwr ] cUk hoie jh qh su kib lIjhu skl suDwr ]755]
In 1745 BK. (1688 CE), this composition was improved and if there is any error and omission in it, then the poet may still improve it. (755)
• Krishna Avtar Conclusion - July, 1688 CE (Sri Dasam Granth Sahib Ji Ang 570)
dohrw ] s`qRh sY pYqwl mih swvn suid iQiq dIp ] ngr pWvtw sB krn jmnw bhY smIp ]2490]
This work has been completed in the month of Sawan (July), 1745 BK. (1688 CE) in the town of Paonta at the auspicious hour, on the banks of the flowing Yamuna. (2490)
• Rama Avtar Conclusion – July 1698 CE (Sri Dasam Granth Sahib Ji Ang 254)
sMmq sMqRh shs pcwvn ] hwVH vdI ipRQm suK dwvn ] qÍpRswid kir gRMQ suDwrw ] BUl prI lhu lyhu suDwrw ]860]
This Granth has been completed and improved in July 1698 CE; if any error has remained then kindly correct it. (860)
Guru Gobind Singh receives a young noble
Family workshop of Nainsukh of Guler,

Punjab Hills, c 1790
Toor Collection
Chaubis Avtar – Chaubis Avtar –
Invocation Stanza 15 onwards Invocation Stanza 23 onwards
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1 sdw AByK AByKI rheI qwqy jgq AByKI kheI A
2 lK rUp iknhUM nih jWnw iqh kr jwq AlyK
3 bKwnw 41 cOpeI rUp AnUp srUp
4 ApwrW ByK AByK sB qy inAwrW dwiek sBo A
5 jwcI sB qy jn lXo krqw hm qb qy 40
6 cOpeI lgn sgn qy rhq inrwlm hY X
i lmwn ign kyqy ByK Dry lUtq sMswrw Cpq swD ijh
ii nwm ADwrw 33 cOpeI pyt hyq nr ifMB idKwhIN
iii ifMB kry ivn pwiXq nwhI ijn nr eyk purK kh iDAw
iv Xo iqn kir ifMB n iksI idKwXo 32 cOpeI ifMB kry ivnu
v hwQ n Awvy koau n kwhU sIs nbwvY jo ieh pyt n kwhU
vi hoqw rwv rMk kwhU ko khqw 31 cOpeI ijn pRB eyk vhY ThrwXo
Chaubis Avtar – Mach Avtar Stanza 45 onwards
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1 try dyv srbM igry lok swqM 14 Bey sdR GwqM igry cau
2 r cIrM ruly qC muCM auTy iqC qIrM igry suMf muMfM rxM BIm
3 rUpM mno Kyl poFy hTI Pwg CUpM 13 bhy Kg
4 XM Kyq KgM su DIrM suBY ssqR sMjwn jo sUrbIrM ig
5 ry gYr gwjI Kuly hQ bbM ncXo rudR rudRM ncy mC mQM
6 12 rswvl CMd mhw bIr gjy sBM ssqR sjy bDy gj
7 gwhM su hUrM auCwhM 11 Flw Fuk FwlM iemI qyg kwlM ktw k
8 t bwhYN auBY jIq cwhYN 10 muKM muC bMkI qmM qyg qsokI
9 iPrYN gOr gwjI ncYN quMd qwjI 9 BujMg pRXwq CMd BirXo
10 ros sMKwsurM dyK sYxM qpy bIr bkqRM kIey kruq nYxM
11 Bujw Tok BUmM krXo nwd aUcM suxy grBxIAw
12 n ky grB mUcM 8 lgy Twm TwmM dmwmM dmMky Kuly Kyq
Kach Avtar Stanza 2 onwards Kach Avtar Conclusion
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1 Ty BRwq BwvM ibcwrI 4 BujMg bdÎo ArD grDM duhMU
2 bwt lIbo sbo bwq mwnI XhY kwm kIbo krXo mQnI kU
3 t mMdRwclyXM qikXo CIr swmUMdR dyAM AdyXM 3 krXo
4 mQkw bwskM isMD mDM mQY lwg doau BXo AD ADM
5 isrM dYq lwgy ghI puC dybM miQXo CIr isMDU mno mwtky
6 … BujMg CMd ieso kOx bIau Dry Bwr pbM auTy kWp bIrM
i idqIXwidqX sbM qbY AwphI ibsn mMqr ibcwrXo q

ii ry prbqM kCpM rUp DwrXo 1
iii ieiq sRI bicqR nwtky gRMQy
iv duqIX Avqwr kC
v kQw sMpUrxM
vi smwpqM Akwl shwX jI
Shir Samundar Manthan Stanza 13 till end Nar Narayan Avtar Stanza 16 onwards
& Nar Narayan Avtar Start
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1 mhWdyb kO dInw 8 BujMg CMd dIXo ieMdR AYrwpqM vw
2 j sUrM auTy dyb dyv dwno juDM loh pUrM AnI dwnvI dyK auTI
3 ApwrM qvY ibsn jI icq kIno apwrM 7 BujMg CMd nrM AO
4 nwrwXxM rUp DwrI BXo swmUhy ssqR AsqRM
5 sMBwrI BwrI Bty AYT pYty BujM Tok AYTM BUpM vjy sUl sy
6 lM Bey Awp rUpM 6 prXo Awp mo loh kRohM ApwrM
7 DrXo AYs kY ibsnu iqRqIX AvqwrM nrM eyk nwrwXxM

8 dÍY srUpM idpY joiq sMu drj Dwry AnUpM 5 au
9 Ty ktopM gurjM pRhwry juty jMg ko joDw juJwry aufI DUir pUrM CuhI
10 AYx gYxM ifgy dybqw dYq kMipau iqRnYxM 4
11 igry bIr eykM AnykM pRkwrM sBy jMg mo jMg joDw juJwrM prI
12 quC muCM sBy AMg BMgM mno pwn kY BMg pYFy mYlMgM 3
Nar Narayan Avtar Stanza 19 onwards Nar Narayan Avtar Conclusion
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1 BujMg pRXwq CMd idsw mOn AweI AnI dYq rwjM Bjy s
2 rb dyvM qjy srv swjM igry sMj puMjM isrM bwhu bIrM suBy bw
3 n ijNau cyq puhpM krIrM 2 BujMg CMd jvY jMg hwrXo
4 kIXM ibsn mMqRM BXo AMqR DXwnM kirXo
5 jwnu qMqRM mhw mohnI rUp DwirXo AnUpM Cky dyK do
6 aU idiqAw id BUpM 1 ieiq sRI bicqR nwtky gRMQy
7
mohnI qQw qRIiq
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X Avqwr qsw cqUrQ nr
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nwrwXx Avqwr kQ
10
nM nwm sMpUrxM
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Akwl jI
12
shwX jI smwpqM
Mohini Avtar Start Mohini Avtar Stanza 2 onwards
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1 Akwl jI shwX jI
2 AQ mhw mohnI Avqwr kQnM
3 BujMg CMd
4 mhw mohnI rUp DwrXo ApwrM rhy moh kY idiqAw
5 idiqXw kumwrM Cky pRym jogM rhy rIJ srvM qjy ssqR A
6 sqRM dIXo Cor grbM 8 Pmy pRym PWdM BXo kop hwxM
7 lgY nYx vYnM pXo pwx pInM igry JUm BUmM Cu

8 ty jwn pRwnM 7 BujMg pRXwq CMd lKy cyq hIxM
9 BXy sUr srbM Cuty ssqR AsqRM suBy Ar
10 b KrbM BXo pRym jogM lgy nYn AYsy mno PwD
11 PWDy imRgI rwj jYsy 6 ijny rqn bWty qum qwih
12 jwno kQw ivRD qy bwq borI bKwno sBY pW
Chaubis Avtar – Rama Avtar Stanza 837- 856
In this folio, the handwritten Khas Patra of Sri Guru Gobind Singh Ji is shown followed by the tranliterated folio
by Bhai Mani Singh Ji Shaheed.
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Handwritten folio of Guru Gobind Singh Ji Transcibed folio by Bhai Mani Singh Ji Shaheed
2 bhu ibD kro rwj ko swjw ] dys dys ky jIqy rwjw ] swm dwn Ar dMf sBydw ] ijh ibD huqI swsnw bydw ]2229]
3 brn brn ApnI ikRq lwey ] cwr cwr hI brn clwey ] CqRI krY ibp kI syvw ] bYs lKY CqRIX kh dyvw ]
4 ]2230] sUdR sbn kI syv kmwvY ] jh koeI khY qhI vh DwvY ] jYsk huqI byd swsnw ] inksw qYs rwm kI rsnw ]
5 BWq BWq syvk gx pwry ] rwvxwid rx hWk sMGwry ]2231] dohrw ] bhu brKn lau rwm jI rwj krw Ar tw
6 l ] bRhmrMDR kh Por kY BXo kausilAw kwl ]2232] cu ] jYs imRqk ky huqy pRkwrw ] qYsy eI kry byd Anusw
7 rw ] rwm spUq jwih Gr mwhI ] qw kh tot koau nh nwhI ]2233] c ] bhu ibD gq krI pRB mwqw ] qb lo
8 BeI kykeI swqw ] qw ky mrq suimqRw mrI ] dyKhu kwl ikRAw ks krI ]2234] eyk idvs jwnik iqRA
9 isKw ] BIq Bey rwvx kh ilKw ] jb rGuubr iqh Awn inhwrw ] kCuk kop iem bcn aucwrw ]2235]
10 Xw ko kCu rwvn so hyqw ] qwqy … ic~qR kY dyKw ] bcn sunq sIqw BeI roKw ] pRB muih AjhUM lgwvq doKw
11
]d] jau myry bc krm kr ihrdy bsq rGrwie ] ipRQI pYf muih dIjIAY lIjY moih imlwie
12 ]2236] c ] sunq bcn DrnI Pit geI ] lop sIAw iqh BIqr BeI ] cikRq rhy inrK rG
13 rweI ] rwj krn kI Aws cukweI ]2237] d ] Xh jg DUAro Dvlhr ikh ky AwXo kwm ]
14 ] rGubr ibnu sIA nw jIAY sIA ibnu jIAY n rwm ]2238] cOpeI ] duAwry kihXo bYT lCmnw ] pYT n koaU
15 n pwvY jnw ] AMqr purih Awp pg Dwrw ] dyh Cor imRq log isDwrw ]2239] d ] iedmqI ihq Aj inRp
16 iq ijm igRh qj lIA jog ] iqm rGubr qn ko qjw sRI .. nkI ibXog ]2239]2240] raur prI sgry pur mw
17 hI ] kwhU rhI kCU suiD nwhI ] nr nwrI folq duiKAwry ] jwnu igry jUiJ juiJAwry ]2241] sigry ngr my
18 prgeI raurw ] bXwkl igry hsq Aru Gorw ] nr nwrI mn iPrq audwsw ] khw rwm kr gey qmwsw ]2242]
19 BrQaU jog swDnw swjI ] jog Agn qn qy auprwjI ] bRhmrMDR Jt dykr Porw ] pRB sO clq AMg nhI morw
20 ]2243] skl jog ky kIey ibDwnw ] lCmn qjy qYs hI pRwnw ] bRhmrMDR lv Ar Pun PUtw ] pRB crxx
21 qr pRwx inKUtw ]2244] c ] lv kus qhW dUa cl gey ] rGupiq sIAih jrwvq Bey ] Ar ipq BRwq …
22 … rwj CqR lv ky isr rhw ]2245] iqhUAn kI iesqRI iqh AweI ] sMg sqI …
Chaubis Avtar – Krishna Avtar Stanza 978 to 984
Comments by Sri Guru Gobind Singh Ji on Anandpuri Bir 1695-98 CE.
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1 T Awpn hI qh jeIXY nwqr gÍwrin ko idRVqw hU ko sÎwm khY Aib dwn idveIXY 978 qyro hI iD
2 Awn Dry hir jU Aru qyro hI lYkir nwm pukwrY mwq ipqw kI n lwj krY hr swieq sÎwm hI sÎwm icqwrY nw
3 m ADwr qy jIvq hY ibn nwm khXo iCn mY kstwry Xw ibiD dyK dsw aunkI Aq bIc biFXo ijX sok
4 hmwrY 979 mwq ipqwn kI sMk krY nhI isÎwm hI sÎwm krY muK isau BUm igrY ibD jw mqvwr
5
prY igr kY Dr pY soaU iqaU ibRj kuMjn FUMFq hY qumko kib isÎwm khY Dn loBk ijau Ab qw qY kro ib
6
nqI qum sY ipiKkY iqn ko Pun hau duK idau 980 Awp clo ieh qYN n BlI jU pY Awp clo nhI
7
dUq pTIjY qW qy kro ibnqI qum so duh bwqn qY iek bwq krIjY ijau jl ky ibn mIn dsw su dsw B
8
eI gÍwrn kI sun lIjY kY jl hoie aunY imilAY ik aunY idRVqw ko kihXo bru dIjY 981
9
ibRj bwisn hwl ikDO hir jU Pun aUDv qY sB hI sun lIno jw kI kQw sun kY icq qy su hulws GtY
10
duKu hovq jI no sÎwm kihXo muK qy ieh BWq ikDO kib nY su soaU liK lIno aUDv mo aun gÍwrn ko su
11 kihXo idRVqw ko AbY bru dIno 982 Guru’s script : sqRh sY cvqwl mY swvn suid buDvwr ] ngr pwvtw mo qumo ricXo
12 grMQ suDwr ]… ] KVgpwix kI ikRpw qy poQI rcI ibcwr ] BUl hoie jhN qihN su kib pVIAhu sBY
13 suDwr ]3859]
14 ieiq sRI dsm iskMDy purwxy bicqR nwtk gRMQy ikRsnwvqwr gopI aUDv sMbwdy ibrh nwtk brnMn nwm iDAwie smwpq msqu ]
15 AQ kubjw gRih gvn kQnM ]
Chaubis Avtar – Krishna Avtar Conclusion & Nar Avtar Commencement
In this folio, the handwritten Khas Patra of Sri Guru Gobind Singh Ji is shown followed by the transliterated folio
by Bhai Mani Singh Ji Shaheed. This is an extremely important folio because there is a mention of the chapters
of Krishna Avtar and also other compositions of Guru Ji like Shastar Naam Mala and Charitropakhyan.
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3 ]c] Ab brxo iksnw AvqwrU ] jYs BWq bpu DirXo murwrU ] prm pwp qy BUm frwnI ] fg m
4 gwq ibD qIr isDwnI ]2255] c ] bRmw gXo CIr inD jhW ] kwl purK iesiQq Qy qhW ] kho
5 ibsn kh inkt bulweI ] iksn vqwr Dro qum jweI ]2256] dH ] kwlpurK ky bcn qy sMqn hyq
6 shwie ] mQrw mMfl ky ibKY jnmu Dro hr rwie ]2257] c ] jy jy iksn cirqR idKwey ]
7 dsm bIc sB BwiK sunwey ] igAwrw shs iFAwsI CMdw ] khy dsm pur bYT AnMdw ]2258]
8 ]1186] dsmw imlw lYnw ] 3444 [ APjMU
9 Ar pun khw rws mMiflw ] ijh ibD hr goipn qn iKlw ] qIn spq Aru cwlIs khy ] jys Brw smMfl
10
mY Ahy ] 3445 ] 340 [ rws mMflw ] 3785 ] APj bhu rgu pMgnw ibrh aucwrw ] ijh ibD
11
ibrh kirXo ibRj nwrw ] eyk shws caqIs CMdwey ] so APjUM ky bIc gnwey ] 3786 [ 134 ] …
12
]134] gupMgnw ibrh ] 3921 ] aunqwlI sY iekIs bKwny ] so APjU ky miD pRmwny ] bhur su juD
13 pRbMD bKwnw ] ijh ibD hr dwrx rx Twnw ] 3922 ] c ] AwT shs pchqr pRmwny ]
14 khw CMd pRbMD imlwny ] so sb khy mnohr CMdw ] duqIAw CMd ko Drw nbMdw ] 3923] BUl prI
15 lKI Aq jh BweI ] qh qh lIjhu ACr bnweI ] hau kib nwih kibn ko dwsU ] syvk jwn
16 kro npuhwsU ] 3924 ] ATqwlI sY khw bnweI ] dohw CMd capeI AweI ] svwlC CMd Awgy hoeI
17 ] jwmih eyk Gwt nhI koeI ] 3925 ] ] 221 ] dyvI pwT ] 615 ] juD pRbMD ] 1183 ] dsm ] 340 ] rws mMfl ]
. . . .
18 ] 134 ] gopI ibrh ] 2038 ] AQky ] ] 4800 [Answb APjU ] _ i_ _ i_ _ i_ _ i nwm mwlw ] 6 ] vwr ] cirqR iqh poQIAw ibnw ]
19
20 c ] Ab bweIsvo gin Avqwrw ] jYsy rUp kh Dro murwrw ] nr Avqwr BXo Arjnw ] ijh jI
21 qy jg ky Btgnw ] 4801 ] c ] ipRQm invwq kvc sB mwry ] ieMdR qwq ky sok invwry ] bhuro ju
22
D rudR qn kIAw ] rIJy BUqrwt bru dIAw ]4802] bhur dRjoDn kh mukqwXo ] gMDRb rwj ibmuK
Chaubis Avtar – Nehkalank Avtar Commencement Stanza 559
In this folio, the handwritten Khas Patra of Sri Guru Gobind Singh Ji is shown followed by the transliterated folio
by Bhai Mani Singh Ji Shaheed.
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2 mohn CMd ] qvpRswd aucrqw ] Ar gwr kY irp twr kY inRp mMflI sMg kY lIXo ] jqR qqR ijqy iqqY Aiq dwn mn Bw
3 dIXo ] sur rwj ijXu inRp rwj huAY igr rwj sy Bt mwr kY ] suK pwie hrK bFwie kY igRh AweIXo jsu sMg lY ]
4 mohn CMd ] qÍpRswd kQqw ] Ar jIiq jIiq ABIq huAY jg hom j`g Gny kry ] dys dys Asys iBCk rog sog s
5 bY hry ] kur rwj ijXo idjrwjn ky bhu BWq dwird mwr kY ] jg jIiq sMBr kO cilÎo jX ijq ikq ibQwr kY
6 ]5409]5410] mohn CMd ] qÍpRswd kQqw ] jg jIiq byd pDwrqy jg suArQ ArQ icqwrIAM ] dys dys ibdys mnv By
7 ij Byij hkwrIAM ] Dr dwV ijXu rx gwV huAY qrlok jIiq sbY lIey ] bhu dwn dY snmwn syvk Byj By
8 ij qhW dIey ]5411] mohn CMd ] qÍpRswd kQqw ] Kl KMf KMf ibhMf kY Ar dMif dMf bfo dIXo ] Arb K
9 rb Adrb idrb su jIq kY Apno kIXo ] rxjIiq jIiq AjIq joDn CqR pqR iCnweIAM ] srdwr ibMsiq cw
10 r kil Avqwr CqR iPrweIAM ]5411] mQwn CMd ] qÍpRswd kQqw ] CwjY mhw joiq ] BwnM mno doiq ]
11 jg sMk qj dIn ] iml bMdnw kIn ]5412] mQwn CMd ] qÍpRswd kQqw ] rwjY mhw rUp ] lwjY sBY BUp ]
12 jg Awn jwnIs ] iml Byt lY dIs ]5413] mQwn CMd ] qÍpRswd ] soBM mhwrwj ] ACRI rhY lwj ]
13 Aiq rIJ mDu bYn ] rs rMg Bry nYn ]5414] mQwn CMd ] qÍpRswd ] sohY AnUp pwC ] kwCy mno kwC ]
14 rIJY surI dyK ] rwvlVy ByK ]5415] mQwn CMd ] qÍpRswd kQqw ] dyKy ijnY nYk ] lwgy iqsY AY ] rIJY surI nwr
15 ] dyKY Dry ipXwr ]5416] mQwn CMd ] qÍpRswd ] rMgy mhw rMg ] lwjY lK AnMg ] icqM icrY sqR ]
16 lwgY jnu AqR ]5417] mQwn CMd ] qÍpRswd kQqw ] soBY mhw soB ] ACRI rhY lBY ]
17 AWj iesy nYn ] jwgy mno rYn ]5418] mQwn CMd ] qvpRswd ] rUpM Bry rwg ] soBM su sohwg ]
18 kwCy ntM rwj ] nwcY mno bwj ]5419] mQwn CMd ] qvpRswd kQqw ] AWjy mno bwn ] kYDO Dry swn ] jwny lgy jwih
19 ] Xwko khY kwih ]5420] suKdw ibRd CMd ] qvpRswd ] ik kwCy kwC DwrI hY ] ik rwjw AiDkwrI hY ] ik Bwg ky suhwg hY
20 ] ik rMgy Anrwg hY ]5421] mQwndw buMd CMd ] ik CoBy CqR DwrI CY ] ik CqRI AqR vwrI hY ] ik AW
21 jy bwn bwnI sy ] ik kCI kws kwrI sy ]5422] qvpRswd ] ik kwmI kws bwno sy ] ik PUly PUl mwlw sy ]
22 ik rMgy rMg rwg hy ] ik suMdR suhwg hY ] 5423] qvpRswd ] ik nwgnI ky eys hY ] kY imRgn ky nrys CY ]
23 ik rwjw CqR DwrI hY ] ik kwlI ky iBKwrI CY ]5424] dohrw ] qvpRswd kQqw ] iem klkI
Brahma AvtaR
Just like Chaubis Avtar, Brahma Avtar is the narrative of 7 incarnations of Brahma, as ordered by Almighty. The 7
incarnations are also known as the Saptarishi.
The 7 incarnation of Brahma and their related verse from Brahma Avtar, is as follows:
TABLE 3-4: INCARNATION OF BRAHMA
No. Incarnation of Brahma Transliterated Verse

Lord Brahma believed this and took birth as Valmiki and he wrote about the life and adventures of Lord
1. Valmiki
Ram. Then he wrote Ramayan in seven sections to please every individual. (41)
Then Lord Brahma took the incarnation of Kashyup and recited Vedas. He also married four women.
2. Kashyap
After that he created the world and gods and demons were born out of it. (1)
Then he took the peaceful incarnation of the guru of demons.
3. Sukkra
During his time lot of demons were around and he ruled that world. (1)
The gods served the Supreme Being for hundred years and Supreme Being was greatly pleased.
4. Brishpat Then Lord Brahma took the incarnation of Brishput which resulted in the victory of Lord Indra and it
defeated the demons. (1)
Then he wrote those fabulous eighteen chapters of Mahabharat, which overwhelmed the whole world.
5. Vyas
This was Lord Brahma’s fifth incarnation as Vyas. (108)
These six sages of the lustre of Brahma and Vyas, brought to light six Shastras and in this way,
6. Sastrodhaarak Brahma assumed the six incarnation. He made ideological improvements over the Earth through six
Shastras. (4)
Kalidas wrote an epic called Raghuvansh and revised it.
7. Kalidas
He wrote many verses and concluded by saying, “I can’t describe all of them”. (3)
Guru Gobind Singh
Punjab, c1835
Toor Collection
Brahma Avtar – Valmiki Avtar Stanza 40 onwards, Complete Kasyap & Sukkar
3 Avtars of Brahma have been mentioned in the Khas Patra. Brishpat Avtar mentioned in a script later maybe
due to the Khas Patra falling apart. In this folio, the handwritten Khas Patra of Sri Guru Gobind Singh Ji covers
the 1st incarnation (Valmiki), 2nd (Kashyap), 3rd (Sukkar) and 4th (Brishpat).
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1 sRI qyg As sWg qyg As sWg As sWg As qyg As sWg As qyg As sWg As qyg sWg sWg qyg As
2 nrwj ] qvpRswd kQqw ] su Dwr mwnKI bpMu sBwr rwm jig hY ] ibswr ssqR AsqRxM juJwr sqR Bwig hY ]
3 ibcwr jaun jaun iBÎo suDwr srb BwKIXo ] hjwr kau n ikXo kro ibcwr sbd rwKIXo ]54
4 …]5489] nrwj ] qÍpRswd kQqw ] icqwr bYx vwiksM ibcwr bwlmIk iBXo ] juJwr rwmcMdR ko ibcwr aucwr aucR
5 Xoo ] su spq kWifxo kiQXo Askq lok huAY rihXo ] auqwr cqRu Awnno suDwr AYs kY kihÎo ]5489]5490]
6 [[[[ bRhmw Avqwr pRQm smwpqM [[[[ nrwj ] qvpRswd ] su Dwr Awvqwr ko ibcwr
7 dUj BwiK hY ] ibsyK cwqR qwin ko AsyK suAwd cwiK hY ] AkriK dyib kwilkw AnrK sbd aucro ]
8 su bIn bIn kY bfy pRbIn ACR ko Dro ]5490] ibcwr Awid eIsurI Apwr sbd rwKIAY ] icqwr …
9 hIAY su BwKIAY ] n sMk icq AwnIAY bnwie Awp lyhgy ] suikq kwib ikq kI kbIs sREr dyhgy ]5491]
10 smwn guMg ky kib sudYs kwib BwiK hY ] Akwl kwl kI ikRpw bnwie gRMQ rwiK hY ] su BwiKX kaumdI
11 pVHy gunI AsMiK rIJ hY ] ibcwr AwpnI ikRq ibsyK icq KIiJ hY ]5492] nrwj ] qvpRswd ] bicqR
12 kwib kI kQw pivqR Awj BwKIAY ] su isD ibRD dwiexI simRD bYx rwKIAY ] pivqR inrmlI mhw
13 bicqR kwib kQIAY ] pivqR sbd aupjY cirqR kau n ikjIAY ]5493] nrwj ] qvpRswd ] su syv kldy
14 v kI AByv jwin kIjIAY ] pRBwq auT qwsky mhwq nwm iljIAY ] AsMiK dwn dyhgy durMq sqR Gw
15 ie hY ] su pwn rwK Awpno Ajwn ko bcwie hY ]5494] nrwj ] qvpRswd ] n sMq bwr bwik hY AsMq jUiJ hY blI ]
16 ibsyK sYn Bwij hY isqM sryx inr dlI ] ik Awn Awp hwQ dY bcwie moih lyhgy ] drMq Gwt
17 AauG tyk dyKny n dyhgy ]5495] pwDrI CMd ] qvpRswd kQqw ] pun Drw bRhm ksp vqwr ] sRuq kry pwT qRIA brI cwr ]
18 mYQnI isRst kInI pRkws ] aupjwie dyv dwn su bws ]5496] pwDrI ] qvpRswd ] jo Bey iriK huAY gy vqwr ] iq
19 n kI ibcwr ikny ibcwr ] sRuq kry byd Ar Dry ArQ ] kr dey dUr BUA qy AnrQ ]5497] pwDrI ] qvpRswd
20 ] ieh BWq kIn dUsr vqwr ] Ab kho qoh qIsr ibcwr [[[ dUjw AÍqwr smwpqM ] ] …] qvpRswd ] pun Drw qIsir
Brahma Avtar – AJ Avtar Stanza 74 onwards, 5th Avtar.
In the following folio, the handwritten Khas Patra of Sri Guru Gobind Singh Ji covering the 5th incarnation is
shown followed by the tranliterated folio by Bhai Mani Singh Ji Shaheed.
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2 qÍpRswd ] jYs srUp liKXo ij ko hm qYs srUp n Aaur n ibcwry ] cMd cipXo liKkY muK kI Cib
3 Cyd pro aur mY irs mwry ] qyj srUp ibloik kY pwvk icq icrI igRh Aaurn jwry ] jYs …
4 Xo Aj ko hm qYs srUp n BUp inhwry ]5756] svYXw ] qÍpRswd ] suMdr juAwn srUp mhwn pRDwn chUM c
5 k mY hm jwinXo ] Bwn smwn pRBw n pRmwn ik rwv ik rwn mhwn bKwinXo ] dyv Adyv cky Apny icq
6 cMd srUp insw pihcwinXo ] idXos kY Bwn muinXo Bgvwn pCwn mnY Gn morn mwinXo ]5757]
7 svYXw ] qÍpRswd ] boil auTy ipk jwn bsMq ckorn cMd srUp bKwinXo ] sWiq suBwv liKXo sB swDn
8 joDn kRoD pRq`C pRmwinXo ] bwln bwl suBwv liKXo iqìh sqRn kwl srUp pCwinXo ] dyvn dyv A
9 dyvn kY isv rwjn rwj bVo jIA jwinXo ]5758] svYXw ] qÍpRswd ] swDn isD srUp liKE iqh sqRn
10 ssqR smwn ibsyiKXo ] corn Bor krorn morn qws shI Gn kY AivryiKXo ] kwm srUp sBY pur nwrn
11 sMBU smwn sbU gn dyiKXo ] sIpn sÍwq kI bUMd iqsY kr rwjn rwj bVo iqh pyiKXo ]5749] svYXw ] qÍpRswd ]
12 kMbr ijXo jr kMbr kI iFg iqXo AivnMbr qIr suhwey ] nwk lKy irs mwn sUAw mn nYn doE lK eyx
13 ljwey ] pyK gulwb srwb pIAY jnu pyKq AMg AnMg irswey ] kMT kpoq ktU pr kyhr ros rsy igRh BUl n Awey
14
]5760] svYXw ] qÍpRswd ] pyK srUp isrwq n locn GUtq hY jnu GUt AmI ky ] gwvq gIq bjwvq qwl
15
bqwvq hY jno AwCr hI ky ] Bwvq nwr suhwgq gwr idvwvq hY Br Awnd jI ky ] qUM su kumwr rcI krqwr
16
khY Aibcwr qRIAw br nIky ]5761] svYXw ] qÍpRswd ] dyKq rUp isrwq n locn pyK CkI pIA kI Cib nwrI
17
] gwvq gIq bjwvq Fol imRdMg mucMgn kI Dun BwrI ] Awvq jwq ijqI pur nwgr gwgr fwr
18
lKy duiq BwrI ] rwj kr qb lO jb lO mih jau lg gMg bhY jmunw rI ]5762] svXw jaun pRBw Ajrw
19
j kI rwjq so kih kY ikh Bwq gnwE ] jaun pRBw kib dyq sbY jupY qws kho jIA bIc ljwE ]
20
hau chUM Er iPirE bsuDw Cib AMgn kI n khUM koeI pwE ] lyKn aUK huAY jwq ilKy Cib Awnn qy
21
ikim BwiK snwaU ]5763] svYXw ] qÍpRswd ] nYnn bwn chUM ids mwirsu Gwiel kY pur bwsn fwrIN ]
22
swrsqI n skY kih rUp isgwr khY miq kaun ibcwrI ] koikl kMiT ihirXo inRpnwiek
23
CIn kpoq kI gRIv AinXwrI ] rIJ igry nr nwr Drw pr GUmq hY jnu Gwiel BwrI
24
dohrw ] qÍpRswd kQqw ] inrK rUp Aij rwj ko rIJ rhy nr nwr ] ieMdR ik cMdR ik sUr ieh ieih ibiD krq ibcwr ]
Brahma Avtar – AJ Avtar Stanza 84 onwards, 5th Avtar
This folio is the continuation of the previous where the description of the 5th incarnation is discussed.
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2 kibqu ] qÍpRswd kQqw ] nwgn ky Caunw hY ik kIny kwhU taunw hYN ik kwm ky iKlaunw hYN bnwey hYN suDwr kY ] iesqRIn ky pRwn
3 hYN ik suMdr sujwn hY ik suMdRqw kI Kwn ibD kIny hYN ibcwr kY ] cwqrqw ky Bys hY ik rUp ky nrys hYN ik suMdr sudys
4 eys kIny cMdR swr kY ] qyg hYN ik qIr hYN ik bwnw bWDy bIr hYN ikAY sy nyqR Aij ko iblokIAY sMBwr kY ]84]
5 svYXw ] qIrn sy qrvwrn sy imRg bwrn sy Aivlokhu jweI ] rIJ rhI irJvwr lKy duiq BwiK pRBw nhI jwq
6 bqweI ] sMg clI auiT bwl iblokn mor ckor rhy aurJweI ] fIiT pry Aij rwj jbY icq dyKq hI qRIA
7 lIn curweI ]5757] qomR CMd ] qÍpRswd kQqw ] AivlokIAw Aij rwj ] Aiq rUp srb smwj ] Aiq rIJ kY mn
8 bwl ] guih PUl mwl auqwl ]5758] qomR ] qÍpRswd ] gih PUl kI kr mwl ] Aiq rUpvMq su bwl ] iqs
9
fwrIAw aur Awn ] ds cwir cwir inDwin ]5759] iqh dyib AwigXw kIn ] ds cwr cwr pRbIn ] suin suM
10
drI iem bYn ] siskRWq suMdir nYn ]5760] qomR ] qÍpRswd ] qv joig hY Aijrwj ] suin rUpvMq slwj ]
11 br Awj qw kuh jwie ] suin bYix suMdr kwie ]5761] qomR ] qÍpRswd ] gih PUl mwl pRbIn ] aur fwr
12 qw ky dIn ] qb bwj qUr Anyk ] fP byx bIn ibsyK ]5762] qomR ] qÍpRswd ] fP bwj Fol imRdMg ] Aiq
13 qUr qwn qrMg ] nX bwsurI Ar bYn ] bhu suMdrI suB nYn ]5763] qomR ] qÍpRswd ] iqh ibXwh kY Aij rwj ] bhu BWq lY kr dwj ]
14 igRh AweIAw suK pwie ] fP byx bIn bjwie ]5764] qomR ] qÍpRswd ] Aijrwj rwj mhwn ] ds cwr cwr in
15 Dwn ] suK isMD sIl smudR ] ijin jIqIAw rx rudR ]5765] qomR ] qÍpRswd ] ieh BWiq rwj kmwie ]
16 isr Aq pqR iPrwie ] rx DIr rwj ibsyK ] jg kIn jws BKyK ]5766] qomR ] qÍpRswd ] jgjIq cwir id
17 swn ] Aij rwj rwj mhwn ] inRp dwn sIl phwr ] ds cwr cwru auDwr ]5767] qomR ] qÍpRswd ] duiqbMq
18 suMdr nYn ] ijh pyyiK iKJq mYn ] muK dyK cMdR srUp ] icq mO curwvq BUp ]5768] qomR ] qÍpRswd ] ieh BWq
19 kY bf rwj ] bhu jig Drm smwj ] jau khI srb ibcwr ] iek hoq kQw pswr ]5769] qomR ] qÍpRswd ] iqh qy su
20
QorIAY bwq ] suin lyhu BwKoN BRwq ] bhu jg Drm smwj ] ieh Bwiq kY Aijrwj ]5769]5770] qomR ] qÍpRswd ] jg Aw
21
pno Aij mwn ] qr AwK Awn n Awn ] qb kwl kop kRvwl ] Aij jwrIAw miD jÍwl ]5771] qomR ] qÍpRswd
22 ] Aij joiq joiq imlwn ] qb srb dyiK frwn ] ijm nwv Kyvt hIn ] ijm dyh Arbl CIn ]5772] qomR ]
23 ] qÍpRswd ] ijm gWv rwv ibhIn ] ijm aurbrw ikRs CIn ] ijm drb hIx BMfwr ] ijm swh hIx ibpwr ]5773] qomR ]
24 qÍpRswd ] …
Transliteration of same Khas Patra on folio 265
of the 1698 CE Patna Sahib saroop of Sri Dasam Granth.
Rudra Avtar
Rudra Avtar was written in Sri Anandpur Sahib. This
composition and epic poetry under title Ath Rudra Avtar
Kathan(n), written by Guru Gobind Singh, covers the
most important war of Gurmat philosophy i.e confrontation
between Bibek Buddhi and Abibek Buddhi (e.g. truth and
false, Wisdom and Ignorance).
This composition also covered the concept of Gyan
(Wisdom) and Dhyana(Attention) and is against Fake
Ritualism and Practices. Guru Gobind Singh Ji sanctified
and narrated the Life history of following two souls, which is
designated them with title Rudra:
1. Dattatreya (849 Chhands)
2. Paras Nath (359 Chhands)
A page from the life of Sage Dattatreya in Guru Gobind Singh’s handwriting.
Shastar Naam Mala
The composition of Shastar Naam Mala is one of the first scripture written on the praises of Almighty in regards to
the distinction of weaponry and the demonstration of power to destroy. The structure of the Bani is in the form of
a dictionary in verse, this composition includes the description of the various weapons used in warfare. There is
no similar writing in existence and it stands out unique for its presentation and theme. Various well-known ancient
personalities who used these weapons and the technique of utilising these weapons is also highlighted.
Sections of Shastar Naam Mala
1. The Praise of the Sword. There is a total count of 27 verses in this
section. This section contains verses that reflects the importance of
weapons to Guru Gobind Singh Ji. The verse is as follows:
Ais ikRpwn KMfo KVg qupk qbr Aru qIr ] sYP srohI sYhQI XhY hmwrY pIr ]3]
As, Kripan (sword), Khanda, Khadag (sword), Tupak (gun), Tabar (hatched), Teer (arrow),
Saif (sword), Sarohi and Saihathi, all these are our adorable seniors.
2. Names of the quoit (chakra). There are a total of 47 verses in this

section.
3. Names of the bow and arrow. There are a total of 178 verses in this
section.
4. Names of the noose, or combat lasso. There are a total of 208 verses
in this section.
Shastar (Weapons) of Guru Gobind 5. Name of guns or muskets. There are a total of 858 verses in this
Singh Ji in Takht Kesgarh Sahib. section.
Khas Patra of Guru Gobind Singh Ji
The following Khas Patra from Chaubis Avtar includes the mention of various Banis’ which he had completed in
a summarised manner at the concluding verses of Krishna Avtar and prior to the commencement of Nar Avtar.
Guru Ji mentions the name of the Bani of Shastar Naam Mala as “ nwm mwlw ”. The mention of this composition
alongside the insignia of Guru Sahib is shown:
. . . .
] _ i_ _ i_ _ i_ _ i nwm mwlw
Naam Mala ( nwm mwlw ) is originally given as the title for the this composition. Evidently, Guru Gobind Singh Ji uses
this title at the concluding verses of each section of this Bani, as shown:
ieiq sRI nwm mwlw purwxy sRI BgauqI ausqiq ipRQm iDAwie smwpqm squ suBm squ ]1]
End of the first chapter entitled “The Praise of the Primal Power” in Sri Naam-Mala Purana.
ieiq sRI nwm mwlw purwxy ckR nwm duqIX iDAwie smwpqm squ suBm squ ]2]
End of the second chapter entitled “Names of the Quoit” in Sri Naam-Mala Purana.
ieiq sRI nwm mwlw purwxy sRI bwn nwm iqRqIX iDAwie smwpqm squ suBm suq ]3]
End of the third chapter entitled “Names of the Bow” in Sri Naam-Mala Purana.
ieiq sRI nwm mwlw purwx sRI pwis nwm cqurQmo iDAwie smwpqm sq suBm squ ]4]
End of the fourth chapter entitled “The Names of Noose” in the Shastar Naam-Mala Puran.
Charitropakhyan
The composition of Sri Charitropakhyan was completed by Guru Gobind Singh Ji at Sri Anandpur Sahib in
Bikarmi 1753 (1695-6 CE). This bani makes up the biggest portion of Sri Dasam Granth Sahib Ji. It makes up one
third of the entire Granth. It’s content mainly describes the characters of females and males trapped in pursuits
of pleasure.
The primary sources of these Charitars are the Mahabharat, stories from Puranas, Brihat Katha, Saritasagar
Katha, Alif Laila, and other Katha Granths. The stories consist of famous religious, social and historical tales
from local and international places. These stories are associated with kings and queens, prince and princesses,
wealthy people, sadhus and sanyasis, prostitutes and various other characters. Every Charitar has a moral
message, in one form or another, attached with each of these stories. These stories shares messages that are
universally applicable and benefical to the entire mankind.
Sections of Charitropakhyan
1. It begins with ‘Chandi Charitr’ (Chandi meaning Almighty) comprising of 48 verses, in which the Devi (Almighty’s
power within the creation) has been eulogised.
2. Minister of King Chitr Singh tells him 402 different tales of crimes originating from lust, anger, greed, attachment,
and ego; so that the dreadful veil of Kaam could be lifted from his mind.
3. After 403 tales, there is a composition called ‘Sabudh Baach’ in which ‘Baala’ and ‘Kaal’ clash with demons.
4. In the end, the compositions of Charitropakhyan is summed up with a plea and request for protection, this bani
is Sri Chaupai Sahib (Nitnem Bani).
Completion of Charitropakhyan
The date of Completion of Charitropakhyan is on Sunday, 2nd September 1696 CE. The
reference on this date is given by Guru Sahib at the ending of Chaupai Sahib, the last
Charitar of this Bani;
cOpeI ]
sMbq s~qRh shs Bix~jY ]
ArD shs Puin qIin kih~jY ]
BwdRv sudI AstmI riv vwrw ]
qIr squ~dRv gRMQ suDwrw ]405]
Chaupai
It was a year seventeen thousand referring to Bikarmi Calender 1753;
Half-a-hundred and plus three means fifty-three. Therefore, the year mentioned is 1753
equivalent to 1696 CE It was Sunday, in the month of Bhadon on the eighth Sudi (2nd
September 1696 CE). Dasam Granth was competed on the banks of Sutlej [405]
Khas Patra of Guru Gobind Singh Ji

Within the Khas Patra of Krishna Avtar, Guru Gobind Singh
while giving a short summary of His compositions which he had
completed, mentions of Charitropakhyan, as shown:
Pothi of Charitropakhyan is
kept in the sanctum sanctorum
of Takht Sri Keshgarh Sahib,
Anandpur Sahib.
cirqR iqh poQIAw ibnw ]
Pothi of Charitropakhyan - 1st Page
This Charitropakhyan Pothi is written Sri Guru Gobind Singh Ji as evident from the distinct calligraphy.
_ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_ _ i_
1 …
2 ]BujMg…]
3 quhI KVgDwrw quhI bwFvwrI ] quhI qIr qrvwr kwqI
4 ktwrI ] hlbI junbI mgrbI quhI hY ] inhwrO jhw Awp
5 TwFI auhI hY ]1] B…] quhI jog mwXw quhI bwkbwnI ] qu
sIR dsm gRMQ swihb jI AMg 809
Pothi of Charitropakhyan - 2nd & 3rd Page
This Charitropakhyan Pothi is written by the own hands of Guru Gobind Singh Ji as evident from the distinct
calligraphy.
3 i
4 ii
iii
iv
2 quhI Awp rUpw quhI sRI BvwnI ] quhI ibsun qUM bRhm qUM
3 rudR rwjY ] quhI ibsÍ mwqw sdw jY ibrwjY ]2]…]
4 quhI dyv qUM dYq qY jCu aupwey ] quhI qurk ihMdU jgq
ii
mY bnwey ] quhI pMQ hüYÍ AvqrI isRsit mWhI ] quhI b
iii kRq qy bRhm bwdo bkwhI ]3] quhI ibkRq rUpw quhI
iv cwru nYnw ] quhI rUp bwlw quhI b`kR bYnw ] qumI bkR qy byd
sIR dsm gRMQ swihb jI AMg 809
Historical Manuscripts
Mentions of Khas Patra
S ri Guru Granth Sahib Ji Dian
Prachin Biran by GB Singh
mentions of two Khas Patrey of
Guru Gobind Singh containing
the bani of Khalsa Mahima (The
Praise of the Khalsa) in His own
handwritting.
On folio 1335, there is a
Dohra and a Sevaiya of Khalsa
Mahima written in Guru Gobind
Singh Ji’s hand. On the next folio,
there are 8 other compositions
(Rubaiya) also written in Guru
Ji’s Script.
The mentions of this Khas
Patra is highlighted. This Khas
Patra was located in Dharamsala
Painda Sahib, Rawalpindi.
However, it is no longer extant.
Folio of the Dharamsala Painda Sahib Granth with the Nishan (insignia ) of Guru Gobind Singh Ji
and His script on the following Ang
Source: Guru Khalse De Nishan te Hukumnamey (1967)
Front Cover of Guru Khalse De Nishan te Folio of the Dharamsala Painda Sahib Granth with the
Hukumnamey written by Shamsher Singh
Ashok in 1967 CE. Nishan (insignia) of Guru Hargobind Sahib Ji
Source: Guru Khalse De Nishan te Hukumnamey (1967 CE)
Sri Guru Gobind Singh Ji’s
Sword
G uru Gobind Singh Ji bestowed one of his personal sword to Rai Kallah,
a Mughal ruler in 1705 CE. Upon bestowing the sword, Guru Ji ordered Rai
Kallah to keep the sword with upmost respect and to never use it. Many
years later, Rai Kallah’s grandson Shamsher Rai violated the Guru’s order
and wore the sword for hunting which became the cause of his death.
This sword was brought to England when Maharaja Duleep Singh
signed the Treaty of Lahore. H.Brereton was the deputy commissioner of
Ludhiana. He wrote a letter describing the sword that was bestowed to Rai
Kallah, this letter is dated 1854 CE. This sword has the opening stanza of
Guru Gobind Singh’s composition of Akaal Ustat engraved on it.
<> siqgur pRswid ]
auqwr Kwsy dsKq kw ] pwqswhI 10 ]
Akwl purK kI rCw hmnY ] srb loh dI riCAw hmnY ]
srb kwl jI dI riCAw hmnY ] srb loh jI dI sdw riCAw hmnY ]
The Lord is One and he can be attained through the grace of the True Guru.
Copy of the manuscript with exclusive signatures of the Tenth Sovereign.
The non-temporal Purusha (All-Pervading Lord) is my Protector. The All-Steel Lord is my Protector.
The All-Destroying Lord is my Protector. The All-Steel Lord is ever my Protector.
Letter of H. Brereton describing the

sword of Guru Gobind Singh Ji
The Guru’s Sword from
the Custodians at Patiala
s word of Guru Gobind Singh Ji in the custody of Phulkian

dynasty of Patiala. This Sword or Sri Sahib has the inscription
’Bhagauti Sahai, Guru Gobind Singh, Sammat 1762 (1705
CE)’ on it.
BgauqIshwie gurUgoibMdisMG smq1762

Under the protection of Bhagauti, Guru Gobind
Singh,1705 CE.
BgauqI shwie gurU goibMd isMG smq 1762

Bhagauti Sahai, Guru Gobind Singh, Sammat 1762
Sri Sahib with a gold hilt and
hunting scenes (Shikargah) with
inscription on the blade.
The Guru’s Sword from (2)
The Custodians at Patiala
s word of Guru Gobind Singh Ji in the custody of Phulkian

dynasty of Patiala. This Sword or Sri Sahib has the inscription
’Ik Oangkaar Sri Waheguru Ji Ki Fateh, Patshahi Das’ on it.
This verse is found throughout Sri Dasam Granth Ji as a
Manglacharan (Auspicious introduction in the form of a
prayer) at the beginning of a new Bani.
<> sRIvwhgurUjIkIPqh pwqswhIds

One Almighty without duality, the owner of victory.
Tenth Sovereign.
Sri Sahib with an iron handle
<> sRI vwhgurU jI kI Pqh pwqswhI ds and has inscription found in Sri
Ik Oaangkar Sri Waheguru Ji Ki Fateh Patshahi Das Dasam Granth Ji . The inscription
is in gold in the Gurmukhi script.
The Guru’s Sword from
the Custodians at Nabha
s word of Guru Gobind Singh Ji was in the custody of Nabha

Royal House, now in Takht Sri Keshgarh Sahib. This Sri Sahib
has the following inscription on it,
sRIBgOqIshwie gurUugoibMdisMG pwqswhIds
Under the protection of Sri Bhagauti, Guru Gobind Singh, Tenth Sovereign
sRI BgOqI shwie gurU goibMd isMG pwqswhI ds

Sri Bhagauti Sahai Guru Gobind Singh Patshahi Das
This sword is said to be

given by Guru Gobind Singh
Ji to the ancestors of Royal
House of Nabha, Bhai Rama
and Tiloka.
This Sri Sahib has
inscriptions attributed to Sri
Chakkar
s ri Guru Gobind Singh Ji used to install this chakkar (battle-quoit) in His
Dastaar (turban). This chakkar has gold inscriptions of Jaap Sahib & Akaal
Ustat on it . There are two pieces of this chakkar that can be found today.
One of which was blessed to Phulkian (in possession of Maharaja
Patiala) and the other one was blessed to Shaheed Baba Deep Singh Ji,
which is kept in Sri Akaal Takhat.
The image below is an outline view of the Chakkar 1 that allows viewers to see the gurbani text visible in
Gold. The text in black indicates the low visible inscription and the text in maroon is the indication of the
visible Gold inscription.
Chakkar 1 with the gold damascening of Jaap Sahib.

sRI muKvwk pwiqswhI 10 ]
Acl mUriq AnBau pRkws Aimqoij kih`jY ]
qv srb nwm kQY kvn krm nwm brnq sumiq ]1]
The image below is an outline view of the Chakkar 2 that allows viewers to appreciate the gold
damscening of stanzas from Akaal Ustat:
rogn qy Ar sogn qy jl jogn qy bhu BWiq bcwvY ] s`qR Anyk

clwvq Gwv qaU qn eyku n lwgn pwvY ] rwKq hY Apno kru dY kr pwp
sMbUh n Bytn pwvY ] AOr kI bwq khw kh qo sON su pyt hI ky pt bIc bcwvY ]6]
Chakkar 2 with the gold damascening of Akaal Ustat.
Keshi Chakkar
s ri Guru Gobind Singh Ji used to install this small chakkar (quoit)
to his Kanga which is kept in His Dastaar (turban). This Chakkar
has gold inscriptions of the concluding verse of Jaap Sahib on it.
This Chakkar is presently housed in Takht Sachkand Sri Hazur
Sahib, Abchal Nagar.
Alongside this Chakkar, there are other historic relics of Guru
Gobind Singh Ji is kept in this gold case, this relics include,
i. Personal Comb
ii. Gold wootz damascene Kard/Kirpan dagger
iii. Gold damascene Chakkar
The gold inscription on the Keshi Chakkar of Guru Sahib is as below:
c`qR c`kR vrqI c`qR c`kR Bugqy ]
suXMBv suBM srbdw srb jugqy ]
dukwlM pRxwsI idAwlM srUpy ]

sdw AMg sMgy ABMgM ibBUqy ]199]
Keshi Chakkar attached to the Kanga of Sri Guru Gobind
Singh Ji engraved with selected stanzas from Jaap Sahib.
Pens Used By
t hese pens were used by Guru Gobind Singh Ji to write his Bani whilst His stay at Paonta
Sahib. It his here that Guru Ji composed Chandi Charitr, Chandi Di Vaar amongst others. Guru Ji
stayed at Paonta Sahib for four and a half years. At Paonta Sahib Guru Ji devoted himself to the
composition of Gurbani.
Armour
c har Aina, this metal armour was worn by Sahib Sri Guru Gobind
Singh Ji Maharaj during the Battle of Bhangani. Char Aina or ‘four
mirrors’ is a type of body armour which consist of 4 individual
plates; 2 side plate with the other 2 to be worn on the front and
back. This armour consist of engraving of bani from both Sri Guru
Granth Sahib Ji and Dasam Granth Sahib Ji.
The picture on the left is of the side plate of the armour. It
has the first stanza of Akaal Ustat inscribed in gold. The following
is the transliteration & translation of the text on the armour.
Note: The darkened font are for those areas which are not decipherable due
to patina on the plate.
<> ] auqwr Kwsy dsKq kw ]

Akwl jI kI pwqswhI 10 ] Akwl
purK kI riCAw hmny ] srbloh kI
riKAw hmny ] srb kwl jI dI riC
Aw hmny ] srbloh jI dI sdw riCAw
hmny ] Awgy ilKwrI ky dsKq ]
The Lord is One and he can be attained through the grace of the True Guru.
Copy of the manuscript with exclusive signatures of the Tenth Sovereign.
The non-temporal Purusha (All-Pervading Lord) is my Protector. The All-Steel Lord is my
Protector. The All-Destroying Lord is my Protector. The All-Steel Lord is ever my Protector.
The picture on the right is of the front plate of the armour. It
has the first stanza of Jaap Sahib inscribed with gold on it.
The following is the transliteration and translation of the text
on the armour.
Note: The darkened font are for those areas which are not decipher-
able due to patina on the plate.
<> siqgur pRswid ]

CpY CMd ] qÍ pRswid ] c`kR ichn Aru brn jwq Ar pw
iq nihn ijh ] rUp rMg Aru ryK ByK koaU kh n skiq
kh ] Acl mUriq AnBau pRkws Aimqoij kihjY ]
koit ieMdR ieMdRwx swh swhwix gixjY ] iqRBv
x mhIp sur nr Asur nyq nyq bn iqRx khq ] qv s
rb nwm kQY kvn krm nwm brnq sumq ] vwihgurU
God who is One, is realized by the blessings of the True Guru. God is without any
mark, quoit, colour, caste or creed. No one can give any explanation of His form,
dress, outline and complexion. God’s form is stable, He is self-illuminated, with
immeasurable power. God is the king of millions of kings, and the King of kings of
gods. God is the Lord of three worlds (land, air, water) not only gods, men and de-
mons, but the whole vegetable world announces that none is equal and alike God.
None can utter all of Your names. Wise men who realise Your virtues, call You in
the same way.
Guru Gobind Singh Ji’s
Dagger
S ikhan Di Tabrukat written by Shamsher Singh Ashok and
published & distributed by the Shiromani Gurdwara Parbandhak
Committee (SGPC), is a book on historical Relics of the Sikhs.
There is a mention of a Khanjar (dagger) of Guru Gobind Singh
Ji worn during His younger days. It was kept at the Gurdwara
Siropa Sahib, Nabha Fort.
This Khanjar dated Sammat 1741 (1684 CE) has the
invocation lines of Sri Charitropakhyan. The written inscription
on the dagger is as follows:
sMmq 1741 siq sRI Akwl purK jI shwie ]
quhI Krg Dwrw quhI bwf vwrI ] quhI qIr qrvwr kwqI ktwrI ]
h`lbI jun`bI mgrbI quhIN hY ] inhwro jhW qhW TwFI vhIN hY ]
Dated in the Bikarmi year 1741, with the protection of the True Supreme Timeless.
You are the wielder of the sword and at the same time the sword. You are the form
of arrows, curved swords, straight swords and daggers. You are mighty sword of the
region of Halab, South and West. Wherever I look, there you are.
This dagger is a very important clue in tracing the commencement

date of Charitropkhyan which puts it circa 1684 CE and the
completion date which has been written within the bani, 1696
CE. This shows that Guru Ji had spent at least 12 years in
completing the Charitropakhyan.
Guru Gobind Singh Ji’s
Matchlock
S ikh Itihasik Yaadgaraan by Sikh History
Society, Amritsar published in 1950 CE
mentions of a matchlock which is kept in
Takht Sri Damdama Sahib. This matchlock
was presented by a Sikh from Lahore to Guru
Ji in Damdama Sahib. The size is 2 foot and
10.45 inches.
Interestingly, this was the same
matchlock that was used by Guru Ji to test
the bravery of Bhai Dalla’s (Dal Singh) men
when the later had boasted in front of Guru Ji
that if had been there during the battles, the
Sahibzadey would have been alive.
On the matchlock in gold there is an
inscription from Bachitar Natak in Devnagri
script, reading:
jXMqI nmo mMglw kwlkwXM ]

kpwlI nmo BdRkwlI isvwXM ]
dugwXM iCmwX...
Sri Anandpuri Bir
1695-98
T his Bir has been compiled by Bhai Hardas who was grandfather
of Jassa Singh Ramgaria, a prominent Sikh leader during the
period of the Sikh Confederacy (Misl).
Bhai Hardas has also prepared Guru Granth Sahib Ji
somewhere around 1684 CE at Anandpur Sahib with the Bani
of Guru Tegh Bahadur included.This Manuscript was in Sikh
Reference Library up till 1984.
The size of this Dasam Granth Sahib saroop is 12 inches
by 15 inches. The Anandpuri Bir contains 403 Angs in which 8
angs are written by Guru Gobind Singh Ji each having 24 lines.
The rest of this manuscript contains 34 lines on each folio.
The scribes are Bhai Darbari Singh Chota, Bhai Hardas
Ji, Bhai Nihala Ji and Bhai Bala Ji. Furthermore, this manuscript
contains the correction made by Guru Ji Himself in his distinctive
style which not only makes this manuscript an exceptionally
important but also incredibly vital in proving Sri Dasam Granth
as the creation of Guru Ji.
Guru Sahib Ji sitting on His Throne adorned by various Shastars while

The current whereabouts of this manuscript is not known.
a sewadar is waving a peacock feather whisk (Chaur Sahib) over Only a microfilm copy exists in a private residence in California
Guru Sahib. This painting is present within the folios of Anandpuri Bir. where access is largely limited.
Folios of the Sri Anandpuri manuscript with the commencement of Chaupai Sahib (left) and
verses from 33 Seveiye & commencement of Shabad Hazare Patshahi 10 (right).
Photographs: Dr. Anurag Singh
Folio of Chandi Charitr Ukti Bilas
The date of the Anandpuri Bir is also mentioned
in the conclusion of Chandi Charitr Ukt Bilas.
Beginning from line 31, the concluding line is as
follows:
ieiq sRI mwrkMfy purwxy sRI cMfI cirqR aukiq iblws suMB bD:
nwm Kstmo iDAwX sMmpUrx suB msqu ]6]
sMmq 1752 ] imqI Pgx ]
Written on Bikarmi year 1752, month of Phagan
(Feb/March 1695 CE)
This similar finding has been confirmed by Prof.

