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«AUTHOR’S INTRODUCTION O thou that buttest the high mountain, seeking to dislodge it with thy horns, take pity, not on the mountain but on thy head ...»

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He was educated in Persian Hindvi, Sanskrit and Punjabi. He composed his own Bani, with the signature line of Nanak. The bards ignorantly startd singing it as real Bani. These Mina Sodhis set up their own durbar and prepared their own Granth.

They put into their Granth the Bani of earlier Gurus.”15 When Guru Arjun heard the bards ignorantly sing-ing Mina-Bani as real Bani, he addressed Bhai Gurdas and said, “These Minas are corrupting Gurbani by mixing their own fake Bani in it. This we will not permit.”16 Thus Bhai Gurdas was asked to collect all the authentic Pothis. Sarup Das Bhalla

also writes in his Mehma Prakash :

Guru Arjun immediately commanded Bhai Gurdas to col1ect all Bani Pothis Compile the True Gurbani include in it the Bhagat Bani 359

And take out the fake Bani (Kachi Bani)

Sarup Das Bhal1a: Mehma Prakash, p. 701 The more pacific Guru Arjun remained, the moreaggressive and violent was the attitude of Prithi Mal and Meharban. Every time Guru Arjun sent Bhai Buddha and Bhai Gurdas for reconciliation and peaceful family relations, Prithimal and Meharban insulted them and were extremely rude to them.

When they made an all out bid to bribe the Masands and win the support of the Mughal authorities to capture the control of Amritsar, Bhai Gurdas exposed them by writing a whole Var (Canto) of stirring verses exposing their hypocrisy, duplicity,

meanness and wicked deeds thus:

–  –  –

How do you distinguish the True Guru from the Mina hypocrites. Minas are like counterfeit coins. They are like condemned and repudiated Pirs who get shoe beating wherever they go (36-8) Without possessing any moral or spiritual qualities these Minas proclaim themselves to be Gurus of the Sikhs. (36-11) The Janam Sakhis, the Goshtis, the imitative Bani as written by Prithimal, Meharban and his son Harji stood condemned and anathematized by the Sikhs. At first, Prithimal claimed to be the fifth Guru of the Sikhs, but a sustained campaign against them carried on by Bhai Buddha and Bhai Gurdas ousted them out of Amritsar. The supreme sacrifice of Guru Arjun in suffering martyrdom with divine calmness and endurance put the Minas in the shade. But when Prithi Mal found the 11-12 year old Hargobind installed as sixth Guru, he felt that he could easily oust him as successor of his father. So Prithi Mal started captioning his initiative Bani as Mahal Sixth, and when he died, his son Meharban started calling himself the seventh Guru while Meharban’s son Harji became the 8th Guru.

After that their guruship faded away. In the name of Nanak VI, VII and VIII they composed hymns, plagiarizing and changing the verses of nirgun upasana to sargun upasana in praise of Krishna and Rama. They stole so much of it and intimated so much of the Bani of earlier Gurus that Guru Arjun had to compile a Correct version. I am firmly of the opinion that because the Minas wrote hymns under the name of Nanak VI, VII, VIII, the real successors of Guru Nanak who rightly were Nanak VI (Guru Hargobind) Nanak VII (Guru HarRai) Nanak VIII (Guru Hari-Krishan) never wrote any hymn, which made it easier for the Sikhs to discard the hymns of Minas under the name of Nanak VI, VII, VIII. Thus we find the Bani under Mahalla Sixth, Seventh and Eighth is all Mina Bani.




The Minas adopted a tactless technique of lifting half the lines from the compositions of earlier Gurus, juxtapositioning them into a new verse-line, and after putting three or four hnes m verse order added Das Nanak as their signature line claiming divine descent from Guru Nanak. For example, Meharban picks the following half- lines either in their original form or slightly changed form.

kudrat kar Guru Nanak, Sri Rag paki nae pak Guru Nanak, Sri Rag Suhh kich terai vas Guru Arjun, Var Ramkali From these plagiarized lines Meharban has composed the following verse which has no rhythm or pohi beat.

kudrat kar dikhlaiya hindu muslaman paki nai pak tu ap ram rahman sabh kich terai vas hai das nanak ke meharvan It is with this three-line verse Janam Sakhi of Meharban ends. There are over 150 such verses of Meharban in his Janam Sakhi of Guru Nanak. The lines of each verse can be traced to the earlier composition of the Sikh Gurus.