Piara Singh Padam in his book, “Dasam Granth
Darshan” published in 1968 where he had
physically seen this manuscript.
On the left hand side of line 30-31, there is the
script of Sri Guru Gobind Singh Ji himself.
Guru Gobind Singh Ji has himself written “ APju ” meaning it

continues.
Microfilm Photographs are from Joginder Ahluwalia of California, USA
Folio of Judh Parbandh
This chapter comes from the story of arresting
and releasing Jarasandh from the narration of
Krishna Avtar.
On the 36th line of this folio is the conclusion
of this chapter. In the conclusion, the name of
the scribe of the Anandpuri Bir and the year of
completion:
ju`Du prbMD pUrw hoAw ]

Judh Parbandh is completed.
iliKAw hirdws ]
Scribed by Hardas.
sMmq 1752 imqI cyq ]

(In) the month of Chet, Sammat 1752 BK. (1695 CE)
Microfilm Photographs are from Joginder Ahluwalia of California, USA
Note: Due to limited access to this Granth where the original is missing and
only a handful having seen this manuscript, it becomes difficult to study this
extremely important Granth.
Furthermore, to make matters worst, the custodian of the microfilm copy
is reluctant to share its images. But rest assured, the images that are available
at the writing of this book, make it clear that this manuscript was written by
a few writers under the patronage of the Guru. This is made evident by the
8 folios written by Guru Ji Himself, His comment in Krishna Avtar and the
writing of Afjoo in Chandi Charitr. As shown in the earlier pages, the format of
writing (numbering of lines, total number lines per folio) within this manuscript
is the same till the conclusion of Charitropakhyan (leaving only Zafarnama
which is composed later).The following is the content of the beginning folios of
Anandpuri Bir which is followed by the compositions of Dasam Granth Sahib;
TABLE 3-5: CONTENTS OF ANANDPURI BIR
No. Content Folio
1 Tatkara (Table of Contents) 1-4
2 Copy of Guru Ji’s Hukamnama to Bhai Mokham Singh & Arjan Singh 5
3 Khas Patras (Special Pages written by Guru Gobind Singh) 6-13
4 Painting of Guru Gobind Singh Ji 14
5 Jaap Sahib 15-17b
The dating of this manuscript has been done by using the completion dates
present within this Granth (images shared earlier) and also the date contained
within the Rama Avtar: (Sri Dasam Granth Sahib Ji Ang 254)
sMmq s`qRh shs pcwvn ] hwV vdI ipRQmY suK dwvn ]
qÍpRswid kir gRMQ suDwrw ] BUl prI lhu lyhu suDwrw ]860]
Folios of the Sri Anandpuri manuscript with
the commencement of Charitropakhyan bani. (In) the year of Sammat 1755 BK. (1698 CE). First Vadi in the month of Harr.
Photographs are with Dr. Anurag Singh. With your Grace, this Granth is revised. Kindly correct if there are errors.
Hence, this saroop is dated from 1695-98 CE.

Painting of Sri Guru Gobind Singh Ji from the Darbari Anandpur Sahib manuscript. He is depicted here
whilst hunting at the time when Guru Ji was in Anandpur Sahib upon the completion of
Charitropakhyan in 1696 AD. Guru Ji’s age circa: 30 years old.
The Miniature Gutka of
Chaupai Sahib
t his is a miniature size Chaupai Sahib Gutka
(prayer book) that has the signature of Guru
Gobind Singh Ji in its folios. This manuscript
was kept by the descendants of Baba Suraj
Mal Ji, son of Sri Guru Hargobind Sahib Ji in
Anandpur Sahib.
A part of the following stanza from
Krishna Avtar can be seen in the Gutka Sahib,
which forms part of the unadulterated Chaupai
Sahib;
cOpeI ]
mY n gnysih ipRQm mnwaUN ]
iksn ibsn kbhUM nih iDAwaUN ]
kwn suny pihcwn n iqn so ]
ilv lwgI morI pg ien so ]
I do not adore Ganesha in the beginning and also do not
mediatate on Krishna and Vishnu; I have only heard about them
with my ears and I do not recognize them; my consciousness
Miniature handwritten Lareevar
is absorbed at the feet of the Supreme Kal (the Immanent
Gutka Sahib showing a verse from
Brahman).
Chaupai Sahib
Chandi Charitr Pothi
1696
P rof. Piara Singh Padam
mentions about a Chandi Charitr
Pothi that he saw firsthand which
was dated 1696 CE. This mention
can be found in the footnote of page
29 of Dasam Granth Darshan.
Piara Singh Padam writes;
“In the December of 1944 CE,
Giani Prakram Singh Ji Sangrur
showed me a Pothi of Chandi
Charitr Ukt Bilas which was dated
14 Harr 1753 BK. (1696 CE).”
Now no longer extant.
Personal Gutka of
Bhai Param Singh
b hai Param Singh was one of the companions of Guru Gobind Singh
Ji. He was the descendant of Bhai Roopa Ji, a great Sikh in history.
Bhai Param Singh used to do the sewa of reading Bani from this Gutka
(Prayer book) in the Darbar of Guru Gobind Singh Ji.
Jaap Sahib can be seen on the folio 196a of this Gutka Sahib. The
bani is beautifully written with ink of two colours, black and red.
The following is the content of the Gutka Sahib;
TABLE 3-6: CONTENTS OF BHAI PARAM SINGH’S GUTKA SAHIB
No. Composition Composer Folio

1 Japji Sahib Sri Guru Nanak Dev Ji, Sri Guru 1-15b
Angad Dev Ji (Salok)
2 Shabad Hazare Sri Guru Nanak Dev Ji, Sri Guru 16a-21b
Arjan Dev Ji
3 Rehras Sahib 1 Sri Guru Nanak Dev Ji, Sri Guru 21b-40b
Amar Das Ji, Sri Guru Ram Das
Ji, Sri Guru Arjan Dev Ji, Sri Guru
Gobind Singh Ji .
4 Ardas 2 Sri Guru Gobind Singh Ji 40b
5 Sukhmani Sahib Sri Guru Arjan Dev Ji 41a-107a
Bhai Param Singh’s Gutka Sahib. The Gutka has the
6 Asa Di Vaar Sri Guru Nanak Dev Ji, Sri Guru 107b-138a
amalgamation of compositions from Sri Guru Granth Angad Dev Ji, Sri Guru Ram Das Ji.
Sahib Ji, Sri Dasam Granth Ji and Bhai Gurdas Varaan. 7 Kirtan Sohila Sri Guru Nanak Dev Ji, Sri Guru 138a-141b
Ram Das Ji, Sri Guru Arjan Dev Ji.
No. Composition Composer Folio
8 Ramkali Ki Vaar Bhai Satta Ji, Bhai Balvand Ji 142a-146a
9 Salok Sehaskriti Sri Guru Nanak Dev Ji, Sri Guru 147a-160b
Arjan Dev Ji
10 Bani of Sri Guru Tegh Bahadur Sri Guru Tegh Bahadur Sahib Ji 161a-192a
Sahib Ji 3
11 Concluding compostions Sri Guru Arjan Dev Ji 192a-195a
in Sri Guru Granth Sahib Ji
(Mundavni, Salok Mahalla 5
and Ragmala)
12 Jaap Sahib Sri Guru Gobind Singh Ji 196a-213b
13 Shabad Hazare Patsahi 10 4 Sri Guru Gobind Singh Ji 213b-218a
14 Sevaiyas of Guru Gobind Sri Guru Gobind Singh Ji 218b-227a
Singh 5
15 Akaal Ustat Sri Guru Gobind Singh Ji 228b-281a
16 Chandi Charitr Sri Guru Gobind Singh Ji 282a-316b
17 Ugardanti Sri Guru Gobind Singh Ji 317a-329b
18 Chandi Di Vaar Sri Guru Gobind Singh Ji 329b-345a
Hukamnama blessed to Bhai Sukhia, brother of Param
19 Vaar 10 of Bhai Gurdas Vaaran Bhai Gurdas Bhalla Ji 346a-356b
Singh by Guru Gobind Singh Ji. The current custodians of
on the Bhagats (devotees) this manuscript are the lineage of Bhai Sukhia.
1
Chaupai Sahib in the Rehras begins with ‘puin rwCs kw kwtw sIsw]..’ similar to the traditional form of
Rehras which was done everywhere before the illegitimate adulteration by SGPC in the early 20th
century. However, the traditional full form of Rehras is still followed by Panthic Organisations and
Sampardayas (Damdami Taksal, Nihang Dals, etc.).
2
It has the opening stanzas from the Chandi Di Vaar till Sab Thaee Hoi Sahai.
3
The entire composition of Guru Tegh Bahadur Sahib Ji in the following order: Raag Gauri, Asa,
Devgandari, Bihagra, Sorath, Dhanasri, Jaitsri, Todi, Tilang, Bilaval, Ramkali, Maru, Basant, Sarang,
Jaijawanti, Salok Mahalla 9.
4
The order of the Shabads are, Raag Ramkali (3 shabads), Sorath, Kalyan, Khyaal, Tilang, Bilaval,
Devgandari (2 shabads). A total of 10 Shabads.
5
They are popularly known as 33 Sevaiyas. However, there are thirty-two (32) Shabads in this Commencement of Chaupai Sahib section of Rehras
manuscript. Sahib in Bhai Param Singh’s Gutka Sahib.
Sri Patna Sahib Bir
1698
s ri Patna Sahib manuscript of Sri Dasam Granth kept in Takhat
Sri Harmandir Ji, Patna Sahib. The content page (qqkrw) of this
manuscript contains vital reference to the manuscript’s origin. An
extract of the heading is given:
qqkrw sucy p`qR sRI igRMQ jU kw bwxI pwiqswh dsvNy jU ky igRMQ kw
sMbq 1755 imqI AswV bdI 1 ko igRMQ iliKAw : qvpRswid
Page of content of Sri Granth Ji of the Tenth Sovereign.
Dated Sammat 1755 (1698 CE) 1st Harh. By His Grace.
The year of commencement is given in the heading as 1755 Bikarmi

which is equivalent to 1698 CE. This manuscript contains many
additional compositions of Guru Gobind Singh Ji that have been
left out from current printed saroops standardised by the Sodhak
Committee in 1897.
These compositions include Asfokat Kabit, Gobind Gita, Raag
Asa, Raag Sorath, Ugardanti, Malkaus Ki Vaar, Vaar Bhagouti and
Sansahar Sukhmana. The reference to this manuscript can also be
found in Kesar Singh Chibbar’s Bansavalinama (1769) where he
refers to a Granth that was completed in 1755 Bikarmi:
The content page (Tatkra) from the 1698 CE Sri Patna Sahib Bir. sMmqu sqwrW sY pcvMjw , bhuq iKfwvy ilKwry nwm [
The folio of Hikayat number 7 (Ang 706b) from Sri Dasam Guru Gobind Singh Ji’s Dhal (shield)
made of hippopotamus hide. Now kept
Granth Patna Sahib Sahib saroop. The shape of the Dhaal in Sri Keshghar Sahib, Anandpur Sahib
(shield) can be seen in red ink.
Katar of Guru Gobind Singh Ji .
Now kept in Sri Keshghar Sahib,
Anandpur Sahib The folio of Hikayat number 8 (Ang 707a) from Sri Dasam Granth Patna
Sahib Sahib saroop. The shape of the Katar (push dagger) can be seen in red ink.
Sri Akaal Takht Bir
1698
s ri Akaal Takht Bir of Sri Dasam Granth Sahib Ji was previously
kept at Sri Akaal Takhat. Bhai Mani Singh Ji did Perkash of this
manuscript in the Sanctum Sanctorum of Akaal Takht Sahib.
Thus, this bir was called Akaal Takht Saroop. This Bir is currently
at Punjab University,Chandigarh (MSS No. 1190).
From the content page (Tatkara) it is evident that this
saroop is dated 1698 CE. At the very top of the contents is the
text as shown:
<> sRI vwihgurU jI kI Piqh
sRI BgauqI jU shwie
qqkrw sucy p`qR sRI igRMQ jU kw
bwxI pwiqswh dsvyN jU ky igRMQ kw
sMbq 1755[ imqI AswV bdI 1 ko igRMQ iliKAw
qvpRswid sRI muKvwK pwiqswhI 10
There is one god and Victory is His.
May Sri Bhagauti Ji (The Sword) be protect me.
Content page of Bani of Tenth Guru’s Granth, written in year Sammat 1755 BK. (1698
CE) in the Month of Assar, Vedi 1. With You Grace, Sri Mukhvaak Patsahi 10.
Do note that this manuscript and the Patna Sahib Saroop are
dated on the same date, which corresponds to the latest internal
date present with Sri Dasam Granth in Rama Avtar, which is 1
Content page of Akaal Takht Bir dated 1698 CE.
Harh Vadhi, 1755 BK. (1698 CE). The Bir was previously kept at Sri Akaal Takht.
Between the year 1920 and 1940 CE, the 1698 CE Akaal Takht Dasam Granth Sahib was desecrated by
the followers of Babu Teja Singh Bhasauria. The saroop was pierced with a spear and thrown out from
the window of Sri Akaal Takht Sahib. Hence, leaving a large hole through the underside of the folios
where the spear had pierced through half the volume. The SGPC then decided to remove the Perkash of
Sri Dasam Granth Sahib and only do the Akhand Path of it on Guru Gobind Singh’s Gurpurab. This carried
on until 1947 and after which, it was discontinued.
Similarly, parallel placement of both Sri Guru Granth Sahib
Ji and Sri Dasam Granth is seen till today in both Takht
The empty place parallel to Sri Guru Granth Sahib Ji was where Sri Sachkand Sri Hazur Sahib, Abchal Nagar (top) and Takht Sri
Harmandir, Patna Sahib (bottom). The sanctum sanctorum
Dasam Granth Sahib Ji used to be Perkash till 1940 CE and annually housing the relics and shastars (weapons) of both Guru
on Perkash Diharra of Sri Guru Gobind Singh Ji till 1947 CE. Sahib and Sikhs is seen in the middle of both palanquins.
Historic Manuscript of
Sakhi Kaaran Ki
ib doK Bulwieaugy ]7] Kbr dwr huie AwieE kys DwrI

KVgrUp qmkwieEgy ] hmro nwm gurU kysDwrI hm Ap-
nI sYnw bulwieEgy ] AwieE vKq isqwb sYn kw sMqn
kmr bMDivhugy ]8] nwnk goibMd iek kr dyKhu hm qIjw
mjb clwieEgy ] jwq pwq kCu rhn nw dyvh hir eyk
Akwr blwieEgy ]9]1]
<> siqgur pRsw-
id ] swKI pwqswhI dsvIN ] jI ko kwrn kw sMmqu ]1765] imqI kq-
k bdI pMcmI idnu Awieqvwr ] sRI vwihgurU jI dKn ko
a historic manuscript which writes on the events of Guru Gobind Singh

Ji’s last 20 days at Nanded. This manuscript is read annually during the Joti
(left) A photocopy of the historic manuscript
written in lareevar which writes on Guru Joyt Gurpurab at Takht Sri Hazur Sahib. Sant Gurbachan Singh Ji Khalsa
Gobind Singh Ji’s Final days at Hazur Sahib. This Bhindranwale too has mentioned the contents of this manuscript in one of his
document was retrieved from by Dr. Trilochan
Singh in 1963.
Katha. Sakhi Kaaran Ki is a contemporary source which details the final days
of Guru Ji at Nanded. It mentions stanzas from Akaal Ustat being read at Guru
(Right) The transliteration of the same. Gobind Singh Ji’s Bhog.
vw joVw puswk isrypwau pynwieAw ] hiQAwr sB bMD -
ieAw ] Ar jVwau pYihrwieAw ] isr pr klgI r~K
iqXwrI kIAw ] lY jwie kY icKw pir rKw ] icKw nU jlwie-
Aw hiQAwr pswk jVwEu smyq ] swhb kwrn krw ]
d~Cn dys nMdyV mDy ] ds idn Agy kwrn kI-
Aw ] pwqswhI 10 ] svXY ] rogn qy Ar sogn qy jl jog-
n qy bhuBWq bcwvY ] s`qR Anyk clwvq Gwv qaU qn
eyk n lwgn pwvY ] rwKq hY Apno kr dY pwp sMbUh n By-
a fter 10 days passed from the day Sri Guru Gobind Singh Ji merged into
His Formless Form, the following shabad was sung by the Ragis during Guru
Sahib’s Bhog; (Right) A photocopy of the historic manuscript
with the reference of bani from Akaal Ustat given
rogn qy Ar sogn qy jl jogn qy bhuBWq bcwvY ] in it. This was read during the bhog of Guru Sahib
s`qR Anyk clwvq Gwv qaU qn eyk n lwgn pwvY ] .
He (Almighty) who saves variously and protects in many ways from all physical (Left) The transliteration of the same.
illness, mental illness, and lightning strike. Although an enemy uses
various methods but with the grace of Almighty none can harm.
Bhai Dya Singh Ji’s Saroop
1707
Sri Dasam Granth Sahib Ji saroop of Bhai Dya

s ri Dasam Granth Sahib saroop by Bhai Dya Singh Ji Pyarey is present
today at Bunga Mai Bhago, Sri Hazur Sahib, Nanded. As narated by the
Singh Ji present at Bunga Mai Bhago, Hazur
Sahib, Nanded. The bani that can be seen in the
local custodians, this saroop was written with the tip of a peacock feather.
picture is of Charitropakhyan (Charitr 329). The illustrated Ang in the image above shows the bani of Chritropakhyan, a
composition of Guru Sahib.
Sri Dasam Granth Sahib by
Bhai Dya and Bhai Dharam Singh Ji
s ri Dasam Granth Sahib manuscript scribed by Bhai Dya
Singh Ji & Bhai Dharam Singh Ji Pyarey is present at a
Gurdwara under their name in Aurangabad, Maharashtra
(India).
This Saroop has the original copy of Zafarnama
(Epistle of Victory) in its back folios. Zafarnama is a letter
written to Emperor Aurangzeb and includes Hikayat as
appendices.
In this letter, Guru Gobind Singh reminds Aurangzeb
how he and his henchmen had broken their oaths sworn
upon the Quran. He also states that in spite of his several
sufferings, he had victorious over the Emperor who had
broken all his vows. Despite sending a huge army to
capture or kill the Guru, the Mughal forces did not succeed
in their mission.
In the 111 verses of this notice, Guru Gobind Singh
rebukes Aurangzeb for his weaknesses as a human being
and for excesses as a leader. Guru Ji also confirms his high
spirit (Chardikala) and his unflinching faith in the Almighty
even after suffering extreme personal loss of his father, An illuminated page of the original copy of Guru Gobind
Singh Ji’s letter to Aurangzeb, Zafarnama. This saroop is of
mother, and all four of his sons to Aurangzeb’s cruelty and Bhai Dya Singh Ji and Bhai Dharam Singh Ji.
unjust rule.
Illuminated content pages (Tatkara) of the Aurangabad manuscript showing Brahma & Rudra Avtar (left)
and Chaubis Avtaar (right). The artwork is done using several precious materials such as gold.
Illuminated pages of the Aurangabad manuscript showing the beginning of Jaap Sahib on Ang 2 (left) and
the beginning of Shabad Hazare Patsahi 10 on Ang 1154 (right).
Baba Jeet Singh Ji’s
Sundar Gutka
B aba Jeet Singh Ji was a companion of Guru Gobind

Singh Ji. The content page (qqkrw) of his Sundar Gutka
(Prayer book) contains vital refrences to the Bani of
Guru Sahib.
The contents leading up to folio 654 comprises
of the Bani of Sri Guru Granth Sahib Ji such Solok
Sehaskriti, Gatha, Funhe, Chaubole and Salok Bhagat
Kabir Ji. The commencement of Bani’s of Sri Dasam
Granth Sahib is seen from folio 681.
The following heading is given in the content before
the folio number of Jaap Sahib & Akaal Ustat among
others is given:
qiqkrw dsvy pwiqswhI kI bwxI kw

Page of content of Bani of the Tenth Sovereign
Folio of Tatkara (Table of Contents) in Baba Jeet Singh’s Sundar Gutka.
Baba Jeet Singh’s Sundar Gutka showing the beginning of Gyan Parbodh on folio 913b.
Historical Manuscripts
During the Time of Guru Sahib
Nitnem Pothi of
Baba Jeet Singh
Baba Jeet Singh Ji was one of many
companions of Guru Gobind Singh Ji.
His belongings like his Nitnem Pothi
and Sundar Gutka (shown earlier)
are still preserved by his family. The
commencement of Chandi Di Vaar can
be seen on folio 568b of the Nitnem
Pothi.
Gutka Sahib of
Baba Natha Singh Ji
Baba Natha Singh Ji was the Nagarchee
of Guru Gobind Singh Ji. The folios on
the left are of Rehras Sahib where the
full form of Chaupai Sahib (Commencing
from puin rwCs kw ...) can be seen at folio
33a.
Four
Eighteenth Century
Handwritten Saroops
TABLE 4-1: LIST OF EIGHTEENTH CENTURY HANDWRITTEN SAROOPS
No. Saroop Date Custodian Page No.

1. Sri Dasam Granth Saroop 1769 Bk. (1712 CE) Dera Bhai Gurdas Vala, Kabul (Present: Unknown) 261
2. Bhai Mani Singh Wali Bir (Combined Saroop) 1770 BK. (1713 CE) S. Gulab Singh Sethi, Delhi 262
3. Baba Binod Singh Ji’s Saroop ca. 1718’s Private collection of Maharaja Patiala, Moti Bagh 266
4. Sangrug Vali Bir (Sangrur Recension) ca. 1700’s State Archive Library, Patiala 267
5. Gutka Baba Deep Singh Ji Shaheed ca. 1700’s Takht Sri Damdama Sahib 268
6. Charitropakhyan Pothi (MSS No. 7830) 1780 Bk. (1723 CE) Punjab University, Chandigarh 272
7. Sikh Reference Library Saroop 1821 Bk. (1764 CE) Sikh Reference Library, SGPC 274
8. Nitnem Pothi 1834 Bk. (1777 CE) Unavailable 280
9. Handwritten Saroop [1] 1834 Bk. (1777 CE) Gurdwara Sahib Shaheedi Bagh, Anandpur Sahib 282
10. Handwritten Saroop [2] (MSS No. 522) 1846 Bk. (1789 CE) Punjab University, Chandigarh 283
260 Eighteenth Century Handwritten Saroops Sri Guru Granth Sahib Ji Academy
Sri Dasam Granth Saroop
1712
G urdwara Khalsa or also known as Dera

Bhai Gurdas Vala in Kabul notabally housed a
Sri Dasam Granth manuscript that was dated
Sammat 1769 BK. (1712 CE). This mention
is from a book written by Dr. Ganda Singh
under the title “Afghanistan Da Safar” which
translates to the “Expedition of Aghanistan”.
This Gurdwara is one of the oldest
Gurdawaras following Guru Nanak Dev Ji’s
historical sites in Afghanistan. Gurdwara Bhai
Gurdas was established when Bhai Gurdas
Ji was sent by Guru Hargobind Sahib Ji to
purchase horses.
The manuscript of Sri Dasam Granth
Ji in this Gurdwara has a total of 578 Ang
and also includes 5 Angs that sets out of the
Contents.
Note: Current whereabouts of the manuscript
is unknown.
Sri Guru Granth Sahib Ji Academy Eighteenth Century Handwritten Saroops 261
Bhai Mani Singh Ji’s Bir with
Guru Gobind Singh Ji’s Handwriting
t his Bir is dated 1713 CE and is famously known as the Bhai

Mani Singh Wali Bir. This saroop contains the handwriting
of both Bhai Mani Singh Ji and Guru Gobind Singh Maharaj
himself.
This manuscript is unique as it has the complete Gurbani
of Sri Guru Granth Sahib Ji and Sri Dasam Granth written by
Bhai Mani Singh Ji in a single binding. The artwork, writing style
are all similar from the beginning till the end. This manuscript
also has the Joti Joyt dates of all Ten Gurus written after the
contents. The final ang of the saroop contains the date of
saroop, Sammat 1770 BK. (1713 CE).
There are total of 9 Angs’ written by Guru Gobind Singh
Ji in this saroop. These special folios written by Guru Sahib are
known as Khas Patrey. These Khas Patrey can be found in the
Chaubis Avtar section of this saroop.
Note: The Khas Patrey of Guru Gobind Singh from this
The illuminated page of Ragmala and Shahi Ki Bidhi (recipe of the manuscript has been shown earlier in the Chaubis Avtar
ink) written by Bhai Mani Singh Ji in the Bhai Mani Singh Vali Bir. This
saroop is currently housed at S. Gulab Singh Sethi, near Hanumaan subsection of this book.
Mandir, Gurdwara Bangla Sahib, Delhi.
Illuminated pages of the Bhai Mani Singh Vali Bir showing the beginning of Japji Sahib on ang 6 (left)
and the beginning of Jaap Sahib on ang 539 (right).
The illuminated page with the beginning of Bachitar Natak on ang 541 (left)
and the beginning of Charitropakhyan on and 848 (right).
Folios from the Bhai Mani Singh Ji’s Bir showing the beginning of Zafarnama in Farsi text on
ang 1090 (left) and the depiction of the Sammat date on ang 1096 (right)
Baba Binod Singh Ji’s Saroop with
Guru Gobind Singh Ji’s Khas Patrey
B aba Binod Singh Ji completed the compilation of a Sri

Dasam Granth Saroop somewhere in 1718 CE. 28 Angs
of Khas Patrey written by Guru Gobind Singh Ji himself
were found in this Saroop. This saroop is authenthic as it
is the direct copy of Bhai Mani Singh Ji’s compilled saroop.
Baba Binod Singh Ji’s descendents presented this saroop
to Maharaja Ranjit Singh’s Darbar. Later, this saroop was
presented to the Patiala Darbar till 1947. This saroop is
currently in the private collection of the Maharaja Patiala
at Moti Bagh.
Baba Binod Singh Ji was the son of Baba Dasu Ji,
son of Guru Angad Dev Ji. He was the 7th generation of
Guru Sahib’s lineage and were amongst the blessed Sikhs
that followed Guru Gobind Singh to Nanded. Baba Binod
Singh was made the head of the Khalsa Army and was
also one of the five companions of Baba Banda Singh Ba-
hadur which were sent by Guru Ji to punish Wazir Khan.
A painting of Baba Binod Singh Ji in Battle.

Source: Unknown
Sangrur Vali Bir
The Sangrur Recension
B ased on Prof. Piara Singh Padam’s findings, there is a saroop of Sri Dasam Granth Ji which is presently housed
in the State Archive Library, Patiala. Similar to Bhai Mani Singh’s Bir, it is a combination of both Sri Aad and Dasam
Granth. However, the parts were later separated. The Sri Dasam Granth saroop was installed at Diwan Khana Sangrur.
There were originally 1166 Angs. Post-separation, only 566 Angs are left.
The content page is as follows;
TABLE 4-2: CONTENTS OF THE SANGRUR RECENSION
No. Composition Folio
1 Jaap (Sahib) 602
2 Naam Mala Puran (Shastar Naam Mala) 607
3 Utaar Khase Daskhat . Akaal Purakh ki Ustat 642
4 Bachitar Natak Granth 655
5 Gian Parbodh Granth 896
6 Chandi Charitr 668
7 Brahma ke Avtar 870
8 Rudra ke Avtar 881
9 Charitropakhyan 910
10 Sahansar Sukhmana 1117 Abstract from Prof. Piara Singh Padam’s
11 Vaar Malkauns Ki 1122 Dasam Granth Darshan (page 33-34) on
the history and content of the Sangrur Vali
12 Vaar Bhagauti Ki 1123
Bir. Prof. Piara Singh saw this saroop in
13 Shabad Sri Mukhvaak 1124 year 1948 and again in 1950. According
14 Jangnama [Zafarnama] - Farsi & Gurmukhi 1126 to him , the saroop is highly decorated and
the artistic work is absolutely marvellous.
Handwritten Gutka of
Baba Deep Singh Ji Shaheed
B aba Deep Singh Ji’s personal Gutka (prayer book) which he
used daily contains compositions from Sri Dasam Granth. This
manuscript is of 7 x 7 inches with 15 lines on each page. The
manuscript is currently kept at Takht Sri Damdama Sahib. This
manuscript is important as it demonstrates the role of Dasam Bani
in a Sikh’s life and the Nitnem (daily prayer) of Baba Ji.
The following is the content of the Gutka Sahib;
TABLE 4-3: CONTENTS OF BABA DEEP SINGH JI’S GUTKA SAHIB
1 Jaap Sahib 1a-8a
2 Akaal Ustat 8b-30a
3 Bachitar Natak 30b-54b
4 Chandi Charitr Ukat Bilas 54b-73b
5 Chandi Di Vaar 73b-80a
6 Gian Parbodh 80b-102a
7 Chaubis Avtar 103a-462a
8 Brahma Avtar 462a-473a
9 Rudra Avtar: Dutt Avtar 473a-499a
10 Shabad Hazare P:10 499a-500b
Fresco painting of Baba Deep Singh Shaheed 11 Rudra Avtar: Paras Nath 501a-528b
from Gurdwara Baba Atal Rai Ji, Amritsar.
12 Sevaiyas of Guru Gobind Singh 528b-531b
13 Charitropakhyan 531b-971a
Content page (Tatkara) of Baba Deep Singh Ji’s Gutka Sahib (left) and
beginning of Sri Jaap Sahib bani. (right)
The commencement of Chandi Di Vaar on ang 73b.
The commencement of Charitropakhyan on ang 531b.
Charitopakhyan Pothi
1723
P unjab University, Chandigarh houses a

Charitropakhyan Pothi (MSS No. 7830) that is
dated 1780 BK. (1723 CE). The library tag and
Tatkara (contents) of Charitr 372-397 are shown
on the left. The conclusion of the pothi indicates
the date of the pothi:
ieq isrI crqRo ibKXwn sRI muiKbwk imqI vYswKo 6 smq

1780 qrIk pr jb sn 5 mhm dswh piqswh ky pUrn
hoAw lyKk Conw isMG BweI sMgq isMG qrks kI poQI qy iliK
leI ]1]
Thus, concludes the writing of Charitropakhyan, composition of The

Master on 6 Vaisakh, 1780 BK. (1723 CE). Written by Shona Singh
for Bhai Sanggat Singh on a small pothi to be carried in a quiver.
Folio 842 with Sammat year 1780 BK.
(1723 CE)
Folio of Charitr number 64 in the

Charitropakhyan Pothi .
Sikh Reference Library Saroop
1765
T his is a highly decorated manuscript of Sri Dasam Granth
Sahib commissioned in the year 1821 BK. (1764 CE) in Jammu
based on an earlier recession mentioned as ‘Patna Ji Di Misl’.
Currently, this manuscript is housed in the Sikh Reference Library
under the management of SGPC.
TABLE 4-4: CONTENTS OF THE SIKH REFERENCE LIBRARY SAROOP

1 Jaap (Sahib) 17a - 21a
2 Shastar Naam Mala 21b - 59a
3 Ustat Sri Akaal Ji Ki (Akaal Ustat) 59b - 71a
4 Sri Bachitar Natak 71a - 84b
5 Chandi Charitr Ukat Bilas (1) 85a - 95a
6 Chandi Charitr Trabi Mahatam (2) 95b - 103a
7 Bishan Avtar (Chaubis Avtar) 103a - 288b
8 Brahma Avtar 288b - 299a
9 Rudra Avtar 299a - 328b
10 Gyan Parbodh 328b - 339b
11 Vaar Durga Ki (Chandi Di Vaar) 340a - 343b
12 Sri Charitropakhyan 343b - 592b
13 Asfokat Kabit Seveiye 593a - 598a
14 Shabad Raga Ke 598a - 600b
15 Jangnama (Zafarnama) - Gurmukhi 601a - 615a
16 Jangnama (Zafarnama) - Farsi 627b - 617b
End Date of the Saroop
At the end of Zafarnama, the scribe indicates the
completion date as 15 Assu, 1822 BK. (1765 CE) on
a beautifully decorated folio:
<> sRI BgvqI pRswid smMqu ATwrW sY bweI AsU idny pMdRW ]
] 1822 sRI gRMQ jI sMpurn ilK phuqy Bul cuk bKsxI ]
soD piVnw ] bhuiqAw aupro iliKAw CyqI nwl
Start Date of the Saroop

Prior to the content page, the scribe indicates the start
date as 6 Maghar, Sunday, 1821 BK. (1764 CE) on a
beautifully decorated folio:
<> BgvqI jI
sq smMqu ATwrW sY iekI mMGR idny iCA
] 1821 ] Awieqvwr sRI gRMQ jI ilKny lgy ] ptxy jI dI imsl
] pwqswhI ] 10 sRI muKvwKÏ
The illuminated Ang with the beginning of Jaap Sahib on folio 17a (left)
and Charitropakhyan on folio 343b (right)
Decorated Ang of Mach Avtar on folio 103b (left)
and Krishna Avtar on folio 237b (right)
Decorated Ang of Krishna Avtar on folio 265b (left)
and the depiction of 2 Katars’ (push daggers) in Charitar 256 on folio 503a (right)
The illuminated Ang with the beginning of Zafarnama in Gurmukhi script on folio 601a (left)
and Farsi script on folio 627b (right)
Nitnem Pothi
1777
T his handwritten Nitnem Pothi is dated 1834 BK. (1777 CE). This Pothi contains the Bani of both Sri Guru Granth
Sahib Ji and Sri Dasam Granth Sahib Ji. The date of completion of this manuscript is written at the end of the Pothi,
as follows:
1834 sMmq ATwrW sY cauqIAw ] kqk bdI iQq pMc mMglvwr poQI sMpUrnM ] smwpqM ]
Ending folio of the Nitnem Pothi with

completion date of the manuscript.
Prior to Jaap Sahib, the commencing verses of Akaal
Ustat can be seen in this folio.
Folio depicting the Commencement of Sri Bhagauti

Ki Vaar (Chandi Di Vaar)
Handwritten Saroops (1)
1777
S ri Dasam Granth Ji saroop dated 1834 BK. (1777 CE). Written at Keshgarh Sahib, this saroop is presently at
Gurdwara Sahib Shaheedi Bagh Anandpur Sahib. The date of this manuscript is specified in the concluding line at
the end of the saroop (folio 637a), as follows:
sMmq ATrw sY cauqI Pgx vdI ikRsn pK iQq duAwdsI nua GVIAw pMj pl suB idn mMglvwr auqrwKwV inCqR Gtkw qyr pl ATrw jog
birAwn Gtkw bqI pl sYqwlI pRivsty sqrw pihru pihlw igRMQ swhb jI sMpUrx hoieAw sRI kysgV jI]
(left) Tatkara -
Content Page of the Saroop.
(right) Final Ang of the saroop -

Folio 637a with the concluding line that
indicates the date of the manuscript.
1789
S ri Dasam Granth Ji saroop dated 1846 BK. (1789 CE).
This saroop is presently housed at Punjab University,
Chandigarh under the MSS No. 522. The saroop has a
total of 766 Angs. The date of this manuscript is specified
in the concluding line at the end of the saroop (folio 766),
as follows:
sMmiq 1846 imqI AhwV sudI pUrnmwsI ] sRI Akwl purK jI shwX
gurU icq AwvY ] gurU shwie hoie ] sRI vwgurU jI ]
The library tag from the A.C. Joshi Library:
Tatkara - Content Page of the Saroop

(MSS No. 522, P.U. Chandigarh)
A spread of the final Angs’ of the Sri Dasam Granth Saroop housed in Punjab University, Chandigarh.
The final line in Folio 766 indicates the completion date - 1846 BK. (1789 CE)
1793
S ri Dasam Granth Ji saroop dated 1850 BK. (1793 CE) scribed at Sri Keshgarh Sahib. This saroop is present at
Gurdwara Sahib Shaheedi Bagh Anandpur Sahib. The date of this manuscript is specified in the concluding line at
the end of the saroop (folio 739), as follows:
sRI sMmqu 1850 mhInw mwG iksn pC iqQ cOds bwr vIrvwr auqrwnK CqR isD jog pRibsty iekIs idn mWn CbI GVIAw Aru cOqWlI pil
lgn ibRK ibKY nO GVIAw Aru qRYpl idn rhy qy sRI igRMQ jI swhb sRI ksgV jI sMpUrx hoieAw ]
(left) Tatkara -
(right) Final Ang of the saroop -

Folio 739 with the concluding paragraph
that indicates the date of the manuscript.
1800
S ri Dasam Granth Ji saroop dated Thursday, 1857 BK. (1800 CE). This saroop is presently installed at Gurdwara
Sahib Shaheedi Bagh Anandpur Sahib. The date of this manuscript is specified at the end of the Tatkara (contents),
as follows:
sMmq ATwrw sY siqvMjvw sudI dUj vwr vIrvwr
(left) Tatkara -
(right) Tatkara [continued] -

Content Page of the Saroop ending
with the date of the manuscript.
Five
References to
Sri Dasam Granth Ji
We have examined the following listed books from 1700’s till 1900’s which has direct reference to Sri Dasam
Granth or its compositions (Bani). The aim here is to elucidate to the readers that Sri Dasam Granth or its com-
position has existed in all of our books. On the contrary, none has discredited Sri Dasam Granth till the advent
of British rule.
TABLE 5-1: REFERENCES TO SRI DASAM GRANTH JI
No. Reference Author Date Page No.

1. Rehitnama Bhai Nand Lal Ji Bhai Nand Lal Ji Maghar Sudi 9, 1752 Bk. (1695 CE) 293
2. Rehitnama Bhai Prahlad Singh Ji Bhai Prahlad Singh Ji Magh Vadi 5 1752 Bk. (1695 CE) 294
3. Rehitnama Bhai Chaupa Singh Chibber Bhai Chaupa Singh Chibber ca. 1700’s 295
4. Rehitnama Bhai Desa Singh Ji Bhai Desa Singh Ji ca. 1700’s 301
5. Vaar of Bhai Gurdas Singh Ji Bhai Gurdas Singh Ji ca. 1700’s 302
6.. Paurian Guru Gobind Singh Kian Mir Mushki & Mir Chabila ca. 1700’s 305
7. Vaar Sri Guru Gobind Singh Ji Anonymous ca. 1700’s 306
8. Das Guru Katha Kavi Kan Kan ca. 1699 - Dr. Kirpal Singh MA 307
9. Prem Sumarag Granth Anonymous 1701 CE 308
10. Sri Gur Katha Bhai Jaita Ji (Bhai Jiwan Singh Ji) ca. 1700’s 309
11. Sri Gur Sobha Kavi Sainapati 1711 CE 310
12. Gurbilas Patshahi 6 Bhai Bhagat Singh Ji 21 Savan 1775 Bk (1718 CE) 311
13. Sikhan Di Bhagatmala (Bhagat Ratnavali) Bhai Mani Singh Ji Shaheed 1721 CE 312
14. Gur Rattan Mal Sau Sakhi Baba Gurbaksh Singh (Baba Ram Koer Ji) ca. 1700’s 317
15. Parchian Sevadas Kian Seva Das 1741 CE 320
16. Mehima Perkash Vartak Sarup Chand Bhalla 1798 Bk. (1741 CE) 322
288 References to Sri Dasam Granth Ji Sri Guru Granth Sahib Ji Academy
TABLE 5-1: REFERENCES TO SRI DASAM GRANTH JI (Continued)

17. Gurbilas Patshahi 10 Koer Singh Kalal 1808 Bk. (1751 CE) 323
18. Sri Gur Mehma Perkash Sarup Chand Bhalla 1766 CE 328
19. Bansavalinama Kesar Singh Chibber 1769 CE 329
20. Gur Ratnavali Tola Singh Bhalla 1833 Bk. (1776 CE) 331
21. Guru Kian Sakhiyan Svaroop Singh Kaushish 1790 CE 332
22. Gurbilas Patshahi 10 Bhai Sukha Singh Asu Vadi 5, 1854 Bk. (1797 CE) 339
23. Pracheen Sri Gur Panth Perkash Bhai Rattan Singh Bhangu 1821 CE 343
24. Granth Bijay Mukt Anonymous ca. 1800’s 344
25. Malwa Desh Ratan Di Sakhi Pothi Anonymous ca. 1800’s 345
26. Shaheed Bilas Bhai Mani Singh Kavi Sewa Singh ca. 1800’s 346
27. Singh Sagar Kavi Vir Singh Bal Magh Vadi 11, 1884 Bk. (1827 CE) 348
28. Gurkirat Perkash Kavi Vir Singh Bal 1891 Bk. (1834 CE) 350
29. Bharam Torh Granth Baba Mohar Singh 1840’s CE 352
30. Sri Gur Pertap Suraj Perkash Granth Kavi Santokh Singh Ji 1843 CE 354
31. Gurbilas Baba Sahib Singh Bedi Bhai Sobha Ram Ji Friday, 24 Asu 1915 Bk. (1858 CE) 357
32. Chakardhar Chandrika Pandit Nihal Singh 1929 Bk. (1872 CE) 358
33. Sri Gur Padh Prem Perkash Granth Baba Sumer Singh Ji 1880 CE 359
34. Naveen Sri Gur Panth Perkash Giani Gian Singh Ji 1880 CE 363
35. Twarikh Gur Khalsa Giani Gian Singh Ji 1880 CE 365
Sri Guru Granth Sahib Ji Academy References to Sri Dasam Granth Ji 289
TABLE 5-1: REFERENCES TO SRI DASAM GRANTH JI (Continued)

36. Faridkot Vala Teeka Multiple Scholars 1883 CE 368
37. Sri Gur Tirath Sangreh Pandit Tara Singh Naratom 1940 Bk. (1883 CE) 369
38. Gur Girarth Kosh Pandit Tara Singh Naratom 1946 Bk. (1889 CE) 371
39. Janasakhi Sri Guru Gobind Singh Ji Maharaj Vasakha Singh 1898 CE 373
40. Bhagat Prem Perkash Sant Baba Sham Singh Ji ca. 1800’s 376
41. Dasam Gur Gira Perkashak Granth Bhai Sahib Singh Giani 1 Magh, 439 Nanakshahi (1908 CE) 379
42. Gurpur Perkash Sant Ren Prem Singh Trehan 1919 CE 380
43. Gurdwara Darshan Giani Thakar Singh 1922 CE 382
44. Gurmukh Perkash Sant Giani Gurbachan Singh Ji 1960 CE 383
45. Jiwan Birtant Sri Guru Gobind Singh Prof. Sahib Singh 1966 CE 385
46. Burai Da Takra Prof. Sahib Singh 1949 CE 386
TABLE 5-2: SIKH SCHOLARS VIEWS ON SRI DASAM GRANTH JI
No. Scholar Date Page No.

1. Giani Hazara Singh 1828 - 1908 CE 388
2. Giani Ditt Singh ca. 1850 - 1901 CE 389
3. Bhai Randhir Singh (SGPC) ca. 1900’s 392
4. Bhai Kahn Singh Nabha 1861 - 1938 CE 395
290 References to Sri Dasam Granth Ji Sri Guru Granth Sahib Ji Academy
TABLE 5-2: SIKH SCHOLARS VIEWS ON SRI DASAM GRANTH JI (Continued)
No. Reference Date Page No.

5. Bhai Vir Singh 1882 - 1957 CE 397
6. Akaali Kaur Singh 1886 - 1953 CE 398
7. Dr. Ganda Singh 1900 - 1987 CE 400
8. Sirdar Kapur Singh 1909 - 1986 CE 402
9. Dr. Balbir Singh Dehradoon 1965 CE 404
10. Dr. Taran Singh 1922 - 1981 CE 405
11. Principal Satbir Singh 1932 - 1994 CE 406
12. Dr. Tirlochan Singh 1919 - 1993 CE 407
TABLE 5-3: SAINTS OF SOUTHEAST ASIA & SRI DASAM GRANTH JI
No. Reference Date Page No.

1. Bhai Maharaj Singh 1780 - 1856 CE 409
2. Sant Sohan Singh Ji Malacca 1902 - 1972 CE 411
Sri Guru Granth Sahib Ji Academy References to Sri Dasam Granth Ji 291
Equestrian Portrait of Siri Guru Gobind Singh Ji.
Ram Chand (attributed) Patiala, Punjab,
c1830-40 Toor Collection
Rehitnama
Bhai Nand Lal Ji
B hai Nand Lal Ji, a courtier of Guru Gobind Singh Ji whose writings
are till today sung in Gurdwaras, have written a text known as Rehitnama
which means Code of Conduct. The internal date mentioned within the text
is Maghar Sudi 9, 1752 BK. (1695 CE.) This composition was composed
on the banks of River Satudrav (Satluj). Bhai Nand Lal Ji records the words
uttered by Guru Ji below:
vwihgurU pun mMqrh jwp

kir iesnwn pVyH jpu jwp ]2]
Sikhs of the Guru, listen, My Companions. Getting up early in the morning, remember Waheguru.
And after bathing, read and Japji Sahib and Jaap Sahib.
The following is another reference:
igAwn sbd gurU suxy suxwie A modern illustration of Bhai Nand Lal, a Great
jpu jI jwpu pVyH ic`q lwie ]23] Persian and Arabic Poet seated in front of
Guru Gobind Singh Ji while scribing the divine
They should revel in listening and recounting the Guru’s Shabad, commands of the Guru. Bhai Nand Lal ji was also
And with full concentration read Jap Ji (Sahib) and Jaap (Sahib). one of 52 court poets of Guru Gobind Singh Ji. His
major works include Diwan-E-Goya, Zindaginama,
Ganjnama, Faiz-E-Noor, and Tankhahnama.
Sri Guru Granth Sahib Ji Academy Refrences to Sri Dasam Granth Sahib Ji 293
Rehitnama
Bhai Prahlad Singh Ji
D ated Magh Vadi 5, 1752 BK. (1695 CE) just like Bhai
Nand Lal’s Rehitnama, this is another contemporary source
which can be referred. This Rehitnama is written by Bhai
Prahlad Singh Ji, a contemporary Sikh during the time of
Guru Gobind Singh Ji who mentions the importance of
doing Nitnem before consuming a meal.
An extract from the Rehitnama is shown :

ibnw jwip jpjI pVy jo jyvY pRswid [
so ibstw kw ikrm huie jnm gvwvY bwd [13[
Those who consume food before reciting Japji Sahib and Jaap Sahib,
there are alike to an insect in manure and they waste their lives.
Note: A very common misconception is usually raised on

this Rehitnama that the internal date does not correspond to
the beginning lines of this text where the location is called,
‘Abchal Nagar’. The ‘Abchal Nagar’ refers to the eternal
town where the Guru and His Sanggat is present chanting
Naam. This word is found twice in Sri Guru Granth Sahib
Handwritten manuscript of Bhai Prahlad Singh’s Rehitnama.
Ji (Ang 430 & 783) and thus, this word existed before Guru
Ji went to Hazur Sahib.
294 Refrences to Sri Dasam Granth Sahib Ji Sri Guru Granth Sahib Ji Academy
Rehitnama
Bhai Chaupa Singh Chibber
Bhai Chaupa Singh Ji came from a celebrated family of Gursikhs and had the honour of becoming Sri Guru
Gobind Singh Ji’s manny (male nanny). Various Banis’ from Sri Dasam Granth Sahib Ji are referenced in
the Rehitnama of Bhai Chaupa Singh Ji. Some of the references are stated chronologically:
Jaap Sahib & Akaal Ustat
sMmq 1734 jwp ApnI rsnw qy aucwirAw ] sRI Akwl ausqiq aucwrI ]
hukmunwvy isKw vil ilKy ] jo ilKwrI isK hovY so hjUr AvY ]174]
In the year 1734 BK. (1677 CE.), Jaap Sahib and Sri Akaal Ustat was composed from His (Guru Gobind Singh’s) own mouth. Later Guru Ji issued
Hukamnamas (edicts) to the Sikhs calling upon those who are scribes.174.
- The Chaupa Singh Rehitnama by W.H.McLeod, Pauri 174, Pg. 82
Bachitar Natak
sMmq 1732 mGr sudI pMcmI ] so sIs isK lY ky hjUr AwieAw ] nwvy idn phuAqw ] Aqy lws idlI isskwrI ]
sIs swihb Agy isK ny Awn DirAw ] qw swihb sIs lY ky rumwl nwil poiCAw Aqy nyqR risAwey ] sIs gulwb nwl Doqw ]
Pyr gMgw jl nwl Doqw ]159] bcn hoAw
In the year 1732 BK. (1675 CE.) Maghar Sudi 5, Sri Guru Tegh Bahadur Sahib Ji merged into the formless. On the 9th day, Guru Ji’s Sees (head)
was brought to Guru Gobind Rai. The body was cremated in Delhi. When the Sees was placed by a Sikh before Guru Gobind Rai, Guru Ji took out
a handkerchief and rubbed his father’s face and tears flowed from his eyes. The Sees was washed with rose water and pure water. Guru Gobind
Rai Ji then uttered:
TIkir Poir idlIs isir pRB pur kIXw pXwn ] qygbhwdr sI ikRAw krI n iknhUM Awn ]15]
Breaking the body-pitcher on the head of the king of Delhi (Aurangzeb), he left for the abode of the Almighty.
None else performed the great act as was done by (Guru) Teg Bahadur
qyg bhwdr ky clq BXo jgq ko sok ] hY hY hY sB jg BXo jY jY jY sur lok ]16]
As soon as (Guru) Teg Bahadur left, this world became full of grief.
Cries of distress were heard all around whereas in the heavens resounded ovation and applause. 16.
ies pMQ vwsqy sRI vwhgurU krqw purK jI mwqw ipqw Agy bynqI kIqI hY ]205] pwqswhI 10]
On behalf of His (Guru Gobind Singh) Panth, the Supreme Master pleaded to his divine Mother & Father (Waheguru).The Tenth Sovereign:
TwF BÎo mY joir kir bcn khw isr nÎwie ] pMQ clY qb jgq mY jb qum krhu shwie ]
I stood there with my hands folded and bowing my head said that the dharma in the world would only spread if you helped me.
]205] so ikq vwsqy jo pihly sRI Akwl purKu jI ienw nU bcn kIqw hY ] jo jgq ivc dust bhuq viD gey hYin ] qUM jwhu Aqy
myrw nwmu jpwau ] Aqy lok pwpw nU lgy hYn htwau ] Drm pMQ KVw kr ] sRI Akwl purK vwc ]
Why did Akaal Purakh address Guru Sahib? It is because evil had become rampant on Earth. Akaal Purakh commanded, “Go and teach people to
repeat the name of Waheguru. Destroy the Wicked and establish a Panth that will spread the true way (Dharma Panth). Akaal Purakh utters:
mY Apnw suq qoih invwjw ] pMQu pRcur krby khu swjw ]

I have honoured you as my son and have created you for the propagation of the Panth.
jwih qhW qY Drmu clwie ] kbuiD krn qy lok htwie ]

Establish Faith (Dharma) everywhere and stop people from committing ill deeds
]205] qw swihb ies pMQ vwsqy bynqI kIqI hY ] so mwqw dyvI Aqy ipqw Akwl purK ] swK pwiqswhI 10 ]
On behalf of the Panth, Guru Sahib pleaded to Akaal Purakh who is the Mother and Father to all; the Tenth Sovereign:
srb kwl hY ipqw Apwrw ] dyib kwlkw mwq hmwrw ]

The ever-existent Almighty (Sarabkal) is my father and the same Master’s creation is my mother.
mnUAw gur muir mnsw mweI ] ijin moko suB ikRAw pVweI ]
The enlightened mind is my Guru and mental tendencies, which have educated me do good deeds, are my mother
]206] so mwqw ipqw slwmiq hoidAw bytw vifAweI ] ApnI krdw bxdw nhI ]
Aqy ipau puqR dono ieko hYn ] duie nhI ] ies vwsqy bcn kIqw hY ]
When the parents are happy, the son also propers. The deed he performs are not his alone. Father and son are one and undivided. Thus, the Tenth
Sovereign declares:
jy hm ko prmysr aucirhY ] qy sB nrik kuMf mih pirhY ]

Those who claims themselves as God, they will fall in the deep pit of hell.
]207] Aqy bcn hY ]

He (Guru Gobind Singh) also declares:
hir hir jn dueI eyk hY ibb ibcwr kCu nwih ] jl qy aupj qrMg ijauN jl hI ibKY smwih ]
The Almighty and His (true) servant are identical; they have no separate entity.
This is similar to the wave of the water which rises from it and merges again in the same water
qw dovY iek hoey ]208]

In this manner both are One.
- The Chaupa Singh Rehitnama by W.H.McLeod, Pauri 205-8, Pg. 85-6
Chandi Charitr
qw swihb pUrn purK jI ivco pMj culy ley ] Aqy AimRq pMj vwr nyqRI lwieAw ] Pyr pMj culy sIs pwie ] rsnw cMfI cirqR dw
sÍYXw piVAw ]1]
The Supreme Master scooped five handfuls of Amrit from the Bata (bowl) and and sprinkled it upon the eyes five times. Next, he sprinkled five time
upon the head and recited a Sevaiya (verse) from Chandi Charitr:
sÍYXw]
Sevaiya
dyh isvw br moih iehY suB krmn qy kbhUM n tro ]

Dear Liberator, grant me this boon that I may not hesitate from performing righteous actions.
n fro Air so jb jwie lro inscY kr AwpnI jIq kro ]
That i shall not fear the enemy in combat and assuredly I may become victorious.
Aru isK hoN Awpny hI mn ko ieh lwlc hau gun qau aucro ]
And I may give this instruction to my mind and have this temportation that I may ever utter Your praises.
jb AwvkI AauD indwn bnY Aq hI rn mY qb jUJ mro ]

When the end of my life comes, then I may die a courageous death.
Chaubis Avtar
sMmq 1735 mGr sudI pMcmI guru qyg bhwdr jI kw suD kIqI bfw jg purb hoieAw ] bwxI dw aucwr hodw rhy ]
iek gRMQ jI smudRM swgr bixAw ] dUjw gRMQ jI Aauqwr lIlw kw bixAw ] Aqy juD hoAw surU rwjy Pqy swh nwm ]175]
On the Gurpurab of Sri Guru Tegh Bahadur Sahib Ji’s Joti Joyt which had occured on Maghar Sudi 5, 1735 BK. (1678 CE.) , a great gathering was
called. Gurbani was read throughout the time. On this Gurpurab, a Granth by the name of Samundar Sagar was completed. The second Granth was
on the Avtaars. Thereafter, a war started with a king by the name of Fateh Shah (of Garhwal)
Khalsa Mahima
bcn hoAw kI AwKdw hY ] jI AwKdw hY mY bRhmnw ivic Awp sidAw nhI ]

bcn hoAw ienw bRhmnw ivic aus dI gMmqw nhI sI ]1] sÍYXw ] ilK ByijAw ]237]
[Pandit Devi Das was had a discourse with Guru Sahib].Guru Sahib restated the importance and purpose for which Khalsa was founded. Guru Sahib
writes to the Devi Das:
jo ikCu lyKu iliKE ibDnw soeI pwXqu imsr jU sok invwro ]

O friend! whatever the providence has recorded, it will surely happen, therefore, forsake your sorrow
myro kCU AprwDu nhI gXo Xwd qy BUl nh kopu icqwro ]

There is no fault of mine in this I had only forgotton (to serve you earlier) do not get enraged on my error
bwgo inhwlI pTY dYho Awju Bly qum ko inhcY jIA Dwro ]
I shall surely cause to send the quilt, bed etc. as religious gift
CqRI sBY iBRq ib`pn ky ienhU pY ktwC ikRpw kY inhwro ]

Do not be anxious about that, the Kshatriyas had been performing the jobs for the Brahmins now be kind to them, looking towards them.
]238] ...
bcn hoAw ] imsr jI isK swD sMgiq srbq Aswfy pws AwieAw hI ] qusI ikau Gir bYT rhy ]240]bcn hoAw ] sÍYXw ]
Guru Gobind Singh Ji asked the Pandit the reason he stayed back home when the rest of the Sikh congregation are in the presence of the Guru.
Guru Sahib than uttered:
ju`D ijqy ienhI ky pRswid ienhI ky pRswid su dwn kry ]

By the kindness of these Khalsa, I have conquered the wars and also by their kindness, I have bestowed charities
AG AauG trY ienhI ky pRswid ienhI kI ikRpw Pun Dwm Bry ]

By their kindness the clusters on sins have been destroyed and by their kindness my house is full of wealth and materials
ienhI ky pRswid su ibidAw leI ienhI kI ikRpw sB sqR mry ]

By their kindness I have received education and by their kindness all my enemies have been destroyed
ienhI kI ikRpw ky sjy hm hY nhI mo sy grIb kror pry ]

By their kindness I have been greatly adorned, otherwise there are crores of humble people like me.
]241] dyvw dws robro KVoqw sI ] bcn hoAw dyvqw jo ieh kwrj ienw sMpUrn krvwieAw ] qw eyfy dwn quswnU srbq bRhmx nU
idqy ]242] qw dyvI dws kihAw mhwrwj AsI BI Awp dy Gir dy hW ] bcn hoAw qusI BI lE ]1] swihb jI sÍYXw aucirAw ]
Pandit Devi Das said to Guru Sahib that he was also a member of the Guru’s house. Guru Sahib told him that he could take the charities as well.
Guru Sahib Ji uttered:
syv krI ienhI kI Bwvq Aaur kI syv suhwq n jIko ]

I like to serve them and my mind is not pleased to serve others
dwn dXo ienhI ko Blo Aru Awn ko dwn n lwgq nIko ]

The charities bestowed on them are really good and the charities given to others do not appear to be appropriate
AwgY PlY ienhI ko dXo jg mY jsu Aaur dXo sB PIko ]
The charities bestowed on them will bear fruit in future and the charities given to others in the world are unsavoury in front of donation given to them
mo igRh mY qn qy mn qy isr lau Dn hY sb hI ienhI ko ]

In my house, my mind, my body, my wealth and even my head everything belongs to them.
]243] jd swihb ieh bcnu kiqw qw dyvI dws pws kCu bRhm AMs dw eyfw bl nhI Awhw jo Agy jbwb kry ]
pr jo aus dy AMdir gujrI so swihb kih suxweI ]244]
Upon hearing the words of Guru Sahib, Devi Das had no courage to reply to Guru Ji. Guru Sahib than uttered the feeling of the Brahmin:
dohrw ] ctptwie icq mY jrXo iqRx jXoN kRü`Dq hoie ] Koj roj ky hyq lg dXo imsR jU roie ]
Dohira. Just as the straws while burning in fire are flabbergasted, in the same way,
The Brahmin got enraged in his mind and thinking about his means of sustenance, he wept.
(Sri Dasam Granth Sahib Ji Ang 716-7)
- The Chaupa Singh Rehitnama by W.H.McLeod, Pauri 237-244, Pg. 90-2
Charitropakhyan
sMmq 1748 iek KqrwxI rUp kOr srIx dI ] myly ivswKI dy lhOro nwil sMgiq dy AweI ] ausny swihb nwm bfw Clu kIAw ]
pr pys n igAw ] aus dy prQwie cirqR aucwr hoey sMmq 1753 Bwdo sudI AstmI Bog pwieAw ]177]
In 1748 BK. (1691 CE.) , a Kshatriya women from Sarin clan named Rup Kaur, came with the members of the Lahore sanggat for the annual
Vesakhi fair. She tried to decieve Guru Sahib in the most grievous manner, but was unable to do so. It was because of this deceit, Guru Gobind
Singh composed the Charitrs (Charitropakhyan). The composition was completed on Bhadon Sudi 8, 1753 BK. (1696 CE.).
qurk nU Drm krm jnm gaU dw doKI jwxy] gurU kw bcn hY ]

The Turks have no respect for the religious obligations and they are cow-killers. Guru Ji has said:
skl mlyC kro rxGwqw ]

All the people who are desirous of filth are to be destroyed in the battlefield.
Bhai Desa Singh Ji’s
Rehitnama
b hai Desa Singh Ji was one of many contemporaries of Sri Guru Go-
bind Singh Ji. Bhai Desa Singh Ji was the youngest son of the great Sikh
martyr Bhai Mani Singh Ji Shaheed. He authored one of many authenthic
Rehitnamas’ (undated) which is the Code of Conduct of the Khalsa. Bhai
Desa Singh Ji’s Rehitnama was written in poetry and has a total of 146
couplets.
The reference to Sri Dasam Granth Sahib Ji was given in the 38th couplet:
phir rwq bIq hY jbhI [ sohlw pwT krY so qbhI [
duhUM gRMQ mY bwxI joeI [ cun cun kMT krih inq soeI [38[
When the ‘Peher’ of the night comes, recite the bani of ‘Sohila’ before going to sleep.
Everyday, pick and memorise the banis of the Two Granths. 38.
Father of Bhai Desa Singh Ji, Bhai Mani Singh Ji scribing
the Damdami Bir under the guidance and memory of Guru
The two Granths that are mentioned by Bhai Desa Singh Ji are Sri Guru Gobind Singh Ji.
Granth Sahib Ji Maharaj and Sri Dasam Granth Sahib Ji. It is important to
contemplate and make an effort to memorise Gurbani as part of the Sikh “Bhai Mani Singh have written few Sri Guru Granth Sahib
Ji and one of it is the combined recession of SGGS and Sri
daily routine. Dasam Granth present at Delhi. Along with that Bhai Sahib
has also written Bhagat Ratnavali, Guru Granth Sahib
Note: Bhai Mani Singh Ji’s family had a total number of 28 shaheeds Uthanika and the Maryada of the Khalsa that was in the
excluding himself. 7 Brothers of Bhai Desa Singh were Shaheeds; Bhai possession of Damdami Taksal. ”
Chitar Singh, Bhai Bachitar Singh, Bhai Uday Singh, Bhai Anik Singh, (An extract from the Jivan of Sri Guru Tegh Bahadur Ji by
SGGS Academy)
Bhai Ajaib Singh, Bhai Ajab Singh and Bhai Gurbaksh Singh.
Vaar of
Bhai Gurdas Singh Ji
B hai Gurdas Singh was a poet within the Darbar of Sri Guru Gobind
Singh Ji. His composition has the honour of being incorporated within
the 40 Vaars of Bhai Gurdas Ji and is read frequently within the Panth.
He is also the first poet to write a ballad (Vaar) on the Amrit Sanchar
despite great oppositions from both the Muslims and Hindus alike.
Bhai Gurdas Singh was an eye witness to the 1699’s Amrit ceremony.
Furthermore, Bhai Alam Singh Nachna the famous warrior of Guru Ji
was his brother who attained martyrdom in Chamkaur. There are three
(3) known compositions attributed to him which are,
1. 41st Vaar
2. Barahmaha Sri Ram Chandar 1
3. Pryaye 2 Sri Guru Granth Sahib Ji
At the commencement of his Ballad (Vaar), Bhai Gurdas Singh Ji talks
on how can one be liberate by partaking Amrit where he mentions:
guru ismr mnweI kwlkw KMfy kI vylw [ pIE pwhul KMfDwr hoie jnm suhylw [
A gold plate depicting Bhai Gurdas presenting himself The Guru has remembered upon the Kalka and prepare the Amrit of Khanda. Drinking which, this
before Guru Gobind Singh Ji with an offering. This is life becomes of fruition.
located in the Khatwari Dharamsal of Bhai Gurdas in
Shikarpur, Sindh where Bhai Gurdas Singh spent the (Vaar 41, Pauri 1, Line 3-4)
rest of his life after the Joti Joyt of Guru Gobind Singh Ji 1
This Barahmaha is the narration of the separation when Lord Ram is exiled and Bharat his younger brother
propagating Sikhi till the age of 150 years.
is caught within a lovelorn state. According to Piara Singh Padam in his Darbari Kavi, he says that Bhai Gurdas
Singh would have written this after the Joti Joyt of Sri Guru Gobind Singh Ji to depict the separation from the
Guru, the Sikhs were experiencing.
2
Meanings written in poetic manner.
The word “ kwlkw ” mentioned by Bhai Gurdas Singh Ji is described by Guru Gobind Singh Ji in Bachitar Natak,
as follows:
srb kwl hY ipqw Apwrw ] dyib kwlkw mwq hmwrw ] mnUAw gur muir mnsw mweI ] ijin moko suB ikRAw pVweI ]5]
The ever-existent Almighty (Sarabkal) is my father and its energy (Kalka) my mother.
The enlightened mind is my Guru and the discriminating intellect is its wife. Together, they have thought me all my deeds.
Bhai Gurdas Singh has also numerous times repeated on how Sri Guru Gobind Singh Ji has made the Sikhs
chant, ‘Akaal’. This word has been repeated numerous times within Sri Dasam Granth, more so that there is a
composition with the name ‘Akaal’ (Akaal Ustat). Furthermore, within the Khas Patra of Guru Gobind Singh, the
word ‘Akaal Ji Sahai Ji’ has appeared numerous times. Guru Ji has even said within the Akaal Ustat that who do
not chant the Akaal are bound with the angels of death:
dIn dieAwl Akwl Bjy ibn AMq ko AMqky Dwm isDwry ]10]252]
By performing all the above but not remembering the merciful to the meek, Timeless Almighty (Akaal), one would ultimately fall prey to Yamraj (righteous
king of the afterlife, also known as Dharamraj). Meaning, one would not attain liberation and would be bound in the cycle of reincarnations, heaven and hell.
Verses from Bhai Gurdas Singh’s Vaar in relation to the chanting of ‘Akaal’ :
inj dohI iPrI goibMd kI Akwl jpwey [
Everyone automatically speaks of Guru Gobind Singh Ji who has made them to chant Akaal, Akaal.
(Vaar 41, Pauri 17, Line 10)
iqh ismr ismr Akwl kau hir hir gux gwey [

Guru Gobind Singh Ji has made the Khalsa to continuously remember Akaal through which they sing the praises of Almighty.
qb sB qurkn kau Cyd kr Akwl jpwey [

He has annihilated the Mughals and propagated the chanting of Akaal.
hir Akwl kw jwp jpwey [

Now, everyone chants the Almighty Akaal.
The Khatwari Dharamsal of Bhai Gurdas in Shikarpur, Sindh
Paurian
Guru Gobind Singh Kian
M ir Mushki and Mir Chabila were the minstrels (Dhadhi) in the court of Guru Gobind Singh Ji and they formed
part of generations old culture of having Dhadhis started by Sri Guru Hargobind Sahib Ji who had Natha and
Abdulla. ‘Purakh Bhagvant’, written by Principal Satbir Singh mentions that Mir Mushki and Mir Chabila were the
sons of Dhadhi Nath Mal (the minstrels of the Guru Hargobind who lived upto the times of Guru Gobind Singh’s
final days in Nanded). The ballad that has been composed by Mir Mushki and Chabila is in the format of Karkha
(kVKw) which is a Matrik Chhand1. The rules for this format are: 4 lines per metre (quatrain) with 37 Matra2 (syllable)
per line. This format of ballad has been mentioned by Sri Guru Gobind Singh Ji within His Charitropakhyan:
FwiF sYn FwFI bpu lXo ] krKw bwr aucwrq BXo ]110]
The minstrel Sain was born who sang the ballads in Karkha format.
(Charitar 405, Sri Dasam Granth Sahib Ji Ang 1367)
The duo within their ballad mentions of Sri Guru Gobind Singh’s battle of Bhangani similar to the Bachitar Natak.
Towards the conclusion, they invoke the protection of weapon similar to Guru Ji within His various compositions:
kr dwhny sdw sRI BgauqI riKAw kry mIr muskI gwvih js vWkw [1[
Wielding a sword (Sri Bhagauti) in His right hand, may it forever protect us. Mir Mushki sings Guru Gobind Singh Ji’s praises.
- Punjabi Varaan: Piara Singh Padam
From the above it is clear that at the time of Guru Gobind Singh Ji, weapons had a very elevated position which is
reflected within Sri Dasam Granth and also contemporary sources like this. Compositions like Akaal Ustat, Chandi
Charitr, Chandi Di Vaar, Shastar Naam Mala, Charitropakhyan, etc. had the invocation of Bhagauti3 .
1
The measure of verse (prosody) in a poetry is known as Matra (mwqRw). This translates to the time gap in pronouncing a vowel or consonant. Laghu (lgU) is counted as one (1) or
with the symbol ‘I’ and Dirag / Guru (dIrG / gurU) is counted as two (2) or ‘S’. For Further reading, see Exegesis of Akaal Ustat and Gurbani Ucharan by SGGS Academy.
2
There are 4 pauses: the 1st is at 9, 2nd at 12, 3rd at 8, and 4th at 9, with the last being Yagan.
3
There are myriad meanings for the word Bhagauti but the most commonly accepted is the sword.
Vaar
A ccording to Piara Singh Padam in Punjabi Varaan, this ballad has not been attributed to any specific person but
it contains detailed accounts of the battle of Nirmoh Garh fought in 1757 BK. (1700 CE) by an eye witness judging
by the detailed description of battle. The writing style of this ballad seems to be highly influenced by Chandi Di Vaar
and Ramkali Ki Vaar (Satta & Balwand). The similarity can be seen as following:
Vaar Chandi Di Vaar
pauVI [ jMg muswPw bijAw jMg muswPw bìjAw

puurIAW Drk eIAW [ rx Gury ngwry cwvly ]
Clarion- call was given and the Clarion-call was given and cymbals were
realms trembled from it. beaten loudly.
Dwey sUry jU puj ky fhy ju Kyq jtwly

Aw hwTW lweIAW [ hwTW joiVkY ]
The warriors came running and The demons, with heavy matted hair on their
formed regular platoons. heads, form regular groups and enter the
battlefield, back to back.

Sikhs battle Mughal forces
Source: Singh (2012). Sikh Heritage: Ethos & Relics. New

Delhi: Rupa Publications India Pvt. Ltd.
Kavi Kan Kan’s
Das Guru Katha
D ate: Circa 1699 - Dr Kirpal Singh MA
Kavi Kan Kan records similar words of Sri Guru Gobind
Singh as it would have been captured by someone present
at the time. The wording shown in Das Guru Katha is similar
to the Guru Gobind’s Singh Ji’s verse in Bachitar Natak.
A scene from the Martyrdom of Sri Guru Tegh Bahadur Ji
depicted in Das Guru Katha:
sIs dIXw qih siqgurU isrr n dInw jwie [
jM\U it`kw rwiKAw cly rwm gun gwie ]174]
hX hX hX sB jg BXw surg lok jXkwrw [
BeI bDweI ieMdR ky Awey Awp murwir ]175]
The Martyrdom of Sri Guru Tegh Bahadur Ji as depicted by

Guru Gobind Singh Ji in Bachitar Natak:
Drm hyiq swkw ijin kIAw ] sIsu dIAw pr isrru n dIAw ]
nwtk cytk kIey kukwjw ] pRB logn kh Awvq lwjw ]14]
dohrw ] TIkir Poir idlIs isir pRB pur kIXw pXwn ] Shaheedi (Martyrdom) of Guru Tegh Bahadur Ji at
Chandni Chowk (in front of the Red Fort of Delhi)
qygbhwdr sI ikRAw krI n iknhUM Awn ]15] by artist Gurvinderpal Singh.
qyg bhwdr ky clq BXo jgq ko sok ]
hY hY hY sB jg BXo jY jY jY sur lok ]16]
Prem Sumarag
Granth
P rem Sumarag translates to ‘The True Way
of Love’. It is dated to year 1701 CE and the
author is anonymous.
An extract from the granth reads :
… qW Pyir h`Q pYr goifAW qk Doie kir
iek vyrI jpu jwpu dovYN pVHY
Pyr ikriq krY [
... Wash the hands and legs till the knee and
recite Japji Sahib and Jaap Sahib.
Only then start performing other duties.
- Prem Sumarag Granth , Chapter 1 , 2nd Sermon
Do note, this book contains many anecdotes

and conducts which are not in accordance to
Gurmat. The most likely reason for this would
have been that this book remained in oblivion
for centuries before it re-emerges through a
An image depicting Guru Gobind Singh Ji taking a bath (Ishnaan) at a Dhaab foreigner (British). The British even took the effort
(natural water reservoir) in the village of Mehdiana. Gurdwara Mehdiana to translate it but could not translate the works
Sahib is the site where Guru Gobind Singh and his followers rested after the
Battle of Chamkaur. of Bhai Gurdas Ji as they could not understand
or appreciate the Sikhi way of life.
Sri Gur Katha
Bhai Jaita Ji
S ri Guru Katha written by Bhai Jaita Ji (Bhai Jiwan Singh Ji) who was a contemporary Sikh of Guru Gobind Singh Ji.
His writings are very similar to the verses from Sri Dasam Granth. Some of the extracts are shown:
Sri Gur Katha Bachitar Natak
ijn isMG kIey isRgwl ijqy Ar jY qygM qygM gweI [ jY jY jg kwrx isRsit aubwrx mm pRiqpwrx jY qygM ]2]
[Bhai Jaita Ji while praising Guru Gobind Singh Ji says] He has made I hail the power in the form of sword and I seek its shelter which is the basic
hyenas into lions and sang Jai Tegang, Jai Tegang (hail the sword). cause of this creation.
- Sri Gur Katha Bhai Jaita Ji ; Invocation , Stanza 22 (Sri Dasam Granth Sahib Ji Ang 39)
Shastar Naam Mala
dohrw [ qyg qUhI qUhI qbr qU bMdUk hmwr [qyrih hI bl jIq hY As ikRpwn KMfo KVg qupk qbr Aru qIr ]
jXqy kI jXkwr ]66] sYP srohI sYhQI XhY hmwrY pIr ]3]
You are my sword, battle axe and matchlock. It is with Your strength, I am qIr quhI sYQI quhI quhI qbr qrvwr ]
victorious and my praises heard.
nwm iqhwro jo jpY Bey isMD Bv pwr ]4]
- Sri Gur Katha Bhai Jaita Ji ; Tales of Guru Gobind Singh , Stanza 66 As, Kripan (sword), Khanda, Khadag (sword), Tupak (gun),Tabar (hatched),
Teer (arrow), Saif (sword), Sarohi and Saihathi, all these are my adorable
form.
Thou are the Teer (arrow), Thou are Saihathi, Thou art Tabar (hatchet), and
Talwaar (sword); he, who remembers Thy Name crosses the dreadful ocean
of existence.
Bhai Jaita Ji whilst delineating the procedure of preparing Amrit mentions the 5 Banis from which 3 are from Dasam
Granth:
Awpn Awpn bwr Xy pWchuM pWc hI bwxI ko pwT pVHIjAY [ jpu jwp svYXy cOpeI And ko pwT so pwhul iqAwr krIjY [
All the five turn by turn should recite the gurbani. By reciting Japji Sahib, Jaap Sahib, Swaiye, Chaupai Sahib and Anand Sahib, they should prepare the Amrit.
Sri Gur Sobha
Sainapati
D ated 1711 CE, poet Chandra Sain Sainapati was among the 52 court poets of Guru Gobind Singh Ji Maharaj. In
his epic, Sri Gur Sobha which translates to ‘In Praise of the Guru’, numerous conclusive points reached out about Sri
Dasam Granth Ji. For instance, Poet Sainapti had access to Bachitar Natak Granth. Guru Gobind Singh’s conver-
sation with Akaal Purakh which is mentioned in Sri Gur Sobha is similar to the one in Bachitar Natak. The poet used
words like Sri Kaal and Chandi Sudhari in his writings, which means that words like these were part of Sikh hyms of
that time. Poet Senapati used language in futuristic accentas similar to Kalki Avtar. The Poet has written history in the
same way and style of Bachitar Natak. An extract from Sri Guru Sobha’s ‘Panth Pargas’ chapter and its similarities to
Bachitar Natak’s ‘Apni Katha’ :
Sri Gur Sobha Bachitar Natak
cOpeI cOpeI
iqh bKsIs krI krqwrM [ pRBU bwk iem kho ibcwrM [ ijn ijn nwm iqhwro iDAwieAw ] dUK pwp iqn inkit n AwieAw ]
qum myrw iek pMQ clwvo [ sum`q dyh logn smJwvo ]18] jy jy Aaur iDAwn ko DrhIN ] bihs bihs bwdn qy mrhIN ]41]
jo pRnI jm mg qy frY [ sun aupdys srin quih prY [ hm ieh kwj jgq mo Awie ] Drm hyq gurdyv pTwey ]
jo pRB pMQ rcY rc pRIqM [ hO iqh sMig moih ieh rIqM ]19] jhW jhW qum Drm ibQwro ] dust doKIXin pkir pCwro ]42]
Bgiq hyq jy jy hm rcy [ lY lY isiD jgq mY mcy [ XWhI kwj Drw hm jnmMM ] smiJ lyhu swDU sB mnmM ]
ApnI ApnI pUj lgwny [ Apny Awip Awip aurJwny ]20] Drm clwvn sMq aubwrn ] dust sBn ko mUl aupwrin ]43]
hm so ieh ibid krY krwrI [ ins idn ausqiq krih iqhwrI [ jy jy Bey pihl Avqwrw ] Awpu Awpu iqn jwpu aucwrw ]
bcn ibswr rhy ibK mwhI [iqn ko moK mukiq iem nwhI ]21] pRB doKI koeI n ibdwrw ] Drm krm ko rwhu n fwrw ]44]
jy jy gaus AMbIAw Bey ] mYN mYN krq jgq qy gey ]
Note: Both verses narrates the conversation of Guru Gobind Singh with Akaal Pura-
kh. Akaal Purakh directs the Guru to establish a Panth that will guide the misguided. mhwpurK kWhU n pCwnw ] krm Drm ko kCU n jwnw ]45]
Akaal Purakh also states that the deites ended themselves in ego and did not succeed Avrn kI Awsw ikCu nwhI ] eykY Aws DroN mn mWhIN ]
to guide people to follow the path of Dharma. Lastly, Akaal Purakh states that those
who seek shelter of Almighty will be saved. Awn Aws aupjq ikCu nWhI ] vwkI Aws DroN mn mWhIN ]46]
Gurbilas
Patshahi 6
D

ate: sqRW sY bIqy qbY brK pJ`qr jwn [ swvn mws iekIs idn gXo suKd
pihcwn ; 21 Savan 1775 Bk (1718 CE)
Gurbilas Patshahi 6 is the oldest most detailed history of Sri Guru

Hargobind Sahib Ji. The writer of this compendium (Granth) is Bhagat
Singh who had once asked Shaheed Bhai Mani Singh Ji on the life of
the Sixth Guru. Bhai Mani Singh Ji narrates the whole history at a site
called Gurdwara Nanaksar at Jhang. The historical facts trace back to
Guru Gobind Singh who had once narrated the entire life to Pyare Bhai
Dya Singh Ji who then narrated to Bhai Mani Singh Ji.
There comes a reference to Sri Dasam Granth when Bhai Bidhi Chand
Ji and Bhai Jetha Ji request Sri Guru Hargobind Sahib Ji at Delhi on
when will the Gurus utter bani again1 ;
dohrw[
qmry bc bwxI krUM nvm gurU As Dwr [
duqI igRMQ rc CMd mih dsm nwm inrDwr ]389]
Guru Hargobind Sahib Ji answers: Answering your question, I shall again utter Gurbani in my
Ninth Form. The next will be in my Tenth Form where I shall create a second Granth made up of
chhands (meters) and it shall be called as ‘DASAM’.
- Gurbilas Patshahi 6, Chapter 8 , Stanza 389 Painting of Sri Guru Hargobind Sahib Ji
Source: Bhai Rupa Collection as referenced by Singh
1 (2012) in the book Sikh Heritage: Ethos & Relics.
Sri Guru Hargobind Sahib Ji was the first Guru who did not compose his own Bani. All of the previous 5 Gurus’
composed their Bani.
Sikhan Di
Bhagatmala
S ikhan Di Bhagatmala, or Bhagat Ratanavali is written by
Bhai Mani Singh Ji Shaheed in the year 1721 CE. The Bani
of Guru Gobind Singh Ji’s Khalsa Mahima is referenced
within this Granth:
… qW pRswdu swihb krd dI Byt kirky isKW nU vrqw idqw [ qW bRhmxw

nU Kbr hoeI [ sBy iekTy ho ky kwsI dy bRhmx pws gey [ lgy kRoD krn
[ jo pRswd CUq kir CifAw hY [ qy AsIN KuiDArQI rhy hW [ qW swihb dy
pws isKW Awn Ardws kIqI [ jo bRhmx bhuq klpdy hYn [ qW swihb
ny BweI nMd lwl nU Enw dy mnwvx vwsqy GilAw [ qy ieh svXw ilK
GilAw1 :
Instead, Guru Gobind Singh Ji ran his Kirpan through the food and gave it to the Sikhs.
The Brahmins heard of this and immediately went to their leader and expressed their
discontentment. They said that the Guru has made the food impure by feeding the Sikhs. Some
Sikhs heard their conversations and told Guru Ji. Guru Ji sends Bhai Nand Lal Ji to persuade
them and writes the following Shabad:
sYÍXw ]
jo ikCu lyKu iliKE ibDnw soeI pwXqu imsR jU sok invwro ]
myro kCU AprwD nhI gÎo Xwd qy BUl nh kopu icqwro ]
bwgo inhwlI pTY dYho Awju Bly qum ko inscY jIA Dwro ]
A painting of Sri Guru Gobind Singh Ji and His Khalsa army, executed in the
Kashmiri style, as seen in the illuminated folio of the Dasam Granth Ji CqRI sBY ikRq ib`pn ky ienhU pY ktwC ikRpw inhwro ]1]
Source: Singh (2012). Sikh Heritage: Ethos & Relics. New Delhi: 1
This Sevaiya was present within the manuscript of Bhai Painda Ji (See, page 220) .
Rupa Publications India Pvt. Ltd.
Oh friend! whatever is written in your destiny is sure to happen. You should leave your personal grief. I am not to be blamed I have given food to the Sikhs
before serving the Brahmins. Do not feel angry at my folly. The dress and the baggage that I have to give you I’ll send it to you. Do not worry on that account. All
these Sikhs who are wearing the weapons are like Kashatriyas. They are Brahmins because of their good deeds. Consider them with kindness. (1)
sÍYXw ]
ju`D ijqy ienhI ky pRswid ienhI ky pRswid su dwn kry ]
AG AauG try ienhI ky pRswid ienhI kI ikRpw Pun Dwm Bry ]
ien hI ky pRswid su ibidAw leI ien hI kI ikRpw sB sqR mry ]
ien hI kI ikRpw ky sjy hm hYN nhI mo sy grIb kror pry ]2]
I have won many battles with the help of these Sikhs. I have made donations because of them.
My house is full of money and food because of them. My sins have been washed away due to them.
I have been educated because of them. It is with their help that I could kill my enemies.
I am blessed because of them; there are crores of living being on this earth. No one talks about them. (2)
sÍYXw ]
syv krI ien hI kI Bwvq Aaur kI syv suhwq n jI ko ]
dwn dXo ien hI ko Blo Aru Awn ko dwn n lwgq nIko ]
mo gRh mY qn qy mn qy isr lau Dn hY sb hI ienhI ko ]3]
I just like to serve them and I don’t feel satisfied serving anyone else.
I just want to give them donations. I don’t like to give it to anyone else.
The donations given to them will benefit me. The donations given to anyone else are fake.
In my house and my heart everything that I own belongs to them. (3)
When the Brahmins heard Guru Ji’s response:

dohrw ]
ctptwie icq mY jrÎo iqRx ijXoN k`üRDq hoie ]
Koj roj ky hyq lg dXo imsR jU roie ]4]
On hearing this the Brahmins became angry. Their eyes burnt like how the straws catch fire.
On seeing their livelihood in danger, they cried. (4)
qW BweI nMd lwl jI Enw bRhmxw dy pws gieAw [ qy kihEs swihb ny bcn kIqw hY [ jo hux nwnw pRkwr dy Bojn kr ky quswnU Ckwvny
hW [ qy bsqR sBy dyAWgy [ qy qusW kRoD nhI krnw [ qusI AswnU Es pRswd dy vyly icqo Bul gey ho [ qW BweI Eh kRoD tilE nhI [ qW
BweI jI ny kihAw siqgur pUrn bRhm hYn [ qusI jIv rUp nw kir jwxo [ qW Enw ny kihAw jo swihb ny qW bicqR nwtk ivc kihAw:
So when Bhai Nand Lal Ji went to the Brahmins and passed on the message of Sri Guru Gobind Singh Ji, he promised them that they shall be served with various sorts of
foods and clothing. All this was being done so that the Brahmins are not disheartened. But the Brahmins said to Bhai Ji that they were forgotten at the time when food
was served (to the Sikhs). Bhai Nand Lal evaluated that the Brahmins are still angry so he said that Guru Ji is Almighty Himself and on the other hand, the rest of us are
only humans who can never understand Guru Ji. Listening to this, the Brahmins replied that Guru Ji has written in Bachitar Nanak :
jy hm ko prmysr aucirhY ]
qy sB nrik kuMf mih pirhY ]
Those who would call me God;
they will fall into the deep pit of hell.
AsIN qyrw bcnu mMnIey ky swihb dw bcn mMnIey [ qW BweI jI ny kihAw jo vcnu sWgopWg huMdw hY so suxIdw hY [ ikau jo ipCy kih
Awey hYn:
Brahmins continued, “We can accept whatever you are saying but Guru Ji is saying otherwise.” Bhai Nand Lal Ji replied, “Guru’s Bani should be studied in totality. This is
because, previously in Bachitar Nanak, Guru Ji has said:
ieh ibiD krq qpìsAw BXo ]

dÍY qy eyk rUp hYÍ gXo ]
This way undertaking devotional prayer;
my individuality merged in the Almighty and I became one from two.
qW qy siqgurW Bgiq dw AOqwr DwirAw hY [ jYsy svWgI svWg Dwrqw hY [ qW ipClw rUp pRgt nhI kIqw cwihNdw [
Thus, Guru Ji is the incarnation of devotion. It is just like an actor who plays in an act does not reveal his real self.
- Sikhan Di Bhagatmala by Bhai Mani Singh, Sakhi 152
Purpose of Writing Dasam Granth by Shaheed Bhai Mani Singh Ji
with a special emphasis on Bani of Charitropakhyan.
qW isKW BweI mnI isMG jI horW QI pRsn kIqw [ jo Awid bwxI jo hoeI hY so BgiqmeI hY [ qy swihb dsvy pwqswh jo bwxI kIqI hY so juDmeI
hY [ kY iesqRIAw dy cirqR hYn [ ies dw isDWq ikau kir smJIAYY [
Sikhs asked Bhai Mani Singh Ji a question, “The Gurbani present within Sri Guru Granth Sahib Ji is of devotion and the Tenth Master has composed Gurbani which is of valor and
the tales of females. What is the concept behind this? Please explain it to us.”
qW BweI jI kihAw jYsy Arjn juD dy smy ssqR Cof bYTw sI [ qy mhwrwj Es nU gIqw aupdys kir kY Pyr vrn Awsrm dw juD idRVwieAw
sI [ qYsy ihMdUAw ny ihMsw Drm jwx kY ssqR Cof idqy hYsn [ qy mlyCw ny ssqR pkV lIqy hYsn [ qy ssqRW dw bl kir ipRQmI dw rwj
Bogdy hYsn [ qy ihMdUAW dy ivc Bgiq hovn nhI sn dyNdy [ dy swihb Kwlsy jI nU rGuvMs jwx kY Pyr rwj lY dyvxw sI [ qW juDmeI bwxIAW
aucwrn kIqIAW hYn [ qy ssqRW dI ividAw idRV kIqI hY [ qy igAwn dw aupdys kIqw hY [ so srIr qusW JUTy jwxny [ qy quswfy vrx dw
Drm juDu hY [ juD krnw [ jy juD jIqogy qW rwj Bogogy [ qy jy juD ivc imrq hovogy qW suvrg dy suK Bogogy [ qy jy igAwn nU idRV krogy
qW jIvn mukq ho ky ivcrogy [ jYsy mUrqW iek mlyCW dIAW AnNq hYsn [ qYsy Enw dy snmuK isMGW dIAW mUrqW bxw KVIAW kIqIAW hYsn
[ qy Awp kauqk vyKdy hYsn [ jYsy GoVw iksy bUty QIN Jkdw hY [ qW kwr svwr EsnU bUty QI iqRpwie lY jWdw hY [ qYsy ihMdU ssqRW QI BYmwn
hYsn [ juDmeI bwxIAw qy igAwn aupdys kr kY eynw QIN juDu krvwieAw hY [
Bhai Mani Singh Ji answers, “Just as when Arjun had forsaken his weapons, Krishna had imparted the sermons in the form of Gita to refortify the spirit of valor. But when the
Hindus have abandoned weapons by calling it a form of violence, the Muslims have now embraced them and are now enjoying the pleasures of sovereignty. They are now
making the Hindus to not have devotion. Which is why the Master will bless the Khalsa with sovereignty and in order to do so, he has composed Gurbani that contains valor. He
has also refortified the knowledge of weaponry and of spirituality so that one considers this body as false. He has made the duty of Khalsa to fight battles and if victorious, they
will enjoy the sovereignty. If martyred, the pleasures of heaven will be there. Lastly, if the knowledge of Gurbani is fortified within, he/she shall be liberated. Just like the uniform
of Mughal soldiers is the same for all their forces similarly, Guru Gobind Singh Ji has given the uniform of Khalsa to all the Sikhs. Guru Ji then sits and watches. Just like a horse is
not willing to be tied to a tree but the caretakers brings him to the tree and ties him. Similarly, the Hindus were afraid of weapons, so Guru Ji has uttered Valour enriched Gurbani
along with spiritual knowledge and made them to fight in battles.
qy icRqR ies vwsqy ilKy hYn [ jo iesqRIAw dy BogW ivc qusW mn nhI bMDxw [ siqgurW dy sbd nwl pRIq rKxI [ qy juDmeI bwxI eys vwsqy
kIqI hY [ jo BgiqmeI bwxI pV ky juD nw kr skxgy [ qy juDmeI bwxI qy iesqoqR dyvI dy pVngy qW ienW dy ssqRW ivc shwieqw hovYgI
[ ijs smy juD kr ky rwj krngy qW BgqW dI syvw krngy [ mhwrwj dI Bgiq swry jgq ivc ivsqIrn hovygI [ dsvyN pwqswh dw AOqwr
Drm clwvx vwsqy hoieAw hY [ eynw dy rwj ivc gaUAw dI qy bRhmxw dI qy irKW dI qy munIsrW dI srb dI riKAw hovYgI [
horu vwihgurU ky gux BI Anyk hYn [ qy vwhgurU ky isK BI Anyk vrswxy hYn [ so mY QI igxy nhI jWdy [155[
Secondly, the Charitr has been written so that the Sikhs do not indulge themselves in the pleasures of sex and instead have love for the Gurbani of Gurus. The aim for writing
Gurbani filled with battles was that a person who only reads Gurbani of devotion would never participate in battle. If one reads Gurbani containing battles and of the exploits
of Devi (Chandi), the person would never hesitate on weapons. Once they are victorious in battle and start rulling, they shall serve the devotees. Only then will Sikhi prevail
throughout the world. The manifestation of Sri Guru Gobind Singh Ji is to propagate righteousness. In their rule, the saints, scholars, sages and hermits shall all be protected.
Just like the qualities of Waheguru are endless, so are the Sikhs of Waheguru. Thus, I am not able to describe them entirely.”
- Sikhan Di Bhagatmala by Bhai Mani Singh, Sakhi 155
Message from Bhai Mani Singh’s Writing
Bhai Mani Singh Ji gives us a wider perspective on the aim of Sri Guru Gobind Singh Ji in writing the Dasam
Granth. Bhai Ji tells us that in order to alleviate tyranny and unjust rule from this earth, righteous persons need
to bear arms but that in Dharmic perspective is difficult. This is because, in the Dharmic religions, weapons
are known as representation of violence (hinsa) and it is frowned upon. But an important puzzle that cannot
be decoded by all these faiths is that without weapons, Dharma can never sustain. Going further, by teaching
spirituality and weaponry alike, a person might fall into the traps of vices that will then again lead to destruction.
So in order to curb it, Guru Ji has composed Charitropakhyan by which a Khalsa has both the spirituality and
valour along with the understanding of the consequences of being overrun by vices especially lust. Thus, Guru
Ji has made a Khalsa complete in all aspects be it worldly (Charitropakhyan), spiritual (Jaap Sahib, Akaal
Ustat, Gian Parbodh, etc.) and valour to raise voice and bring a change (Chandi Charitr, Chandi Di Vaar,
Chaubis Avtar, Shastar Naam Mala).
A sant endures every hardship upon Himself as the will of Waheguru. Sri Guru Gobind Singh Ji through his
Gurbani has introduced the spirit of warriorhood to be infused within the saints and give them the spirit to raise
a voice against the disrespect of their Guru who is Waheguru Himself.
Gur Rattan Mal
Sau Sakhi
S au Sakhi is translates to 100 stories and was written by Baba Gurbaksh
Singh (Baba Ram Koeir Ji). These are mainly a collection of anecdotes
taken from the lives of Sikh Gurus in particular Guru Gobind Singh. Amongst
these stories are dispersed a number of tales depicting future events such
as establishment of Khalsa Raj. Baba Ji talks of the importance of nitnem
and how Japji Sahib and Jaap Sahib plays a role in eradicating sins:
svYXw [ jpu jwp kIey AG kot hrY inq dwn vdY miq swr DrY [
Reciting Japji sahibs and Jaap sahib eradicates all sins and pious deeds excels in offering charity by
which the conduct becomes saintly
- Prachin Sau Sakhi , Sakhi 90
Randhawa Family Lineage Baba Buddha Ji
1563 BK. - 1688 BK.
Bhai Bhanna Ji
1593 BK. - 1701 BK.
Bhai Jalal Ji Bhai Sarvan Ji

1615 BK. - 1701 BK. 1617 BK. - 1708 BK. A fresco painting from Gurdwara Baba Atal Rai Ji,
Amritsar depicting the ‘tilak’ ceremony by Baba
Bhai Jhanda Ji
Buddha Ji during the Guruship of Guru Angad
1637 BK. - 1718 BK. Dev Ji. Later this ceremony was carried out by
the descendants of Baba Buddha Ji till Baba Ram
Bhai Gurditta Ji
Koeir Ji (Baba Gurbaksh Singh) who performed
1682 BK. - 1732 BK. this ceremony to Guru Gobind Singh Ji.
Baba Ram Koeir Ji (Baba Gurbaksh Singh)

1729 BK. - 1818 BK.
A fresco painting from Gurdwara Baba Atal Rai Ji, Amritsar depicting the ‘tilak’ ceremony by
Baba Buddha Ji during the Guruship of Guru Arjan Dev Ji.
Sri Guru Gobind Singh Ji being anointed the Tenth Guru at Anandpur Sahib by Baba Ram Koeir
Ji (Baba Gurbaksh Singh) who was 3 years old assisted by Baba Hardita Ji (his uncle).
Parchian
Sevadas Kian
I n 1741, Parchian Sevadas Kian quoted lines from Rama
Avtar, 33 Swaiyey and mentioned of Zafarnama with Hikayats.
The references are stated chronologically with the order of
the Bani:
Chaubis Avtar (Ram)
qb ipRQmy aUhW bfw j`g krwieAw CqIh AMimRq pRswid krky sB jIA jMq
iqRpq kIey iPr eINDn KrId krvwieAw isskwr ky nimiq [ nwly isKW bhuq
cMdn iek`Tw kIAw DUp eykTw kIAw kysr hMbIr eykTw kIAw [ rudn BI bhuqy
isK pVy krihN ApnI TauiV [ eyk phr srIr C`fxy qy AwgY ieh sveIAw
muK vwk qy aucwr kIAw [ -
A huge langgar was arranged at this place, in which all kinds of foods were served
to the hearts’ content of everybody. The Guru arranged the purchase of fuel wood
for his cremation. The Sikhs collected a lot of sandalwood. They collected incense,
saffron and scents. Many Sikhs could not help crying aloud. One pahar (3 hours)
before leaving his body, the Guru recited the following quartrain:
pwie ghy jb qy qumry qb qy koaU AWK qry nhI AwnXo ]