Pashaura Singh quotes the following Mul-Mantar from GNDU MS/1245 and has devoted over six pages of comments on it.

1 ;fsBkw eosk g[oy fBoGT[ fBot?o nekb w{ofs ni{Bh ;?IG ;fsr[o gq;kfd This is the innovative Mulmantarwhich was introduced by Meharban and his Mina-Cult after Guru Arjun had com-piled the Adi Granth. Meharban’s Janam Sakhi begins with this corrupted form of Mulmantar. This Mulmantar is also found in the following other manuscripts of the Mina-gurus Harji Mina and Chaturbhuj.

1. Pothi Harji a continuation of Meharban’s Janam Sakhi (who claimed to be a successor of Guru Nanak.

2. Pothi Chatarbhuj.

362 Both of these works begin with the Mina-Cult Mulmantar and both are published by Khalsa College, Amritsar.

The following other Manuscripts found in other libraries and about a dozen Mina-Cult deras also have this Mul-Mantar as their distinguishing feature.

1. Ramkali Omkar Vada. In imitation of Guru Nanak’s Omkar in Ramkali Rag (54 verses) this Mina-Cult composition has 87 verses. The plagiarizing tactics are clearly visible. Most of the lines are picked up from Guru Nanak’s Bani.

2. Sukhkmani Sahansar-Nama. the Manuscript of this also has the same Mina-Cult Mul Mantar. It is a composition prepared to replace Guru Atjun’s Sukhmani. It is completely an anti-thesis of Guru Arjun’s work. Guru Arjun’s I Sukhmani has 24 Ashtapadis. Mina Sukhmani has 30 Ashtapadis. Guru Arjun’s Sukhmani glorifies only God and true Saints and Illumined Mystics (Brahm-Giani) of God. The MinaSukhmani glorifies Hindu Avatars and praises 1 Rama, Krishna in order to attract Hindu Vaishnavas to I Mina-Cult fold.

Historically all these works were, composed after Guru Arjun had completed the Adi Granth..

For Pashaura Singh to call this Mina-Mul Muntar the first draft of Guru Arjun, without giving any evidence is an absurdity of the first order. This Mul-Mantar has noth-ing to do either with Guru Arjun or with Adi Granth.

–  –  –

In the beginning He was the Truth Throughout the ages He has been, the Truth Even now He is the Immanent Truth For ever in future He shall be the Truth.

In this GNDU MS/ 1245 Mina-Cult scribes have introduced all their innovations by distorting the text. The Shloka Adi Sach jugadi sach is completely removed, but used by Minas elsewhere in their own Bani. The Jap Text of only 40 verses had been a daily prayer of all Sikhs during the last twenty years of Guru Nanak’s life. Guru Angad, Guru Amar Das and Guru Ram Das maintained the same text as authentic from 1569 onwards. Guru Arjun copied the correct text from a personal prayer Book prepared by his own father. Now in 1990 Pashaura Singh and Hew McLeod want the Sikhs to believe that a Mina-Cult Manuscript of eighteenth century full of a distorted version of japji was the first draft of Japji and Adi Granth hymns; that four Gurus, and even its author Guru Nanak could not prepare a final version of this most important meditation during his life time and that while Guru Nanak had time to finalize the text of all his compositions, which are longer than Japu, he failed to give this most important and inspired composition a final form.

–  –  –

Even in Japu this kind of innovative distortions go on to show to their Mina-Cult followers that they have a different and better copy of Japji. They ignored the fact that these innovative distortions changed the accentuation of syllables and the number of accentuated syllables in a line. Thus this method of distorting the metre also made the verse unpoetic and irregular.