Guru Gobind Singh Ji riding towards his own funeral pyre rwm rhIm purwn kurwn Anyk khYN mq eyk n mwnXo ]
isMimRiq swsqR byd sBY bhu Byd khY hm eyk n jwnXo ]
Source: Government Museum and Art Gallery,
Chandigarh as cited by Singh (2003) in the book New
sRI Aispwn ikRpw qumrI kir mY n khXo sB qoih bKwnXo ]
Insights into Sikh Art.
O God! the day when I caught hold of your feet, I do not bring anyone else under my sight. None other is liked by me now the Puranas and the Quran try to
know Thee by the names of Ram and Rahim and talk about you through several stories, The Simritis, Shastras and Vedas describe several differences in their
respective believes, but I do not agree with any of them. O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?
- Parchi Patshahi Dasvin Ki , Episode 50, Pg. 119
33 Seveiye
eyk byir iksI sMjog gurU jI dwdU duAwry jwie inkly [ aUhW dwdU duAwry kI Eir dyiK kir gurU bwby qIr swiQ nmskwr kIAw [ qb Kwlsy kihAw
scy pwqswh! qYN bcn mihN kihAw hY ju -
... gor mVI mT BUl n mwnY - Sri Dasam Granth Sahib Ji Ang 712
qy dwdU duAwr kauN Awip nmskwr kIAw [ so ies bwq hm kau sMsw aupijAw hY [ hukm hoAw Kwlsw jI! myry pwshuM BI qnKwh lYvhu qW gurU bwby
Kwlsy kau qnKwh dInI [ Pyir iksI isK Ardws kInI ju s`cy pwiqswh! gurU bwbw qau ABu`l rUp hY [ hukm hoAw AsW jo nmskwr kIAw Qw pr
isKW kau qnKwh lwvx isKwlny hW nwly qnKwh dyvx isKwlny hW [ qW ieh auqr suix kir isK supRsMn hoieAw [47[
Once, it so happened that the Guru reached Dadu’s place. Looking towards the Srine, he saluted with his arrow. The Khalsa noticed this and said, “O True Emperor,
you have ordered that the Khalsa shall not bow before tombs and cremation grounds, even by mistake. But you have yourself paid respect to a tomb. This has
raised doubls in our minds.” “O Khalsa, I should also be punished,” admitted the Guru. He complied with the punishment awarded by the Khalsa. Later a Sikh came
forward and pleaded before Guru Ji, “O True Emperor, the Guru can commit no wrong.” Sri Guru Gobind Singh Ji answered, “The Guru is certainly above mistakes.
I saluted the grave, because I have to teach the Khalsa practically how to maintain purity of faith, and how to dispense and receive punishment,” explained the
Guru. The Sikh was extremely happy at this answer. (47).
- Parchi Patshahi Dasvin Ki, Episode 47, Pg. 110-1
Zafarnama
qb Kwlsy kihAw s`cy pwiqswh qurk mhW burw hY Ar qurk swQ ds lK GoVw cVHqw hY [ Awgy ijau rjwie [ iPr ieh hukm hoAw jo Blw ieau
krqy hYN jo Kq ilK ky qurk kau mwrqy hYN [ hmwrw Kq pVH kr mr jwvYgw [ qb Kwlsy kihAw s`cy pwqswh qUM krn kwrn hihN [ ijau quih
BwvNY iqauN hI krIAY [ qb gurU bwby nirMg swh kI Eir Kq iliKAw [
Kqu kw nwm jPrnwmw riKAw Ar bfy ibsQwr kw iliKAw pr eIhW kCu bIj mwqr khqy hoN[aus Kq mih kyqy Prd lIKy [ kyqIAw rubweIAW
kyqIAW bwdswh kIAw swKIAW iliKAW [ Ar kCu ApnI hkIkq BI lIKI [
Sri Guru Gobind Singh Ji ordered, “Let us now go to war with the Turks and destroy them.” The Khalsa pleaded, “Guru Ji, the Turk (Aurangzeb) is very wicked. They
are accompanied by a million horsemen. But we shall obey,” replied the Khalsa. “All right, let us kill the Turk (Aurangzeb) with a letter. When he reads my letter, his
life will come to an ednd,” said the Guru. “O True King, you are the doer of all actions. Do whatever pleases, you.” Then the Guru addressed a letter to Aurangzeb.
The letter was titled, ‘Zafarnamah’. This was written in great detail. But here we reproduce a brief sample of it. The letter covered several pages, and contained a
large number of quartets, dealing with the role of the cruel emperor, besides the Guru’s point of view.
- Parchi Patshahi Dasvin Ki, Episode 13, Pg. 52-3
Mehma Perkash
Vartak
D ate: sMmq 1798 imqI mwhu sudI pMcmI ; 1798 BK. (1741 CE)
Mehma Perkash Vartak by Sarup Chand Bhalla is a book describing
the tales of all the Ten Gurus’ in a concise manner. This is not to be
confused with the Mahima Perkash (Kavita) written in 1766 CE, which
is a poetry and detailed description of the Gurus’. The references are
stated chronologically with the order of the Bani:
Chaubis Avtar (Ram)`
iPr jg kIAw bfw aumdw [ sB jIAw jMq AMimRq Bojn kr iqRpq kIey [
Pyr ausI idn srIr Cfxy ky smy ieh svXw aucwr kIAw :
Lavish Langgar were organised and everyone were satisfied with the food. On the day of Guru
Gobind Singh Ji was going to merge into the Formless, he uttered the following Sevaiya.
pwie ghy jb qy qumry qb qy koaU AWK qry nhI AwnXo ]

rwm rhIm purwn kurwn Anyk khYN mq eyk n mwnXo ]
isMimRiq swsqR byd sBY bhu Byd khY hm eyk n jwnXo ]
sRI Aispwn ikRpw qumrI kir mY n khXo sB qoih bKwnXo ]
- Mehma Perkash Vartak, Sakhi 163
Zafarnama
The Ten Sikh Gurus
Punjab Hills, late 19th century qw gurU bwby Kq iliKAw qw Kq kw nwm jPrnwmw riKAw [
Toor Collection Then Guru Gobind Singh Ji wrote a letter and kept its name, Zafarnama.
- Mehma Perkash Vartak, Sakhi 126
Koer Singh’s
Gurbilas Patshahi 10
d

ate: sMmq bsu iekwds qwih mY, kuAwr su mws ky idvs mMJwrI ]8] dohrw [ AT ds sMmq pRQm br, mws kuAwr jo Aih[
(AsU sudI 11, sMmq 1808)
In the 8th year and 11th day in the month of Asu. The year was 1800 added by the 8th year (1808 Bk. - 1751 CE)
In 1751 CE, Koer Singh Kalal completes the life history of Sri Guru Gobind Singh Ji which he had heard from
Shaheed Bhai Mani Singh Ji. He mentions and gives multiple references of various compositions within Sri
Dasam Granth Sahib Ji within his Gurbilas Patshahi 10.
Jaap Sahib
Dwr ky DXwn Akwl ko sRI pRBu jwp pVXo puin AwnMd bwnI [
Sri Guru Gobind Singh Ji concentration on the Timeless and uttered Jaap Sahib followed by Anand Sahib.
- Gurbilas Patshahi 10, Chapter 9, Stanza 29
Akaal Ustat
kOc hmwno dInI, mhwkwl ny [ qRYeI qwp ibdwry, pMQ shwX hY [ AYsI kOc pihrweI, qumih sunwie hO ]28] Akwl ausqiq pRmwn:
Guru Gobind Singh ji says, “My armour has been given by the MahAkaal (the deathless one) who has vanished the 3 illnesses (Adi, Biadi & Upadi) and has
protected my Panth. This is the armour which has been worn by me of whom only He is my protector.” Referencing from Akaal Ustat:
Akwl purK kI rCw hm nY ]

I have solely embraced the protection of Almighty who is immortal and beyond time (AKAAL) and who exists in all the worlds (PUR) who reserves the right
and capability to destroys all the worlds (KH);
srb loh dI riCAw hm nY ]

I have embraced the protection of Almighty in the form of power to correct the wicked, Guru Gobind Singh Ji recognises the weapons made of pure iron
(Sarab Loh) as His Master. Therefore the instrumental power to be victorious over the evil reflects the manifested form of the Almighty;
srb kwl jI dI riCAw hm nY ]
I have embraced the protection of Almighty in the form of ever existing death for all (Sarab Kal). Guru Gobind Singh Ji seeks the protection by acknowledg-
ing the Almighty as a form of death as He describes that death can only appear by the command of Almighty Himself.
srb loh jI dI sdw riCAw hm nY ]1]

I will always continue to embrace the protection of Almighty who is omnipresent in the form of Atma (Loh means illuminance) which is the form of life.
- Gurbilas Patshahi 10 , Chapter 10, Stanza 28
Bachitar Natak
dohrw[ duAwrpwl ko Byd ky, kCuk mws ko Cyd [ Gwau kCU guru nw BXo, pRBU rhy inrKyd ]64] rswvl CMd pRmwn bicqR nwtk:
(Whilst in the Battle of Bhangani), Hari Chand shot an arrow which penetrated the armour and the tip hit Guru Ji but it failed to harm. Guru Ji remained un-
harmed. Referencing from Bachitar Nanak on this incident:
jbY bwx lwgXo ] qbY ros jwgXo ] krM lY kmwxM ] hnM bwx qwxM ]31]
As soon as the tip pricked me, my anger flared up. Catching the bow in my hand I pulled an arrow and shot it
sbY bIr Dwey ] sroGM clwey ] qbY qwik bwxM ] hnÎo eyk juAwxM ]32]
On the other hand the warriors running here and there and their weapons were moving around. Meanwhile I shot that arrow which killed the powerful young-
man (Hari Chand)
hrIcMd mwry ] su joDw lqwry ] su kwroV rwXM ] vhY kwl GwXM ]33]
Having killed Hari Chand other warriors were also trampled. The death killed Karori Rai also there
rxM iqAwig Bwgy ] sBY qRws pwgy ]

Seeing this, repudiating the war all took to their heels and (seeing their commander dead) became horrified.
Chaubis Avtar (Krishna)
mnI isMG Bn gwQ rswl [ sRI gur qihM kr cirq ibswl [ pRQm phr siqgur qih AYsy [ ikRsn cirqR gwQ ilK qYsy ]
Bhai Mani Singh narrates this blissful story of Sri Guru Gobind Singh Ji’s magnanimous biography. On the first Pehar (3 hours post sunrise), Guru Ji wrote the
Krishna Avatar.
On the verge of the Battle of Bhangani, in order to boost the morale of Sikhs in the battle, Guru Ji in loud voice
says:
hm qo idn rYn su kwn kQw Bn…

I am here everyday writing on Krishna (Kaan) to boost the bravery.
The above is clearly supported by Guru Ji’s aim written within Krishna Avtar:
dsm kQw Bwgauq kI BwKw krI bnwie ]
Avr bwsnw nwih pRB Drm ju`D ky cwie ]2491]
I have translated this Dasam Granth from Sanskrit into Brij language. Oh Lord! I have done this work with great modesty.
To fight for the righteous cause is my main cause. (2491)
Shabad Hazare
Awpny Awsn qwih bYTwie kY kIn KusI AiqsY suK mwhI [ dÍY kr bwn kro Kl KMfn jwvq hYN hm mwlv qwhI ]30] sRI muK vwk
pwiqswhI 10 :
Guru Gobind Singh Ji placed Bhai Sanggat Singh Ji at His place (during the Chamkaur Battle) and was very pleased with him. Guru Gobind Singh Ji says that
He shall go to Malwa and on the way, shall shoot arrows at the enemies with his 2 hands. Quote of the Tenth sovereign:
imqR ipAwry ƒ hwlu murIdW dw khxw ]

Guru Gobind Singh Ji conveys his prayer as an ordinary disciple to Almighty as a dearest buddy (Guru Ji addressed Almighty as the first person) relating the
present situation in appreciation although he has sacrificed two of his elder prince (Baba Ajit Singh & Baba Jujhar Singh) in the Battle of Chamkaur and more
than 700 Sikhs at the bank of Sirsa then 37 at the Chamkaur fort. Moreover, He is separated from his family (Mother- Mata Gujar Kaur, Wife- Mata Sunder Kaur
& Mata Sahib Kaur, Prince- Baba Jorawar Singh & Baba Fateh Singh) along with his beloved Sikhs and lost his fabulous Anandpur Fort with all the treasure
yet He is in his high spirit (Chardikela). Guru Ji’s mental and physical strength is far beyond the capability of a deity and human. He is being challenged by
the worst situation one can ever imagine but He only got stronger to strive further although the three Sikhs (Bhai Dya Singh, Bhai Dharam Singh & Bhai Mann
Singh) who followed him while leaving the Chamkaur Fort was also separated. Laying on the bear grass under the canopy of sky with wounds caused by thorns
while walking barefoot 1 through the wild scrubs.
1
Guru Gobind Singh Ji walked barefooted as he left the fort towards the battlefield as there were bodies of his beloved Sikhs laying with their turban and hair untie.
quDu ibnu rogu rjwieAw dw EFx nwg invwsw dy rhxw ]
Dear friend, without you, the usage of a blanket during winters is alike illness and staying in mansions is alike snakes. Meaning, just like a snake produces
venom that irritates it, similarly is staying in a mansion without Almighty’s Name.
sUl surwhI KMjru ipXwlw ibMgu ksweIAw dw shxw ]

During summers, consuming a flask of cold water is alike suffering from colic and a cup is equivalent to bearing the pain of a butcher’s knife cut.
XwrVy dw swƒ sQru cMgw B`T KyiVAw dw rhxw ]1]1]6]

The pallet of beloved friend is most pleasing and staying in the cities (with comforts) is alike furnace with separation from the beloved. Meaning, worldly com-
fort is of no importance without Almighty.
Khalsa Mahima
jnmM mrnM puin bXwhn mo, ibn ib`pRn pUj kro jg BwnI [ ibpR su Kwlsw qwih Cky, iqh pyK gurU kih kI As bwnI ]30]
sRI muK vwk pwiqswhI 10 ] svYXw [
At the festivals of birth, death and marriage, perform the rites without requiring Brahmins. The Brahmin from today is Khalsa. Upon saying this, Guru Ji uttered
the following Gurbani:
syv krI ien hI kI Bwvq Aaur kI syv suhwq n jI ko ]

dwn dXo ien hI ko Blo Aru Awn ko dwn n lwgq nIko ]
mo gRh mY qn qy mn qy isr lau Dn hY sb hI ienhI ko ]3]
I just like to serve them and I don’t feel satisfied serving anyone else. I just want to give them donations. I don’t like to give it to anyone else. The donations
given to them will benefit me. The donations given to anyone else are fake. In my house and my heart everything that I own belongs to them. (3)
Xw ibiD qIn svYXy guru jI khY [ svYXw [

Guru Ji uttered another 3 similar Svaiyas:

CqRI sBY ikRq ib`pn ky ienhU pY ktwC ikRpw inhwro ]1]
before serving the Brahmins. Do not feel angry at my folly. The dress and the baggage that I have to give you I’ll send it to you. Do not worry on that account.
All these Sikhs who are wearing the weapons are like Kashatriyas. They are Brahmins because of their good deeds. Consider them with kindness. (1)
- Gurbilas Patshahi 10 , Chapter 9, Stanza 30-2
Zafarnama & Hikayat
gur qb ilKI piqRkw BwrI [ jPrnwmw hY sB jg jwnY [ ilKI ihkwXq dÍwds qw mY [

Guru Gobind Singh Ji wrote a heavy letter, which is known throughout the world as Zafarnama. Along with it, Guru Ji wrote Hikayats and adding all together
there were twelve (12) parts.
Lakhi Jangal Khalsa
cOpeI [ ieh kutMb sB JUT bKwnw [ puqlI jMqR vs jg jwnw [ mY myrw iehu krq Apwrw [ vs gupwl nih jwnnhwrw [ sB hI eyk vs hY
jwno [ qXoN eIsr vs sB hm mwno ]7] sRI muK vwk pwqswhI 10:
Consider the attachment of family as false. This whole world is liken to the play of shadow puppets which is engulfed with I-ness (Haumai) and they fail to
realise the Creator (just the puppets do not realise there is someone who is playing them). Consider everything as One and Almighty resides with each and
everyone. The speech of the Tenth Sovereign:
lKI jMgl Kwlsw dIdwr Awie lgw qb aucwru hoieAw ]

sux kY sdu mwhI dw myhI pwxI Gwhu muqo ny ]
iksy nwl n rlIAw kweI koeI sauku pXo ny ]
gieAw iPrwku imilAw imqu mwhI qwhI sukr kIqo ny ]
In the Lakhee Jungle, the Khalsa heard of the coming of the Guru, and they longed to gain a sight of him.
Just as hearing the call of the herdsman, the water buffalo leave their water and feeding.
In their joy, they all ran, each trying to pass the others to see their Beloved.
Their anxieties were dispelled when they met their Herdsman, the Guru, and so in deep gratitude, they gave thanks.
Sri Guru
Mehma Perkash
I n 1766 CE, Sarup Chand Bhalla mentioned various Banis

of Guru Gobind Singh Ji and narrated the history of Bachitar
Natak. He also mentions that 404 Charitars of Charitropakhyan
and Chaubis Avtar is written by Guru Sahib, an extract from Sri
Guru Mahima Perkash:
cOpeI
cobIs Avqr kI BwKw kInw [ cwr so cwr cilqR nvInw [
Bwkw bnwie pRB sRvn krweI [ Bey pRsMn sqgur mn BweI [8[
sB shMsikRq Bwkw krI [ ibidAw swgr igRMQ pr cVI [
ibidAw swgr Bey iqAwr [ kC soBw AMq n pwrwvwr [9[
siqgur sRI muK kihE ibKwn [ mY BwKw rcI pVyH sugm sujwn [
pVqy shMsikRq mn aukqwie [ Bwkw pVq icq lgwie [10[
Sri Guru Gobind Singh Ji narrated the entire Chaubis Avtar in Bhakha language. Guru
Ji also wrote and uttered the 404 Charitras in Bhakha. These compositions made Guru
Gobind Singh Ji delighted. All of the literature which were in Sanskrit were made into
Bhakha. Later, these compositions were added to the Vidya Sagar Granth and it was
then complete. No praise can ever be formulated for it. Guru Ji spoke, “I have made
these texts into Bhakha and by reading which, one can easily be a scholar. If one read
Sanskrit, it is easy to get bored but Bhakha helps in the concentration of one’s mind.”`
A painting of Guru Gobind Singh Ji seated in splendour at the banks - Mehma Perkash, Sakhi 220, Stanza 10
of the Godavri. Presently, this painting is housed above the enterence
of Takht Sachkand Sri Hazur Abchalnagar Sahib’s sanctum santorum.
Photography by Abhijeet Singh
Bansavalinama
Kesar Singh Chibber
b ansavalinama was written by Kesar Singh Chibber in the year 1769 CE. This manuscript was written 61
years after the passing of Guru Gobind Singh’s physical form. He quotes and mentions the importance of Sri
Dasam Granth Ji. In Bansavalinama, Kesar Singh Chibber narrates the history of the Guruship of Guru Nanak
Dev Ji till Guru Granth Sahib Ji and Sri Dasam Granth’s Role in the Sikh History:
suxo BweI isKo [ AYsw sMq bwbw nwnk scu jwno [ dsy mhl iek bwbw nwnk jI pCwno [...
Listen Sikh Brothers ! Recognize Baba Nanak as a true Saint, this is the Truth. In the ten forms (10 Gurus), recognize Baba Nanak in all of them.
dsvW pwqSwh g`dI guirAweI dI gRMQ swihb ƒ dy hY igAw [ ibnW gRMQ koeI hor n jwxy , gRMQ swihb hYin duie sky BweI [
The tenth King has given the Guruship to the [Sri] Granth Sahib. Without the Granth there is no other Guru, the Granth has it’s form in two brothers.
iek hY vfw iek Cotw khweI [265[

[Recognize] One as elder [ which is Aad Granth] and one as younger [brother, Dasam Granth]. 265.
sMmqu solHw sY ATvMjw sy gey [ qb Awid gRMQ ij jnmu ley [

In 1658 Bikarmi [1601 CE] the Aad Granth took Birth [Guru Arjan Dev Ji began compiling].
gurU Arjn jI ky Dwm gRMQ swihb jnmu hY Dwrw [ dwieAw sI BweI gurdws , ilKwrI iKfwvxhwrw [266[
In the house of Guru Arjan Dev Ji the Granth Sahib took its birth. Bhai Gurdas, was the manny who scribed (Sri Guru Granth Sahib Ji). 266.
Cotw gRMQ jI , jnmy dsvyN pwqSwh ky Dwm [ sMmqu sqwrW sY pcvMjw , bhuq iKfwvy ilKwry nwm [
The younger [brother] Granth, took birth in the Tenth King’s house. In 1755 Bikarmi [1698 CE] [it was born] 1,
[Guru Ji Himself was the manny and wrote it] under many names [Gobind Das, Syaam, Ram, Kaal etc].
swihb ƒ sI ipAwrw [ h`QI iliKAw , iKfwieAw [ isKW kIqI Ardwsu , jI Agly nwil cwhIey rlwieAw [267[
[Guru Gobind Singh ] Sahib had much love for this Granth (Sri Dasam Granth Ji). He himself hand wrote it and was the custodian.
Sikhs did a plea [to Guru Gobind Singh] to merge Aad Granth (Sri Guru Granth Sahib Ji) with Dasam Granth.
1
1755 BK. (1698 CE) was the year of completion of the entire Sri Dasam Granth Sahib. This date is supported by the presence of internal colophon with Rama Avtar.
bcn kIqw, “gRMQ swihb hY auhu , eyh AswfI hY Kyf [” nwl n imlwieAw Awhw ipAwrw , kaun jwxy Byd [
[Guru Gobind Singh Ji] said, “Granth Sahib is the Adi, and [Dasam Granth] is my play.” Sri Guru Gobind Singh did not merge them together although He
loved Sri Dasam Granth Ji, who can understand this secret of Guru Sahib? [of why they were kept separate].
so , dono gRMQ swihb BweI gur kr jwno [ vfw hY itkw gurU, gutky-poQIAW puqR poqRy kir pCwno [268[
So, recognize both Granth Sahibs’ as brothers and their Hymns as Guru. The larger [Aad Granth] recieved the Tikka [Guruship], the smaller gutka-pothian;
recognize them as sons and grandsons of the Guru. 268.
- Bansavalinama, Chapter 14, Stanza 264-268
Another incident had taken place where the Sikhs’ of the Guru requested Guru Gobind Singh Ji Maharaj to com-
bine both Sri Add Granth Sahib Ji and Sri Dasam Granth Sahib Ji in a single binding.
sMmqu sqwrW sY pcvMjy , isKW ibnqI swihb Agy sI kIqI [
In 1755 Bikarmi (1698 CE), Sikhs’ had made a plea in front of Sahib [Guru Gobind Singh].
“grIb invj! jo bcn hovY qW dohW gRMQW dI ijld iek chIAY kir lIqI [”
“ Oh Protector of the poor !, If you make the commandment,
we shall combine both Granths’ (Sri Guru Granth Sahib Ji and Sri Dasam Granth Ji) in one binding [One Granth].”
swihb bcn kIqw: “Awid gurU hY gRMQ [ ieh AswfI hY Kyf , judw rhy mn mMQ [”
Sahib [Guru Gobind Singh] said, “Aad Granth is Guru, this [Dasam Granth] is my play, they should remain separate, but recognize them as the same light.”
- Bansavalinama, Chapter 10, Stanza 389
House of Sri Guru Arjan Dev Ji Sri Guru Gobind Singh Ji
Scribe Bhai Gurdas Ji Guru Gobind Singh Ji

Pen-Names: Gobind Das, Syaam, Ram, Kaal etc. 1
Tikaa - Guruship
Brothers Aad Sri Guru Granth Sahib Ji Sri Dasam Granth Sahib Ji
Elder Younger
Sons & Grandsons Pothis’ Gutkas’
1
Refer to Sri Guru Gobind Singh Ji De Darbari Rattan by Prof. Piara Singh Padam 2nd edition (1994), Pg. 51-2 on detailed analysis of Guru Ji’s Pen names.
Gur
Ratnavali
T ola Singh Bhalla came from the celebrated lineage of
Sri Guru Amar Das Ji and was the cousin of Sarup Chand
Bhalla. He had written a book by the name of ‘Gur Ratnavali’
having the description of all the ten Gurus. According to Dr.
Balwant Singh, Tola Singh would have completed his work
around 1833 BK. (1776 CE) as most of the manuscript found
were often bound together with Mahima Perkash.
While writing the praises of Gurus, he quotes a passage
from Bachitar Natak towards the conclusion of his book:
pUrn kIrq jgq mu pUrin prmwnMd ]
pUrin pid dwqwr gur nwnk nmo guibMd ]10]
The works of the Gurus are perfect within this world and they are Almighty Himself.
The feet of the benevolent Guru are all-capable. I bow before Guru Nanak and
Guru Gobind Singh.
dohrw ]
hir hir jn duie eyk hY ibb ibcwr kCu nwih ]
jl qy aupj qrMg ijau jl hI ibKY smwih ]11]
DOHRA
The Lord and His devotees are one, there is no difference between them.
Painting of Emperor Akbar meeting Sri Guru
Just as the wave of water, arising from water, merges back into water.
Amar Das Ji in 1567 at Goindwal Sahib
Source: Singh (2012). Sikh Heritage: Ethos & Relics. New Delhi:
Guru Kian
Sakhiyan
D ate: sMmq 1847 jyT mws kI pMdrs ky idvs BwdsoN ngrI prgxw Qwnysr
(1847 BK. corresponding to 1790 CE)
Guru Kian Sakhiyan is a Granth written by Svaroop Singh Kaushish.
This Granth translates to “ The tales of the Gurus’ “ The manuscript
contains a total of 112 stories connected with the lives of five Gurus,
namely, Guru Hargobind Sahib Ji to Guru Gobind Singh. Four of
these Sakhis (Episodes) are related to Guru Hargobind Sahib Ji,
nine to Guru Har Rai Sahib Ji, four to Guru Har Krishan Sahib Ji,
16 to Guru Tegh Bahadur Sahib Ji and 79 to Guru Gobind Singh Ji.
Bachitar Natak
mwqw nwnkI jI qy mwqw gujrI ny bVw vYrwg kIAw [ siqgurW sB ko DIrj deI [
sRI muK QIN bcn kIAw :
(On hearing the martyrdom of Sri Guru Tegh Bahadur Sahib Ji), Mata Nanki Ji and Mata Gujri
Ji went to an extreme state of lovelorn yearning. Sri Guru Gobind Singh Ji gave everyone
fortitude and uttered:
iqlk jM\U rwKw pRB qWkw ] kIno bfo klU mih swkw ]
swDin hyiq ieqI ijin krI ] sIsu dIXw pru sI nw aucrI ]13]
A fresco painting of the scene from Anandpur Sahib
where Guru Gobind Singh Ji bows to the Sis of The Almighty (Sri Guru Tegh Bahadur Ji) protected his glory and discipline (of serving the
Guru Tegh Bahadur Sahib Ji which was brought in cause of others) and driven by his this feeling he enacted a great holocaust in this dark age
palanquin, lead by Bhai Jaita Ji. (Kaliyuga). To protect the honour of the innocents He sacrificed (His life). He offered his
head but never gave any expression of pain.
- Guru Kian Sakhian, Sakhi No. 33, pg. 86
siqgurW kw hukm pwie srb`q Kwlsw Awpo Awpny ArwikAW qy svwr hoieAw[ pwCy BweI dXw isMG Awid pWcoN ipAwry GoiVAW qy Asvwr hoie
jYkwrw bulwie sRI swihb imAwnW sy DUh aucI sur myN, iqRBMgI CMD bolw:
With the command of Satguru Ji, all the Khalsa was on their horses. Bhai Dya Singh Ji and the other 4 Pyare mounted their horses. Upon withdrawing swords
from their sheath, very loudly they articulated:
Kg KMf ibhMfM Kl dl KMfM Aiq rx mMfM brbMfM ]

This sword is the grand slayer, the decimater of the scoundrals, and powerful force of the art of war.
Buj dMf AKMfM qyj pRcMfM joiq AmMfM Bwn pRBM ]

It is the uninterrupted effulgence of the arms; its flame is tremendous and its glory is like sun.
suK sMqw krxM durmiq drxM iklibK hrxM As srxM ]

This sword is pleasure giver to the saints, crusher of the ill will and eschewer of the force and nurturing passion and desires.
jY jY jg kwrx isRsit aubwrx mm pRiqpwrx jY qygM ]2]

I hail the power in the form of sword and I seek its shelter which is the basic cause of this creation.
Chandi Di Vaar
Agly idvs cyqr vdI eykm ky idhuM qIjy pihr guru jI kw bcn pwie swry isK iklw AnMd gF ky swmHy Awey[ ArdwsIey isK ny Kly hoie
Next day on Chet vadi 1, 1759Bk. (1702 CE), in the late afternoon, to receive the articulation of Guru Ji, all the Sikhs gathered outside Fort Anandgarh. The
priest, standing there, rendered supplication commencing,
‘ipRQm BgOqI ismr ky… sB QWeI hoie shwie’
kih ky Ardws kI[ auprMq swirAW isKW sRI vwihgurU jI kw Kwlsw sRI vwihgurU jI Pqy bulwie, siq sRI Akwl ky jYkwry gYl Asmwn guMjwie
dIAw[
The first stanza (Pauri) of Chandi Di Vaar was read (the same we read tiday in Ardas), a plead before Guru Ji was read and at the end all the Sikhs responded
with the sky-roaring slogans of Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh and Sat Sri Akaal.
Chaubis Avtar (Ram)
iesI vrK swl sqrW sY aunqwlI kw CoihAw gRMQ bic`qR nwtk sMmq sqrW sY pcwvn hwV bdI eykm ky idhuM sMpUrn hUAw, smwpqI qy siqgurW
aucwrn kIAw:
In the same year, the younger Granth Bachitar Natak, whose writing had commenced in Sammat 1739 (1682 CE) was completed on Harh vadi 1 in Sammat
1755 (1698 CE). At the time of completion, Guru Ji uttered :
sMmq s`qRh shs pcwvn ] hwV vdI ipRQm suK dwvn ]

qÍpRswid kir gRMQ suDwrw ] BUl prI lhu lyhu suDwrw ]860]
On first day of dark half of Ashad (Har) of Sammat 1755 was completed this volume by God’s grace. Any lapse may please be corrected. 860.

... iesI swl (1741 ibkrmI) siqgurW sRI ikRsn AstmI qy sRI ikRsn Avqwr kw pRwrMB kIAw:
On this same year (1741 Bk.[1684 CE]), Sri Guru Gobind Singh Ji started the writing of Krishna Avtar on Bhadon Vadi 8 (Krishn Asthmi) by writing the following
lines:
Ab brxo iksnw AvqwrU ] jYs BWq bpu Dro´ murwrU ]

Now I begin the account of Krishna; the Vishnu-incarnate, as to how he acquired this human body.
prm pwp qy BUm frwnI ] fg mgwq ibD qIr isDwnI ]1]

The earth, frightened of sins, went staggering to the Lord-God.
kwlpurK ky bcn qy sMqn hyq shwie ] mQrw mMfl ky ibKY jnmu Dró hir rwie ]3]
In obedience to Lord’s will and to provide comfort to the saintly, Vishnu took birth in the Mathura area.
jy jy iksn cirqR idKwey ] dsm bIc sB BwK sunwey ]

All the events that took place in the life of Krishna are contained in the tenth chapter of the Bhagavata Purana.
gÎwrw shs bwnvy CMdw ] khy dsm pur bYT AnMdw ]4]
It contains 1192 verses all of which were adapted by the Guru while at Anandpur Sahib.
iesI AsQwn qy sRI AMimRq rwie lvpurI, tihkn gujrwqIAw, AxIrwie, Awlm Awid bwvn swier gurU drbwr myN Awie hwjr hUey[ ien
swirAW ky ielwvw siqgurU jI Awp eyk auc pwie ky kvIrwj Qy[ rojwnw swierI drbwr hony lwgw[ guru jI ny AnMdpur ko Corw ikRsn Avqwr
ilKnw ArMB kIAw[ iesI qrh pWvty myN smW ibqIq hony lwgw [40[
It was at this site (Kavi Darbar at Paonta Sahib) that Amrit Rai Lahori, Tehkan Gujratia, Anirai, Alam and the others totalling to 52 we present in the Darbar of
Guru Ji. But above all these poets, Guru Gobind Singh Ji was the most accomplished poet liken to the king of poets. Everyday, the poets presented their poetry
in the Darbar. The Krishna Avtar which the Guru had commenced at Anandpur was completed in Paonta Sahib.
- Guru Kian Sakhian by Piara Singh Padam, Sakhi No. 40, pg. 95
ijs dI smwpqI pWvty ngr swl sqrW sY pYNqwlIs swvn sudI s`qy mMglvwr ko idvs jmnW ndI ky kMfy qy hoeI:
The completion of Krishna Avtar was done in Paonta Sahib on the banks of River Yamuna in the year 1745 BK (1688 CE), month of Savan Sudi 7. It was a
Tuesday.
s`qRh sY pYqwl mih swvn suid iQiq dIp ]

ngr pWvtw suB krn jmnw bhY smIp ]2490]
It is year 1745, the month of Sawan and on the seventh day in Paonta city where Yamuna flows. I have finished this good work. (2490)
cVHdy swl sqrW sY pYNqwlIs vYswKI ky iqauhwr qy pWvtw ngr Kurv`DI pWvtw mylw sy isK sMgqW hum humwie ky drsn pwny AweIAW[ brswq
ky idhuM myN mwqw pMjwb kuier ny pwqI dy ky bihlo ky gurdws ko pWvty Byjw[ bynqI kI, mhwrwj! rwjw Pqyswh iksy vyly vI pWvty qy cVHweI
kr ky Aw skqw hY[ ausy gurbKs Awid msMd jhW sy pwqIAW Byj kwPI BVkw rhy hYN[ siqgurW Kurv`DI sy AweI pqRkw vwc ky muK QIN isK
sMgq myN Kly hoie aus mhWkwl kI drgwh myN ieMj Ardws kI:
In the the month of Vaisakh of the new year in Sammat 1745 (1688 CE), from Khurvadhi (Dehradun) a great number of Sikh devotees came to Paonta. During
the rainy season, Mata Panjab Kaur sent a letter to Paonta through Gurdas of Bhai Behlo. She requested, “Maharaj ! Raja Fateh Shah may raid upon Paonta
at anytime. He has sent instigating letters by Massand Gurbakhsh, et al.” After receiving the letter coming from Khurvadhi, standing in the Sikh congregation,
Guru Ji supplicated :
CqRI ko pUq hO bwmn ko nih kY qpu Awvq hY ju kro ]

Aru Aaur jMjwr ijqo gRih ko quih iqAwg khw icq qw mY Dro ]
Ab rIJ kY dyhu vhY hm kau joaU hau ibnqI kr jor kro ]
jb Awau kI AauD indwn bnY AiqhI rn mY qb jUJ mro ]2489]
I am the son of Kashtriya and not the son of a Brahmin. I do not know how to perform ritualistic meditation. How can I leave You (Almighty) and be engrossed
in my household chores. Now, please be merciful and grant me the boon that I plead with folded hands that when my time comes, I may die fighting in the
battlefield. (2489)
siqgurW rwjw Pqyswh kI ihljul sux ky sMmq sqrW sY pYNqwlIs swvn sudI s`qy mMglvwr ky idhuM sRI iksnwvqwr kI smwpqI kr deI:
Envisaging the activities of Raja Fateh Chand, Guru Jee completed Krishan Avtar on Tuesday, Sawan sudi 7, Sammat 1745 (24 th July 1688 CE) at the bank
of (River) Yamuna.

ngr pWvtw suB krn jmnw bhY smIp ]2490]
It is year 1745, the month of Sawan and on the seventh day in Paonta city where Yamuna flows. I have finished this good work. (2490)
guru jI ny rwjw Pqyswh ky gYl ju`D krny kI iqAwrI krnI ArMB kr deI[ lwgy drbwr myN ieMj bcn kIAw:
Guru Ji commenced preparations for war with Raja Fateh Chand. In the Darbar, when it was in full swing, Guru Ji expounded :
DMn jIE iqh ko jg mY muK qy hir ic`q mY juDu ibcwrY ]

dyh Ain`q n in`q rhY jsu nwv cVY Bvswgr qwrY ]
DIrj Dwm bnwie iehY qn buìD su dIpk ijau aujIAwrY ]
gXwnih kI bFnI mnhu hwQ lY kwqrqw kuqvwr buhwrY ]2492]
They are blessed in this world that worship His name. And consciously contemplate war against unjust. This body is mortal and will not remain forever but
those who rides on the ship of Almighty’s praises shall be liberated. Make your soul house of patience and brighten it with lamp of wisdom. Take this broom of
knowledge, hold it in the hands of the mind and wipe out the filth of cowardness from the heart. (2492)
Shabad Hazare P: 10 & 33 Seveiye
siqgurW ipRQmyN ArwkI sy auqr is`Kw ko prKnyN lIey qIr sy dwdU rwm bYrwgI kI smwD ko nmskwr kI[ BweI dXw isMG ny dyKw qy ies Kwlsy
kI AwigAw pwie guru ky swQ ieMj bcn kIAw[ mhwrwj! BwvyN AsW ky gurdyv ho pr Awp qnKwhIey hYN, Kwlsw Awp ko dMf lgwnw cwhqw hY[
guru jI boly, dXw isMG! AsW ko bqweIey ik hm qnKwhIey kYsy hW? BweI swihb boly, grIbinvwj! Awp jI ny ikhw sI –
(Staying at various places on his way, Guru Ji and the Sikhs reached at the prominent area called Naraina in Rajasthan) After dismounting the horse, to test the Sikhs, he made
his obeisance with his arrow at the mausoleum of Dadu Ram Bairagi. Bhai Dya Singh, with the permission of Khalsa, came forward and said, “Maharaj ! You are our revered
Guru, but You are a Tankhahiya, the guilty.” Guru Ji said, “Tell us, how am I a Tankhahiya ?” Bhai Sahib said, “Ghareeb Niwaz, you have said -
jwgq joq jpY insbwsur eyk ibnw mn nYk n AwnY ] pUrn pRym pRqIq sjY bRq gor mVI mt BUl n mwnY ]
qIrQ dwn dieAw qp sMjm eyk ibnw nh eyk pCwnY ] pUrn joq jgY Gt mY qb Kwls qwih nKwls jwnY ]1]
He is a true Sikh, the one who believes in one Supreme Being.
He devotes his self to the Supreme Being and he never believes in fasting, or goes to the graveyard or the cremation ground.
Without the name of Supreme Being, he does not recognise pilgrimages, holy dips, donations, kindness and meditation.
By doing this he will feel enlightened and experience the truth of meeting the Supreme Being. (1)
pun…
Bhai Dya Singh Ji quotes another passage:
ibnu krqwr n ikrqm mwno ]
Do not recognise any creation beyond Almighty’s creation as He is the only who controls everything.
Shastar Naam Mala
swl sqrW sY sqvMjw ky AwKrI cyqr vdI dUj ky idhUM cVp dys kI sMgq gurU jI kw drsn pwnyN AweI rhI ko bjrUV gwauN ky rMGVW qy gu`jrW
iml ky lu`t ilAw[ ies sMgq myN ijAwdw sihjDwrI qy crn-pwhulIey isK sn[ ieh swry AnMdpur Awie gur drbwr myN PirAwdI hUey[ siqgurW
ien kI qrs jog hwlq dyK sRI muK QIN ieMj aucwrn kIAw:
On Chet vadi 2 Sammat 1757 (170 CE), the congregation of the country of Charap were coming to have glimpse of Guru Gobind Singh when they were
plundered by the Rangars of the village Bajroor. Most of them were either Sehjdharis (not observing full Sikh Rehit) or those who had taken Charan Pahul (The
Amrit touched by the toe of the Guru). They reached Anandpur and lamented about the treatment on their way to the Guru Darbar. Seeing their pitiful condition,
Guru Ji utters:
jmDr jmdwV@w jbr joDWqk ij`h nwie ]

lUt kUt lIjq iqnY jy ibn bWDy jwie ]24]
Guru Ji counts the names of different types of Katar, such as Yamdhar, Yamdadh, Jabar, Jodhatak, etc.
and concludes that whoever goes to a war without these weapons will only have themselves to be looted and beaten.
Shamsheer-E-Tegha of Guru Gobind Singh Ji
housed in Takht Sri Keshgarh, Anandpur Sahib.
Alternate names for this shastar are

Jamdhaar or Korra.
Zafarnama
gurU jI ny Agly idhuM dysw isMG ky cObwry myN AOrMgjybI piqRkw, jo AnMdpur myN AweI sI, aus kw auqr dynw ArMB kIAw:
Next day, in the penthouse of Desa Singh, Guru Ji started to write the reply to the Aurangzeb’s letter, which had been received earlier at Anandpur.
kmwly krwmwq kwXm krIm ] rzw bKS rwzk rhwko rhIm ]1]
AmW bKS bKisMd E dsqgIr ] rzw bKS rozI idho idl pzIr ]2]
O Master of miracles, O Eternal and Beneficent One, O The Provider of our sustenance, O our Deliverer, Bestower of Grace and Mercy! (1)
O Giver of Bliss, O Great Pardoner, Who holds me by the Hand, O Remitter of sins, O Bestower of daily bread, O Charmer of our hearts! (2)
Awid[ ies qrHW siqgurW ipRQmy aus mhWkwl kI isPq myN cMd SyAr kih ky Pyr ApnIN dwsqwn ibAwn kI[ iXh jPrnwmw ilK BweI dXw
isMG sy bcn hoAw qusIN AihdIAw Bys myN d`Kn dys Aihmd ngr bwdswh sy jwie dynW hY [
To start with, Guru Ji narrated a few couplets in the praise of MahAkaal, the Deathless Almighty and then recounted his own story. On the compilation of this
Zafarnama, Bhai Dya Singh was told to go to Ahmed Nagar and hand it over to the Emperor.
iPr siqgurW sRI muK QIN ieMj bcn kIAw:

Then Guru Ji pronounced this couplet:
cu kwr Az hmh hIlqy dr guzSq ] hlwlw Asqu burdn b SmSyr dsq ]22]
When all other methods fail; it is proper to hold the sword in hand. 22.
Sukha Singh’s
Gurbilas Patshahi 10
date: sMmq shs purwn kh`q qb [ Ard shs pun cwr gnq sb [
kuAwr vdI pMcm rivvwr [ guriblws lIno Avqwr ]47]
Sunday, Asu Vadi 5, 1854 Bk. (1797 CE), Gurbilas took manifestation.
An alternate version of Gurbilas Patshahi 10 was written by Bhai
Sukha Singh. He had mentioned about various compositions of
Guru Gobind Singh.
Bachitar Natak
Here Bhai Sukha Singh uses the same theme as present with
the Bachitar Natak specifically wherein Guru Ji writes on His
purpose and past life. Do note, just like in Bachitar Natak, the
mountain of Hemkunt is mentioned:
As dIrG br qpu su inhwrI [ hymkuMt prbq pr BwrI [
eyk srUp hoie inj gXo [ doie qIn khUM lop su BXo ]11]
Guru Ji had meditated for a long time at the great mountain of Hemkunt till there was not
an iota of difference between Him and Almighty. There was no longer any 2nd or 3rd (there
was only oneness).
- Gurbilas Patshahi 10 , Chapter 3, Stanza 11 Procession of Guru Gobind Singh Ji with his Sikhs.
This painting is also housed in the Singhasan Room
of Takht Sachkand Sri Hazur Sahib.
Chaubis Avtar (Ram)
Bhai Sukha Singh praises Rama Avtar (Ramayan) of Guru Gobind Singh Ji where he mentions of celebrations
taking place under the tutelage of Guru Ji:
AiVl ] rwmwiex kl pwT skl iml gwvhI [ jY jY sbd aucwr pRmod su pwvhI ]
Everyone in the age of Kalyug sings the verses of Sri Guru Gobind Singh Ji’s Ramayan,
the proclaimant of victory is sung overwhelmingly by which bliss is attained.
This boon of Ramayan has been taken from the following line in Rama Avtar:
jo ieh kQw sunY Aru gwvY ] dUK pwp iqh inkt n AwvY ]
He who sings or hears this discourses, sufferings and sins will not come near him.
With regards to Ramayan, Guru Ji has Himself mentioned it as such:

ieiq sRI rwmwiex smwpq msqu ]
Thus concludes the Ramayan or Rama’s story in bliss.
Bhai Sukha Sngh pens the daily routine of Guru Gobind Singh Ji at Paonta Sahib where he mentions that Guru Ji
composed Krishna Avtar:
svYXw ] jwm svw su cVy idnu bwJ n hoie hjUr iksY su iddwrw [
pwT krY pRBU jU inj pwvn CMd kQy iksnw Avqwrw ]
Guru Gobind Singh Ji did not use to give his glimpses to the Sanggat till 3 hours and 45 minutes (1.25 Pehar) after sunrise.
During this time, he composed the pure (accurate) metres (Chhands) of Krishna Avtar

This is also supported by the two (2) internal colophon present within the Krishna Avtar where Guru Ji clearly writes:
sqRh sY cvqwl mY swvn suid buDvwr ]
ngr pwvtw mo qumo ricXo gRMQ suDwr ]983]
It is Bikrami Samwat 1744 Bk. (1687 CE) the month is July. It is Wednesday. I have completed this work while sitting at Paonta Sahib. (983)

ngr pwvtw suB krn jmunw bhY smIp ]2490]
It is year 1745 Bk. (1688 CE), the month of Savan and on the seventh day in Paonta city where Yamuna flows. I have finished this good work. (2490)
Furthermore, Guru Ji in Charitropakhyan (Charitr 71), mentions of His departure from Paonta Sahib:
ndI jmun ky qIr mYN qIrQ mucn kpwl ]
ngr pWvtw Coir hm Awey qhW auqwl ]2]
On the banks of River Yamuna, there was a pilgrimage site of Kapal Mochan. I (Guru Gobind Singh Ji), left Paonta and came to that place.
Shastar Naam Mala
Bhai Sukha Singh Ji is beginning his compendium of Sri Guru Gobind Singh Ji’s life and he praises Guru Ji’s
composition of Shastar Naam Mala:
ssqR nwm jo mwl khweI [ XwkI aupmw AiDk BixjY [ ibidAw inD ptqr ko idjY ]20]
There is a composition by the name of Shastar Naam Mala whose praise is beyond description.
The entire treasure of knowledge is granted to the reciter (reader).
Zafarnama & Hikayat
When Bhai Sukha Singh writes the history of Sri Guru Gobind Singh writing a letter to Aurangzeb, he clearly
mentions of Guru Ji composing it along with the Hikayats which are present in Sri Dasam Granth Sahib Ji:
cOpeI ] jPrnwmw qwko Dr nwmw [ pTM dXo swihb AiBrwmw [
keI ihkwieq iqh ilK fwrI [ gjl rvweI Prd hjwrI ]121]
The name of the letter was kept as Zafarnama. Sri Guru Gobind Singh Ji sent out this letter
along with the Hikayats he had written which included the traditional Farsi meters.
At the conclusion of this chapter, Bhai Sukha Singh again writes Zafarnama:
ieiq sRI gur iblws dieAw isMG jI ko jPrnwmw dY kr swh pws Byj bo mukqsr juD brnnM
nwm bweIsmo iDAwie smwpq msq suB msq ]22]APjU]
This concludes the 22nd chapter of Gurbilas where in Bhai Dya Singh Ji brings over the Zafarnama
to the King and the description of the battle of Mukatsar.
Aurangzeb receiving the Zafarnama

written by Guru Gobind Singh Ji from
the hands of Bhai Dya Singh Ji and Bhai
Dharam Singh Ji.
Pracheen
Sri Gur Panth Perkash
I n 1821 CE, Bhai Rattan Singh Bhangu wrote
the history of the Sikhs post Sri Guru Gobind
Singh Ji. Bhai Rattan Singh’s grandfather was
the renowned shaheed, Bhai Mehtab Singh Ji,
who along with Bhai Sukha Singh beheaded
Massa Rangar in 1797 Bk. (1740 CE) for the
desecration of the Sri Harmandir Sahib.
Sri Guru Panth Perkash is mentions of Chandi
Di Vaar being read by Guru Gobind Singh Ji in
Chapter 15:
ipRQm BgOqI vwr ju pOVI [
pVH ipQmYN Awp siqgur joVI [
nON pqswhIAn lXo iDAwie [
Ab dsmn pr hoeIN shwie [8[
Sri Guru Gobind Singh Ji read the first stanza (Pauri) of Chandi’s
ballad (Chandi Di Vaar) which Guru Ji had earlier composed.
The 9 previous Gurus were invoked so that they bestows their
blessings onto the 10th Guru. Two Sikhs, Bhai Mehtab Singh and Bhai Sukha Singh,
avenged the desecration of Harmandir Sahib
by killing Massa Ranghar
Source: Singh (2012). Sikh Heritage: Ethos & Relics. New

Delhi: Rupa Publications India Pvt. Ltd.
Granth
Bijay Mukt
B ijay Mukt is a biographical account (Janam Sakhi) of Guru Gobind Singh in
old Punjabi script which is a mixture of Devnagri and Gurmukhi. However, the
date and author are anonymous.
jd gurU goibMd rwie jI 10 ds brs ky hUey qW gurU sRI gurU qyg bhwdr jI ny hukm dIAw cwru
ilKwrIAw ko boly jo bcn khY Eh ilKwE 1 bkq ml 2 srm rwie 3 KVg rwm 4 dXw rwm eyhu
cwr ilKwrI Awn hwjr hoey qW sRI gurU hukm idqw jo isK puCn AO sRI gurU muK vwk sMqw isKW ko
hukm dyvn qusI iliKAw kro gurU goibMd rwie jI bfy bfy Acrj Kyl Kyly Awpxy ieSt Drm dw kw
aupdys isKW sMgqW pRiq krx lgy Ar eys kQW pRsMg dw cirqR srb bicqR nwtk dy Cyvy iDAwie
ivKy khw hY jd sRI gurU jI bcn kIqw qb bcn mwn kr isKw dy mn dy sq aupdys dy jwhr krn
leI sRb pRsMg ilKw dIey
When Guru Gobind Rai Ji was 10 years old, Guru Tegh Bahadur Ji gave an instruction to the writers to be
forever present with Gobind Rai. So four (4) writers were given the duty, (1) Bakht Mal, (2) Saram Rai, (3)
Kharag Ram and (4) Dya Ram... in order to invoke truth within the Sikhs, Guru Ji has uttered:
Ab mYN AwpnI kQw bKwno [ qp swDq ijh ibiD muih Awno [

hym kuMt prbq hY jhw [ spq isRMgsoiBq hY qhW ]1]
spqisRMg iqh nwmu khwvw [ pMf rwj jih jogu kmwvw [
qh hm AiDk qpìsAw swDI [ mhwkwl kwl kw ArwDI ]2]
Now I shall narrate discourse of my own account as to how I was assigned to this world in the midst of
intense meditation. Hemkunt is a mountain where the seven summits adorn the landscape. The place has
come to be known as Sepat (7)-Sring (peaks) as it is surrounded by seven peaks. This the place where
the Pandav kings (Yudhishthira, Bhima, Arjuna, Nakula and Sahadeva) underwent penances. There I
Lithograph copy of the Bijay Mukt Granth spent a long time in an intense meditation consistently in the remembrance of Almighty who is the death of
death means He is beyond death. He is the only One who remains to vanish death at the end of life. The
proceedings of nature is measured through time and life by breath, Almighty is beyond both.
- Bijay Mukt Granth , Sakhi 1
Malwa Desh Ratan
Di Sakhi Pothi
T his Pothi (manuscript) contains the narration of Sri Guru Tegh
Bahadur Sahib Ji and Sri Guru Gobind Singh Ji’s travels, written in
the Malwai dialect somewhere in the late 18th century to early 19th
century. Khalsa Samachar who had published this book in 1950 CE
places the date of this book to be 1880 BK. (1823 CE). There comes
a story where Guru Tegh Bahadur Sahib Ji predicts the future and
utters:
grMQ jI ApxI bwxI rcygw nvIn hI [
He (Guru Gobind Singh) shall utter His own compositions and create a new Granth.
- Sakhi 18: Malva Desh Rattan
pwqSwhI 10 gurU jI ny dKx jwxy kI iqAwrI kIqI [

iehu s`d ds idh AgoN dI kIqI:
The Tenth Patshah, Guru Gobind Singh Ji prepared to leave for the south. Ten (10) days in
prior, he had uttered the follow Sadh:
mwiJ pwiqswhI 10[l`KI jMgl Kwlsw dIdwru Awin lgw [

qb aucwr hoieAw sux kY s~d mwhI dw myhI pwxI Gwhu mqo ny [
iksy nwl n rlIAw kweI kyho sOk ipE ny [
Sri Guru Gobind Singh and Attendants
gieE iPrwk imilE imqR mwhI qwhI sukr ikqo ny [1[
Just as hearing the call of the herdsman, the water buffalo leave their water and feeding.In ca. 19th century, paint on paper,
their joy, they all ran, each trying to pass the others to see their Beloved.Their anxieties were Chandigarh Museum & Art Gallery,
dispelled when they met their Herdsman, the Guru, and so in deep gratitude, they gave thanks. photographer Amrit Pal Singh (Amrit)
- Sakhi Malwa Desh Ratan , Sakhi 105
Shaheed Bilas
Bhai Mani Singh
S haheed Bilas Bhai Mani Singh is a book in poetry style
written by Kavi Sewa Singh. According to Garja Singh (the
researcher who published this manuscript), this book was
completed in the era of Maharaja Ranjit Singh. This book is
probably the most detailed account on Bhai Mani Singh Ji’s
life and martyrdom.
Within it he made various references to the composition of
Sri Guru Gobind Singh Ji:
Jaap Sahib
kr ieSnwn jpY jpu jwp [ Coih n skY qIno qwp [

After having shower, recite Japji Sahib and Jaap Sahib. The person who performs
this shall be unaffected by the three (3) illnesses (Adi, Biadi & Upadhi)
- Shaheed Bilas Bhai Mani Singh, Stanza 74
Bachitar Natak
Sri Guru Gobind Singh Ji utters the following:

sRI muK qy gur AYs AlweI : ‘rwiK lIXo hm ko jg rweI [’
A scene from the shaheedi (martyrdom) of Bhai The Guru utters from his mouth -
Mani Singh Ji. The severed limbs can be seen. ‘O Monarch of the World, Please Protect me (Guru Gobind Singh)’
SRI muK qoN klgIDr AwpY [ bIr r`s kI kQw AlwpY [

ikRSn cirqR m`D hY jwno [ KVg isMG kw Xu`D pCwno [
ijs qy sunq kwierqw BwgY [ Drm ju`D mih hoie AnurwgY [
Sri Guru Gobind Singh Ji utters from his mouth the valour filled narration of
Krishna Avtar. When Guru Ji reached midway, He composed the battle of
Kharag Singh listening to which, the cowardliness of a coward shall run away.
Guru Ji had written this to create braveness to face war against tyrants to
fortify the Dharam.
The above is clearly supported by Guru Ji’s verse written

in the chapter of Kharag Singh from Krishna Avtar:
KVg isMG so sUro nwhI ]
iqh sm jwie lrY rn mwhI ]
Ab qum kho kaun ibiD kIjY ]
kaun suBt ko Awies dIjY ]1721]
“There is no other warrior like Kharag Singh, who can fight like him;
Now you may tell me what should be done,
who should now be ordered to go into battle?” .1721.
Guru Ji also mentions within Krishna Avtar, His aim:

dsm kQw Bwgauq kI BwKw krI bnwie ]
Avr bwsnw nwih pRB Drm ju`D ky cwie ]2491] Beautifully decorated Ang of the 1764 CE Sikh
I have translated this Dasam Granth from Sanskrit into Brij language. Reference Library Dasam Saroop. The conclusion of
Oh Lord! I have no other intention then to infuse the spirit of fighting for Raja Kharag Singh Judh from Krishna Avtar is seen
righteousness. (2491) on folio 233b of the Saroop.
Singh
Sagar
date: ibkmjIq nrys ky sMbq eyku hjwru sY AwT cOrwsI [ mwG vdI rv vwr iekwdsI igRMQ spurn kIn pRkwsI [
On Sunday, Magh Vadi 11, 1884 Bk (1827 CE) this Granth (Singh Sagar) was completed.
Singh Sagar by Kavi Vir Singh Bal is an important prose on the life of Sri Guru Gobind Singh Ji which is based on
Bachitar Natak. Vir Singh was a resident of Sathiala, Amritsar who spent the latter part of his life in Patiala’s Darbar.
He was an accomplished writer and one of his earliest work was Heer Ranjha which was written in 1812 CE. On
the Sikh Gurus, he has written two (2) books which are Singh Sagar in 1827 CE and Gurkirat Perkash in 1834 CE.
Vir Singh covers the previous birth of Guru Gobind Singh Ji and continues to describe the life and events related to
Guru Ji’s life. Singh Sagar as the name suggests it is the ocean like life of Guru Gobind Singh Ji and the chapters
contained therein are called as ‘Trang’ meaning waves. It goes beyond doubt that Vir Singh had used Sri Dasam
Granth Sahib’s hymn in the writing of this book. Below are some excerpts to prove the above:
Sri Dasam Granth Sahib Ji
Vir Singh Bal whilst writing the history on how Guru Ji wrote and sent the Zafarnama to Aurangzeb, mentions:
ey ju iekwieq dÍwds hY gur qWih smY ilK Awp sUDwrI [ hY gur igRMQ kY AMq ibKY deI bol dYAw isMG hwQ mJwrI [
These twelve (12) Hikayats were written at the moment of time by Guru Gobind Singh Ji. These Hikayats can be found at the end of Guru Gobind Singh’s Granth
(Dasam Granth) which were dispatched by Guru Ji in Bhai Dya Singh Ji’s hands.
- Singh Sagar, 13th Trang (chapter), Stanza 8
Jaap Sahib
Vir Singh writes Guru Gobind Singh Ji’s dialogue with the Sikhs:
cOpeI[ sRI Kwlsw mY sm jwno [ XW mY Byd inrMck mwno [ jpo jwpu jpjI mnu lwey ]97]
Couplet | Consider the Khalsa my form. There is not an iota of difference between Me and them. Read Jaap Sahib and Japji Sahib with full concentration.
- Singh Sagar, 9th Trang (chapter), Stanza 97)
Bachitar Natak
Vir Singh writes on the conversation between Almighty and Dusht Daman Ji:
Ab isMG rUp svwr qUM sB ssqR AsqR Dwr ky [ jw BUMm Bwr ilvwru sgry Asr qRk sMGwr ky ]15] Akwl purK vwc bRdwn
(Almighty’s speech) Now, you are to take the form of a Singh and adorn yourself with various sorts of weapons. Go on to the world and free this world from the
weight of sins by killing the tyrants. The Almighty now blesses his boon:

- Singh Sagar, 1st Trang (chapter), Stanza 15
Chandi Charitr
Vir Singh uses a stanza with similar initial wordings to Dasam Bani:
dyh isvw br moih iehY jg pMQu sjo br isMG bujMgy [
Oh Almighty grant me the boon, that I shall be able to create brave lions (Singh) as my children.
dyh isvw br moih iehY suB krmn qy kbhUM n tro ]

Dear Liberator, grant me this boon that I may not hesitate from performing pious deeds.
Zafarnama & Hikayatan

Vir Singh writes on the future proceedings in the life of Guru Ji post Chamkaur war:
AOru ihkwieq dÍwdq lY ids dCn ko dYAw isMGu crygo [ jYPrnWmu idKwie subIhih AOrMgjyb ky pRWn hrygo ]96]
Later, Guru Ji will write 12 Hikayats which will be sent to the south by Bhai Dya Singh Ji. Seeing the Zafarnama, Aurangzeb shall die.
Gurkirat
Perkash
d

ate: TwrW sY eYkWnvYN swl ib`kRm ibRK rwsu[
kIAw spUrx igRMQu kiv gur kIrq prgwsu [
In 1891 Bk. (1834 CE), during the Taurus constellation, Gurkirat Perkash was completed.
Gurkirat Perkash is a book written by Bhai Vir Singh Bal. The author Vir
Singh Bal was born in Sathiala (near Baba BAkaala), Amritsar around
1785 CE. Bhai Vir Singh Bal served in the Patiala Darbar as a Kavi where
he wrote most of his writings including Singh Sagar Granth and Gurkirat
Prakash Granth. He is a devout believer in Sri Guru Gobind Singh Ji and
has expressed his devotion and love in his literary works. Here, Bhai Vir
Singh Bal utilizes the boons attributed to Guru Tegh Bahadur Sahib Ji within
Chandi Di Vaar’s first canto:
jo nru nwr pfY ju sunYN iqih hoie gurU sB TOr shweI [
jo gur kIrq nIq jpY, ieih qW Gr nON inD hoie svweI [69[
The ones who reads or listens to the stories of Sri Guru Tegh Bahadur Sahib Ji, the Guru shall forever be
their protector at all places. The ones who consistently chant the praises of Guru Tegh Bahadur Sahib Ji,
all of the nine (9) treasures shall be in abundance at their abode.
- Gurkirat Perkash, Chapter 9, Stanza 69
The above is very much similar to:
qyg bhwdur ismrIAY Gr nau iniD AwvY Dwie ]
sB QweIN hoie shwie ]1]
By remembering, Sri Guru Tegh Bahadur Sahib Ji all the nine (9) treasures come running to their
Opening folio of a handwritten
abode. The Gurus are omnipresent and I seek their protection.
copy of Gurkirat Perkash.
A painting of Sri Guru Tegh Bahadur Sahib Ji. Commissioned by the mother of
Bhai Bulaki Shah, who engaged Ahsan, a royal painter.
Source: Singh (2012). Sikh Heritage: Ethos & Relics. New Delhi: Rupa Publications India Pvt. Ltd.
Bharam Torh
Granth
d ate: 1840’s CE
Bharam Torh Granth (Brm qoV gMRQ) is attributed to Baba Mohar
Singh. Mohar Singh was soldier in Maharaja Ranjit Singh’s army
and a very able soldier. Mohar Singh had been dispatched to the
Peshawar region where he had fought in much valour and killed
many Muslim forces in the western frontier under the command
of Sardar Attar Singh Sadhianwala. The turning point comes
when somewhere near the Attock River, he has the glimpse of
Sri Guru Gobind Singh Ji when he requests Guru Ji to bless him
with His physical glimpse (Darshan).
This book covers the spiritual journey of Mohar Singh from
a soldier to a saint. This ‘Bharam Torh Granth’ is a compendium
of various smaller subjects like spirituality, Sikhi, Atam Katha
(metaphysics), poetry, eulogy of Gurus, Gurpranali (the
genealogy of Gurus), Vaint and Fakarnama. Within this book,
there is a number of references to the Gurbani of both Sri Guru
Granth Sahib Ji and Sri Dasam Granth Sahib.
Maharaja Ranjit Singh with Princes and Noblemen jb gurW ny jxwieAw mYno ikhw quMhI bRhm hY [ pRmwx Akwl ausqq kw idqw [
Source: Government Museum and Art Gallery, When the Gurus made me realize that everything is Almighty, a reference from Akaal
Chandigarh as referenced by Goswamy (2000) in the Ustat is given as follows:
book Piety and Splendour, Sikh Heritage in Art.
quhI quhI ] quhI quhI ] quhI quhI ] quhI quhI ]19]69]
You are the creator and the creation in all four ages (Sat Yug, Tretha Yug, Duapur Yug & Kal Yug). Note: Guru Gobind Singh ji repeated the word ‘Tuhi’ in set of two
which denotes Almighty as the sole creator and creation during all the four ages.
quhI quhI ] quhI quhI ] quhI quhI ] quhI quhI ]20]70]

Guru Ji now elobrates the creation elements which is no other than Almighty himself; You are the four divisions of creation (Andraj, Jeraj, Setaj & Utbhuj), four source
of sounds (Bhekhri, Madhma, Pesanti & Pera), four salvations (Selok, Semip, Serup, & Seyuj), four gifts (Dharam, Kam, Arth & Mokhs), four physical land (soil, water,
swampy and stone), four primary directions (North, South, East & West), four secondary direction (North-east, North West, South-East & South West),
- Bharam Torh Granth by Mohar Singh, Introduction, folio 55a/b
Talking about his daily routine, Mohar Singh

writes:
svw phr rwq rhdI qy mY auT ky dwqx kurlw krky
Asnwn krnw [ pMjy gRMQ myry kMT Qy AOr Akwl ausqq
jwpjI AOr cMfI cirqR svXy dsmy pwqswhI bwxI pVnI
…
1.25 Pehar (3 hours 45 minutes) before sunrise, I used to get up
and brush my teeth. After which, I used to have a shower. Later,
I would sit and read the Panj (5) Granthi along with the Banis
of Sri Guru Gobind Singh Ji namely, Akaal Ustat, Jaap, Chandi
Charitr and 33 Svaiye. I knew all these Banis by heart.
- Bharam Torh Granth by Mohar Singh, Introduction, folio 96b
Handwritten Manuscript of the

Bharam Torh Granth written by
Baba Mohar Singh.
Collection of Bhai Amarjeet
Singh Kuala Lumpur
Sri Gur Pertap
Suraj Perkash Granth
I n 1843, Kavi Bhai Santokh Singh Ji completed his magnum opus,

Sri Gur Pertap Suraj Granth. This compendium contains the in-de-
tailed history of all the Sikh Gurus. This compendium was written after
Kavi Ji’s completion of Sri Nanak Perkash in year 1823 CE. Various
references in regards to the Banis’ of Sri Dasam Granth are mentioned
by Kavi Ji in his work.
Bachitar Natak
ieh BI iqh sQwn bc khÎo [ ijs qy AwsY buiD jn lhÎo[

(Bhai Nand Chand Ji goes to convince the Brahmins after Guru Ji had given the food to the
Sikhs. So the Brahmins are adamant and Nand Chand tries to convince them by saying there is
no difference between Guru Gobind Singh Ji and Almighty. The Brahmins argue with a stanza in
Bachitar Natak. In order to answer them, Nand Chand says)
Guru Ji has uttered the following in the same Bachitar Natak where the
point is made clear:
ieh ibiD krq qpìsAw BXo ] dÍY qy eyk rUp hYÍ gXo ]
This way undertaking devotional prayer my individuality merged in the Almighty and I became
Kavi Churramani Bhai Santokh Singh Ji. one from two.
- Sri Gur Pertap Suraj Granth, Rut 3 Ansu 12, Stanza 38
Bachitar Natak & Chandi Di Vaar
ieqny mih jpujI piT kir kY[ pMc dohry bhur aucir kY[‘hir hir jn dueI eyk’ aucwrw[
(Kavi Santokh Singh writes on the details of the day of Joti Joyt of Sri Guru Gobind Singh Ji) Sri Guru Gobind Singh Ji uttered Japji Sahib and then uttered
5 Dohras (couplets present within Rehras Sahib and in SDG at Ang 59, 57, 119, 182, 253) and finished off by uttering:
dohrw ]
hir hir jn dueI eyk hY ibb ibcwr kCu nwih ] jl qy aupj qrMg ijauN jl hI ibKY smwih ]60]
Dohara.
The Almighty and His (true) servant are identical; they have no separate entity. This is similar to the wave of the water which rises from it and merges
again in the same water.
AYso AwSY ijnhuN mJwrw ]30]

‘pRQm BgauqI ismrn krIAY[ sRI nwnk ko DÎwie sMBrIAY[’ ieh pauVI piT kir pun swrI[ Kry Bey Ardws aucwrI ]31]
The intention of Guru Ji was within the couplets he uttered. Guru Ji then stood up and started His supplication by uttering,
ipRQm BugOqI ismir kY gur nwnk leIN iDAwie ]

First and foremost I remember Bhagauti, and then set my mind on Guru Nanak.
He then continued reading the entire first Pauri (of Chandi Di Vaar read during Ardas).
- Sri Gur Pertap Suraj Granth, Ayan 2 Ansu 23, Stanza 30- 34
Chandi Charitr & Chandi Di Vaar

A scene in the Battle of Muktsar with reference to the recitation of Dasam Bani is explained by Kavi Ji:
cMif cil`qR pwT ko krYN [ kyicq vwr BgauqI rrYN [ ko rwmwiex muKhuN aucwrY [suBtn ko jsu ijnhu mJwrY [39[
(The 40 Majhails before the start of Mukatsar Battle) uttered the Chandi Charitr. Some read the Chandi Di Vaar. There were also some who read certain
verses from Rama Avtar. In summary, the verses in the praise of valour was read.
- Suraj Perkash Granth , 1 Ayan, Chapter 9
Kavi Bhai Santokh Singh Ji further utters the daily routine of Guru Gobind Singh Ji at Paonta Sahib in Sri Gur Pertap
Suraj Granth. Kavi Ji states the greatness of Dasam Bani when narrating Guru Sahib’s routine of writting and uttering
during the Ambrosial hours of the morning. The stanza of the routine is as below;
Kwn pwn kir insw ibqweI[ jwgy pRBu pRBwiq huie AweI[
sOc Snwn Twin gur pUry[ kivqw krin lgy pRBu rUry ]7]
Upon having dinner, Guru Ji used to rest and He used to wake up in the early hours of the
day (Amritvela). Upon having shower, Guru Ji would then start composing poetry.
pRQmY sRI ikRsnw AvqwrU[ CMd svYXy kriq aucwrU[

ruicr rws mMfl bhu brnÎoN[ aupmwnihN aupmyXih krnÎo ]8]
First, Krishna Avtar was uttered in which various poetic metres were utilized like Chhand,
Svaiye, etc. The chapter on Raas-Mandal was uttered then (the date within Krishna Avtar
for this chapter is 1745 Bk.- 1688 CE). The composition of the Guru was such that no
amount of praise can ever justify it.
- Sri Gur Pertap Suraj Granth, Rut 2 Ansu 4, Stanza 7 & 8
A painting of Guru Gobind Singh Ji composing Gurbani.
Gurbilas
Baba Sahib Singh Bedi
D

ate: AQ suB sMmq 1915 imqI AsU idny 24 vwr sukr
Completed in the Bikarmi year 1915 (1858 CE) month of Asu, 24th Friday
This book is on the life of Baba Sahib Singh Bedi, a prominent Sikh leader during Sikh Raj who was from the lineage
of Sri Guru Nanak Dev Ji. Within it, one can find a number of reference to the composition of Guru Gobind Singh Ji.
klgIDr ky crx kI mnu myry mih tyk [ syvku jwn su pwl hY siqgur Drm ivvyk [10[
sruiq purx ieiqhws ko swr inkwsXo gRMQ [ sB gur isKn ky ilXy gurU rcwXo gurU gRMQ [11[
(The author writes) I place the feet of Sri Guru Gobind Singh Ji the Kalgidhar within my mind as its support. Consider me as your slave and sustain me, O True
Guru, the flourisher of wisdom and righteousness. The Guru has taken the essence of the Shastras, Puranas and history and made into a Granth (Dasam
Granth). For the benefit of the Sikhs, He crowned Guru Granth (Sri Guru Granth Sahib) as His successor.
- Gurbilas Baba Sahib Singh Bedi, Chapter 1, Stanza 10-11
While advising the Sikhs, Sahib Singh quotes various lines of Gurbani and amongst them is from Akaal Ustat:
dsmy pwiqswhu pRmwx [ kibq [
Quote of the Tenth Sovereign: Kabitt
jYsy eyk Awg qy knUkw kot Awg auTy inAwry inAwry huiekY Pyir Awg mY imlwhgy ]
jYsy eyk DUr qy Anyk DUr pUrq hY DUr ky knUkw Pyr DUr hI smwhgy ]
jYsy eyk nd qy qrMg kot aupjq hY pwn ky qrMg sbY pwn hI khwhgy ]
qYsy ibsÍ rUp qy ABUq BUq pRgt hoie qwhI qy aupj sbY qwhI mY smwhgy ]17]87]
Just as numerous forms of sparks rise above from fire, but at the end, falls back into the same fire. Just like numerous particles of dust rises high and falls back
in the same heap; Just as millions of waves arise from an ocean, waves are the form of water and an ocean is also filled with water therefore ultimately the water
in form of waves merges into the water; similarly, from Almighty the creation of animated (Chetan) and unanimated (Jard) came to existence and ultimately the
entire creation dissolves (merge) into Him.
- Gurbilas Baba Sahib Singh Bedi, Chapter 4, Stanza 892
Chakardhar
Chandrika
D ate: 1872 CE (Printed in 1898 CE)
Chakardhar Chandrika is a detailed exegesis of Jaap Sahib. The works for this exegesis was carried out by a Sikh
scholar, Pandit Nihal Singh. According to Mahankosh, he started in the year 1927 Bk. (1870 CE) and the exegesis
was completed in 1929 Bk. (1872 CE). Besides the detailed commentary on the meanings of Guru Gobind Singh’s
Jaap Sahib, he gives references to Charitropakhyan (Charitr 81) among other compositions of Dasam Granth. Below
is an example on how the referencing to Charitropkhyan is done whilst explaining the meanings of Jaap Sahib:
Qly kÎw Qly Qly Tor Tor myN pUrn hY eyk Ql pdkw ADÎwhwr hr lynw XQw iQqI mhlw 5] jil Qil mhIAil pUirAw suAwmI isrjnhwru] Aink
BWiq hoie psirAw nwnk eykMkwru] qQw cirqRoN my] doÚ] eyk nwQ sB jgq myN bÎwp rhÎo sB dys] sB jUnn myN rv rhÎo aUc nIc ky Bys]3]
‘Thale’ (land) means on every single spread of land, Almighty exist in this complete form. In order to understand further (Adyahar),
jil Qil mhIAil pUirAw suAwmI isrjnhwru ]

The Creator Lord and Master is pervading the water, the land, and the sky.
Aink BWiq hoie psirAw nwnk eykMkwru ]1]

In so many ways, the One, the Universal Creator has diffused Himself, Guru Nanak says. ||1||
(Sri Guru Granth Sahib Ji, Thiti Gujri M:5, Ang 296, Line 11)
Furthermore,
eyk nwQ sB jgq mY bÎwip rhXo sB dys ]
sB joinn mYN riv rhÎo aUc nIc ky Bys ]4]
There is one Master who pervades within this entire creation.
He exists in all the countries. He is omnipresent within all the species not considering the high or low.
- Chakardhar Chandrika: Exegesis of Jaap Sahib, Stanza 62, ‘Thale Hai’
Sri Gur Padh
Prem Perkash Granth
S ri Gur Padh Prem Perkash Granth is the work of Baba Sumer Singh Ji,
the descendant of Guru Amar Das Ji. It was completed in the year 1880
CE.
Bachitar Natak
A verse in the book explains that the authorship and recitation of Bachitar
Natak was done by Guru Gobind Singh Ji himself:
qb pukwr Dr kwn kr klgIDr Bgvwnw ]
AvnI Awivr Bwv kI BwvI BeI mhwnw ]101]
do: so sB sRI muK sn khI nwtk bicqR mJwr [
sueI pwT pwvn prm hoN hUM ilKq Awpwr]102] sRI mu`K:]cO]
When Aurangzeb came into power, he started committing grave sins and atrocities against
humanity. Sri Guru Gobind Singh Ji (then in the form of Dusht-Daman), heard a plea of the
people through Nirgun Parmaatma and was then sent to this World to uproot the tyrants.
Sri Guru Gobind Singh Ji has written his own biography along with the conversation between Dust
Daman and Nirgun Pamaatma in his very own Bachitar Natak. This gurbani is the purest and endless
as Sri Guru Gobind Singh wrote it with His own hands the following;
Ab mY ApnI kQw bKwno ] qp swDq ijh ibiD muih Awno ]

Now I relate my own story as to how I was brought here, while I was absorbed in deep meditation.
- Sri Gur Padh Prem Perkash by Dr. Achar Singh Kahlon, Chapter 1, Page 7
Rare picture of Baba Sumer Singh Patna Sahib, the

[Continues on the next page] descendant of Guru Amar Das Ji. He served as the
Head Priest of Patna Sahib from 1882-1903 CE.
Whilst writing on the Shaheedi of Sri Guru Tegh Bahadur Sahib Ji, Sumer Singh quotes lines from the Bachitar
Natak:
krwmwq hY nwm kihr ko ] nwih PkIrn kwm jhr ko ] sRI muK: ]
Miracle is another name of calamity. This is of no use to the saints. Speech of the Guru:
nwtk cytk kIey kukwjw ] pRB logn kh Awvq lwjw ]14]

Under the veil of truth, the dramas and bad deeds done to deceive others, make the spiritually authoritative persons ashamed of such hypocrisies.
- Sri Gur Padh Prem Perkash, 10th Mandal Utraradh
Sumer Singh writes on the aftermath post the Shaheedi of Sri Guru Tegh Bahadur Sahib Ji where he references
it to Bachitar Natak:
do: so sB sRI sqgur khI nwtk bicqr ibcwr ] ilKq pwThON hUM ieqy soeI sun AiDkwr ]
Dohra: Sri Satguru Gobind Singh Ji has described the events in detail within His Bachitar Natak. I shall rewrite them for the deserving readers here.
- Sri Gur Pad Prem Perkash, Poorabardh: 1st Prant, Stanza 102

Sumer Singh records that Guru Gobind Singh Ji whilst on the banks of River Yamuna at Paunta Sahib composed
the Krishna Avtar in various poetic meters.
Xwqy CMd svYX suMdr ric ric ruic rs gRMQ krw ] sRI jmnw jl qIr qrMgin inrKiq inKl inkwX Brw ]6]
Thus, Sri Guru Gobind Singh Ji composed the poetic meters meticulously and beautifully into his compendium (Granth). He wrote these while sitting on the
banks of the swollen Yamuna River which had white and crystal clear waves.
jau jau cirq cpl rwDw br rws pMc DXweI DrnI ] qwko swr inkwr ibcwrI mMfl rws gRMQ DrnI ]
mMfl rws iblws iksn ko kibqw mYN Aiq rucir rcW] sRI iksn Avqwr jwih kI mihmw mYN kwie pRym lcw ]7]
As Guru Gobind Singh Ji was writing on the chapter of the play of Radha, He infused the original emotions, which was scripted in words. This can be read
within the Ras Mandal chapter within the Granth (Sri Dasam Granth Ji Ang 310) . The poetry written by Guru Ji in this chapter of Ras Mandal is extremely
interesting. I am in love singing the praises of Sri Krishna Avtar.
- Sri Gur Pad Prem Perkash, Poorabardh: 6th Prant, Sakhi 22
Baba Sumer Singh sitted in the centre, surrounded by his staff.
Source: “The Head Priest of the Sikhs and His Staff” by Johnston & Hoffman
Bansavali (Lineage) of Guru Amar Das Ji
Bhalla Family Lineage Sri Guru Amar Das Ji
Mohri Ji Mohan Ji
Arthamal Ji Anand Ji Arjani Ji
Bihari Das Mathra Das Sundar Das Dwarka Das Dyal Das
Sanggat Rai Khan Chand Sultan Singh
Bhagwan Das Nand Lal Bhan Das Megh Raj
Narain Das Deen Dyal Gurbaksh Rai Ratan Singh
Naubat Rai Bahar Mal
Baba Sarup Chand Bansidhar Tola Singh Atama Rai

Author of: Author of:
Mehma Parkash (Vartak) & Sri Gur Mehma Parkash (Kavita) Gur Ratnavali
Baba Kirpa Dyal Singh
Baba Mohar Singh Baba Charat Singh
Baba Prem Singh Sant Singh Basant Singh
Baba Sadhu Singh Jhawar Singh Kesar Singh Bachittar Singh

Sri Guru Amar Das Ji, as envisioned by a miniature artist
Source: Singh (2012). Sikh Heritage: Ethos & Relics. New Baba Sumer Singh Pritam Singh Dharam Singh Daleep Singh
Delhi: Rupa Publications India Pvt. Ltd. Author of:
Sri Gur Padh Prem Parkash Granth
Naveen
Sri Gur Panth Perkash
I n 1880 CE, Giani Gian Singh Ji completed a newer version of Panth
Perkash, a history of the Sikhs in Braj verse. Giani Gian Singh gives
various references of Sri Dasam Granth Sahib Ji in his version of Panth
Perkash. The excerpt below is from the Martyrdom of Bhai Tara Singh:
qwrw isMG qib AYs aucwrI[hm ko nwhIN jwn ipXwrI]49]
The Khalsa requested Bhai Tara Singh To leave the place as the Mughals were about to attack. Bhai
Sahib Ji then said, “My own life does not mean anything to me,
dohrw[hmYN ipXwry vwk guru suxo Kwlsw rUp[As kihnw nihN aucq iqih, jo hY isMG AnUp
]50] XQw sRI muKvwk]
DOHIRA . My Guru’s word is my everything. It is not right for a Khalsa to even talk about running
away from death.” Giani Gian Singh gives a reference from Sri Dasam Granth Sahib Ji -
sÍYXw ]
DMn jIE iqih ko jg mYN muK qy hir ic~q mYN ju~D ibcwrY ]
dyih Ain`q n inìq rhY jsu nwv cVHY Bv swgr qwrY ]
DIrj Dwm bnwie iehY qn buiD su dIpk ijau auijAwrY ]
igAwnih kI bFnI mnhu hwQ lY kwqrqw kuqvwr buhwr Y]
Sevaiya. Bravo to the soul of that person, who remembers the Lord through his mouth and reflects
in his mind about the war of righteousness. Who considers this body the war of righteousness, who
considers this body as transient, ascends the boat of Lords’ praise. Who makes this body as the abode
of forbearance and enlightens it with the lamp of intellect and who taking the broom of knowledge in the
hand of mind sweep away the rubbish of cowardice. An illustration of Giani Gian Singh Ji.
His most notable works include Panth
(Sri Dasam Granth Sahib Ji Ang 570) Perkash and Twarikh Guru Khalsa
… is`Kn ky inscy Drny ihq,XwhIN qy Awip guru brno hY]66]
... Bhai Tara Singh continues to say “to give this confidence and strength to His Khalsa, Guru Gobind singh Ji has said -
jo khUM kwl qy Bwj ky bwcIAq qo ikh kuMt kho Bj jèIXY ]

Awgy hUM kwl Dry As gwjq Cwjq hY ijh qy nis AèIXY ]
AYso nw kih gXo koaU su dwvry jwih aupwv soN Gwv bcèIXY ]
jW qy n CUtIAY mUVH ikhUM his qW kI n ikauN srxwgiq pèIXY ]
If one tries to flee and escape from KAL, then tell in which direction shall he flee?
Wherever one may go, even there he will perceive the well-seated thundering sword of KAL.
None hath been able to tell uptil now the measure, which, may be adopted to save himself from the strike of KAL.
O foolish mind! The one from whom Thou cannot escape in any manner, why not seek His sanctuary willingly.
Xih guru ky bc Dwr irdY hm dOir n jwn bcwvn cYhYN[Awvq hYN jo dl lY kl ko bl soN Bl jMg mcY hYN[
- keeping the Guru’s word in my mind, I shall not run away to save my life. I will stay here and wage a war against the Mughals who are coming to attack
the Khalsa.”
- Sri Gur Panth Parksah Utrarad, Chapter 21, Shaheedi of Bhai Tara Singh Ji
Bhai Tara Singh Wan was an 18th Century Sikh martyr. He was from the
village of Wan. Bhai Tara Singh, the eldest of the five sons of Gurdas Singh.
He took Amrit from Bhai Mani Singh. Receiving the rites of initiation, he
grew up to be a devout Sikh, skilled in the martial arts.
The force against Bhai Tara Singh consisted of 2200 fully armed horsemen.
They had 40 light guns and 4 cannons and five elephants. Bhai Tara Singh
Wan and his 22 companions held the forces at bay throughout the night
and fought till the last man standing. The heads of the Shaheeds were
taken back to Lahore and thrown in blind well where Gurudwara Shaheed
Singhania now stands in Landa Bazar. A Gurudwara Sahib now marks the
site where the dead bodies of Bhai Tara Singh and his 21 companions were
cremated. The shaheedi of Bhai Tara Singh Ji rejuvenated the dejected
Sikhs after the Shaheedi of Baba Banda Singh Ji and many came into the
fold of Khalsa and regrouped again to fight off the foreign rule in Punjab.
Tawarikh
Gur Khalsa
D ated 1880 CE, Tawarikh Gur Khalsa is another work of Giani Gian Singh where he writes the history of
Guru Gobind Singh till the time Sikhs loose their Kingdom to the British. He has given many references to the
composition of Sri Guru Gobind Singh Ji:
Akaal Ustat
Once Guru Ji came to Bithoor on the banks of River Gangga and the local holy men came to Guru Ji and asked,
“Which way of life is the best?”
khw BXo jo doaU locn mUMdkY bYiT rihE bk DXwn lgwieE ]
nHwq iPirE lIey swq smuMdRn lok gieE prlok gvwieE ]
Those who sit for meditation by closing both their eyes are of no use.
Those who have ablutions even in all the seven oceans would lose this as well as the next world.
- Tvarikh Gur Khalsa, Shehar Teerath Dekhne
Bachitar Natak
EnHW dy Awps iv`c bhuq icr jMg huMdy rhy [ EVk kwlrwie ny kwlkyq ƒ pMjwb iv`coN k`F CìfAw [ XQw :
Explaining the historical background of Sri Guru Gobind Singh J’s ancestry, Giani Gian Singh narrates how Kalrai exiled Kalket and removed him from
Punjab. Reference of Bachitar Natak is given where he quotes in Guru Ji’s own words,
lvI srb jIqy kusI srb hwry ]

bcy jy blI pRwn lYkY isDwry ]
All members of the family of Lav became victorious and members of the family of Kush were defeated and the survivors were exiled.
- Tvarikh Gur Khalsa, Guru Ji Da Kul Varnan
mhIny irKIAW ƒ mOj l`gI rhy [duSt dmn dI ibRqI Akwl purK dy crnW iv`c AjyhI l`gI jo dUjw Bwv au~kw hI auf igAw ArQwq DÎwqw
DÎwn DyX , igAwqw gÎwn gyX Awidk iqRkutI dw Koj BI nw irhw [ XQw :
Depicting the scene of Hemkunt Sahib and of how Dusht Daman Ji’s concentration on Akaal Purakh’s feet led him to become One with Him:
ieh ibiD krq qpìsAw BXo ] dÍY qy eyk rUp hYÍ gXo ]
This way undertaking penances my individuality merged in the Almighty and I became one from two.
- Tvarikh Gur Khalsa, Guru Ji Di Janam Katha
Khalsa Mahima
eyho jyhIAW keI g`lW jd kRoD nwl A`KW lwl kr ky EhHW AwKIAW qW gurU jI ny EnHW dw AiBmwn (jo duKW dw kwrn hY) qoVn vwsqy euh
sv`Xy aucwry:
When the Brahmin spoke with anger and their eyes turned red, Guru Ji in order to break their ego uttered the following Shabad:

CqRI sBY ikRq ib`pn ky ienhU pY ktwC ikRpw inhwro ]1]
before serving the Brahmins. Do not feel angry at my folly. The dress and the baggage that I have to give you I’ll send it to you. Do not worry on that account.
All these Sikhs who are wearing the weapons are like Kashatriyas. They are Brahmins because of their good deeds. Consider them with kindness. (1)
- Tvarikh Gur Khalsa, Devi Aur Brahmna da Hankar
Hikayatan
qoN Kwjy
v
iKzr KW dy llkwry hoey ie`ko vwrI gVHI v`l muslmwn Juk pey [ iKzr KW koRD nwl ijauN A`gy vD ky vwhodwhI qIr mwr irhw sI qW
gurU klgIDr jI ny BI Es v`l ie`k bwx CifAw, qW En kMD Ehly ho ky AwpxI jwn bcw leI [ eyh pRsMg gurU jI ny hkwieqW iv`c AYauN
ilikAw hY [ XQw :
During the Chamkaur Battle, (On getting the news of Nahar Khan’s death and Gulsher’s injury) Khizar Khan with anger pushed forward whilst shooting arrows.
Seeing this, Guru Ji released an arrow towards him and Khizar hid behind a wall to save himself. This incident has been depicted within the Hikayats (Zafarnama)
by Guru Ji as follows:
brMgy mgs sRXwhpoS AwmdMd ]

b Xk bwrgI dr ^roS AwmdMd ]26]
hr AW ks iz dIvwr Awmd ibrUM ]
bûrdn Xky qIr Sud Zrik ÛM ]27]
The soldiers of your army, clad in black uniforms, rushed like flies on my men. They came at us making loud noises.26.
Whosoever appeared near the wall of the fort, With one arrow he was drenched in his own blood.27.
- Tvarikh Gur Khalsa, Chamkaur De Girde Ghera
A painting of Guru Gobind Singh Ji shooting arrows from

the Fort of Chamkaur. The draw weight with which the
arrow released from the bow of Guru Sahib was 225 kgs
(approx). The archers nowadays shoot upto a max 80 kgs.
Source: The illustrated story of Chamkaur Sahib,

Oct 2004, Golden Offset Press (SGPC) Amritsar.
Faridkot Vala
Teeka
D ate: 1883 CE
Faridkot Vala Teeka is the first full scale exegesis or annotated version of Sri Guru Granth Sahib Ji in modern
times. This exegesis was prepared under the patronage of Faridkot State to promote the traditional meanings
of Gurbani. Various scholars were involved in the making of this Teeka and it is till date, widely used around
the globe. While explaining the meanings of Gurbani, there are numerous quotes to the compositions with Sri
Dasam Granth. The following are some examples: Jaap Sahib
Akaal Ustat
Awsxu loie loie BMfwr ] (Sri Guru Granth Sahib Ji, Jap, Ang 7, Line 4)
auskw Awsnu sB lokoN my hY ArQwq srb`qR hY AOr BMfwrw BI sB lokoN mY hY sRI gurU 10 dsm gRMQyN jwn ko dyq Ajwn ko dyq jmwn ko dYhY
Almighty’s seat is within the entire universe and its creations; also His treasures (food, water, wealth, etc.) are also everywhere. Sri Guru Gobind Singh
Ji has said:
jwn ko dyq Ajwn ko dyq jmIn ko dyq jmwn ko dY hY ]
He provides to both animated and unanimated creation; He also provides to those living on earth and in the sky
Chaubis Avtar
Ast Dwqu pwiqswh kI GVIAY sbid ivgwis ] (Sri Guru Granth Sahib Ji, Sri Raag M:1, Ang 6, Line 14)
pwqswh kI drgwh myN (sbid) eyko hMbhUisXW pRjw Xyh ies sbd ky (ivgwis) aucwrny sy (AstDwqu) AwT Dwqu ky srIr rcIqy hYN ]
pRSn ] DwqUAW qoN swq hYN ] AOr AwT DwqUAW kYsy hYN ] auqr Xyh gurU sMkyqk hY cObIs auqwr bicqR nwtk my dsmy pwiqSwh jI ny
ilKw hY smuMdr mQn kwlmY AstDwqU Ast aupDwqu auqpMn Bey hYN...
In the court of Almighty, bodies like coins are crafted from the eight metals by His Shabad. Question: Aren’t there seven metals instead of eight? If they
exists, what are they? Answer: Guru Ji has given the answer within Chaubis Avtar which is a part of Bachitar Natak. Guru Gobind Singh says that during
the churning of the ocean, there appeared eight metals.
Sri Gur
Tirath Sangreh
D ate: 1940 Bk. (1883 CE)
Tara Singh Naratom wrote a book detailing the Sikh
historical Gurdwaras and sites in the last quarter of the
19th century. He has mentioned stanzas from Sri Dasam
Granth whilst explaining the history of the site.
While describing the historical sites related to
Sri Guru Gobind Singh Ji, Tara Singh Narotam gives a
brief history of Gurdwara Bhangani Sahib and gives a
reference to Bachitar Natak:
(32) BMgwxI swihb – pWvty sy Cy kos pUrb jmnw iknwry [ sRI ngr
ky rwjw ny bytI ky ibvwh kI BwjI ByjI [ gurU jI ny nMd cMd dIvwn,
dXw rwm prohq, svw lwK kw qMbol dy kr Byjy [ K`t ky smyN Bwt ny
gurU jI kw nwm ly dhyj kI cIzyN suxweIN [ sux kr BIm cMd khlUrI rMj
hUAw [ Pqy Swh ko khw hmwry vYrI gurU sy myl rKxw cwhyN qb hm qyrI
lVkI kw folw Cofqy hYN nhIN qo brwq ky Awgy ho kr gurU jI ko pWvty sy During the Battle of Bhangani, Pir Budhu Shah came to know
inkwl [ sMbMDI sy rs r`Kxy hyq, ibnw vYr, Pqy Swh gurU jI sy lVky about the disloyalty of the Pathans, he came to the Guru’s aid with
AwieAw [ soeI gurU jI ny ilKw hY : his seven hundred of his own followers, four sons and two brothers.
After the battle, Guru Gobind Singh of Guru Ji bestowed upon him
the comb from his hair and the turban he was going to tie. The Guru
gave him the two articles and a small kirpan or sword which the Pir
and his descendants kept in the family as sacred heirloom.
(32) Bhangani Sahib – 6 miles east of Paonta Sahib on the banks of Yamuna River. The king of Srinagar had sent an invitation of the wedding of his daughter to Guru Ji. Guru
Ji sent Nand Chand and Dya Ram Parohit with a gift of 1.25 lakhs (125,000 rupees). At the ceremony, the spokesman announced Guru Ji’s gifts along with Guru Gobind Singh’s
name. Listening to which, Bhim Chand Kahluria was enraged and he looked at Fateh Shah and said, “If you wish to keep in contact with the Guru who is my enemy, I shall cancel
the wedding. If not, you are to attack the Guru and as you depart, the wedding procession too shall leave. Go in front of the wedding procession and remove Guru Ji from Paonta.”
As such, in the fear of the father-in-law of her daughter, without any enmity, Fateh Shah attacked Guru Ji. Thus, Guru Ji wrote the following:
Pqyswh kopw qib rwjw ] loh prw hm so ibnu kwjw ]3]

King Fateh Shah got annoyed and without any reason picked up quarrel with me.
- Sri Gur Tirath Sangreh, Guru 10, Pg. 138
While giving the history of a Gurdwara in Prayagraj:

sMmq 1723, cyq sudI s`qyN ky smIp pRXwg rwj myN pRkws lIAw
soeI gurU jI ny swqvyN AiDAwie ky AwrMB myN iliKAw hY XQw:
Sammat 1723 (1666 CE), Chet Sudi 7 near to Prayagraj, Mata Gujri Ji conceived.
The same Guru who took birth wrote within the beginning of 7th chapter:
mur ipq pUrb kIXis pXwnw ] BWiq BWiq ky qIriQ nwnw ]

jb hI jwq iqRbyxI Bey ] pMun dwn idn krq ibqey ]1]
My father moved towards East and there he took bath on various
pilgrimage centres. Having reached Triveni (Prayagraj) he offered
charities and spent few days there.
Ar jnm sQwn ilKw hY :

The description of birth place is written as follows:
qhI pRkws hmwrw BXo ] ptnw shr ibKY Bv lXo ]

There I manifest myself (and my mother conceived me). I took birth in
this world at the city of Patna.
Sri Guru Tegh Bahadur Sahib Ji receiving the news of (Sri Dasam Granth Sahib Ji Ang 59)
the birth of His son, Gobind Rai - Sri Gur Tirath Sangreh, Guru 9, Pg. 107
Source: Singh (2012). Sikh Heritage: Ethos & Relics.
New Delhi: Rupa Publications India Pvt. Ltd.
Guru
Girarth Kosh
D ate: 1946 Bk. (1889 CE)
Written by Pandit Tara Singh Narotam in the later part of the 19th
century is a dictionary written based on the words of Gurbani. Within
this dictionary, we are able to find many references to the compositions
of Sri Dasam Granth Sahib placed alongside Sri Guru Granth Sahib Ji:
Bachitar Natak
Tara Singh explains the meaning of the word ‘belonging’ (Amwx) wherein
he quotes a stanza from Sri Guru Granth Sahib and explains its meanings
via Bachitar Natak where how the Guruship was transferred upon Guru
Ram Das by Guru Amar Das Ji. The throne which was earlier vacated
by Sodhi Rai was eventually given back.
Amwx dy. Amwnq [ XQw- prweI Amwx ikau rKIAY idqI hI suKu hoie] (1249) cauQy
jnm gurU quh kr hYN AYsy bicqR nwtk moN khI rIiq sy gur Amr jI ky icq mo sMklp
hUAw soFI rwmdws ko gdI dyeIey aus smy kw Xh bcn hY, mwn hIn jYsy “mwnd Awp
Amwn” [
Here, the meanings of the word- Sodhi (lineage of the Gurus) are
Portrait of Tara Singh Naratam, a famous Punjabi scholar
explained in this dictionary with a history of their origin as it has come who belonged to the Sikh Nirmala Sect. His more famous
in Bachitar Natak: works are Gurmat Nirnay Sagar, Sri Gur Tirath Sangrah
and Guru Girarath Kos.
soFI dy. soFI rwX kI sMqwn ky KqRI ijs kI kQw ibicqR nwtk ky dUsry ADÎwX moN AYsy ilKI hY [ rwm cMdR ky puqR laU kusU ny mdR dys moN
Aw kr lhOr ksUr do ngr bWDy ien ngroN mYN aun kI bhuq sMqwn bFI bhuq kwl pICy aus sMqwn moN kwlkyq kwlrwie do nwmI hUey kwlkyq
ny kwlrwie ko ngroN inkwlw vhu Bwg ky icqR kUt kwlpI ky smIp snOF dys moN gXw soeI ilKw hY
Bwj snOF dys qy gey ] qhI BUpq jw ibAwhq Bey ] qwqy puqR BXo joDwmw ] soFIrwie Drw iqh nwmw ]
bMs snOF qw idn qy QIAw ] prm pivqR purK jU kIAw ]29] - Sri Dasam Granth Sahib Ji Ang 49
qwqy puqR pOqR huie Awey ] qy soFI sB jgq khwey ] - Sri Dasam Granth Sahib Ji Ang 49
XQw- kuil soFI gur rwmdws qnu Drm Djw Arjunu hir Bgqw ] (1407) snOF dys ky vwsI KqRI gurU jI ny Bwj snOF dys qy gey [ punw-
bMs snOF qw idn qy QIAw ] (49) AYsy dys Ar kwlrwX kI sMqwn donoN kw nwm snOF ilKw hY [ snOF kw mUl snwFÎ hY qwsy ibgV ky BI
soFI nwm bnw is`D hoqw hY aus dys vwsI bRwhmxoN kw nwm Ab BI snwFÎ pRis`D hY [
Chandi Charitr
Tara Singh quotes a stanza from Chandi Charitr:

cMf sM. qIKx; rwKs muMf kw BweI ijs kw dyvI ny bD kIAw jYsy
muMf ko muMf auqwr dIE Ab cMf ko hwQ lgwvq cMfI ] (cMfI 1) - Sri Dasam Granth Sahib Ji Ang 85
Chandi Di Vaar
Tara Singh quotes a stanza from Chandi Di Var:

auml dy. aumf, auCl ky jYsy
auml lQy joDy mwrU vijAw ] (cMfI dI vwr)y - Sri Dasam Granth Sahib Ji Ang 121
Charitropakhyan
Stanza from Chaupai Sahib (405th Charitr) is quoted:

isvkn gu. syvkoN ko jYsy
isvkn ko svgun suK dIE ] (bynqI cOpeI)y - Sri Dasam Granth Sahib Ji Ang 1387
Janamsakhi
Sri Guru Gobind Singh Ji Maharaj
D ated 1898 CE, This book by Vasakha Singh covers the history of
Sri Guru Gobind Singh. A copy of this book is present within the British
Library Accession number: 14162.0.15. Numerous references has been
made to the composition of Sri Dasam Granth. Few amongst them are:
Akaal Ustat
…gurU jI ny ienHW pMjW BrwvW ƒ hukm id~qw ik swrI POj lYky BMgwxI lVweI leI clo Pyr
gurU jI ny Awpxy BI ssqR mMgvwey Pyr gurU jI ny AkwlpurK ƒ AwrwD k
Sri Guru Gobind Singh Ji gave His command to the five (5) sons of Bibi Viro Ji to bring along the entire
Sikh army and fight the enemy in the Battle of Bhangani. Guru Ji then ordered His own weapons to
be brought and before adorning them, Guru Ji did an Ardas (supplication) before Almighty and said:
srb kwl jI dI riCAw hm nY ]

I have embraced the protection of Almighty in the form of ever existing death for all (Sarab Kal).
Guru Gobind Singh Ji seeks the protection by acknowledging the Almighty as a form of death as He
describes that death can only appear by the command of Almighty Himself.
srb loh jI dI sdw riCAw hm nY ]1]

I will always continue to embrace the protection of Almighty who is omnipresent in the form of Atma
(Loh means illuminance) which is the form of life.
gurUAW A~gy Ardwsw soD sRI swihb gwqRy pweI…

Copy of Janamsakhi Sri Guru Gobind Singh
Upon uttering this, an Ardas was performed to the previous Gurus and then Guru Ji wore his Sri
Ji Maharaj present within the British Library,
Sahib (Tulwar) in His baldric (Gatra).
Accession number: 14162.0.15
- Janamsakhi Guru Gobind Singh, Chapter 52 , Pg. 241
Bachitar Natak
injwbqKW ƒ sMgoSwh ny mwr ilAw pr AwpxW srIr EQy hI iqAwigAw] ] sRI muKvwk dohrw ]
Sango Shah killed Nijabat Khan in the battle but himself was martyred as well. Speech of the Master:
mwir njwbq Kwn kO sMgo juJY juJwr ] hw hw ieh lokY BieE surg lok jYkwr ]23]
Sangoshah killed Najabat Khan and eventually was killed himself at his hands. With his demise, cries of distress were heard all around in this world but
in the heavens echoed the sounds of cheers
ipK purswrQ bIr ko krXo jMg vf kwm ] sMgo kw siqgur DirE nwm swh sMgRwm ]
Seeing the courage of the warrior (Sango Shah) in this great battle, Sri Guru Gobind Singh Ji renamed Sango Shah also Shah Sangram (the Emperor
of the battlefield).
- Janamsakhi Guru Gobind Singh, Chapter 53, Pg. 256
…sRI gurU goibMd isMG jI ny ibicqR nwtk AwpxI jnmswKI iv~c ilKXw hY so kuCku suxo] sRI muKvwk pwqswhI 10
Within His own Janamsakhi, Sri Guru Gobind Singh Ji writes His own coming onto this world. Briefly it is as follows: Speech of the Tenth Sovereign -
cOpeI ] Ab mY ApnI kQw bKwno ] qp swDq jh ibiD muih Awno ]

Chaupai. Now I relate my own story as to how whilst in meditation I was brought here.
…Akwl purK ny mYNƒ qp swDdy ƒ bulwXw qy ieh jo bcn hyTW ilKy hn kihky ies sMswr pr ByjXw sI, cO: Akwl purKo vwc ]
Sri Guru Gobind Singh Ji says, while I was meditating at Hemkunt, Almighty gave me a command to go into this world and preach the truth;
cOpeI ]
jwih qhW qY Drmu clwie ] kbuiD krn qy lok htwie ]29]
Chaupai.
Establish Faith (Dharma) everywhere and stop people from committing ill deeds
… sRI gurU jI dw bcn hY ik ies qrW krky ies sMswr iv~c Aw ky jnm DwirAw hY ] sRI muKvwk dohrw ]
Sri Guru Gobind Singh Ji says it is because of this, He has descended onto this world. Speech of the Master ;
TwF BÎo mY joir kir bcn khw isr nÎwie ]

pMQ clY qb jgq mY jb qum krhu shwie ]30]
I stood before Almighty with my hands folded and while bowing my head I prayed;
The Panth (Sikh faith) will only pave its path in the world if You stand along to support.
- Janamsakhi Guru Gobind Singh, Chapter 7 , Pg. 20
Zafarnama
…qW BweI mWn isMG jI ny bcn kIqw ik hy s~cy pwqswh jI pihly

nurMgy ƒ mwrogy qW Pyr swry musly mwry jwxgy qW bcn hoXw ik BweI
AOrMgy ƒ ju~D krky mwrxw sI pr dUr hY eys krky PqynwmW ilKWgy
qW pVdw hI mr jwvygw qy hor vjId KW vrgy duStW pwsoN qW swfw
Kwlsw pu~qr hI bdlw lY lvygw eyh bcn krky Pyr gurU jI ny sRI
jPrnwmw iliKAw…
Bhai Maan Singh Ji said to Guru Ji, “True King! If you kill Aurangzeb, only
then we will be able to finish off the Mughals and their Kingdom.” Guru Ji
replied, “I would have killed him in a battle but he is very far away now,
therefore I will write a victory letter that will cause his death upon reading
it. As for the other tyrants such as Wazir Khan, my child, Khalsa will claim
its rights from them.” Upon saying this, Sri Guru Gobind Singh Ji wrote Sri
Zafarnama.
Portrait of Guru Gobind Singh Ji writing Zafarnama.
Source: The illustrated story of Chamkaur Sahib,

Oct 2004, Golden Offset Press (SGPC) Amritsar.
Bhagat
Prem Perkash
D ate: 19th Century
Bhagat Prem Perkash is a compendium prepared by Sant Baba Sham
Singh Ji (1803-1926 CE) who served as a Kirtani at the Darbar Sahib
for over 70 years. He lived till the age of 123 years old and was an
eyewitness to an important period of Sikh History. His compendium
contains the history of Sikh Gurus, Sikh music, detailed account of
the singers (Ragis) and instruments, historical Srines and saints. He
also talks about the management of Harmandir Sahib during the reign
of Maharaja Ranjit Singh Ji that was under Giani Sant Singh Ji, the
head Granthi of Darbar Sahib and of Sikh seminary, Damdami Taksal.
Within his compendium, one can find many references to Sri Dasam
Granth Sahib:
The Perkash of Sri Dasam Granth
Sant Baba Sham Singh writes about Bhai Rao Ji who was a Rababi
at Darbar Sahib:
BweI rwaU jI Apny Gr my hI Drmswl bnweI BeI sI [ iqs my dono sRI gurU grMQ swihb
ky pRkws krny Awd punw dsm gurn ko [
Bhai Rao Ji had established a Dharamsal (Gurdwara) within his house where he had the Parallel
Perkash of Sri Guru Granth Sahib Ji and Sri Dasam Granth Sahib.
Sant Baba Sham Singh Ji ‘Atta Mandi Wale’ was a great Sikh
Saint from the early 19th Century who did Kirtan with his - Bhagat Prem Perkash: Chapter 34, Parallel Perkash of Sri Guru Granth Sahib and Sri Dasam Granth
‘siranda’ for 70 years in Sri Harmandir Sahib, Amritsar.
Akaal Ustat
hy Bgvwn koeI auqr mnwvqy hY koeI pscm mnwvqy hY, so ikAw hY [ qb sun kr gurdyv jI khq Bey iqs ipRQwie eyhu iqn kibq sRI Akwl
ausqqI mY jo kQn kry hY [ qQw kibq sRI muK vwk [14[48[
The prince asks Guru Ji 1, “Dear Guru Ji, some worship facing the north and some to the west. Which is the right one?” Guru Ji answers him through his Kabitt
in Akaal Ustat. The quote:
koaU BieE muMfIAw sMinAwsI koaU jogI BieE bRhmcwrI koaU jqIAn mwnbo ]
Some people (in the world) call themselves Mundia (a follower of Bhagat Ramanand), some Sannyasi (Ascetics),
some Yogi (Yog means union with Almighty and some Bhramchari and Jati (Celebates).
ihMdU qurk koaU rwPjI iemwmswPI mwns kI jwq sbY eykY phcwnbo ]
Some call themselves Hindu, some Turk (Muslim), some Rafzi (Shia) and others Imam Safie (Sunni).
In reality, the entire human race should be recognized as one.
krqw krIm soeI rwjk rhIm EeI dUsro n Byd koeI BUl BRm mwnbo ]
The Creator (Karta), Almighty is the only One who blesses His blessing (Karim) upon all, feeds all of His creation-sustains (Rajak) and the benevolent (Rahim).
There is no other than Him therefore the differences in the external appearances and believes of sects and religions is merely an illusionary doubt.
eyk hI kI syv sb hI ko gurdyv eyk eyk hI srUp sbY eykY joq jwnbo ]15]85]
Serve the only One (Almighty) as He is the sole Creator of all and the energy (Atma).
The entire creation is His very own form as all the living beings are infused with the same animated power (Atma).

- Bhagat Prem Perkash: Chapter 35- Sermons to a prince
1
The story goes that once the sanggat was going to have the glimpse of Guru Gobind Singh Ji and on the way they met a young boy who was impressed by the dedication and
fervor of the Sikhs. So he accompanied them and when they reached Damdama Sahib, Guru Ji asked the boy on his background. He tells he is the son of a Muslim Pathan who was
killed for his throne and the mother has passed away. He is an orphan. Listening to this, Guru Ji kept him and provided good care. Soon, he became a Sikh and accepted each and
every word of Guru Ji. One day, he asks Guru Ji that why is it that both of them eat the same food but within him it invigorates vices. Guru Ji replies that he is going to die in 10 days
time. The young man goes back home and starts concentrating on Gurbani full time without partaking food. When the 10th day came, he did not have any affection for the body
and was at a higher spiritual state. Then he comes and asks Guru Ji questions.
Shabad Hazare
eyk smy isMGW ny Ardws kIqI: hy scy pwqswhu, BweI dieAw isMG jI pMj ipAwirAW my prm
igAwnvwn smw gey hY [ qW mhwrwj Awp auT ky jw kr bcn kIqw hy ipAwry swfw snyhw ipqw
sRI Akwl purK dy hjUr leI jwau [ ienW bcnw ky khqy hI srIr mo muV joq Aw ibrwjI [ BweI
dieAw isMG jI auT bYTy [ dono hwQ joV ky sRI vwihgurU jI Pqy gjw ky khq Bey: hy mhwrwj,
Awp dI AwigAw jo muV Awaux dI hoeI so dws dw iek crx AMdr qy iek bwhr sI sRI scKMf dy
drvwjy qy [ Awp snyhw bKso ikRpw kir [ qW siqgur dyv sbd aucwrq Bey [
Once, Sikhs conveyed a message to Guru Gobind Singh Ji, “Dear True King, Bhai Dya Singh Ji the great
wise one has merged with the formless (Joti Joyt).” Hearing this, Guru Ji immediately went to Bhai Dya Singh
Ji and said, “Dear beloved, bring this message to my father Akaal Purakh.” Listening to this, Bhai Dya Singh
Ji immediately sat up and folding his hands, he said, “Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh. Dear
Master, with your command I have been resurrected. This humble servant’s one foot was within Sachkhand
and one was outside. Please utter the message.” Sri Guru Gobind Singh Ji then re-uttered this Shabad:
iKAwl pwqswhI 10 ]
Khyal of the Tenth Sovereign.

Guru Gobind Singh Ji conveys his prayer as an ordinary disciple to Almighty as a dearest buddy
quDu ibnu rogu rjwieAw dw EFx nwg invwsw dy rhxw ]

Without you, the usage of a blanket during winters is alike illness and staying in mansions is alike staying in
a snake’s burrow.
sUl surwhI KMjru ipXwlw ibMgu ksweIAw dw shxw ]

During summers, consuming a flask of cold water is alike suffering from colic and a cup is equivalent to
bearing the pain of a butcher’s knife cut.
This picture shows the spot at XwrVy dw swƒ sQru cMgw B`T KyiVAw dw rhxw ]1]1]6]
which the Antam Sanskar of Pyare
Bhai Dya Singh Ji and Pyare Bhai The pallet of beloved friend is most pleasing and staying in the cities (with comforts) is alike furnace with
Dharam Singh Ji was conducted. separation from the beloved. Meaning, worldly comfort is of no significance without Almighty.
Presently a Gurdwara (Bunga Mai (Sri Dasam Granth Sahib Ji Ang 711)
Bhago, Hazur Sahib, Nanded)
marks this spot. eyhu sbd rUp snyhw sux ky BweI dieAw isMG jI muV joqI joq smwie gey [
Listening to the message in the form of Shabad, Bhai Dya Singh Ji again merged with the formless.
- Bhagat Prem Perkash: Chapter 42- Bhai Dya Singh Ji
Dasam Gur Gira
Perkashak Granth
D ate: 1 Magh, 439 Nanakshahi (1908 CE)

Bhai Sahib Singh Giani has written a book, Dasam Gur Gira Perkashak
Granth, which is to counter the wrong allegation put forward by one
Teja Singh against Sri Dasam Granth. Sahib Singh writes the various
evidences present and also a brief analysis of each composition within
Sri Dasam Granth. At the preface of his book, the author writes the
purpose of his book, which was to counter the false allegations, put
forward by Babu Teja Singh Bhasaur:
(Whilst naming the allegation, he continues)
iqsdw AslI mnSw qW sUrj rUp dsm sRI gurU gRMQ swihb jI dI bwxI rUp ikRxw ƒ ACwdn
hI krdyxy dw hY, so Aksr eyh vrUly bwbU qyjw isMG skqR isMG sBw BsOV dI qRP qy hI
auiTAw krdy hn, pRMqU AsI Brosw rKdy hW ik ijhVw ieSvrI pdwrQ huMdw hY, iqs ƒ quC
jIv ABwv nhI kr skdw, hW AYsy qW ho skdw hY ik jYsy keIk jwnvr hn jo pRkwS rUp
sUrj ƒ AprkwS rUp hI smJdy hn ]
The intention (of Babu Teja Singh) is just like someone tries to block the sun like Dasam Sri Guru
Granth Sahib and the rays like its Gurbani. It has been noted that such doubts always comes from
Babu Teja Singh secretary of Singh Sabha Bhasaur. However, I have faith that no being have the
ability to hide such godly existence. Nonetheless, it is possible for inferior species to not recognize
the existence of the sun (like an owl).
- Dasam Gur Gira Perkashak Granth, Introduction Cover Page of Dasam Gur Gira Perkashak Granth
by Bhai Sahib Singh Giani and dated 1 Magh, 439
Nanakshahi (1908 CE).
Gurpur
Perkash
P ublished in 1919 CE, Gurpur Perkash is written by Sant Ren Prem

Singh Trehan (direct descendant of Sri Guru Angad Dev Ji). Prem
Singh Ji compiled the history of the Sikhs from numerous sources and
amongst them is the history written by Bhai Binod Singh Ji in 1709 CE
and made it into Gurpur Perkash.
This compendium covers the lives of all the 10 Gurus in a
detailed narration and is especially important as it references its facts
from the no longer extant historical manuscript of Baba Binod Singh Ji
who was the contemporary of Guru Gobind Singh Ji.
igrw aucwrihM Ank pRkwr] Awie ilKwvihM punih dXwr]
CMd bMd rc Ank pRkwrw] sunihM gXwq jo kwvX Apwrw ]11]
Sri Guru Gobind Singh Ji would utter many different tempos of poetry. The writers would write
down the narration which would be personally checked by Guru Sahib Ji 1. The narration of Guru
Gobind Singh Ji was of various sorts of metres and styles. Only those will appreciate who have
profound knowledge of poetry.
- Gurpur Perkash, Chapter 18, Stanza 11
1
Photograph of Sant Ren Prem Singh from This statement is supported by the Anandpuri Bir of Dasam Granth where Guru Ji has himself corrected
Volume 1 of Sri Gur Pur Perkash and commented the scribe’s script.
Jaap Sahib
eyk idvs pRB DXwn mJwry ] aucrI igrw nvIn Apwry ] ibR~q iek sq iek km sq AOrw ] jwpu nwm rwKXo iqh TOrw ]5]
One day during Amritvela while engrossed in deep meditation, Sri Guru Gobind Singh Ji composed 199 various stanzas in the praise of Almighty. Guru Ji then
gave this composition the name “Jaap”.
As ibcwr ihq jg aupkwrw ] kvIAn pRiq gur hukm aucwrw ] sMsikRq AKlM ieqhwsU ] BwKw mwih rchu so rwsU ]17]
Contemplating for the benefit of the world, Guru Gobind Singh Ji said to the Kavis (poets) to start translating Sanskrit text into Bhakha language 2 .
At the end of Chapter 18, the poet refers to the compositions of Guru Gobind Singh Ji as, ‘Sri Gurbani’
ieq sRI gur pur pRkws gRMQy dsm mhly sRI gurbwxI rcn AO kvI rwKn pRsMg brnnM nwm Ast dsmoN mMdrih]
Thus, ends the 18th Chapter of Sri Gurpur Perkash narrating the history of Guru Gobind Singh Ji uttering His composition and of the Kavis.
- Gurpur Perkash, Chapter 18
Bachitar Natak
iqRqo BUp mwrw ] su pytI mJwrw ]27] XQw:

(Hari Chand) the King shot the 3rd arrow towards Guru Gobind Singh and it pierced the belt Guru Ji had worn:
jbY bwx lwgXo ] qbY ros jwgXo ]

When the tip of the arrow touched me, it rekindled my resentment.
2
Refer to the preambles where the difference between Guru’s Gurbani and the poet’s compositions has been discussed.
Giani Thakar Singh’s
Gurdwara Darshan
D ate: 1922 CE
Giani Thakar Singh (1838 - 1943 CE) was a poet of merit. Apart from his Gurdwara Darshan which is in prose, all
his smaller works are in verse. Giani Thakar Singh opened an institution in Amritsar for the training of preachers
and scripture readers which he named Bhai Mani Singh Giani Granthi Ate Shahid Ashram. Giani Thakar Singh
died at Amritsar on 5 January 1943 at the age of 104 years. Various references to Sri Dasam Granth Sahib’s
Banis’ can be found in his work.
Paonta Sahib
References to Krishna Avtar & Shastar Naam Mala:
ieQy mhwrwj 6 mhIny rhy Aqy ikRsnw Avqwr qy ssqR nwm mwlw jo dsm gRMQ jI ivc ilKI hY, eyQy hI rcy [
Here, the Master lived for 6 months where he composed Krishna Avtar and Shastar Naam Mala which are written within Sri Dasam Granth Sahib.
- Gurdwara Darshan: Guru 10, No.32, Paonta Sahib
Bhibhaur Sahib
References to Akaal Ustat & Charitropakhyan:
eyQy dy rwE ny bhuq hI bynqI kr mhwrwj jI ƒ bulwieAw Aqy AqI pRym kr syvw krI [ mhwrwj jI pRym dyK 2 mhIny 17 idn rhy [ eyQy
mhwrwj jI ny Akwl ausqq rcI Aqy kuJ idn mhwrwj phwV dI guPw ivc rwq idn rhy [ myrw cojI siqgurU gurU goibMd isMG scy pwqswh
jI ny eyQy cOpeI swihb aucwrn krI, jo pQr dI islw auqy ilKI hoeI hY, ies AsQwn dw nwm guPw gurU kI hY [
The local king insisted Guru Ji to visit him and when Guru Ji arrived, he served with utmost love. Seeing his love, Guru Ji stayed there for 2 months and 17
days. Here, Guru Ji uttered Akaal Ustat and for few days Guru Ji remained within a cave day and night. It was here that Guru Ji uttered Chaupai Sahib which
is found to be engraved onto a stone. This cave is known as Guru’s cave.
- Gurdwara Darshan: Guru 10, No.48, Bhibhaur Sahib
Gurmukh
Perkash
D ated 1960 CE, Sri Gurmukh Perkash is a compendium written by
Panth Rattan Vidya Martand Sant Giani Gurbachan Singh Ji Khalsa,
12th Jathedar of Damdami Taksal in memory of his predecessor, Sant
Sundar Singh Ji Bhindranwale containing his life, achievements,
dedication and love for Sikhi. Besides that, it contains the brief history
of the Sikh Gurus and post-Guru period.
Within this compendium, one can fnd many references to the
composition of Sri Guru Gobind Singh Ji:

pONty Pyr Awie itky bwxI gurdyv rcYN dsm gRMQ bIr rs pMQ kwrny [
kvI drbwr krY jmnw iknwry qb kot rcw bIr rwKy POjI jMg pwrny ]50]
Sri Guru Gobind Singh arrived at Paonta Sahib and uttered the Bani of Sri Dasam Granth to infuse
bravery, courage and steadfastness in the Panth. Besides this, Guru Ji established a court of the
Poets (Kavi Darbar) on the Banks of Yamuna and built a fort where Guru Ji kept His army that was
fully trained in warfare.
- Gurmukh Perkash, Chapter 10, Stanza 50
Amrit Banis’
jpu jwpu svYXy cOpeI bynqI AnMd swrw idRst itkwie bwxI piT KMfw PyrhI [
(While preparing Amrit), Sri Guru Gobind Singh Ji uttered Jap Ji Sahib, Jaap Sahib, Tvai Parsad
Sevaiye, Benti Chaupai and Anand Sahib with His vision focused on the iron bowl while stirring
the Amrit with a double edged sword. First edition of Sri Gurmukh Perkash published in 1960 CE.
Collection of Paramjit Singh SGGS Academy.
- Gurmukh Perkash, Chapter 10, Stanza 76
The Reading and Katha of Sri Dasam Granth Ji
AKMf pwT kr ibnY bKwnI [ sRI dsm gur gRMQ kI bwnI [
krhu pVwvn ikRpw Twny [ suxky sMq bhuq muskwny ]50]
qyrW jyT myN idn buDvwrw[ sudI ivswK cOds aujIAwrw [
au~nI sO iqRAwsI mwhI [ kr Ardws pRswid vrqwhI ]51]
AKMf pRkws dsm gur gRMQw [ AwrMB krweI sMqW sMQw [
pRym sihq jwp ausqiq Akwlw [ bic~qR nwtk hoviq doie kwlw ]52]
After the completion of an Akhand Path, the Singhs of Sant Sundar Singh Ji’s Jatha
(including Sant Gurbachan Singh Ji) requested Sant Sundar Singh Ji to teach them
the pronunciations and meanings of Sri Dasam Guru Granth Sahib. Sant Ji smiled and
agreed to their request on the day of Wednesday 13 Jeth, Vaisakh Sudi 14 1983Bk.
(1926CE). After performing an Ardas, Sant Sundar Singh Ji began the teaching of Sri
Dasam Guru Granth Sahib at Gurdwara Akhand Perkash. The teachings started with
Jaap Sahib followed by Akaal Ustat and Bachitar Natak, twice a day.
- Gurmukh Perkash, Chapter 37, Stanza 50-52
AKMf pwT kr pUrnmwsI[ m~D hoAw dsm gRMQ qhWsI ]137]

Upon the completion of the first half of Sri Dasam Granth, an Akhand Path was performed
during Puranmasi (Full Moon).
Giani Gurbachan Singh Ji Khalsa Bhindranwale (12th Mukhi of Damdami - Gurmukh Perkash, Chapter 37, Stanza 137
Taksal). Sant Ji then completed his senthia and became an ‘Akhand Paathi’
by the age of 7. After studying the meanings of Gurbani, Sant Gurbachan
Singh Ji started the Katha of Sri Guru Granth Sahib Ji and had completed dsm gRMQ gur ArQ suxwey[ sMpUrx Bog hkwieqW pwey[
4 Kathas by the age of 25. Sant Sundar Singh Ji explained the meanings of Sri Dasam Granth and ended the Katha
It was then Sant Ji joined Damdami Taksal under the guidance of the 11th after the final Bani of Hikayats.
Leader, Sant Giani Sundar Singh Ji Khalsa Bhindranwale. In the span of 8 - Gurmukh Perkash, Chapter 37, Stanza 207
years and 6 months, Sant Ji was taught the meanings of Sri Dasam Granth
Sahib Ji, Sri Sarbloh Granth, Sri Gur Nanak Perkash, Sri Gur Pertap Suraj
Granth, Bhai Gurdas Ji Vaaran & Kabitt, Bhai Nand Lal Ji’s Compositions,
dohrw[ dsm gurU ky gRMQ kI khI sMKyp ivcwr[ lMgr kr iqAwr qb dY vrqwie
Gurbilas Patshahi 6 & 10, Saarkutavali, Vichar Sagar, Yog Vedaant, Moksh Apwr ]217]
Panth Perkash and many other Granths of knowledge. Upon completion of the Katha of Sri Dasam Granth, Sant Sundar Singh Ji Bhindranwale
During their lifetime, Sant Ji completed 27 detailed Kathas of Sri Guru gave a brief explanation and sermon of each Bani within Sri Dasam Granth. Upon which,
Granth Sahib Ji along with the Katha of Sri Dasam Granth Sahib Ji, Bhai Langar was prepared and served among all.
Gurdas Ji’s compositions and many other historical Granths. - Gurmukh Perkash, Chapter 37, Stanza 217
Jiwan Birtant
Sri Guru Gobind Singh
W ritten in 1966 CE by Prof Sahib Singh, a Sikh academic who is known for his work on the meanings of
Sri Guru Granth Sahib Ji based on grammar (viakaran). His works are widely accepted within the universities
and missionary circles. He has also written the meanings of some compositions within Sri Dasam Granth (Jaap
Sahib, Sevaiye and Chaupai Sahib published in 1944 CE). Besides this, within the life story of Sri Guru Gobind
Singh Ji he quotes that Guru Ji has written compositions of Sri Dasam Granth:
Jaap Sahib, Sevaiye & Akaal Ustat
siqgurU jI dy pws rihx vwly inry kvI hI kwiv-rcnw nhI krdy sn, phwVI ndI jmnw dI suhwvxI iekWq ivc gurU goibMd isMG jI Awp BI
bwxI ilKdy sn [ jwp swihb, svèIey, Akwl ausqiq ausy hI smy dIAW ilKIAW bwxIAW hn [ Awp dI bwxI Awm qOr qy ihMdI ivc hY [
In the presence of Sri Guru Gobind Singh Ji not only the Kavis (poets) composed their poetry. In the mountainous region, on the banks of River Yamuna, Sri
Guru Gobind Singh Ji Himself wrote His Bani in the serene and quiet environment. Amongst the compositions written were, Jaap Sahib, Svaiye and Akaal
Ustat. Guru Ji’s compositions were mostly Hindi.
- Jiwan Birtant Sri Guru Gobind Singh, Pg. 72
Bachitar Natak
jMg qoN ipCoN Cy mhIny hor siqgurU jI pwauNty swihb itky rhy[ BMgwxI dy jMg dw swrw hwl auhnW auQy hI bIr-rs-BrI kivqw ivc iliKAw,
jo ‘bicqR nwtk’ dy ATvyN AiDAwie ivc drj hYY [
After winning the battle, Sri Guru Gobind Singh Ji stayed in Paonta Sahib for further 6 months. The whole narration of the Battle of Bhangani was written by
Guru Ji in valour filled poetry. This narration is within the 8th chapter of Bachitar Natak.
Zafarnama
gurU goibMd isMG jI ny AOrMgzyb vl PwrsI SyArW ivc iek ic~TI ilKI, ijs dw nwm ‘zPr-nwmw’ r~iKAw[ ‘zPr’ dw ArQ hY ‘ij~q’[
Guru Gobind Singh Ji wrote a letter to Aurangzeb in Farsi poetry. The name of the letter was kept as Zafarnama. ‘Zafar’ meant victory.
Burai Da
Takra
P rof. Sahib Singh within his book, Burai da Takra (burweI dw twkrw)
published in 1949 CE writes on Charitropakhyan and accepts it to be
the composition of Sri Guru Gobind Singh Ji.
gurmiq dy d`sy rsqy ‘qy qur ky isK mrd ny ApxI swQx iesqRI nwl rl ky, igRhsq
dI g`fI ƒ pD`rw clwaux leI jo sB qoN jrUrI kdm cukxw hY, dsm pwiqswh jI ieauN
PurmwauNdy hn:
Walking on the path of Gurmat, a Sikh male faithfully stays with his wife and lives his family life
with this utmost important concept. The Tenth Master says:
sMmq 1753 ivc cirqR ilKy gey, auQy ijkr hY :

In the year 1753 Bk. (1696 CE), the Charitropakhyan was written and within it there is an excerpt:
CMd ]
Chhand
suiD jb qy hm DrI bcn gur dey hmwry ]

Ever since I have attained my consciousness, my Guru & Father, Sri Guru Tegh Bahadur Ji advised
me that,
pUq iehY pRn qoih pRwn jb lg Gt Qwry ]

My son (Gobind Rai), take a vow that until the last moment you have your breaths remaining,
inj nwrI ky swQ nyh qum in`q bFYXhu ]

Your love for your wife must grow as the moments of life passes through,
Prof. Sahib Singh pr nwrI kI syj BUil supny hUM n jYXhu ]51]
(16 February 1892 – 29 October 1977) But, never ever even by mistake You should dream of another women.
(Charitar 21, Sri Dasam Granth Sahib Ji Ang 852)
Painting of Sri Guru Gobind Singh Ji aged 5-6 years
old. This painting is present in Gurdwara Bal Leela
Sahib in Patna Sahib. Gobind Sagar by Piara Singh
Padam published in 1991 CE records the presence of
a painting of Guru Ji
Sikh Scholars (1)
Giani Hazara Singh
G iani Hazara Singh (1828-1908 CE) was an accomplished Sikh scholar

and author of a number of books on the Sikh religion. His grandson, Bhai
Vir Singh Ji, later published his exegesis of Bhai Gurdas Varaan. Within
his exegesis of Bhai Gurdas Ji’s Varaan, he writes on the meanings
of Bhagauti proving that it is not a goddess like the detractors have
portrayed it:
jwxu kQUrI imrg qin nwau BgauqI lohu GVwieAw]
ksqUrI imrgW dI nwBI ivKy huMdI hY, lohy QoN qlvwr GVIdI hY *[
Just like musk is present within the belly of a deer and a sword is crafted from the anvil *.
(Bhai Gurdas Varaan, Vaar 25, Pauri 6, Line 5)
*
ies pauVI ivcoN iek bVw cMgw nukqw h`l huMdw hY, ‘BgauqI’ dw ArQ qlvwr hY, Ar
isK aus vyly ies dw ArQ BgauqI jwxdy sn, jdoN Ajy jMgI jIvn ku`K ivc sI [
*
In this Pauri, a very important query is resolved. ‘Bhagauti’ means sword and Sikhs even in those
times when battles were in infancy used the term, ‘Bhagauti’ for sword.
- Teeka Bhai Gurdas Varaan by by Giani Hazara Singh, Vaar 25, Pauri 6
Shastars of Guru Sahiban and Various Gursikhs

placed on the throne of Akaal Takht prior to 1984.
Sikh Scholars (2)
Giani Ditt Singh
G iani Ditt Singh (18501 -1901 CE) was a historian, scholar, poet, editor
and an eminent Singh Sabha reformer. He was the leading force behind the
Singh Sabha movement (Lahore), which was instrumental in upholding the
principals of Tatt Khalsa and weakening the Christian proselytization and Hindu
reversions. Ditt Singh was an accomplished scholar who has written more than
70 books and majority is in poetry. Giani Ditt Singh also defeated the head of
Arya Samaj, Dayanand in debates who were on a mission to declare Sikhs as
Hindus (see, Sadhu Dayanand te Mera Sambad). Giani Ditt Singh used Sri
Dasam Granth Sahib Ji to prove that Sikhs are not the worshippers of deities
and goddess but of Akaal Purakh (see, Durga Parbodh). Ditt Singh was an
ardent supporter of Sri Dasam Granth Sahib.

gur bcnoN kw mwnnw kho n kr hY koie [ sRI klgIDr ko Ahy is`K jgq mihM joie ]11]
qWqy sRI muKvwk ko hm isr DrXo im`q [ pr qY iesky ArQ ko pVHw n dykr ic`q ]12]
There is no such Sikh who does not have faith in Guru Gobind Singh Ji’s hymns.
Thus, I bow my head to each word of Guru Gobind Singh without any doubt. If you have any doubt, it means
you did not contemplate the Shabad in its original context.
- Durga Parbodh, Sri Dasam Granth Vich Devi Pujan, Stanza 11-12
Giani Ditt Singh

(1850 -1901 CE)
1
Scholars proffered his date of birth variously. Shamsher Singh Ashok in the preface of Shirin Farhad mentions it to be
1850 CE based on oral tradition, Amar Singh in Jiwan Charitter and Narinder Singh Kapoor in Giani Ditt Singh: Jiwan te
Rachna suggest it to be 1852 CE. Finally, Harbans Singh’s Encyclopedia of Sikhism says it to be 1853 CE.
Bachitar Natak
bhur bicqr nwtk mwhI kQn krw siqgur jU vwhI [
Satguru (Sri Guru Gobind Singh Ji) has uttered the above within His Bachitar Natak.
- Raj Parbodh Natak, Stanza 262
In his book, Kalgidhar Upkar, Giani Ditt Singh mentions about Gorakh Nath where similar lines to Bachitar Natak
can be found:
Kalgidhar Upkar Bachitar Natak
iPr gorK ny pYdw ho ky puin hir gorK kO auprwjw ]

jogI pMQ rcwieAw hY [ is`K kry iqnhUM bfrwjw ]
kMn pwV kr muMdRW pweIAW sRvn Pwir mudRw duAY fwrI ]
logn ko BrmwieAw hY ]5] hirkI pRIiq rIiq n ibcwrI ]24]
rwmwnuj ny rcy ibrwgI puin hir rwmwnMd ko krw ]
kMTI gly puvweI hY [ Bys bYrwgI ko ijn Drw ]
kMTI kMiT kwT kI fwrI ]
jwie duvwrkw Cwpy lwey
pRB kI ikRAw n kCU ibcwrI ]25]
myrI suD ivsrweI hY [
jy pRB prm purKu aupjwey ]
EVk cwie muhMmd rwijAw
iqn iqn Apny rwh clwey ]
iqn qI gq nih pweI hY [
Then Gorakh was created by the Almighty and
rojy bWg ivswr jgq mih he made many great kings his disciples.Slitting
his ears he weared earings but nothing he
mUCW ilMg ktweI hY ]6] thought of the tradition of love with the Almighty.
Then God sent Ramanand who assumed the
garb of a renouncer and weared wooden rosary
- Kalgidhar Upkar by Giani Ditt Singh, Stanza 5-6 from his neck. He also did not (try to) know the
Sri Guru Nanak Dev Ji alongside His companions Bhai Mardana love of the Almighty. Whosoever great people
Ji and Bhai Bala Ji, in dialogue with the yogis (led by Gorakh were created by the Almighty, they all started
Nath) at Sumer Parbat, now called Mount Kailash their own cults.
Source: Singh (2012). Sikh Heritage: Ethos & Relics. New Delhi: (Sri Dasam Granth Sahib Ji Ang 125)
Charitropakhyan
Giani Ditt Singh within his narration, Raj Prabodh Natak which is a treatise on how a king should save himself
from the many dangers that lurk around like lust. The storyline is somewhat similar to the Charitropakhyan of
Guru Gobind Singh Ji where a minister advises the King on how to be aware of the overindulgence in sexual
pleasures.
There are many lines that are made similar to the Charitropakhyan, the following 2 lines are one example:
Raj Parbodh Natak Charitropakhyan
pr nwrI pYNnI CurI mq ko lwvhu AMg [ pr nwrI sO nyhu CurI pYnI kir jwnhu ]
Love with someone else’s spouse (adultery) is like sharp knife. Thus, Love with someone else’s spouse (adultery) is like sharp knife.
never bring her near.
- Sri Dasam Granth Sahib Ji, Ang 842, Charitar 21, Stanza 53
rwvn ky ds isr gey pr nwrI ky sMg ]205]
Ravan, the mighty demon lost all his ten (10) heads while being close pr nwrI ky hyq sIs dssIs gvwXo ]
to someone else’s spouse.
Ravan, the mighty demon lost all his ten (10) heads while being close
to someone else’s spouse.
- Raj Parbodh Natak by Giani Ditt Singh, Stanza 205
- Sri Dasam Granth Sahib Ji, Ang 842, Charitar 21, Stanza 52
Giani Ditt Singh has also written a book on the dangers of cunning and deceitful ladies where he writes the
following, which again has the similar message as that of Charitropakhyan. This suggests that Charitropakhyan
was accepted throughout the Sikh community where writer and poets took its message and purpose to write
their own compositions.
nyhu kI qwr prI gr BIqr nwcq hY nr loB ncwXo [ jo kuC nwir isKwvq hY vhu mwnq hY piq sIs DrwXo [
ipMjr mYN ijm bolq hY suk jo kC rwKnhwr isKwXo [ qXoN hir id`q ADIn BXo nr mwq ipqw gur ko ivsrwXo [
When the noose of attachment is placed around the neck, the person dances as the greed demands so. As how the (cunning) lady teaches, he accepts
and bows his head in submission. Just like a parrot speaks whatever the master has taught from within a cage. Similarly, Ditt Singh says that whichever
men submits to a lady under attachment & greed, he forsakes his mother, father and Guru.
- Abla Nind, Couplet 56
Sikh Scholars (3)
Bhai Randhir Singh
R andhir Singh was a prominent scholar of his time and the Shiromani
Gurdwara Parbandhak Committee (SGPC) published his publications a number
of times. Within his book, Sikh Itihas de Partakh Darshan published by the
SGPC in 1957 CE, he vastly wrote about Sri Dasam Granth Ji and its Banis’,
amongst which:

‘dsvyN pwiqSwh kw gMRQ’- jo sRI gurU goibMd isMG swihb ny sMmq 1742 qoN 1755 ib`kRmI (1685
qoN 1698 eIsvI) q`k iqAwr kIqw
Dasve Patshah Ka Granth – was prepared by Sri Guru Gobind Singh Sahib from the Bikarmi year 1742 till
1755 (1684-1698 CE).
Akaal Ustat
sMmq 1754 - dy mhW smwgm pur iek`TI hoeI sMgiq iv`coN, iek piv`qR-AwqmW is`K ny AiBlwKIAW
dI kilAwx ihq, siqgurW pws pRwQnw kIqI ; ik -
Sammat 1754 Bk. - From the crowd of the Sanggat attending the marvelous gathering, one Sikh with a pure
soul pleaded for the benefit of the Amritdharis’ to Guru Gobind Singh Ji;
Randhir Singh, Research Scholar. sb pRqwp jgdIs ko kho skl ibiD qYn ]1]201]
He was one of the Granthis’ who undertook “Describe to me in every way all he Glory of the Lord of the world.”
Akhand Path sewa of Sri Dasam Granth (Sri Dasam Granth Sahib Ji Ang 30)
after the desecration of the Akaal Takht 1698
CE saroop. (Ref: The Granth of Guru Gobind - Sikh Itihas de Partakh Darshan, Dasve Patshah di Parsangvali: Ghatnavali, Pg. 94
Singh: Essays, Lectures and Translations by
Kamalroop Singh & Gurinder Singh Maan)
Bachitar Natak
ies pRSn dI pUrqI ihq siqgurW ny ‘ivic`qR nwtk’ nwvyN au~qm gRMQ iliKAw ; jo:
[Continuing from previous] Upon hearing his plea, Guru Sahib composed the magnificent Bachitar Natak;
which begins at:
nmskwr sRI KVg ko kroN su ihqu icqu lwie ] pUrn kroN igrMQ iehu qum muih krhu shwie ]1]
I salute the Glorious Sword with all my heart’s affection. I shall complete this Granth only if you render Your support.
qoN ArMB ho ky, ‘Avqwr lIlw’ dI AMiqkw - Sbd - sYv XW - pur pUrn huMdw ie [
... and ends at the final Shabad of Avtaar Lila (Chaubis Avtar),which is a Sevaiya (Pai Gehey...).
- Sikh Itihas de Partakh Darshan, Dasve Patshah di Parsangvali: Ghatnavali, Pg. 94
Bhai Randhir Singh describes about Bachitar Natak and its historical role:
dsvyN pwqSwh ny ‘ibic`qR nwtk gRMQ’ dy AwrMB iv`c ‘AwpnI kQw’ - ipClI AglI - sMmq 1755
q`k bVI su`D, pr sMkoc nwl suxweI hY [ kuJ ‘Awp-bIqI’ zPrnwmh’ dI ‘dqsqwn’ iv`c bI vrxn
kIqI hY [ aunHW hI pUrinAW qy c`l ky, AsW ieh ‘GtnwvlI’ bxweI hY [
gurU swihb PurmwauNdy hn:-
The Tenth Sovereign accurately and concisely narated his own autobiography under the title of Apni Katha in the
chapter of Bachitar Natak. He narated about his previous and present life till the year of 1698 CE (1755 Bk.). Guru
Sahib even wrote on his personal experiences in the Dastaan section of Zafarnama. Based on this references, I
(Randhir Singh), wrote this Ghatnavali (historical timeline). Guru Sahib utters:
mur ipq pUrb kIXis pXwnw ] BWiq BWiq ky qIriQ nwnw ]

jb hI jwq iqRbyxI Bey ] puMn dwn idn krq ibqey ]1]
qhI pRkws hmwrw BXo ] ptnw shr ibKY Bv lXo ]
My father (Guru Tegh Bahadur) proceeded towards the east. He bathed at several places of pilgrimage.
When he went to Triveni (Prayag), he passed his days in acts of charity ||1||
I was conceived there. I took birth at Patna City.
(Sri Dasam Granth Sahib Ji Ang 59) Cover page of Randhir Singh’s
Sikh Itihas de Partakh Darshan
- Sikh Itihas de Partakh Darshan, Dasve Patshah di Parsangvali: Gobind Janmasi, Pg. 80
Chandi Charitr & Chandi Di Vaar
sMmq 1742 - gurU jI ny kwiv rcnw ArMB kIqI [ pihl-ipRQmy ‘dyib pwT’ (pihly cMfI cirqR) dy 227 CMd ilKy; Aru iesy kQw ƒ sMKyp
krky, pMjwbI bolI ivc 55 pauVIAW - ‘vwr BgauqI jI kI’ - iqAwr kIqIAW [ sMJ dy dIvwnW ivc hmySw FwFI ies vwr ƒ gwaux l`gy [
In the Sammat year of 1742 BK. (1685 CE), Guru Gobind Singh Ji started composing Bani in the form of poetry. He first wrote 227 couplets of Chandi Charitr.
Guru Ji than concised this narration and wrote 55 couplets in the Punjabi language - hence Chandi Di Vaar was completed. This vaar are often sung in the
sanggat by the minstrels (Dhadhi).

iesy vrHy ‘Bwgvq purwx’ dy dsmiskMD’ dIAW lIhW pur, ‘ikRSn-kQw’ dy 1186 CMd rcy [
[Continuing from previous] In the same year, Guru Gobind Singh Ji started the composed 1186 couplets of Krishna Avtaar from the Dasham Sakandh Purana.
Charitropakhyan
... AnMdpur ivKy dIvwlI dw Bwrw mylw l`gw [ ijs pur lwhOroN AweI Dnwf KqrwxI AnUp kOr Aru aus dy Brw nwl Acrj cRirqR KyifAw;
Ar iesqRI suBwau qoN pRBwivq ho ky, ‘cirqRopwKÎwn’ gRMQ dI rcnw ArMBI [
... During the time of Divali, there was a huge gathering at Anandpur Sahib. A wealthy kshatriya women from Lahore by the name of Anup Kaur (Roop Kaur)
and her brother played a astonishing deception, at which Guru Sahib was mesmerised with the character of the women. Guru Sahib then begun uttering the
Granth of Charitropakhyan.
1
16 kìqk puMinAw dw mylw siqgurW ‘kpwl-mocn’ qIrQ pur Awix kIqw [ - cirqRopwKÎwn 71vW cirqR
16 Katak Puranmashi, Guru Sahib went to the pilgrim place of Kapal Mochan - Charitropakhyan 71st Charitar
Zafarnama
... eyQoN hI (kwgiV, mogw) bwdSwh vil ‘zPrnwmw’ (ibjY p`qR) iliK ByijAw qy mulwkwq mNgI [
... From here (Dina Kangar, Moga), Guru Sahib wrote Zafarnama (Letter of Victory) to Aurangzeb and (Bhai Dya Singh and Bhai Dharam Singh) requested for
his meeting to hand over Zafarnama.
1
ndI jmun ky qIr mY qIrQ mucn kpwl ] ngr pwvtw Coir hm Awey qhw auqwl ]2]
The pilgrim place of Kapal Mochan was on the banks of the Yamuna. Leaving the City of Paonta, we came to this place. (Sri Dasam Granth Sahib Ji Ang 901)
Sikh Scholars (4)
Bhai Kahn Singh Nabha
D ated 1924 CE, Mahankosh or Gur Shabad Ratnakar is probably the most
popular encyclopedia of Sikh terms. It took, Kahn Singh Nabha fourteen (14)
years to prepare this encyclopedia containing around 64,263 entries. Kahn Singh
took references from Sri Guru Granth Sahib, Sri Dasam Granth, Sri Sarabloh
Granth, Janamsakhis, Gurbilas Patshahi 6, Gur Pertap Suraj Granth, etc. Within
it, the entry of Charitropakhyan comes up with the following explanation:
Charitropakhyan in Mahankosh
dsmgRMQ iv`c iesqrI purKW dy Cl kpt Bry pRsMg ijs Bwg iv`c hn, aus dI “cirqRopwKXwn”
sMgXw hY, pr pRis`D nwm “cirqR” hI hY . cirqRW dI igxqI 404 hY, pr islisly vwr ilKx iv`c
405 hY. iqMn sO pcIh (325) vW cirqR iliKAw nhIN igAw, pr aus dy AMq ieiq sRI ilKky 325
nMbr id`qw hoieAw hY.
... is`DWq ieh hY ik kwm dy dws ho ky cwlwk priesqRIAW dy pycW iv`c nhIN Psnw cwhIey, Ar
aunHW qy ieqbwr krky Awpxw srvnwS nhIN kr lYxw cwhIey. ies qoN ieh is`tw nhIN k`fxw cwhIey
ik AwpxI DrmpqnI Aqy XogX iesqRIAW qy ivSvws krnw AXog hY, Bwv ieh hY ik kwmwqur ho ky
priesqRIAW dy pyc iv`c Psky lok prlok Ko lYxw kukrm hY.
Within Dasam Granth there are tales of deception of the males and females which is called, ‘Charitropakhyan’
but commonly known as, ‘Charitr’. The count of the stories are 404 but if following the detailed total count it is
405. This is due to the absence of the contents of Charitr number 325 but the conclusion lines mentions it as
325.
The principal main message is that a person should not be overcome by their lust and become subservient
to cunning else’s wives. Furthermore, one is never to trust such people which will then become a cause of
destruction. We should not come to the conclusion that we should refrain from trusting our loyal consorts. In Photograph date 1922 CE of
conclusion, never to be overrun by lust and get trapped within the shackles of someone else’s spouse by which Bhai Kahn Singh Nabha
one loses both this and the afterlife. (30 August 1861 – 24 November 1938)
Gurmat Sudhakar (Sudhdkar = the moon, i.e. the illuminator) is an
anthology by Bhai Kahn Singh Nabha, of excerpts from old Sikh historical
texts and manuals of stipulated conduct. The work, first published in 1899
CE, is divided into sixteen chapters. The opening chapter comprises
verses from Guru Gobind Singh. Bhai Kahn Singh explains various
terms used within the Bani of Chandi Charitr/Vaar and further narrates
the importance of the Guru’s composition.
Chandi Charitr/Vaar in Gurmat Sudhakar
keI AgXwnI -
“ieiq sRI mwrkMfyX purwxy”
“sq sY kI kQw Xih pUrI BeI hY”
“durgw pwT bxwXw”
Awidk pwT pVH ky BI dyvI dI kQw ƒ gurU swihb v`lo smJdy hn. Eh eyh nhIN jwxdy ik
vIr rs dy pRymI, Xu`D ivdXw dy pRcwrk klgIDr sÍwmI ny ies kQw ƒ kyvl is`KW iv`c
auqSwh vDwaux leI iliKAw hY, AOr swƒ aupdyS id`qw hY ik, hy Bwrq invwsIE! jd ik
QuAwfy dyS dIAW mhW vIr iesqRIAW ny AYsy prwkm idKwey hn, qd kI kwrx hY ik qusIN
puruS hox pr BI bl Aqy puruSwrQ hwrky dIn dSw Dwr rhy ho?
Some ignorant upon seeing the sentences like:
“Et Sri Markandey Puraney” (Sri Dasam Granth Sahib Ji Ang 75, 79, 83, 91, 95, 98)
“Sat Sai Ki Katha Yeh Puri Bheyi Hai” (Sri Dasam Granth Sahib Ji Ang 99)
“Durga Path Banaya” (Sri Dasam Granth Sahib Ji Ang 127)
and many others start to believe that Guru Ji has written the narration of Devi. However, they fail to
realise that the lover and propagator of valour and warfare, Sri Guru Gobind Singh Ji- the master
A beautifully illuminated folio of a with an aigrette has written them only to develop zeal within the Sikhs. Guru Ji teaches us that, dear
handwritten saroop of Sri Dasam Granth residents of Bharat, even your warrior ladies have fought against tyrants and how is that now even
(undated) with the starting of Chandi the males are helpless and submissive?
Charitr Ukti Bilas.
- Gurmat Sudhakar by Kahn Singh Nabha, Pg. 120
Sikh Scholars (5)
Bhai Vir Singh
B hai Vir Singh (1882-1957) was a renowned Sikh poet, composer, writer,
theologian who played a pivotal role in renewing Punjabi literary tradition.
Besides, extensive literary contributions, he was also the co-founder of
Punjab & Sind Bank. During his tenure, he had begun writing an exegesis of
the Sri Guru Granth Sahib, which couldn’t be completed as he had passed
away. Today, the exegesis is available under the title, Santhiya Sri Guru
Granth Sahib Ji in 7 volumes (not complete).
Bhai Vir Singh’s detailed history of Guru Gobind Singh Ji known as
Kalgidhar Chamatkar begins with the description of Hemkunt Sahib with
references to Bachitar Natak (see Chapter 1 Poorabaradh).
Bhai Vir Singh commentary of Sri Gur Pertap Suraj Granth has many
quotes from Sri Dasam Granth Sahib. Within the Rut 3 Chapter 12, Bhai
Vir Singh Ji gives an elaborate footnote where he refutes the claim by
certain quarters that Guru Gobind Singh Ji worshipped the goddess. He
quotes extensively from Sri Dasam Granth Sahib to prove that Guru Ji was
a worshipper of the One Almighty. Prior to commencement, he has clearly
mentioned Dasam Granth as the Dasam Gurbani:
dsm gRMQ: sB qoN pihlW swƒ dsm gurbwxI…
Dasam Granth: First we shall look within the Gurbani of Guru Gobind Singh…
Bhai Vir Singh
In conclusion, Bhai Vir Singh Ji believed the entire Sri Dasam Granth to be (5 December, 1872 - 10 June, 1957)
the creation of Sri Guru Gobind Singh Ji.
Sikh Scholars (6)
Akaali Kaur Singh
A kaali Kaur Singh (1886-1953 CE) was a religious preacher and Sikh
scholar. Kaur Singh studied Sikh scriptural texts, Sanskrit, Braj and
Ayurveda under Bava Mahari Singh. In 1904, he became student of Giani
Bagh Singh, a well-known scholar of Peshawar. In one of his article that
was an answer to Shamsher Singh Ashok’s comments on Sri Dasam
Granth Sahib, he writes on how absurdly the comments against Dasam
Granth has been made:
srdwr swihb jI ƒ ieh BulyKw hor kQwvW qy bicqR nwtk ivc ausy qrHW lgw hY ijs qrHW
shj suBw Agy iksI ihMdU lyKk ƒ Awid sRI gurU gRMQ swihb jI dy ‘vwsdyv’, ‘ikRSn’,
‘kySv’, ‘rwm’, Awidk nwm ƒ pVky inscy ho igAw ik gurU jI qW ihMdU AauqwrW dy aupwSk
sn Xw iksI eIsweI ƒ Aid sRI gurU gRMQ swihb ivco ‘ibn Bjn eIsY’ qy dsm gRMQ ivco
‘sRI Askyq jgq ky eIsw’ pVky inscy ho igAw ik gurU swihb pRBU eIsw (XsU) msIh dy
aupwSk sn Xw ijs qrHW iksI dyvI pUjk ƒ dsm gRMQ pVky ‘BgauqI’ Awid nwmW qoN smJ
Aw geI ky gurU jI BI dyvI aupwSk sn...
Sardar Sahib (Shamsher Singh) has confused other epics with Bachitar Natak the same way a naïve
Hindu writer draws a conclusion that within Sri Guru Granth Sahib, the Sikh Gurus were the devotees
of the incarnations because of the presence of words like, ‘Vasdev’, ‘Krishan’, ‘Keshav’, ‘Ram’, etc. Or
a Christian feels that Gurus were the followers of Jesus based on the lines in Sri Guru Granth Sahib,
‘ ibnu Bjn eIsY ’ (Sri Guru Granth Sahib Ji, Raag Jaitsri, Ang 705)
or within Dasam Granth,
Akaali Kaur Singh
‘ sRI Askyq jgq ky eIsw ’ (Sri Dasam Granth Sahib Ji Ang 1386)
(1886-1953)
In the same way, it is just like a devotee of a goddess reads within Dasam Granth, the words such as
‘Bhagauti’, etc. and comes to the conclusion the Gurus were devotees of Devi.
Akaali Kaur Singh made it clear that without a doubt that Bachitar Natak
is the composition of Guru Gobind Singh:
auh ikhVw kvI rwm-isAwm hY ijs dw bMs ‘soFI’ sI? auh ikhVw kvI sI ijs ny hym
kuMt prbq pr qpisAw kIqI qy ijs dy ipqw mwqw ny ‘AlK ArwDw’ bhu ibD jog swDnw
krky? auh kyhVw kvI sI ijs ƒ Akwl purK ny PurmwieAw ik mYN qYƒ Awpnw suq invwijAw
hY qy pMQ pRcwr krn ƒ swjyAw hY qy aus kvI dw ikhVw pMQ hY jo kvI qo cilAw? Agy ilKy
lPjw ivc ikhVy kvI dy jnm dw ijkr hY? iks kvI dy ipqw ny ikQoN pUrb ƒ qyAwry kIqy
qy kyhVy kvI dy ipqw ny iqRbynI qy puMn dwn kridAW kuJ idn gujwry qy Pyr ptny sYhr puj
igAw? auh kyhVw kvI hY ijs dw jnm ptny sYhr ivc hoieAw qy Pyr pMjwb v`l aus ƒ lY
Awey? iks sy krm Drm ivc Awaux qy hI aunHW dy ipqw jI dyv lok cly gey [ sYhr pwvtw
iks ny suBweymwn kIqw qy aus qy Pqh swh rwjw gusy ho igAw qy juD jMg hoey qy Pqh swh
iks kvI dy smyN hoieAw?
myrw ivSvws hY ik auprokq pRSnW dy au`qr ivc koeI BI ivdvwn ieh nhIN kih skdw qy jy
khy qd swbq nhIN kr skdw ik isvwey sRI gurU goibMd isMG jI dy hor koeI kvI hY[ jy Awp
dI jwcy hY qd qusIN hTwrnY krky nhIN pr KojI bn ky swbq kro, nhIN qW Awpny auh lPz
vwps lvy jo ies Bwv dy vrqy hn ik bicqR nwtk gurU jI dI rcnw nhIN rwm-isAwm vgYrw
kvIAW dI rcnw hY [
Who is the poet Ram-Shyam whose lineage is Sodhi? Who is the poet who performed devotion on
Mount Hemkunt? Whose parents prayed before the incomprehensible (Almighty) by performing various
sorts of devotion? Who was the poet that was commanded by Almighty to propagate the faith as his
son? Furthermore, which faith was that? Whose description of birth (within Bachitar Natak), is being
narrated? From which location did the poet’s father started to travel to the east? Which father of the
poet reached Tribeni (Prayagraj) and performed various sorts of donations and from there left towards
Patna? Who was the poet whose birth was in Patna but was later brought up in Punjab? Which poet
was it that while reaching the age of performing duties, the father left the physical body? Who developed
the town of Paonta and onto whom did King Fateh Shah got furious and attacked? In which poet’s era A Painting of Guru Gobind Singh Ji titled “Desh
was Fateh Shah the king? Deen de Vaali” which translates to “The Saviour of
I am confident that the answers to the above question is none other than Sri Guru Gobind Singh Ji and Country & Faith” by Trilok Singh Artist. This painting
even if someone says otherwise, he can never prove it. Do not speculate and be a scholar and give the depicts various scenes from the life of Guru Gobind
answer in facts. If not, retract your statement that says Bachitar Natak is not the composition of Guru Singh Ji which are described in Bachitar Natak.
Gobind Singh and is of some poet.
- Akaali Kaur Singh by Himmat Singh, Pg. 124-126, published by Punjab University Patiala.
Sikh Scholars (7)
Dr. Ganda Singh
D r. Ganda Singh (1900-1987 CE) was an accomplished historian

whose contribution to the research fraternity is emmense. He travelled
extensively, rummaging various public libraries, archives and private
collections throughout India in quest of materials on Sikh history and it is
evident from the number of research papers and books by him on topics
that were never discussed previously. His finding on the manuscript of
Sri Dasam Granth dated 1712 CE and other Sikh relics in Afghanistan
were his key achievements.
The Punjab Government invested him with the Award for
Literature on 31 March 1963. On 28 March 1964, the Shiromani
Gurdwara Parbandhak Committee (SGPC) officially commended him.
Furthermore, The Indian History Congress during its Silver Jubilee
session held at Panaji (Goa) on 27 November 1987 honoured him as
one of the five distinguished historians of India.
Dr. Ganda Singh

(15 November 1900 – 27 November 1987)
His paper was republished by the SGPC in their monthly
magazine (Gurmat Perkash) on January 1997 CE which
titled, “Guru Gobind Singh Ji Di Bani Vich Karam Yog”`.
References from many compositions from Sri Dasam

Granth were referenced including Akaal Ustat, Bachitar
Natak, Chaubis Avtar & Charitropakhyan.
At it’s conclusion, Dr Ganda Singh writes:
ieh hY sRI gurU goibMd isMG jI dI bwxI ivc krm-Xog dI isiKAw, ijs ny
inqwxy Aqy inrswhs dys ivc iek nvIN rUh PUk id`qI sI, ijs ny ig`dVW
ƒ Syr, gIdIAW ƒ sUrbIr joDy Aqy gulwmW qoN BI in`Gry hoey lokW ƒ suqMqr
rwjpqI bxw id`qw sI [ DMn hY gurU goibMd isMG dI krm-XogI bwxI Aqy
krm-XogI jIvn, ijs au~qy dys Aqy sMswr ijqnw BI mwx kry QoVHw hY [
This is the message of Karam-Yog (saint-soldier) within the composition of Sri
Guru Gobind Singh Ji who gave the country of the meek and coward a new soul.
Which turned the jackals into tigers, the cowards into mighty warriors and slaves
to sovereign kings. Great is Guru Gobind Singh Ji’s Karam-Yog filled Bani and His
life. Even if the whole nation and the world feels proud of such Bani and life, it will
still fall short.
- Gurmat Perkash by SGPC: January 1997, Pg. 37
Excerpt of Page 37 of Dr. Ganda Singh’s paper.
Sikh Scholars (8)
Sirdar Kapur Singh
I n the era of 1909 - 1986 CE, Sirdar Kapur Singh was an eminent
Sikh philosopher, theologian, politician-parliamentarian, and a prolific
writer of the twentieth century. As a distinguished linguist he had a
mastery over English, Gurmukhi, Persian, Arabic and Sanskrit. He
wrote a number of books and acknowledges Guru Gobind Singh Ji’s
composition within Sri Dasam Granth Sahib. There are usually many
quotes from Sri Dasam Granth which are written within the footnotes.
Parasaraprasna: The Baisakhi of Guru Gobind Singh
In Dasam Granth (Chandicharitra, devijuki Ustat, 223-46) these aspects of the Primal
Energy are indicated in detail. The active Female Principle, the procreative energy,
the irresistible power of illicit love, the dynamism of sex, the flux of the phenomenal
existence, the Time that evolves and the Time that dissolves, that power which creates,
sustains and destroys, that which deludes and emancipates, that is the Sakti, and Guru
Gobind Singh aptly describes this profound philosophical concept as :
In the beginning there was the incipient Time which was the Father of Creation, and
from there emanated the infinitely powerful Light. Out of this All-Ground and Principle
of Manifestation, grew Bhavani/Bhagauti, the matrix of Creation. (Chaubis Avtar)
Sirdar Kapur Singh, ICS
- Parasaraprasna: The Baisakhi of Guru Gobind Singh, Chapter 1
(2 March 1909 – 13 August 1986)
The whole context of the text under discussion bears this interpretation out. The text occurs in the thirteenth chapter of the part of the
Dasam Granth, called “Bachitranatak” the strange play. In this chapter, the Guru, after some cosmogonical reflections, gives a proto-historical
account of the origin of the tribe, in which Guru Nanak and he himself were born, and then proceeds to record his auto-biography.
- Parasaraprasna: The Baisakhi of Guru Gobind Singh, Chapter 10
Sikhism: An Oecumenical Religion

When Guru Tegh Bahadur was publicly beheaded in the Silvery Esplanade, the Chandni Chowk, of the Mughal Delhi on the eleventh of
November, 1675, on his refusal to accept Islam to save His life, His son who then became the Tenth Nanak, Guru Gobind Singh, was only
nine years’ old. In his unfinished Autobiography, called, ‘This life is Wonderful’, Bachittranatak, He evaluated His father’s martyrdom in the
following words : “Tegh Bahadur broke the mortal vessel of his body by striking it at the head of the Emperor of Delhi and retreated to his
‘Original Abode’, the God. ...”
- Sikhism: An Oecumenical Religion, Phenomenality of Sikhism
Sirdar Kapur Singh’s Handwritting of the Anandpur Resolution
On the basis of having all

powers to and for itself
except, foreign relaions,
defence, currency and general
communications to remain
as subjects of the federal
Indian government,
swihb dsm pwqswh

sB QweI hoe shwie [
Sikh Scholars (9)
Dr. Balbir Singh Dehradoon
D ate: 1965 CE
Dr. Balbir Singh PhD (London) was the younger brother of Bhai Vir Singh
Ji. His simple yet thought provoking essays garnered a group of admirers.
He wrote extensively within his essays on the composition of Guru Gobind
Singh Ji and is one of the few modern scholars to have viewed the Anandpuri
manuscript of Sri Dasam Granth. His essay of Sabal Sahitya dwells deep
within the poetic language and message of Dasam Bani especially on the
ones related Chandi and the incarnations.
gurU jI inj il`Kq aus gRMQ ivc Swml hY, ijs dw pRclq nwm ‘dsm gMRQ’ hY [ dsm gRMQ
iek ivSwl gMRQ hY [ ijs ivc jwpu swihb, Akwl ausquq, bic`qR nwtk, cMfI cirqR, cMfI dI
vwr, cOvI Avqwr, igAwn pRboD, cirqR, jPrnwmw, qy kuJ hor AsPotk CMd hn [ pMjwbI,
ibRj BwSw qy PwrsI dI rcnw ies ivc Swml hY [ ieh rcnw BwvyN keIAw dy iKAwl ivc
swrI gurU goibMd isMG jI dI AwpxI nhIN khI jWdI, pr AYsy sbUq iml rhy hn, jo hux ies
sm`gR gRMQ ƒ gurU swihb jI dI rcnw mMn lYx vl pRyrdy hn [
Sri Guru Gobind Singh Ji’s compositions are compiled within a compendium called as ‘Dasam Granth’.
Dasam Granth is an enormous compendium which contains, Jaap Sahib, Akaal Ustat, Bachitar Natak,
Chandi Charitr, Chandi Di Vaar, Chaubis Avtar, Gian Parbodh, Charitr, Zafarnama and more composition.
The language of this Granth is Punjabi, Braj Bhasha and Farsi. However, some are of the opinion that
this whole Granth may not be the work of Guru Gobind Singh but the evidences which are being made
available suggest otherwise and it becomes evident that the whole Granth is the composition of Guru
A rare picture of Dr. Balbir Singh, Bhai Vir Singh’s Sahib.
younger brother and friend of Prof. Puran Singh.
- Sabal Sahitya, Dr Balbir Singh
Source: Personal Collection of Prof. Puran
Singh’s researchers. (November 29, 2019)
Sikh Scholars (10)
Dr. Taran Singh
D r. Taran Singh (1922-1981 CE), was a renowned scholar and teacher of Sikh studies. He begun his career in
1948 as an inspector in the Food and Supplies Department of East Punjab. In 1950, he joined Ramgarhia College,
Phagwara, as a lecturer in English. In 1952, he passed his M.A. (Punjabi) and joined the Khalsa College, Amritsar,
as Professor of Divinity. He received his Ph.D. degree in 1959. From 1964-1966 he was the principal of Shahid Sikh
Missionary College at Amritsar. In 1966 he joined Punjabi University, Patiala, as head of the Department of Sri Guru
Granth Sahib Studies. He has written a number of books and amongst them is Dasam Granth Roop Te Ras where
he writes his perspective of the, Dasam Granth:
‘dsm gRMQ’ gYrqmMd, sÍYN-siqkwr vwly jIvn dI pirBwSw hY; ‘dsm gMRQ’ iehnw jIvn audySW qIk
pujx leI ‘Drm-ju`D’ dw cw hY; Drm ju`D leI ‘sMq ispwhI’ dy Awcrn dI loV hY, ‘dsm gRMQ’ aus
mhwn Awcrn dI ivAwiKAw hY; ‘sMq’ pRBU-BgqI hY, ‘ispwhI’ bIr-rs hY, ‘dsm gRMQ’ iehnw dohW
p`KW leI auqSwh idMdw hY; koeI audys ibnw kurbwnI pUrw nhIN huMdw, ‘dsm gRMQ’ inSkwm krm leI
vMgwrdw hY; iksy audyS dI pUrqI leI ‘cVHdI klw’ dI loV hY, inrwS n hoxw, sq dw ivSvwsI hoky
ijq dw ivSvws rKxw, ‘dsm gRMQ’ cVHdI klw dw prqK drSn hY [ pr ieh sB kuJ Awqmk mMfl
ivcoN aupjdw hY, ‘dsm gRMQ’ Awqmk mMfl ivc vwsw hY [ ieh sB kuJ gurU goibMd isMG dI pRiqBw
ivcoN rUpmwn hoieAw hY [
Dasam Granth is the language of the honourable and dignified life. Dasam Granth invigorates one towards the
‘battle of righteousness’. In order to start the battle of righteousness, one needs to have the conduct of a saint-
soldier. Dasam Granth is the description of the dignified conduct. Sainthood is the devotion towards Almighty and
solider (Sipahi) is the valour. Dasam Granth provides encouragement towards both the Saint and Soldier. Without
an aim, one can never sacrifice. Dasam Granth brings an aim of selflessness. For the success of any cause, high-
spirit (Chardikala) is required. Chardikala is not becoming disheartened, having faith in the truth and believing in
victory. Dasam Granth is the physical representation of Chardikala. But all of the above can only be appreciated in
the higher spiritual levels. Dasam Granth’s place is within these high spiritual realms. All of this is because Dasam A rare picture of Dr. Taran Singh
Granth is the reflection of Guru Gobind Singh Ji.
Source: Punjabi Tribune, 2017 CE
- Dasam Granth Roop Te Ras, Pg. 25
Sikh Scholars (11)
Principal Satbir Singh
P rincipal Satbir Singh (1932-1994) of Khalsa College, Karnal,
was a prolific writer of popular books on Sikh history. He was
responsible for the historical content of the paintings and the
calendars. Professor Satbir Singh’s tally of more than 70 titles,
amongst it are works of minute research, textual commentary,
history and narrative.
Khalse De Vasi
sRI gurU goibMd isMG jI mhwrwj ny jwpu swihb aucwr ky swfy auqy iek vwr hI
ikqny aupkwr kr id`qy hn [
Sri Guru Gobind Singh Ji Maharaj uttered Jaap Sahib which at once have benefited
everyone beyond measure.
- Khalse De Vasi by Satbir Singh: Chapter 12, Pg. 121
Sau Suwal
The “Dasam Granth” was all composed by Guru Gobind Singh. No doubt is to
be raised about it. For internal and external alertness this Granth was written
while at the same time a commandment was issued that Guru Granth Sahib is
Principal Satbir Singh the only (eternal) Guru, “this is my own play”.
(1932 - 1994) - Sau Suwal by Principal Satbir Singh: Question 40
Source: Principal Satbir Singh

- “The Saint Scholar”
Sikh Scholars (12)
Dr. Tirlochan Singh
D r. Trilochan Singh (1919-1993 CE) was a renowned Sikh scholar and author
of a number of books on the Sikh religion. Dr Singh also played an important
role in the ‘turban case’ in the United Kingdom when he published a book, “The
Turban and Sword of the Sikhs” which received special mention in the House
of Lords, when the bill was finally presented. Dr Trilochan Singh also wrote
against the mischievous writings of foreigners on the Sikh religion like Trumpp,
McLeod, etc. and exposed their mala fide intentions.
His views of Sri Dasam Granth Sahib were that the entire Granth is the
creation of Sri Guru Gobind Singh Ji. The following is his article published within
the Sikh Review covering the misunderstanding over the poet names (Ram,
Shyam) within Dasam Granth.
Sikh Review 1955 CE

While all other misunderstandings will become clear in their proper places, one misunderstanding
created by the self-styled puritans called the bhasurias must be cleared here. 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: S. Trilochan Singh (Dr.)
(1919-1993 CE)
isAwm suMdr qij nId ikau AweI ] (Sri Guru Granth Sahib Ji, Raag Suhi M:5, Ang 745, Line 2)
Forsaking the Beautiful Lord, how can they go to sleep?
goivMdu goivdu goivdu hir goivdu guxI inDwnu ] (Sri Guru Granth Sahib Ji, Raag Kanara M:4, Ang 1312, Line 18)
Govind, Govind, Govind - Almighty God, Almighty of the Universe is the Treasure of Virtue.
goivdu goivdu goivdu jip muKu aUjlw prDwnu ] (Sri Guru Granth Sahib Ji, Raag Kanara M:4, Ang 1313, Line 1)
Meditating on God, chanting Govind, Govind, Govind, your face shall be radiant; you shall be famous and exalted.
rwm rwm rwm kIrqnu gwie ] (Sri Guru Granth Sahib Ji, Raag Gond M:5, Ang 865, Line 2)
Sing the Kirtan of the Praises of Almighty, with mind, body and speech.
rwm rwm rwm sdw shwie ] (Sri Guru Granth Sahib Ji, Raag Gond M:5, Ang 865, Line 4)
Almighty, Raam, Raam, Raam, is always our help and support.
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.
In the Dasam Granth, Guru Gobind Singh writes ‘Netra Trung’ (nyqR quMg) for Naina Devi 1, ‘Satdrav’ (sqdR`v) for Satluj 1, ‘Dasampur’ (dsm pur) for
Anandpur 2, ‘Shah Sangram’ (swh sMgRwm) for Sango Shah 3, and ‘Madra-desh’ (m`dR dys) for the Punjab 4.
Even in our own times Bhai Sahib Vir Singh’s maternal uncle Pandit Hazara Singh wrote his name Hazur 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.
So, Ram, Shyam and Govind are synonymous names of Guru Gobind Singh.
- Sikh Review 1955CE by Dr. Trilochan Singh
1
Chaubis Avtaar(Ram): Conclusion, Sri Dasam Granth Ji Ang 254
2
Chaubis Avtaar (Krishna): Beginning, Sri Dasam Granth Ji Ang 254
3
Bachitar Natak: Chapter 8, Sri Dasam Granth Ji Ang 60-2
4
Bachitar Natak: Chapter 7, Sri Dasam Granth Ji Ang 59
Saints of Southeast Asia (1)
Bhai Maharaj Singh
B hai Maharaj Singh (1780-1856 CE) was a warrior, saint and a freedom
fighter. Maharaj Singh was a pupil of Baba Bir Singh Ji Nauragabad wale. He
was born as Nihal Singh and used to serve selflessly. Whilst serving food and
drinks at the Dera, he used to say, “Lao Maharaj” which meant ‘Take master’.
Soon this became his trademark and people started to call him, Maharaj Singh.
As Lahore Darbar grew weaker due to internal fighting and the British
influence was increasing due to the Dogras. Baba Bir Singh Ji’s Dera became
a center of revolt against the Dogras who had the protection of the British.
Baba Bir Singh Ji was martyred at his camp when he refused to raise his arms
against fellow Sikh soldiers who had opened fire at them. The bombarding
blew Baba Ji who was sitting in the presence of Sri Guru Granth Sahib Ji,
martyring him. Martyred along with Baba Ji were prominent figures of the
Lahore Darbar like Prince Kashmira Singh and Attar Singh Sadhianwala. After
the slaughter, Bhai Maharaj Singh Ji took on the struggle to free Punjab from
the British. According to Henry Lawrence, Bhai Maharaj Singh, a Sikh priest of
reputed sanctity, and of great influence, the first man who raised the standards
of rebellion beyond the confines of Multan in 1848, and the only leader of note
who did not lay down his arms to Sir Walter Gilberts at Rawalpindi.
Unfortunately, Sikh Raj was annexed by the British on 29th March 1849
CE and Maharaj Singh arrested in 28th December 1849 near Adampur by
Bhai Maharaj Singh
Henry Vansittart who was the Deputy Commissioner of Jalandhar.
(1780-1856 CE)
Upon the arrest, Maharaj Singh’s belongings were confiscated and amongst them was a daily prayer book (Gutka)
belonging to him. On the flyleaf of the Gutka, Vansittart wrote the following as shown in the excerpt of the British
Library Catalogue:
This Gutka was later donated to the British Library in 1926 with a note, ‘Never to leave England’ by his son. The
accession number is MSS Panj. A 4.
The above-mentioned Gutka contains a number of compositions

from the Dasam Granth along with the Guru Granth Sahib:
TABLE 5-4: DASAM BANI IN BHAI MAHARAJ SINGH’S GUTKA

1 Chaupai Sahib which begins from Charitr 405 (Sri Asdhuj Jab..) 39b
2 Jaap Sahib 367a
3 Akaal Ustat 391a
4 Chandi Di Vaar 466a
Bhai Maharaj Singh was later exiled to Singapore in 1850 along

Bhai Maharaj Singh Ji always kept this Gutka with him even in battle.
The folio shown in handwritten manuscript above is of Akaal Ustat with Bhai Kharak Singh where he was subjected to arduous
Bani. The Gutka shown is currently with his Custodions in Amritsar. confinements and finally in 1857, he was martyred at the Outram
Source: Bhai Maharaj Singh Ji & Gurdwara Sahib Silat Road (2015) Road Prison, Singapore. Till today, Bhai Sahib’s Samadh is
present at Silat Road Gurdwara.
Saints of Southeast Asia (2)
Sant Sohan Singh Ji Malacca
S ant Sohan Singh Ji (1902-1972 CE) is a famous Sikh saint of
Malaysia. Till today, his yearly Barsi is held at Gurdwara Sahib
Malacca where he had spent most of his time. Many drew inspiration
from Sant Sohan Singh and he is a very respectable figure among
the Sikhs of Malaysia and Singapore. He was born in the village of
Phool, Patiala and was the youngest among 3 siblings. The excerpt
below shows the interest of Sant Ji to acquire knowledge:
Sant Baba Sohan Singh Ji (Malacca) rigorously studied the meanings of
books such as Bhavrasamrit, Sarkutavali, Vairag Shattak, Vicharmala, Vichar Sagar,
Birti Prabhakar, Moksh Panth etc under the tutelage of Giani Channan Singh Ji.
After coming to Malaya he became so engrossed in studying spiritual knowledge
that whilst sitting, rising, going far & near, up to the point that even whilst walking
alongside the ocean there was always a book in his hands.
(Safal Jiwan Sant Sohan Singh Ji Malacca by S. Tara Singh , Pg. 66-7)
Sant Ji also used to consult Gyani Gurbaksh Singh Tapah who was
the Scholar of Sanskrit and the meanings of Sri Guru Granth Sahib
Ji based on Taksal Samparda. During these years, the Gurmat
education taught in Malaya was based on the syllabus taught in
Taksal.
Sant Sohan Singh
[Continues on the next page] (1902-1972 CE)
A student who wanted to learn Gurbani were required to complete the pre-requisites comprising of Panj Granthi
(containing selected Bani from Sri Guru Granth Sahib Ji), Bai Varaa (22 Ballads in Sri Guru Granth Sahib Ji),
Bhagta Bani ( The bani of 15 Bhagats in Sri Guru Granth Sahib Ji) and Das Granthi (The selected Bani from Sri
Dasam Granth Sahib Ji). Sant Sohan Singh Ji believed in the compositions of Sri Guru Gobind Singh Ji and it can
be seen from the following instances:
Handwritten Dasam Shabad of Sant Ji
rogn qy Ar sogn qy jl jogn qy bhu BWiq bcwvY ]

s`qR Anyk clwvq Gwv qaU qn eyku n lwgn pwvY ]
rwKq hY Apno kru dY kr pwp sMbUh n Bytn pwvY ]
AOr kI bwq khw kh qo sON su pyt hI ky pt bIc bcwvY ]6]248]
He (Almighty) who saves variously and protects in many ways from all physical illness (Rogan), mental
illness (Sogan) and lightning strike (Jal Jogan); Although an enemy uses various methods but with the
grace of Almighty none can harm. Almighty protects by lending His own hand thus no sins can ever touch
His devotee. What more can I (Guru Gobind Singh Ji) say to you? Almighty protects us even in the mother’s
womb.
Sant Sohan Singh Ji gave Shabad, “Rogan Te Ar Sogan” from the Akaal Ustat, to the people
who were in distress. This amplifies the importance Sant Ji gave to the compositions of Sri
A picture of Sant Sohan Singh Ji Guru Gobind Singh Ji. Among the people who had receive this Shabad were, Paramjit Kaur
immersed in prayer with folded hands Grewal w/o Sarban Singh Kuala Lipis, Harjit Singh KL (1963), Niranjan Singh Ipoh (1964), and
Gurbachan Kaur D/O Kauda Singh Taiping
- Sant Baba Sohan Singh Ji of Malacca: His Life and Times, Pg. 130 & 235
Six
The Edicts
Hukamnamas
Wall Painting of Guru Gobind Singh Ji at
Gobindgarh Fort, Amritsar
Hukamnama
An Introduction
H ukamnama (or ‘edict’ in English) is an order or proclamation
issued by a person of authority like a king or a governor. No other
person besides the one in power had the right to issue an edict.
The history of Hukamnama within Sikhi goes back to the times of
Sri Guru Arjan Dev Ji when the Aad Granth Sahib was completed
in 1604 CE. The reading of a random Shabad within the Aad
Granth Sahib was called as Hukamnama or the proclamation of
the Guru. Guru Arjan Dev Ji made it possible for the Sikhs to ask
their questions and clarify their doubts in prayer (Ardas) from the
Aad Granth Sahib who would then answer all their questions in the
form of a proclamation.
When the time of Sri Guru Hargobind Sahib Ji came, Guru Ji
introduced symbols of sovereignty into the sainthood of the House
of Guru Nanak. Guru Ji constructed a throne of the timeless (Akaal
Takht) and from there issued orders to the Sikhs in the form of
Hukamnamas. Few Hukamnamas written by Guru Ji still survive to
this day and are preserved at Takht Sri Harmandir Ji Patna Sahib.
Besides this, Guru Ji performed all those acts of sovereignty which
were deemed illegal for a common man like riding a horse, wearing
a Dumalla, adorning weapons, etc. The latter Gurus carried on
these practices and their Hukamnamas are present to this day.
Sikhs offering Shastar (Weapons) to Guru Hargobind Sahib Ji at throne of
[Continues on the next page] the timeless (Akaal Takht) . Painting from Bhai Mati Das JI Museum, Delhi.
Sri Guru Granth Sahib Ji Academy The Edicts Hukumnamas 415

Sri Guru Gobind Singh Ji in his benevolence uplifted the
Khalsa to such a level that authority to issue Hukamnamas
was given to the Khalsa. Five (5) male Amritdhari Sikhs
who abide by the Rehit (code of conduct) prescribed by
Guru Ji are considered the form of Guru Gobind Singh Ji.
After 1708 CE, the authority to issue Hukamnama during
the turbulent times was bestowed upon Mata Sahib Kaur
Ji, Mata Sundar Kaur Ji, Baba Banda Singh Bahadur
and some five (5) prominent Sikhs who were sent along
Baba Ji by Guru Ji at Nanded. Along with that, the Takht
(throne) of the Sikh faith had the authority to issue edicts
on various issues.
Now, we shall look into some of the Hukamnamas
that has been issued with regards to the Sri Dasam
Granth and bring forward a notion that the SDG was and
is accepted by the Panth.
Edict of Baba Banda Singh JI Bahadur.

Bhai Rupa Ji Collection.
416 The Edicts Hukumnamas Sri Guru Granth Sahib Ji Academy

Bhai Mani Singh Ji’s
Letter
B hai Mani Singh accomplished the compilation of the Dasam
Granth in 1713 CE, five years after Guru Gobind Singh Ji merged
into His Formless Form. The correspondence between Bhai Mani
Singh and Mata Sundar Kaur Ji (Mehal - Wife of Guru Gobind Singh
Ji) about the bani of Chritropakhyan, Shastar Naam Mala, & Krish-
na Avtar can be found in this letter.
Translation of the Letter

May the Almighty help us. Mani Singh makes his humble prostration at the feet
of the holy venerable mother. Further news is that the climate of this place has
aggravated my rheumatism and my health deteriorates fast. I will have to listen
to the healing parable of the tertian fever. But my illness has caused no slackness
in the performance of the holy service of the Hari Mandir (Sri Harmandir Sahib,
Amritsar). The Khalsa no more hods away over the country and its power has
waned. The Sikhs have migrated to the mountain retreats. The Malacchas (Mughal
, Afgans) reign supreme in the country. There is no security for the (Sikh) children
and women in any habitation. They are hunted out and killed. The opposing states
have also joinedhands with them. The Hindalis spy on the Sikhs. All (the Sikhs)
have deserted the Chak (the earlier name of Amritsar). The Mutsaddis (priests)
have also fled.So far the Timeless (Waheguru) protects me. Tomorrow is uncertain.
What is ordained by the Sahib (Sri Guru Gobind Singh Ji) shall prevail. The adopted
son of Binod Singh has passed away. Among the books I send per Jhanda Singh,
contains 303 Chritra Upakhyans by the Sahib (Sri Guru Gobind Singh Ji).
Historical Letter of Bhai Mani Singh sent
[Continues on the next page] to Mata Sundar Kaur Ji.

Translation of the Letter (2)
Give this to Sihan Singh in the Mahal (Matia Mahal in the interior of
Delhi city). So far there is no trace of the book “Naam Mala.” I found
the first part of Krishan Avatar but not the second. I shall send it
when available. There is a rumour in the country that Banda (Singh
Bahadur) has made his good escape from the Emperor’s jail. May
the Guru protect him. The Guru’s family (the descendents of the
Guru) at Khandur have sent five tolas of gold as a gift for your son’s
bride (an adopted son of Mata Ji, as all four Sahibzadhay had been
martyred). Recover seventeen rupees from Jhanda Singh. I gave him
five rupees to meet the expenses of the journey. These expenses will
be incurred by him. The Mutsaddis have not yet settled accounts,
otherwise I would have sent a draft from the city (presumably
Lahore). If my health improves I shall come in the month of Katak.
Baisakh 22
Signed- Mani Singh,
Guruchak, Bunga
P.S. Reply in bamboo stick. (as being confidential)

Bhai Kanh Singh Ji Trehan’s
Letter
B hai Kanh Singh Ji Trehan wrote a letter that contains the
reference to the importance of studying the Bani of the Ten Gurus.
This Hukamnama (Letter) is addresed to Bhai Rupa Ji. The letter
is currently in the possesion of the custodians of Bhai Rupa. The
abstract of the Hukamnama is shown and written, as follows:
Kwlsw jI qusw isvwie Akwl dUjy no mMnxw nwhI ] sbdu dsvI pwqswhI qik
Kojnw ] sbd Koj ieh Gru lhY nwnk qwkw dws ] gurU kw invws sbd ivc hY ]
Khalsa Ji! You are not to worship anyone besides Akaal. You are to search and study the
Gurbani till Guru Gobind Singhs’, as Guru resides within His own Shabad.
Bhai Kahn Singh was the son of Baba Binod Singh Ji, He along with
his father were amongst the five chosen Sikhs by Sri Guru Gobind
Singh Ji to accompany Baba Banda Singh Bahadur to Punjab.
Reference to this letter is also given by Prof. Piara Singh Padam in
his book, Prachin Punjabi Gad ( pRwcIn pMjwbI g`d ) on page 59.

Edicts of Sri Akaal Takht
1877
T his Hukamnama from Akaal Takht Sahib dates back to 1877 CE where it appears to be an answer to the
questions raised by Sikhs on the Amrit Sanchar. Within it, we find many references to the compositions of Guru
Gobind Singh Ji namely:
Chandi Charitr & 33 Sevaiye
- Line 6, 1877 Edict of Akaal Takht

Akaal Ustat
- Line 11, 1877 Edict of Akaal Takh
Jaap Sahib & Chaupai Sahib
- Line 14, 1877 Edict of Akaal Takht
From the above edict of the Akaal Takht it becomes apparent that various compositions of Guru Gobind Singh
Ji were advocated by the Takht Sahib.

Original Edict of Akaal Takht, dated Magh Vadi 11,1934 Bk. (1877 CE)

1977
T his edict was issued by Akaal Takht on one Bhag Singh who
had published slanderous remarks regarding the Dasam Granth.
The position of Akaal Takht has remained the same throughout
that anyone who slanders the composition of Guru Gobind Singh
Ji has been excommunicated. Likewise, is the following edict:
Ref: Edicts of Sri Akaal Takhat

Ref: Hukumname Adesh Sandesh by Roop Singh, Pg. 77 Sahib by Roop Singh, Pg. 83

1978
T his is a Hukamnama issued by Akaal Takht in response to
the ‘Narakdharis’ (dwellers of hell) and their killing of 13 Sikhs
on 13th April 1978 where lines from Dasam Granth has been
quoted. The edict is self-explanatory and the stanza quoted is
as follows:
Drm clwvn sMq aubwrn ] dust sBn ko mUl aupwrn ]
To protect the saints and spread the true path.To destroy all of the evil tyrants at their root.
Ref: Edicts of Sri Akaal Takhat Sahib

by Roop Singh, Pg. 84-5

Letter of Sri Akaal Takht
1980’s
T he following is a letter sent to Prof. Piara Singh Padam by the Jathedar of Akaal Takht, Singh Sahib Giani
Kirpal Singh upon reading his book, Dasam Granth Darshan:
Axjwx qy ADpVyH lokW dsm grMQ nUM vwDU vwd ivvwd dw ivSw bxw ilAw hY jdoN ik dsm
pwqSwh dI ieh blvwn rcnw ieiqhws, rvwieq qy sMpRdweI tkswlW dI mMnq Anuswr gurU jI
dI AwpxI ikrq hY [ pdm jI isK pMQ dy auGy ivdvwn hn [ aunHW bVI spStqw qy qrk SkqI
nwl vwdIAW dIAW SMkwvW dw smwDwn kIqw hY [ Apny pRcIn bIVW dy pRmwxIk hvwilAW nwl
ijQy swrI crcw kIqI hY, auQy pihlI vwr hr bwxI dw suqMqr ivvycn vI kIqw hY [ mYN cwhuMdw hW
ik Kwlsw pMQ, dsmyS-bwxI dI sipRt nUM Apxwvy qy kmwvy qW hI auh ‘grb gMjn dust BMjn’
vrgy isMG-kr`qv dI pwlxw kr skdw hY [
Ignorant and half-baked individuals have placed Dasam Granth into superfluous
arguments. It is very clear that this composition of the Tenth Master has been
accepted by the history, tradition and the Taksals. All believe it to be the work of
Guru Ji. Padam Ji is a renowned scholar within the Sikh Panth. He has very clearly,
evidently and logically given the answers to the doubters. Where he has given
references to our ancient text and excerpts, he has also for the first time done
a thorough investigation to every composition contained within. It is my wish
that the Khalsa Panth adopts the spirit contained within Dasam Bani so that the
‘destroy the ego and annihilate the enemy’ character is seen within.
1
Jaap Sahib- Sri Dasam Granth Sahib: Ang 4

1985
I n 1985, Akaal Takht had a meeting and a resolution was passed that
the Sikh Rehit Maryada by SGPC is to be amended to incorporate the
five (5) Nitnem Bani. Again in 2009, the Jathedar of Akaal Takht released
a letter again supporting the change. Do note, that three (3) Banis are
from Sri Dasam Granth.
Ref: Hukumname Adesh Ref: Edicts of Sri Akaal Takhat

Sandesh by Roop Singh, Pg. 108 Sahib by Roop Singh, Pg. 117 2009 Edict supporting the change

1988
W ithin this edict, the Akaal Takht instructs the Sikhs and SGPC to recommence the reading of Rehras Sahib
as per the earlier original version (Taksali Rehras)1 which contained the full Chaupai Sahib and selected stanzas
from throughout Dasam Granth.
1
This complete Rehras is found
in all historic Gutkas including
Bhai Mani Singh, Bhai Param
Singh, Bhai Jeet Singh, etc.
(Right) Ref: Edicts of Sri Akaal Takhat Sahib by Roop Singh, Pg. 139

Decorated opening folio (Folio 47) of Rehras
Sahib from an old manuscript of Panj Granthi,
dated Nanakshahi 421 (1890 CE).
Folio 71 of Rehras Sahib with full Chaupai Sahib

as per the original version. The starting verse of
the full Chaupai Sahib is seen right above:
puin rwCs kw kwtw sIsw ]
sRI Aiskyqu jgq ky eIsw ]
Letter of Sri Akaal Takht
2008
J oginder Singh Vedanti in the final days
of his tenure as the Jathedar of Akaal
Takht have released a letter under the
letterhead of Akaal Takht on the matter
of Dasam Granth. The letter (dated
6th June 2008) is not the edict of the
Takht as it does not abide by the earlier
Hukamnama issued on 19th November
2003 where he was a signatory too.
A Hukamnama of issues related with
Sikh Panth has to be decided under the
authority of Five (5) Singh Sahib from
the Five (5) Takht or Four (4) Takht and
One (1) from Harmandir Sahib.
Thus, the letter released by
Joginder Vedanti is not legitimate.
Furthermore, Joginder Vedanti is
infamous for the rushed introduction of
the flawed Nanakshahi Calendar and
his publication of Gurbilas Patshahi 6
(Top) Joginder Vedanti’s illegitimate “Edict” were he had altered the entire original
(Right) Hukamnama issued on 19th November 2003. text (which was ultimately pulled out of
Ref: Edicts of Sri Akaal Takhat Sahib by
Roop Singh, Pg. 256-7 publication and banned).

2009
p rof. Darshan an ex-Jathedar who went rogue is now notorious for his anti-Sikh view. Currently staying on foreign
land, he has spewed hatred and fights throughout the globle. He was once a fervent advocate of Dasam Bani but
went rogue under mysterious circumstances. He has been excommunicated by the Akaal Takht and can no longer
preach. On 2009, he spoke ill of the compositions of Guru Gobind Singh Ji by which he was excommunicated.
Ref: Edicts of Sri Akaal Takhat

Sahib by Roop Singh, Pg. 279

Edicts
Takht Sri Harmandir, Patna Sahib
No: GIS/H/2016/25 HUKAMNAMA Date: 22-07-2016
2nd Floor, Wisma Tatt Khalsa,
T
No.24, Jalan Raja Alang,
50480, Kuala Lumpur,
Malaysia akht Sri Harmandir
Respectable officials,
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Ji Patna Sahib is the 2nd
Re: Performing of Kirtan and Katha of Sri Dasam Granth Sahib Takht of the Sikhs. It was
It is with the benevolence of the Gurus that we have the honour of being established by Sri Guru
blessed with the original utterances of the Gurus themselves. Besides Sri Guru
Granth Sahib Ji, we have the compositions of Sri Guru Gobind Singh Sahib Ji in
Tegh Bahadur Sahib Ji.
the form of Sri Dasam Granth Sahib Ji. Like Akaal Takht, the
Sri Dasam Granth Sahib is the Bani of Guru Gobind Singh Ji. This Bani was
completed during the lifetime of Guru. The compositions contained within Sri other four (4) Takhts have
Dasam Granth Sahib are accepted. According to the Sikh Rehit Maryada, it is the privilege of writting
permissible for the Kirtan and Katha of Sri Dasam Granth Sahib in the presence
of Sri Guru Granth Sahib Ji. Since the olden days, such practices has been going Hukamnamas.
on and even today it’s Kirtan and Katha is being performed at the 5 Takhts and
various other Gurdwaras. The following is a edict
From the time, the compositions of Sri Guru Gobind Singh Ji were compiled
in the form of Sri Dasam Granth Sahib; parallel Perkash has since been being
which is a reply to our
done at Takht Sri Harimandir Patna Sahib. It is the decision of the entire Panth letter on the query on
that the Kirtan and Katha of Sri Dasam Granth Sahib are permissible in the
Gurdwaras. No organistaion has the right to raise doubts and question the the kirtan and katha of
authority of Sri Dasam Granth Sahib. This is the decision of the entire Panth Sri Dasam Granth in the
and not one person.
Five (5) Singh Sahibs of Takht Sri Harimandir Patna Sahib
presence of Sri Guru
sd/- sd/- Granth Sahib Ji.
(Rajinder Singh) (Iqbal Singh Khalsa)
Head Granthi Jathedar
sd/- sd/- sd/-
(Baldev Singh) (Dalip Singh) (Gurdial Singh)
S. Assistant Granthi Assistant Granthi Granthi

This edict of Takht Sri Harmandir Ji Patna Sahib was released on the 350th Perkash Gurpurab of Sri Guru Gobind
Singh Ji. Within this edict, we find that the supreme authority of the Sikhs reiterates their stand that the entire Sri Guru
Granth Sahib and the entire Sri Dasam Granth Sahib Ji is the composition of the Gurus, Gurbani,
No: TPS/H/45/2016 HUKAMNAMA Date: 05-01-2017
Today, 5th January corresponding to Poh Sudi 7, Nanakshahi Sammat 548, year
2017, there was a meeting of the five (5) Singh Sahibs at Takhat Sri Harmandir Ji
Patna Sahib Ji.
Today is Sahib-e-Kamaal, Granter of Amrit, Khalsa’s Rehit Maryada, Sikhi Princi-

pals, all capable, benevolent, Sarbans Dani Dasmesh Pita Sri Guru Gobind Singh Ji
Maharaj Ji’s 350th Perkash Utsav which corresponds to Poh Sudi 7. It is here that
Guru Ji took His manifestation:
Tehi Perkash Hamara Bhayo Patna Shehar Bikhai Bhav Layo |
For the past some time, the detractors of the House of the Guru has from time
to time written materials to create doubt on Sri Guru Granth Sahib Ji, Sri Guru
Gobind Singh Ji’s own composition in the form of Sri Dasam Granth Sahib Ji, Amrit
Sanchar, the five (5) Banis of Amrit, Sikh history and our practices. Whilst writing
those materials, they use inappropriate language continuously just so to create
doubt. Today at this gathering, we are releasing a Hukamnama from Takhat Sri
Harmandir Ji, Patna Ji that the entire Sri Guru Granth Sahib Ji from Ik Oangkaar
till Athara Das Bees, Complete Sri Dasam Granth Sahib Ji, Conduct of the Amrit
Sanchar, Five (5) Banis, Sikh History and Practices from the times of the Gurus.
No person has any right to doubt, question, speak ill and create any material that
may create doubts. No one has the authority to plan such complot. it is from the
time of Misl, the Perkash of Sri Dasam Granth Sahib Ji has been performed beside
Sri Guru Granth Sahib Ji.
…Continues
Part 1: Edict of Akaal Takht on the 350th Perkash Diharra of Guru Gobind Singh Ji

Even till today, the (dual) Perkash is performed at Takhat Sri Harmandir Ji, Patna
Sahib, Takhat Sachkhand Sri Hazur Sahib an within the fraternity of the Nihungs
since the olden days with full respect and decorum. The entire Khalsa Panth and
the Sikh Sanggat should not keep any relation with the foes of the Guru’s house
and the Panth. Such individuals are to be boycotted.
Full faith should be placed that the entire Sri Guru Granth Sahib Ji and the entire
Sri Dasam Granth Sahib Ji is the Bani of the Satguru. Sikhs should stand firm
on the code of conduct of the Amrit Sanchar, Five (5) Banis and other practices
that have been coming since the times of the Gurus. This is the Hukamnama of
Takhat Sri Harmandir Ji, Patna Sahib Ji which is the place of the origin of the
Khalsa. Whoever who accepts, shall be exalted and Guru shall provide him/her
in abundance. Consider this the truth.
sd/- sd/-
(Rajinder Singh) (Iqbal Singh Khalsa)
Head Granthi Jathedar
sd/- sd/-
(Baldev Singh) (Gurdial Singh)
sd/-
S. Assistant Granthi Granthi
(Dalip Singh)
Assistant Granthi
Part 2: Edict of Akaal Takht on the 350th Per-

kash Diharra of Guru Gobind Singh Ji

Edicts
Takht Sri Harmandir, Patna Sahib
HUKAMNAMA Date: 10-04-2008
Today, Thursday 10th April 2008, there was a meeting done amongst the Five
Singh Sahiban of Takhat Sri Harimandir Ji, Patna Sahib where the matter of
Professor Darshan Sinh Ragi Ex-Jathedar of Sri Akaal Takhat Sahib Amritsar’s
speech where he spoke very rudely on the Sri Guru Gobind Singh Ji’s own
composition Sri Dasam Granth Sahib was discussed. After heavy discussion
amongst ourselves, we are passing this Hukamnama:
T his edict of Takht Sri

Harmandir Ji Patna Sahib
First some brief history of Sri Dasam Granth Sahib Ji is as follows:
In the Bikarmi year 1755 (1698 CE), Sri Dasam Granth Sahib was bounded and it
was blessed with the signatures of the Tenth Master, which is with us here. Bhai
Desa Singh Ji has written with the Rehitnama (code of conduct) that: Duhoo
was released around Granth Meh Bani Joi || Chun Chun Kanth Kre Nit Soei || With the permission
from Mata Sahib Kaur Ji, Shaheed Bhai Mani Singh Ji compiled the Bani of Sri
the Darshan Singh was Guru Granth Sahib and Sri Dasam Granth Sahib Ji which is till today present at
Delhi. Mata Ji decided with Bhai Mani Singh Ji that the compendium of Sri Guru
excommunicated from the Granth Sahib Ji is to remain separate from Sri Dasam Granth Sahib but are to be
Panth. This Hukamnama placed together (Perkash). Thus it went like that. When Mata Ji sent Bhai Mani
Singh Ji to Harmandir Sahib as its Head Granthi and Akaal Takhat’s Jathedar,
also contains the history the Perkash of Sri Dasam Granth Sahib was performed at Akaal Takhat. The
of Sri Dasam Granth and second decision to have the dual Perkash was at Sabo Ki Talwandi Damdama
Sahib when Bhai Sukha Singh and Bhai Mehtab Singh brought Massa Rangar’s
how it was respected decapitated head back. The dual Perkash continued at Damdama Sahib till 1970
CE. Similarly, Takht Keshgarh Sahib had the dual Perkash till some time back.
alongside Sri Guru Granth The entire Sri Dasam Granth Sahib is the work of a single person and that is Sri
Sahib Ji where parallel Guru Gobind Singh Ji Maharaj.
Perkash were done at all Which is why, Takhat Sri Akaal Takhat, Takhat Sri Keshgarh Sahib and Takhat
Sri Damdama Sahib Talvandi Sabo should reinstate the Perkash of Sri Dasam
the five (5) Takhts. Granth Sahib along Sri Guru Granth Sahib Ji. By doing so, we will be upholding
the Puratan Maryada started by Shaheed Bhai Mani Singh Ji.
Shaheed Bhai Mani Singh Ji accepted martyrdom at the age of 91 years by having
his joint-by-joint chopped. He spent 78 years of his life in the company of the
Gurus. At the age of 13 years old, he was sent by his father to be in the service
of Sri Guru Har Rai Sahib Ji at Kiratpur Sahib. In the times of Sri Guru Gobind
Singh Ji, Bhai Sahib was given the duty to write the composition uttered by Guru
Ji and to keep record of the writings of Guru Ji. No one else would have that
much knowledge on the compositions of Sri Guru Gobind Singh than Shaheed
Bhai Mani Singh Ji.

Edicts
Takht Sri Keshgarh Sahib
No:
2nd Floor, Wisma Tatt Khalsa, No.24, Jalan Raja Alang,
Date: 29-07-2016
T akht Sri Keshgarh
Sahib is the place where
50480, Kuala Lumpur, Malaysia
Respectable officials, Guru Gobind Singh Ji
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh in the year 1699 CE,
Re: Performing of Kirtan and Katha of Sri Dasam Granth Sahib performed the first Amrit
It is with the benevolence of the Gurus that we have the honour of being Sanchar and manifested
blessed with the original utterances of the Gurus themselves. Besides Sri
Guru Granth Sahib Ji, we the compositions of Sri Guru Gobind Singh Sahib the Khalsa.
Ji in the form of Sri Dasam Granth Sahib Ji. Sri Dasam Granth Sahib is the
Bani of Guru Gobind Singh Ji. This Bani was completed during the lifetime This edict from Takht
of Guru Ji. Sahib was in response
Sahib-e-Kamaal Sri Guru Gobind Singh Ji Maharaj on the Vaisakhi of year
1699 CE at Takht Sri Keshgarh Sahib, manifested the Khalsa Panth. At that
to Academy’s query on
time He uttered the five (5) Bania and blessed us with Amrit: the Kirtan and Katha of
Japuji Au Jap Ji Ko Daso Sevaiye Pun Chaupai Alayi Kai |
Anand Uchar Ardas Karkai Sudhar Amrit Tiyar Gur Aes Bidh Kino Hai |
Like this during the Amrit ceremony five (5) Banis were read. Japji Sahib
where it was banned by
and Anand Sahib from Sri Guru Granth Sahib Ji. Jaap Ji, Sevaiye, Chaupai the Malaysian Gurdwara
Sahib and Ardas are from Sri Dasam Granth Sahib. Thus, Guru Ji prepared
the Amrit. Amrit was made from the recitation of these compositions. Council. The letter in very
This is how, Sri Guru Granth Sahib Ji and Sri Dasam Granth Sahib Ji are
the supreme authority of the Panth. How the Panth does the Kirtan and
clear words say that the
Katha of Sri Guru Granth Sahib Ji, the same can be applied to the various entire Sri Dasam Granth
compositions of Sri Dasam Granth Sahib.
Sahib is the composition
Servant of the Guru and the Panth
of Sri Guru Gobind Singh
sd/-
(Singh Sahib Giani Mal Singh) Ji and the reading or
Jathedar
Takht Sri Keshgarh Sahib,
singing of any Dasam
Sri Anandpur Sahib Bani is allowed.

Edicts (1)
Takht Sri Damdama Sahib
D asam Gur Gira Perkashak Granth in a book made
by Giani Sahib Singh Ji in response to the slanderous
remarks made against Sri Dasam Granth. In the front
pages of this book, we find this edict from Damdama
Sahib dated 1908 CE where the Takht Sahib in very
clear words support the book and shuns the slanderers
of Dasam Bani.
The seal of Darbar Damdama Sahib
Ik Oangkaar Satgur Parsad
This is the letter from the Sri Darbar Damdama Sahib Gur Kanshi Takhat
written in the presence of all the caretakers, saints and Khalsas within
the sanctuary of Sri Guru Ji. Sri Waheguru Ji Ka Khalsa Sri Waheguru Ji
Ki Fateh. We wish to inform the entire Khalsa that Giani Sahib Singh Ji
has written a book, Dasam Gur Gira Perkashak which was heard by the
entire Sanggat of Sri Darbar Damdama Sahib and accepted by all. By the
printing of this book, it would bring benefits to the Khalsa Ji and bring
shame to the slanderers of Gurbani.
Nanakshahi Sammat 439 month of Magh day 15
Ref: Dasam Gur Gira Perkash

Edicts (2)
Takht Sri Damdama Sahib
No.: Special Tarikh: 21 Sawan 548 (05-08-2016)
T
To: Sri Guru Granth Sahib Ji Academy
2nd Floor, Wisma Tatt Khalsa,
No. 24 Jalan Raja Alang,
50480 Kuala Lumpur, Malaysia
akht Sri Damdama
Sahib is one of the five
Respected managing personals, supreme authorities of
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
the Sikh faith. This edict
We are made known through your letter that an organisation namely,
Malaysian Gurdwara Council has been slandering the Pure Bani of Sri from Takht Sahib was in
Dasam Granth Sahib Ji composed by Dashmesh Pita, Sri Guru Gobind
Singh Ji.
response to Academy’s
Slandering the Pure Bani is equivalent to the slandering Sri Guru query on the Kirtan and
Gobind Singh Ji Himself and slanderers have been attempting from the Katha of Sri Dasam Granth
beginning. Some tried to composed their own Bani to challenge Gurbani
and some kept slandering. Sahib where it was banned
siqgur kI rIsY hoir kcu ipcu boldy sy kUiVAwr kUVy JiV pVIAY ] by the Malaysian Gurdwara
Takhat Sri Damdama Sahib hereby orders you to continue to utter,
preach and sing the Bani of Sri Guru Gobind Singh Ji in high spirits Council.
without worrying about anything.
The edict in very clear
The Bani of Guru Gobind Singh Ji has always been read and will continue
to be read at the headquarter of Khalsa Panth, Sachkhand Sri Harmandir words calls the detractors
Sahib and all the 5 Takhats.
of Dasam Granth as
It will not affect the Khalsa Panth in any way if a “Malesh Council”
slanders Gurbani. slanderous and one who
jo inMdw kry siqgur pUry kI iqsu krqw mwr idvwvY ] are desirous of filth. Here,
Pyir Eh vylw Esu hiQ n AwvY Ehu Awpxw bIijAw Awpy KwvY ]
The Slanderers shall be subjected to the above command of Gurbani.
it is reiterated that the
Gurbani is our Guru, have faith, Satguru Ji is our protector in this world entire Sri Dasam Granth is
and beyond; Those who believe will be blessed. the composition of Sri Guru
The servant of Khalsa Panth
sd/- Gobind Singh Ji and the
(Singh Sahib Bhai Gurmukh Singh Ji)
reading or singing of any
Head Granthi Jathedar,
Sri Akaal Takhat Sahib Ji Takhat Sri Damdama Sahib Ji Dasam Bani is allowed.
Sri Amritsar Sahib Ji Talwandi Sabo

Edicts
Takht Sachkand Sri Hazur Sahib
T akht Sachkand Sri Hazur
Sahib is one of the five
No: 2238/16-17
Date: 27-07-2016
supreme authorities of the 2nd Floor, Wisma Tatt Khalsa,

No.24, Jalan Raja Alang,
Sikh faith. It is here that Guru 50480, Kuala Lumpur,
Malaysia
Gobind Singh Ji had passed
All the respectable officials,
on the Guruship to Sri Guru Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Granth Sahib Ji. Re: Performing of Kirtan and Katha of Sri Dasam Granth Sahib
This edict from Takht According to the prevalent practice of the Sikh faith, the Kirtan and
Katha of Sri Dasam Granth Sahib can be performed in the presence of
Sahib was in response Sri Guru Granth Sahib Ji. Sri Dasam Granth Sahib is the Bani of Guru
to Academy’s query on Gobind Singh Ji. Since the olden days, compositions of Dasam Granth
has been read at Harmandir Sahib, Amritsar, the five (5) Takhts and
the Kirtan and Katha of at various other historical Gurdwaras. Within Takht Sri Hazur Sahib,
parallel Perkash of Sri Dasam Granth Sahib Ji is done. Katha of this Bani
Sri Dasam Granth Sahib is also performed.
where it was banned by No individual or organization is allowed to oppose it. We reiterate that
the Malaysian Gurdwara the Kirtan and Katha of Sri Dasam Granth Sahib is accepted by the
Panth. This is for the attention of the entire Sanggat.
Council. The edict reiterates Servant of the Guru and the Panth
that the entire Sri Dasam
sd/-
Granth is the composition (Kulwant Singh)
of Sri Guru Gobind Singh Ji sd/- Jathedar sd/-
(Jotinder Singh) (Kashmir Singh)
and the reading or singing of Assistant Jathedar Acting Assistant Jathedar
any Dasam Bani is allowed.
sd/- sd/-
(Giani Avtar Singh) (Ram Singh)
Acting Assistant Granthi Dhupia

Letter
Sri Mukatsar Sahib
D asam Gur Gira Perkashak Granth in a book made
by Giani Sahib Singh Ji in response to the slanderous
remarks made against Sri Dasam Granth. In the front
pages of this book, we find this edict from Damdama
Sahib dated 1908 CE where the historical Gurdwara
gives full support to this book. Showing that majority
of Sikhs then, had faith in the Dasam Bani.
The special seal of The seal of Wadda

Tambu Sahib Ji Darbar Mukatsar Ji
Ik Oangkaar Satgur Parsad
This is the letter from the Sri Darbar Mukatsar Ji and to the entire
Sanggat, Waheguru Ji Ki Fateh.
We wish to inform the entire Khalsa that Giani Sahib Singh Ji has written
a book, Dasam Gur Gira Perkashak, which has been accepted by the
entire Sanggat of Sri Darbar Mukatsar. If this book gets printed, it will
be beneficial to the Khalsa.
Nanakshahi Sammat 439 month of Magh day 6
Ref: Dasam Gur Gira Perkash

Seven
Dasam Bani
at Gurdwaras
Perkash of both Sri Guru Granth Sahib Ji and
Sri Dasam Granth Ji during an Amrit Sanchar
Ceremony by the Sikh Regiment for new recruits.
The ceremony was held at a Gurdwara Sahib in
Lahore Pakistan Before pre-1947 CE.
Presence of Dasam Bani in
Gurdwaras
S ikhs from time to time has continually contributed
in the beautification and maintenance of the Guru’s
house (Gurdwara). Even today, we find many historical
and important Gurdwaras decorated with the Gurbani
of Guru Gobind Singh Ji. The dual Perkash of Sri Guru
Granth Sahib Ji and Sri Dasam Granth Ji is found in
various historical Gurdwaras. In the following pictorial
journey, we wish to demonstrate on how sacredly,
Dasam Granth’s composition find their place in the
historical Gurdwaras.
The examples given are a few amongst many
other Gurdwaras that have the presence of Dasam
Bani. There are various Gurdwaras with parallel
Perkash especially at Hazur Sahib1. However, only a
selected few are chosen for the benefit of the reader.
1
Almost every historical Gurdwara within the proximity of Hazur Sahib have
the parallel Perkash of Sri Guru Granth Sahib Ji and Sri Dasam Granth Ji.
Eg. Nagina Ghat, Heera Ghat, Shikar Ghat, Gurdwara Mata Sahib Devan Second floor of Sri Harmandir Sahib , beautifully decorated
Ji, Gurdwara Gobind Bagh, Bunga Mai Bhago Ji, Mal Tekdi Sahib etc. with frescos and gurbani verses from both Granths’
Sri Guru Granth Sahib Ji Academy Dasam Bani at Gurdwaras 441

Rudra Avtar Verse , 1863
CE in Sri Harmandir
Sahib. On the 2nd floor
wall, the final Sevaiya
of Rudra Avtar (Dutt) is
written in the gold:
dys ibdys nrysn jIiq
Anys bfy Avnys sMGwry ]
01 03 04
A Fresco Painting , 1800 CE in
Gurdwara Ramsar Sahib that A rare photograph of Gurdwara
illustrates the Perkash of Sri Janam Asthan Nankana Sahib,
Pakistan dated 1922 CE . The 3rd
Dasam Granth done alongside
banner hung on the frontier is a verse
Sri Guru Granth Sahib Ji. A wide Channani
from Bachitar Natak:
(canopy) hovers above while the respected
Granthis’ are waving the Chaur Sahib (fly jhW qhW qum Drm ibQwro ]
whisk) over both the Granths’. dust doKIAin pkir pCwro ]
02 03a
Chandi Di Vaar Verse , 1830 Jaap Sahib

CE on Sri Harmandir Sahib. inscription in Sri
At the west door, the first Harmandir Sahib,
Pauri of Chandi Di Vaar is on the 2nd floor
engraved in the gold plate: ceiling.
ipRQm BguqI ismr kY
gur nwnk leIN iDAwie ]
442 Dasam Bani at Gurdwaras Sri Guru Granth Sahib Ji Academy

Akaal Takht, Foreword by Gurcharan Singh
Vaid in Dasam Granth Darpan by Giani
Harbans Singh :
Verse from Bachitar
AnUp kOr dy pRsMg iv`c jo aupdys ipqw jI ny id`qw auh Natak (Apni Katha)
Adu`qI Aqy AlOikk hY [… ieh suMdr aupdys sRI Akwl on the exterior Takht
qKq swihb AMimRqsr dIAW s`jy pwsy dIAW pauVIAW dy Sri Harmandir,
auqly pwsy sMgmrmr dI iSlw auqy keI icr pihlW dw Patna Sahib:
aukirAw hoieAw hY [ jykr cirqRo piKAwn vwlI rcnw qhI pRkws hmwrw BXo ]
siqgurU jI vloN nwh huMdI qW pRwcIn isMG, jo gurmuK pMifq ptnw shr ibKY Bv lXo ]
sn, ikEuN ilKdy, jW iksy ƒ ilKx dI AwigAw ikvyN idMdy?
The message within the anecdote of Anoop
Kaur is both unparalleled and marvelous… This 06 07
beautiful Charitr was inscribed on the beam above
the stairs of Akaal Takht Sahib at the right hand Parallel Perkash of Sri
side in marble. If this was indeed not Guru Ji’s Guru Granth Sahib Ji and
composition, why would the Gurmukh scholars of Sri Dasam Granth Ji at the
Akaal Takht allow it to happen? Perkash asthan of Guru
Gobind Singh, Takht Sri
Harmandir, Patna Sahib
till today.
05 06A
Verse from Bachitar Natak (Apni

Katha) on the wall above the sanctum
sanctorum of Takht Sri Harmandir,
Rare picture of Akaal Takht before 1984 CE. A Patna Sahib :
large portrait of Guru Gobind Singh similar to qhI pRkws hmwrw BXo ]
the one in Hazur Sahib is visible on the right.
ptnw shr ibKY Bv lXo ]

Verses from Bachitar Natak and
Shastar Naam Mala, respectively
are embroidered on the curtain of
the santum sanctorum of Takht Sri
Keshgarh Sahib. The verses are:
ijqy ssqR nwmM ] nmskwr qwmM ]
ijqy AsqR ByXM ] nmskwr qyXM ]
and
Ais ikRpwn KMfo KVg
qupk qbr Aru qIr ]
sYP srohI sYhQI XhY hmwrY pIr ]
09 11
Parallel Perkash of Sri
Guru Granth Sahib Ji
and Sri Dasam Granth Ji
at the Joti Joyt Asthan
of Guru Gobind Singh,
Takht Sachkand Sri Hazur
Abchalnagar Sahib Ji till
today.
08 10
Verse of Charitropakhyan (Chaupai Sahib) Verses from Jaap Sahib
on the Cendowa (canopy) of Sri Guru Granth engraved in gold plate in
Sahib Ji at Takht Sri Damdama Sahib, the interior of the santum
reading: sanctorum of Sachkand Sri
Awid AMiq eykY Avqwrw ] soeI gurU smiJXhu hmwrw ] Hazur Sahib. The picture
shown is one amongst the
many verses engraved.

12 14 16
Bachitar Natak Verse engraved Chandi Di Vaar Verse Bachitar Natak Verse
engraved on the wall inscripted in a fresco
on the beam in the darbar of Gurdwara
of Gurdwara Sis Ganj painting of Guru Nanak Dev
Hemkunt Sahib. The verse reads:
(Anandpur Sahib). The Ji at Gurdwara Baba Atal
hym kuMt prbq hY jhW ] cremation of the head of Rai Sahib Ji. The verse is:
Guru Tegh Bahadur Ji was iqn bydIAn kI kul ibKY pRgty nwnk rwie ]
done here, the verse is from sB is`Kn ko suK dey jh qh Bey shwie ]
the first Pauri:
qyg bhwdr ismirAY Gir nau iniD
13 AwvY Dwie ] sB QweIN hoie shwie ] 15
Verse from Chandi Di
Vaar engraved in the Verse from Shastar Naam
gold portrait of Guru Mala embroidered at the
Sahib at Gurdwara Shastar display at Gurdwara
Thara Sahib, Amritsar: Moti Bhag Sahib, Delhi:
qyg bhwdr ismirAY Gir nau Ais ikRpwn KMfo KVg
iniD AwvY Dwie ] sB QweIN qupk qbr Aru qIr ]
hoie shwie ] (p: 10) sYP srohI sYhQI XhY hmwrY pIr ]

Bachitar Natak Verse on
the exterior (below the Verse of Chandi Charitr 1 on
window) of Gurdwara Sis the Cendowa (canopy) of
Ganj Sahib, Delhi. The Sri Guru Granth Sahib Ji at
verse is as below: Gurdwara Paonta Sahib,
reading:
TIkr Poir idlIs isir pRB puir
kIXw pXwn ] qyg bhwdr sI n fro Air so jb jwie lro inscY
ikRAw krI n iknhUM Awn ] kir ApunI jIq kro ]
17 19 21
Bachitar Natak Verse on the
exterior (below the window) of
Gurudwara Sri Guru Tegh Bahadur Sahib,
Bahadurgarh Patiala. The verse is as below:
iqlk jM\U rwKw pRB qw kw ]
kIno bfo klU mih swkw ]
18 20
Chandi Di Vaar Verse on the Chandi Di
exterior of Gurdwara Bangla Vaar Verse on
Sahib, Delhi. The verse is from the exterior
the first Pauri: of Gurdwara
Badi Sanggat,
sRI hirikRsn iDAweIAY
Benaras.
ijsu ifTy siB duiK jwie ]
The verse is from the first Pauri:
qyg bhwdr ismirAY Gir nau iniD AwvY Dwie ]

Chandi Di Vaar Verse at Gurdwara
Bhai Banno at Mangat, Pakistan:
vwr sRI BgauqI jI kI ] pwiqswhI 10 ]
22 24 26
Verse from Chandi Di Parallel Perkash of Sri Guru
Vaar at Gurdwara Sahib Granth Sahib Ji and Sri Dasam
Yahiyaganj Lucknow Granth Ji at Baba Deep Singh
on the wall behind Guru Ji’s historical Gurdwara,
Sahib’s Perkash. Gurdwara Tahla Sahib,
The verse is: Chabba.
qyg bhwdr ismirAY
Gir nau iniD AwvY Dwie ]
23 25
Verses of Charitropakhyan (Chaupai Sahib) on
the history board and entrance of Gurdwara Parallel Perkash of Sri
Bhibhaur Sahib, the verses are: Guru Granth Sahib Ji
sMbq sqRh shs BixjY ] ArD shs Puin qIin kihjY ] and Sri Dasam Granth
BwdRv sudI AstmI riv vwrw ] qIr squdRv gRMQ suDwrw ] Ji at Gurdwara Shahidi
and Bhag, Anandpur Sahib.
hmrI kro hwQ dY r`Cw ] pUrn hoie icq kI ie`Cw ]

Shabad Hazare verse on a board behind the
Jand tree at Gurdwara Gurudwara Charan
Kanwal Sahib Machhiwara. This verse was
recited at the Jand tree (still present):
iKAwl pwiqswhI 10 ]
Guru Gobind Singh Ji blessed Nihung Khan with a Sri Sahib

(sword) and Kattar (punch dagger) at this Gurdwara.
27 29 31
(1) Parallel Perkash of Sri The history information given of
Guru Granth Sahib Ji and Sri Gurudwara Bhatta Sahib, Kotla Nihang
Dasam Granth Ji at Gurdwara quotes a verse form Shastar Naam Mala to
Sri Lakhisar Sahib, Lakhi indicate the importance of respecting Shastar.
Jungle. The verse is as below:
(2) Dasam Bani Verse inscripted on Ais ikRpwn KMfo KVg
the marble as below: qupk qbr Aru qIr ]
sRI muKvwk pwqswhI 10 mwJ sYP srohI sYhQI XhY hmwrY pIr ]
l~KI jMgl Kwlsw Awie dIdwr idqo ny ]
28 30
Shastar Naam
Mala Verse on
Parallel Perkash of Sri the wall behind
Guru Granth Sahib Ji Guru Sahib
and Sri Dasam Granth at Gurdwara
Ji at Gurdwara Nanak Karte Parwan,
Jhira Sahib, Bidar. Kabul . The verse is as below:
quhI inswnI jIq kI Awju quhI jgbIr ] (p:10)

Eight
Foreign Views of
Sri Dasam Granth Ji
A historic painting of Guru Gobind Singh Ji which is kept at Takht
Sri Harmandir, Patna Sahib.
Giani Gian Singh in his book, Twarikh Gurdwariyan talks about
this painting of Guru Sahib, he states:
“This painting was commissioned by Bahadur Shah from an
Italian artist. from Italy. Before his death, he donated this painting
to Patna Sahib. Another view is that, Raja Hajuri Singh visited
Guru Gobind Singh Ji at Anandpur Sahib and got it painted
upon seeing Guru Ji. He later took back the painting with him to
Calcutta, which was later placed at Takht Sri Harmandir Ji, Patna
Sahib. “
This photo was preserved by Director National Museum of Delhi &
conservatives from Calcutta.
Introduction of
Foreign Historians and Sikhs
S ince the dawn of foreign interest onto Hindustan, various foreign proselytisers, priests, western scholars and
spies were sent into the Indian society to understand the social and religious believes of the many hundred different
race, clan, caste, religion, etc. This was done as a groundwork onto which they were going to build their Raj. Once
they understood the society, they understood the people
and it became easier to rule over them. We find books
by western writers even before Punjab was annexed
meaning that studies were already ongoing to penetrate
the society. Punjab was one of the last to fall under the
Britishers and once they took control, many such books
were written on the religion of Sikhs and their social and
political framework. These were books written for an
agenda. Translations of our sacred Granths were done
where the Gurmat philosophy1 lacked. Translation of
various other religious texts of the Sikhs was done and
some were discovered like the Prem Sumarag Granth
(which clearly does not conform with Gurmat).
1
Gurmat philosophy is the ideology which has been told within Gurbani and The construction of the Gothic tower by the British in 1874 CE was a terrible decision
explained within Bhai Gurdas Ji Varaan and Kabitt. The understanding of Sikhi the British made as it was taller than the Akaal Takhat building. The construction
can never be achieved without the study of the Varaan and Kabitt. Furthermore, of the gothic clock tower met with serious disapproval from the Sikhs , but the
the meanings of Gurbani and other texts as taught by Guru Gobind Singh Ji British ignored this and moved forward with their project. While Guru Arjan had
which can be seen from lineage of Giani (Taksal) is required in order to get the Darbar Sahib built on the lowest elevation in the city as a mark of Sikh humility, at
correct meanings. Further explanation can be done but the basis should be the 145 feet the gothic clock tower completely dominated the sacred space of Darbar
meanings that have been taught by Guru Ji. If the meanings are created on the Sahib and the surrounding landscape of Amritsar. It endured in the complex for
basis of one’s own intelligence and understanding (Haumai), it is nothing more about 70 years. Later demolished by Sikhs.
than Manmat (mind-oriented intellect). This is where the foreigners have failed.
Sri Guru Granth Sahib Ji Academy Foreign Views of Sri Dasam Granth Ji 451
It is with great sadness we say that even till today, the Sikhs and the universities are still referencing the works of
such non-practitioners of Sikhi in order to understand Sikhi. The same amount of time should be spent on making
the texts of the faithful Gursikhs available or the brilliant works of the Guru’s poet, republished.
Within the list we have excluded the works of Cunningham2 , Ernest Trump and etc. because they had
written many offensive remarks and their analytical methods were not aligned with Gurmat. These scholars (e.g.
Trump, et al.) were Christian missionaries who were funded by the British Government to degenerate the Sikh
faith and to demonstrate absolute Christian superiority. Even those referenced in the following list have mentioned
in a way or another, made objectionable remark, which does not fit the Gurmat philosophy as, explained by Bhai
Gurdas Ji and other Gursikhs3.
They are only to be taken as to grasp an idea that even the foreigners saw the close relationship of Sri
Dasam Granth Sahib with the Sikhs. The study of Sikh religion or Sikhi can only be done through its
practitioners and not an outsider who does not have love for the Gurus.
2
Cunningham was one of the first to raise a doubt on the authorship of certain portion of the Dasam Granth Sahib by giving baseless allegations. He neither
had the spiritual or knowledge of the true essence of Sikhi.
3
Maccauliffe within his book The Sikh Religion (Vol. 5, pg. 260) has doubted the intellectual ability of Shaheed Bhai Mani Singh Ji and he has tried to correct
him by saying that the Dasam Granth Sahib contains errors. What he fails to realize is that, he is questioning Bhai Mani Singh Ji who was a life long companion
of Guru Gobind Singh who faithfully served the Guru and Panth till his last drop of blood. Maccauliffe’s intellectual acumen is not right. Great is Bhai Mani
Singh Ji and we bow our heads to him.
A depiction of Shaheed Bhai Mani Singh Ji performing Katha whilst the

Sikhs are writing it down. This drawing is from an old lithograph of Gyan
Ratnavali, a book ascribed by Bhai Mani Singh Ji. Bhai Mani Singh Ji was
amongst the 48 blessed Sikhs to hear the dictation of Sri Guru Granth Sahib
Ji from Guru Gobind Singh Ji himself at Guru Ki Kanshi, Damdama Sahib.
452 Foreign Views of Sri Dasam Granth Ji Sri Guru Granth Sahib Ji Academy
Captain Matthews’s
The Asiatic Annual Register
I n 1809 CE, Captain Matthews speaks about the Gurbani

written by Guru Gobind Singh Ji in The Asiatic Annual
Register, vol. XI for the Year 1809. Captain Matthews,
Deputy Commissary of Ordnance at Fatehgarh,who
traveled through the Punjab in 1808 CE. Matthews was a
military spy dispatched by the then commander in chief of
the British army to survey the power and military resource
of Maharaja Ranjit Singh. Captain Matthews writes:
It is neatly decorated, both within and with-out,
and the rajah is making additional ornamented work to it at his own
expense. In this sacred place is lodged, under a silken canopy,
the book of laws, as written by Gooroogobind Singh,
in the Goormook’hee character. The temple is called Hurmundul,
or God’s place.
- Sicques, Tigers, or Thieves: Eyewitness Accounts of the Sikhs (1606-1809),
Chapter 19: A Failed Spying Mission to Lahore , pg. 237
Sri Harmandir Sahib, Amritsar

Source: Himachal Pardesh State Museum,
Shimla as referenced by Goswamy (2000) in the
book Piety and Splendour, Sikh Heritage in Art.
John Malcolm’s
Sketch of Sikhs
i n 1812, Lt.Col. John B. Malcolm mentioned about Sri Dasam Granth as
Dasama Padshah ka Granth’ various times and the role of Dasam Granth in
the Khalsa Panth. Various extracts from Sketch of Sikhs which narates about
Sri Dasam Granth Sahib Ji:
Acalis [Nihangs], or immortals, who under the double character of fanatic priests and desperate
soldiers, have usurped the sole direction of all religious affairs at Amritsar, and are, consequently,
leading men in the council which is held at that sacred place...The assembly, which is called the
Guru-mata, is convened by the Acalis [Nihangs]...When the chiefs and principal leaders are
seated, the Adi-Grant’h and Dasama Padshah ke Grant’h are placed before them. They all
bend their heads before these scriptures, and exclaim, Wa! Guruji ka Khalsa! Wa! Guruji ki Fateh!..
The Acalis, when the prayers are finished, desire the council to be seated.
- Sketch of the Sikhs (London:1812 CE)
Adi Grant’h means, the first Grant’h, or book, and is generally given to this work to distinguish
it from the Dasama Padshah ka Grant’h, or the book of the tenth king, composed by Guru
Sir John Malcolm was a Scottish historian, soldier, Govind.
and statesman. In 1782 he began working for
the East India Company. - Sketch of the Sikhs (London:1812 CE) , pg. 31
He was the author of several works including
Sketch of the Sikh (1812), A History of Persia The Dasama Padshah ka Grant’h, or the book of the tenth king or ruler... Is at least as much
(1815), Memoir of Central India (1823), Political revered, among the Sikhs, as the Adi-Grant’h of Arjunmal. This volume, which is not limited to
History of India from 1784 to 1823 (1826), and Life religious subjects, but filled with accounts of his own. battles, and written with the view of
of Lord Clive (1836). His books provide excellent stirring up a spirit of valour and emu- lation among his followers, is at least as much revered,
insights into this period in British Imperial history.
among the Sikhs, as the Adi-Grant’h of Arjunmal.
- Sketch of the Sikhs (London:1812 CE) , pg. 51
Jean-amable Pannelier’s
L’Hindoustan
In 1816 CE, Jian-Amable Pannelier’s L’Hindoustan
mentioned about the sacred sciptures of the Sikhs.
The french text is translated below:
The sacred scriptures of Sikhs include the understanding
of both their history and their laws. The first is Adi Granth,
composed by (Guru) Nanac and his 4 immediate successors.
The other is Dasama-padeha-ka-Granth, written by the tenth
Gourou (Guru), Govinde (Singh). Sikhs publicly read these
scriptures in their religous assemblies.
Note: The mention of the four (4) immediate succesors after

Guru Nanak Dev Ji’s compositions is incorrect as the author
failed to include the contribution of Guru Hargobind Sahib
Ji, Guru Tegh Bahadur Sahib Ji and Guru Gobind Singh Ji.
Guru Hargobind Sahib Ji had contributed by adding tunes
to 9 out of 22 Vaars (Ballard). Guru Gobind Singh Ji on the
other hand has one Dohira in Salok Mahalla 9.
Based on the abstract above, it is clear that Sikhs

had unwithering faith and reverence for the Bani
of both Sri Guru Granth Sahib Ji and Sri Dasam
Granth Ji as both were read publicly in religous
congregations. Front cover of Jian-Amable Pannelier’s L’Hindoustan (left) and
the original excerpt of his mention of Sri Dasam Granth (right).
August Schoefft’s
Painting
A ugust Theodor Schoefft, a renowned Austrian painter made a
painting of Maharaja Ranjit Singh sitting in devotion on a balcony that
is overlooking the magnificent Darbar Sahib Complex. The Maharaja
is seem sitting infront of Sri Guru Granth Sahib Ji and Dasam Granth
Sahib Ji. Similar to the illustration at Gurdwara Ram Sar Sahib, the
Dasam Granth is placed on the left on a palanquin thats lower to Sri
Guru Granth Sahib as a mark of respect.
Schoefft reached the capital of the Sikh Kingdom, Lahore in
November 1841 during the reign of Maharaja Sher Singh. Schoefft
spent over a year in the Sikh Kingdom painting various scenes and
masterpieces of prominent members of the Sikh Court. He heard
various accounts of the scene during the time of Maharaja Ranjit
Singh and observed the glory of the Sikh Royal Court and visited cities
of Amritsar and Lahore. Schoefft created the two most famous epic
historical paintings of the Court of Lahore and Ranjit Singh at Darbar
Sahib.
Note: This Painting ended up in the collection of Maharaja Duleep Singh living in
England. Upon Duleep Singh’s death the painting became the property Princess
Bamba Jindan. She later moved to Lahore. After her death, her secretary Pir Karim
August Theodor Schoefft Baksh Supra sold Schoefft’s paintings to the Government of Pakistan in 1959. It
(1809-1888 CE) is now in the Princess Bamba Collection at the Lahore Fort Museum in Pakistan.
Hungarian National Museum, Budapest
Maharaja Ranjit Singh listening to Gurbani being recited near the Akaal Takht, and Sri Harmandir Sahib, Amritsar.
Painted by August Schoefft, now in the Princess Bamba Collection at the Lahore Fort Museum in Pakistan.
Sri Dasam Granth Ji
in Foreign Literature
Origin of the Sikh Power in the Punjab by Henry T. Prinsep (1834 CE)
The long hair on the head, and flowing beard, the entire renunciation of tobacco, and the use of the audible
salutation of “Wah Gooroo-jee ke futeh,” (victory to Gooroo jee,) proclaimed that the ploughshare had been
exchanged for the avenger’s sword, and that the maxims and precepts of the granth of Gooroo Govind
had prevailed over the more peaceable doctrines of the vedas and shastras of pure Hindooism.
- Page 3
(Pic) Henry Thoby Prinsep, dated 1871 CE, portrait by G. F. Watts
The History of the Sikhs by W.L. M’Gregor (1846 CE)

This part is named Ad-Granth, to distinguish it from the second portion, composed exclusively by
the great reformer Gooroo Govind, Nanuk’s successor. This second part is accordingly named the
“Dasuma Padshah ka Grunth” or “Book of the tenth king.
- Page 44
(Pic) Front Cover of The History Of Sikhs, Re-printed in 2007
History of the Punjab by James Prinsep (1846 CE)
The Dasama Padshah ka Grant’h, written by Guru Govind,

is considered as holy as the Adi Granth.
- Page 119
(Pic) James Prinsep, Young James drawn by his sister Emily.
Journal of the Royal Asiatic Society of Great Britain and Ireland
by H. H. Wilson (1847 CE)
Guru Govind was an author as well as a soldier, and has left a record of his own exploits, in a work
called the Vichitra Natak, forming the first portion of a larger compilation which shares with the Adi
Granth the reverence of the Sikhs. It is called Dasama Padshah ka Granth, the book of the 10th King.
- Page 47
(Pic) Horace Hayman Wilson (1785-1860 CE)
Ibratnama by Mufti Ali Ud din (13 September 1854 CE)

He was always attended on his tours by a priest with a volume of each of the two chief scriptures. They
were wrapped up in rich pieces of silk, placed in a cot under a big canopy... Every regiment had its own
volumes of the Granths... Even the ministers of state carried separate copies of the Granths.
(Pic) Procession 1850 CE, Guru Granth Sahib is seen on a palanquin on the back of an elephant.
A Comprehensive history of India by Henry Beveridge (1867 CE)
After reading some of the first chapters of a work composed by Nanak, and of other composed by
himself (Guru Gobind Singh)… they (Sikhs) have their own sacred books.
- Vol. 2, Page 80
(Pic) Front Cover of A Comprehensive History of India: Vol. 2, Replication in 2013
Religious Thought and Life in India by Monier Williams (1883 CE)
The temple dedicated to the tenth Guru Govind, at Patna, was rebuilt by Ranjit Singh... On the other
side was a kind of low altar, on which were lying under a canopy a beautifully embroidered copy of
the Adi-Granth and the Granth of Govind.
(Pic) Sir Monier Monier-Williams
Legends of the Punjab by R. C. Temple (1884 CE)
Akaal Purakh, or the Immortal Man, meaning God, is a central figure in the Sikh Religion, and
the hymn in his praise, the Akaal ustut, immediately follows the japji or chief prayer in Guru
Govind Singh’s Granth (Scripture).
- Page 531
(Pic) Richard Carnac Temple (1850-1931 CE)
Rulers of India: Ranjit Singh by Sir Lepel Griffin (1892 CE)

Until the time of Guru Govind Singh, whose teachings and book of conduct were a new starting
point for the Sikhs and did more than the authority of Nanak to form them into the military nation
which they afterwards became.
- Page 58
(Pic) Sir Lepel Henry Griffin (1838-1908 CE)
Handbook of the Sikhs by Captain R. W. Falcon (1896 CE)

The Adi Granth, so called to distinguish it from the later Granth, is known as the book of Nanak…
Sikhs reverence the two Granths as being the visible sign of the Guru (their mediator with God) and
bow down before them as if in the presence of the Guru himself, and consider their words as sacred.
- Page 2
(Pic) A rare 1896 CE first edition military manual of Handbook on Sikhs for the use of Regimental Officers
Sikhs by Captain A. H. Bingley (1899 CE)
This version of the Granth was subsequently called the Adi Granth or First Book, to distinguish it from
the Daswen Badshah Ki Granth written by Govind Singh, the tenth and last of the Gurus.
- Page 54
(Pic) Cover of Captain A.H. Bingley’s Sikhs
Sri Guru Granth Sahib Ji Academy 461
Index
Anoop Kaur 31, 62, 443
A Arjan, Sri Guru ix, 16, 17, 36, 41, 42, 53, 95, 98, 99, 164,
Aad Granth 17, 36, 38, 41, 42, 99, 329, 330, 415 238, 242, 243, 318, 329, 415, 451
Afghanistan 14, 94, 261, 400 Arru Dutt 58
Ajit Singh, Sahibzada 60, 65, 66, 67, 69, 71, 84, 325 Asvamedh Bhakha 15, 25
Ajmer Chand, King 65, 66, 67, 68 Atal Rai, Baba 04, 268, 317, 318
Akaal Takhat vi, 227, 247, 422, 423, 425, 426, 428, 429, 433, Atma 05, 21, 23, 172, 324, 373, 377
451 Aurangabad 21, 112, 253, 254, 255
Alam Singh 64, 85, 302 Aurangzeb 09, 12, 38, 39, 68, 78, 79, 253, 295, 321, 338,
Amar Das, Sri Guru M, 16, 26, 35, 37, 53, 105, 164, 242, 331, 342, 348, 349, 359, 375, 385, 394
359, 362, 371
Amrit 07, 14, 19, 22, 25, 105, 297, 302, 309, 337, 345, 364,
383, 420, 431, 432, 434, 440
Amrit Rai, Kavi 14, 335 B
Amritsar vi, 04, 32, 35, 37, 38, 54, 63, 64, 78, 85, 99, 112, 233, Baba Buddha 16, 17, 22, 35, 36, 58, 317, 318
268, 317, 318, 348, 350, 367, 375, 376, 382, 405, 410, Bachitar Singh, Bhai 62, 66, 70, 72, 301
414, 417, 433, 436, 437, 445, 451, 453, 454, 456, 457 Bahadur Shah 64, 79, 81, 136, 450
Anandgarh 61, 65, 66, 68, 333 Banda Singh, Baba 40, 80, 81, 88, 266, 364, 416, 419
Anandpur vii, 03, 06, 08, 11, 12, 13, 15, 19, 20, 21, 22, 25, Behlo, Bhai 16, 17, 76, 82, 335
26, 27, 31, 45, 57, 58, 59, 60, 61, 62, 63, 64, 66, 67, 68, Bhagatmal 16, 17
69, 78, 82, 83, 84, 88, 100, 108, 111, 115, 116, 118, 119, Bhagat Singh 288, 311
120, 121, 123, 140, 211, 214, 215, 234, 239, 240, 245, Bhai Bala 16, 24, 63, 234, 390
246, 260, 282, 285, 286, 319, 325, 332, 334, 335, 337, Bhai Roopa 242
338, 394, 403, 408, 434, 445, 447, 450 Bhakha 13, 15, 17, 23, 24, 25, 55, 328, 381
Angad, Sri Guru 16, 35, 164, 242, 266, 317, 380 Bhakt Mal, Masand 22
462 Index Sri Guru Granth Sahib Ji Academy

Bhangani 61, 75, 82, 122, 230, 305, 324, 325, 369, 370, 373, Desa Singh, Bhai 288, 301, 338, 433
385 Dhaka 62, 83
Binod Singh, Baba 27, 29, 91, 260, 266, 380, 417, 419 Dharam Singh, Pyare Bhai 72, 75, 78, 84, 90, 112, 253,
Brahmin 58, 85, 300, 326, 336, 366 325, 342, 378, 394
British 87, 308, 365, 373, 409, 410, 451, 452, 453, 454 Dhirmal, Baba 38, 42
Dina 09, 76, 394
Duni Chand 66, 83
Durga 140, 142, 146, 150, 152, 156, 274, 389, 396
C Dutt 57, 58, 84, 268, 442
Chabila 288, 305 Dya Singh, Pyare Bhai 21, 26, 27, 72, 75, 78, 84, 90, 112,
Chandni Chowk 307, 403 252, 253, 311, 325, 333, 336, 337, 338, 342, 348, 349,
Charitar 214, 215, 278, 305, 386, 391, 394 378, 394
D F
Damdama Sahib vii, 26, 59, 78, 233, 260, 268, 377, 433, Fateh Chand, Bhai 25, 27, 336
435, 436, 438, 444, 452 Fatehgarh 61, 65, 453
Damdami Taksal 54, 78, 243, 301, 376, 383, 384 Fateh Singh, Sahibzada 64, 84, 171, 325
Darbari Singh 24, 25, 234
Dasam Sakand 53, 55
Deep Singh, Baba viii, 26, 27, 29, 48, 78, 227, 260, 268,
269, 447
Delhi 26, 30, 38, 39, 44, 49, 70, 79, 82, 85, 93, 101, 108, 110, G
111, 114, 115, 117, 123, 260, 262, 295, 301, 306, 307, Gian Ratnavali 54
311, 312, 331, 332, 343, 351, 362, 370, 390, 403, 415, Gobind Das 31, 329
418, 433, 445, 446, 450 Gopal Rai 16, 53
Gopi-Udhav 10, 60, 96
Sri Guru Granth Sahib Ji Academy Index 463

Gujri, Mata (Gujar Kaur) 57, 73, 332, 358, 370
Gurbachan Singh Bhindranwale, Sant 14, 25, 80, 83, 250, J
290, 383, 384 Jaita, Bhai 59, 70, 105, 288, 309, 332, 470
Gurdas, Bhai i, iv, v, 16, 20, 21, 35, 36, 42, 43, 49, 51, 53, Jajau 79
54, 62, 76, 82, 94, 95, 98, 99, 242, 243, 260, 261, 288, Janamsakhi 16, 20, 22, 36, 37, 58, 373, 374, 375
302, 303, 304, 308, 329, 335, 364, 384, 388, 451, 452, Jeet Singh, Baba 112, 256, 257, 258, 426
471 Jhang 311
Gurditta, Baba 17, 22, 38, 49, 61 Jiwan Singh, Bhai 70, 288, 309
Jorawar Singh, Sahibzada 63, 325
Jujhar Singh, Sahibzada 61, 71, 84, 325
H
Hanuman Natak 14, 25, 31
Hardas, Bhai viii, 24, 25, 27, 63, 85, 234, 237 K
Hargobind, Sri Guru 16, 17, 18, 22, 31, 36, 37, 38, 49, 53, Kabir, Bhagat 99, 256
54, 76, 87, 93, 164, 222, 240, 261, 305, 311, 332, 415, Kabul 22, 25, 94, 260, 261, 448
455 Kangar 76, 87, 394
Harmandir Sahib vi, 25, 36, 48, 63, 64, 100, 343, 376, 417, Kapal Mochan 31, 61, 341, 394
428, 433, 436, 437, 441, 442, 453, 457 Karam 21, 401
Hikayat 09, 10, 245, 246, 253, 327, 342 Kashmir 58, 83
Himmat Singh, Pyare Bhai 84 Keshgarh Sahib, Takhat 92, 101, 215, 226, 282, 285, 433,
Hindal, Baba 37 434, 444
Hirdaye Ram Bhalla 31 Keso Gopal, Pandit 16, 53
Hukamnama 62, 63, 64, 65, 67, 68, 76, 77, 78, 80, 82, 83, Kesri Chand 66
86, 87, 93, 94, 238, 243, 415, 416, 419, 420, 423, 428, Kiratpur 59, 67, 68, 433
431, 432, 433 Kirpa Ram 58, 84, 85
Koer Singh 73, 77, 79, 81, 288, 323
Krishna 10, 25, 50, 53, 55, 60, 61, 63, 91, 92, 96, 105, 110,

180, 196, 198, 213, 215, 237, 238, 240, 277, 278, 315,
324, 325, 334, 335, 340, 341, 347, 356, 360, 382, 394, N
408, 417 Nabha 14, 41, 87, 100, 101, 111, 112, 226, 232, 290, 395, 396
Nanak, Sri Guru 04, 16, 28, 31, 35, 36, 37, 39, 53, 54, 87,
164, 165, 242, 243, 261, 314, 324, 329, 331, 354, 355,
L 357, 358, 384, 390, 403, 415, 445, 448, 455, 459, 460
Lahore 57, 68, 223, 233, 300, 364, 389, 394, 409, 418, 440, Nanded vii, 80, 81, 87, 250, 252, 266, 305, 378, 416
453, 456, 457 Nand Lal, Bhai ix, 14, 18, 59, 288, 293, 294, 312, 314, 384
Lakhi Shah 59, 65 Nanu Singh 85
Langah 26 Natha Singh, Baba 112, 258
Lohgarh 61, 66 Nihala 17, 25, 234
Nihung Khan 70, 72, 86, 448
M Nirmala 371
Nirmohgarh 66, 69
Maan Singh, Bhai 67, 72, 73, 75, 76, 80, 84, 87, 375
Nisumbh 109, 148, 150, 156, 162
Machiwara 07, 64, 73, 84
Nitanand, Pandit 17, 53
Mahabharat 13, 17, 63, 202, 214
Maha Singh 26, 77
Manikaran 26
Markandey 156, 396
Mati Das 59, 85, 101, 415
P
Painda Khan 65
Mattan 58 Pakhar Mal, Bhai 27
Meena 36, 41 Panjab Kaur, Mata 40, 60, 335
Mehan, Bhai 17, 18 Paonta 60, 61, 112, 180, 229, 335, 336, 340, 341, 356, 370,
Meharban 36, 37 382, 383, 385, 394, 399, 446
Mehkhasur 04, 109, 158 Param Singh, bhai 106, 112, 242, 243, 426
Mir Mushki 288, 305 Patiala 15, 46, 111, 112, 224, 225, 227, 260, 266, 267, 292,
Mokham Singh, Pyare Bhai 238 348, 350, 399, 405, 411, 446
Mukatsar 05, 26, 77, 342, 355, 438 Peshawar 352, 398

Pheru, Bhai 17, 18
Prayagraj (Tribeni) 57, 370, 399 S
Prithi Chand 35, 36, 41 Sadhu 17, 54
Pryaye 302 Sahib Kaur, Mata 29, 59, 64, 325, 416, 433
Sahib Singh, Pyare Bhai 84
Sanggat Singh 72, 86, 272, 325
Sangrur 241, 260, 267
Sangtia, Bhai 63, 83
R Sant Singh, Shaheed 72, 77, 86, 87
Ragmala 41, 43, 243, 262 Sant Singh, Giani 54, 376
Rai Jodh 76 Satluj 08, 31, 63, 66, 69, 293, 408
Rai Kallah 75, 223 Sau Sakhi 14, 15, 22, 26, 31, 64, 65, 68, 86, 288, 317
Rama, Bhai 10, 51, 63, 64, 73, 180, 194, 226, 238, 247, 320, Seeha Singh 26
329, 340, 355 Shyam 15, 29, 30, 31, 399, 407, 408
Ramayan 13, 21, 54, 202, 340 Sirhind 72, 73, 75, 87
Ram Das, Sri Guru 16, 35, 36, 100, 164, 242, 371 Sirsa 69, 70, 325
Ram Koeir, Baba (Gurbaksh Singh) 22, 26, 58, 317, 319 Sumbh 109, 150, 156, 162
Ram Rai, Baba 26, 27, 38, 39, 40, 60, 61, 82, 94 Sundar Kaur, Mata 26, 57, 60, 101, 416, 417
Rangar 343, 433 Suraj Mal, Baba 67, 112, 240
Ranthambor 38 Sur Sagar 13, 23, 25
Rehit 337, 416, 425, 430, 431
Rehitnama 10, 11, 21, 57, 58, 82, 288, 293, 294, 295, 296,
297, 298, 300, 301, 433
Roop Chand, Bhai 17, 18, 78, 83
Roshan Singh, Bhai 24, 25, 27 T
Rudra 06, 10, 50, 52, 111, 211, 254, 267, 268, 274, 442 Taragarh 61, 65
Tarn Taran 27, 28, 36, 43
Tehkan 15, 335
Tiloka, Bhai 63, 73, 226

U
Uday, Bhai 62, 63, 64, 66, 69, 301
Uthanika 19, 20, 301
V
Vidya Sagar 15, 29, 59, 328
Viro, Bibi 373
W
Wazir Khan 68, 71, 72, 87, 266, 375
Y
Yamuna 61, 180, 335, 336, 341, 360, 370, 383, 385,
394
Z
Zafarnama 09, 10, 49, 68, 70, 76, 79, 238, 253, 265,
267, 274, 275, 279, 320, 321, 322, 327, 338, 342,
348, 349, 367, 375, 385, 393, 394, 404

Title1
Title 2
Aiq mITw Aiq mITw gur kw bcn hY
Sweet to the mind and body

is the Guru’s word.
(Bhai Jaita Ji: Sri Gur Katha, Couplet 44)

Title1
Title 2
gurbwxI iqin BweIAw ijin msqik Bwg
The Guru’s words are only pleasing

to those who have good fortune.
(Bhai Gurdas Singh: Vaar 41, Pauri 4)

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The Sikhs are fortunate to have the original utterances of the Gurus (Gurbani). Not only are they from those periods, they qmu rwjw
rwjn ky
qwjw ]
have been authenticated by the Gurus themselves. Similarly, Sri Dasam Granth Sahib: Facts Beyond Doubt brings the eIsw ]
readers on a journey where the evidences surrounding the compositions of the unparalleled poet, Sri Guru Gobind Singh Ji
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ky psR wid su
ibidAw leI
are elucidated. The evidences that are presented within this book are from the times of Guru Ji till the early 2 0th century. ikp
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The importance of Dasam Bani in the life of a Gursikh is expounded through the study of the various evidences presented nhI mo sy
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pry ]
o
therein. Wherever possible, photographs of the hitherto unseen rare manuscripts some even belonging to the Guru are shared.
Never seen before images of the writings of Sri Guru Gobind Singh Ji secured in the guardianship of the descendants of
prominent contemporary Sikhs are unravelled. These manuscripts have survived the various tests of time and with the
Guruís grace, they are still available. This book is aimed to serve as a repository of the various evidences available on the
qhu I
Sri Dasam Granth presented in an informative yet concise and illustrated manner for the future generations. hlbI
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qh
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quhI qIr inhwrO jhw
qrvwr kwqI Awpu TwFI
ktwrI ] vhI hY ]

Sri Dasam Granth - Facts Beyond Doubt 2022 - SGGS Academy

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Sri Dasam Granth Sahib

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Sri Guru Granth Sahib Ji Academy

The only act required in Gursikhi is to

(Bhai Gurdas Ji: Vaar 28, Pauri 10)

Sri Guru Gobind Singh Ji

(Bhai Nand Lal Ji: Ganjnama, Stanza 136)

(left) Handwritten by Guru Gobind Singh Ji in the

Sri Guru Granth Sahib Ji Academy Pre-Intro G

Sri Guru Gobind Singh Ji’s 354th Perkash Diharra.

Sri Dasam Granth Sahib

Sri Gu ru Granth Sahib Ji Aca demy

Telephone: +603-2697 1350

No. Colour Reference Description

1. Reference stanzas from Sri Guru Granth Sahib Ji

2. Reference stanzas from Sri Dasam Granth Sahib Ji

3. Reference stanzas from Bhai Gurdas Ji

The typical arrangement of the Reference Stanza is in the following format:

This book contains Gurbani.

Chapter One: Introduction 01

Chapter Two: Script and Insignia of Guru Gobind Singh Ji 89

L Pre-Intro Sri Guru Granth Sahib Ji Academy

Chapter Four: Eighteenth Century Handwritten Saroops 259

Chapter Five: References to Sri Dasam Granth Sahib 289

Chapter Six: The Edicts Hukamnamas 413

Chapter Seven: Dasam Bani at Gurdwaras 438

Chapter Eight: Foreign Views of Sri Dasam Granth Ji 449

Sri Guru Granth Sahib Ji Academy Pre-Intro M

Sri Guru Granth Sahib Ji Academy Pre-Intro O

Learn Gurmukhi in 3-months Course

Gurmukhi Reading Course

Gurbani Foundation Course

Diploma in Sri Guru Granth Sahib Ji (“SGGS”) Course

Sri Guru Granth Sahib Ji Academy Academy's Introduction ii

Advance Diploma Course

• Sri Dasam Granth Sahib Ji

Sri Guru Granth Sahib Ji Academy Academy's Introduction iv

To Know Your Guru, Is To Love Your Guru

Nov 2006 Mar 2007 March 2009

Dec 2010 Nov 2010 June 2011

Source: Wall painting at Baoli Sahib,

Jaap Sahib Salutations to Waheguru

Written in 1677 CE at Anandpur Sahib, it is the first composition of

Akaal Ustat Praise of the Timeless Waheguru

Gold Plate of Guru Gobind Singh at Hazur Sahib

Sri Guru Granth Sahib Ji Academy Introduction 03

Sri Guru Gobind Singh Ji in the year 1681 CE began

Chandi Charitr 1 & 2 Warrior Spirit of the Khalsa

04 Introduction Sri Guru Granth Sahib Ji Academy

Composed in the same year as Chandi Charitr in 1685

19th Century depiction of the Battle of Muktsar.

Gyan Parbodh The Awakening of Knowledge

This composition invokes the self-realisation where dialogues between

Guru Gobind Singh, The Epitome of Knowledge

Sri Guru Granth Sahib Ji Academy Introduction 05

Brahma Avtar The origin of Indian

Rudra Avtar The War Between

06 Introduction Sri Guru Granth Sahib Ji Academy

In this set of 10 Shabads (hymns), Sri Guru Gobind Singh Ji

33 Sevaiye Conduct of a Khalsa

Literally meaning 33 metres, are sets of quatrains where Sri Guru