–  –  –

On the same page of Adi Granth there is a hymn of Guru Arjun beginning with a line karte kudrati mustak. In the ten lines of this hymn nine line are so shamefully corrupted that no one knowing the ABC of poetry can ever think that such ugly unpoetic and incorrect words can ever come out of the pen of Guru Arjun.

–  –  –

AjrweIl Xwr bM d y AjrweIAeIr bM d y gu n h au s ky sgl AwPU qy r y jn gu n h En ky AwPU jy jn gu r imil nwnk bU i JAw imil pIr nwnk bU i JAw The italicised words are the distortions which Pashaura Singh and McLeod call the first Draft of Guru Arjun.

Throughout the Adi Granth the word Azrael is correctly written by the Sikh Gurus and Sheikh Farid. No one has ever used the word Ajraeeyer for Azrael anywhere. Only ignorant and mischievous corrupters of fake Rani like the Minas-Cult do it in order to corrupt the’ authentic hymns of Guru Arjun. No historic recension has ever given this completely distorted reading. Only Dr Hew McLeod and his headless research students like Pashaura Singh can attribute such preposterous language and poetry to Guru Arjun.


(FOLIO 323 TO 328 OF GNDU MS/1245) In Gauri Var of Guru Arjun the Pauris are intact and have few errors. But all shlokas have been removed from their proper places and attached to some other Pauris while shlokas have been completely eliminated. Some shlokas are called Dakohas a Multani name for a couplet.

But the most sacriligious and stupid arbitrary mis-placement is of verses attached to some Pauris. In place of the appropriate shlokas some verses have been picked up from Guru Arjun’s well known cm positions Phunhe of 23 verses on P. 1361-1363 of Guru Granth and Gatha a composition of 24 verses on P. 1360-61 of Guru Granth.

Shlokas connected with Pauri 16 are removed and re-placed by Phunhe verses 11 followed by verse 7. Pauri No. 17 of Guru Arjun’s Var Cauri has two shlokas in au-then tic text. These shlokas have been removed and re-placed arbitrarily by verse 10 from Phunhe followed by verse 18 form Gatha of Guru Arjun. This pick and choose malformation and distortion is the most stupid thing the 367 Mina-Cult scribes of this GNDU/MS 1245 could do. This pattern is followed by them in a number of other places. My I ask Christian scholars and experts on the text of, the Bible just one question: “How would they feel if some genius like Dr Hew McLeod produced an apparently old Manuscript in which passages form Sermon on the Mount are shifted to the Psalms, and verses from Soloman’s “Song of Songs” are shifted to the Fourth Gospel and this rare genius claims that this document is older than the Books of Wisdom in Old Testament. And when he is asked to give any internal or external evidence he recites a Latin or Greek formula l1ke the Tantrics reciting magical mantram: lectiones arduae. If the canon of unusual readings is applied to determine the age of a document, then it can certainly be placed anywhere. The erratic whims of such academic researchers of Toronto University can present any absurd illogical non-sense to conceal their ignorance behind these Latin or Greek utterances. If we were to list all the distortions in this Manuscript, they will require over two hundred pages along with the correct text found in hundreds of authentic recensions.



Ragas were inseparable part of the hymns of the Guru.

All the Gurus who composed hymns that were to be sung, fixed Ragas to them which his successor never changed.Authen tic Bhagat Bani also became a part of the Bani Pothi collections. The hymns of Sheikh Farid and Jayadev were collected by Guru Nanak. Just as Guru Angad, Guru Amar Das and even Bhai Gurdas have commented on many verses of Jap(u) meditation, to elucidate and give deeper meaning of Guru Nanak’s hymns. The Sikh Gurus have written some commentary hymns in some verses of the Bhagats. Some of these great saints whose hymns are selected for Adi Granth lived centuries earlier and in an entirely different religious atmosphere and cultural milieu. There are some verses of Sheikh Farid written 368 with the background of a life-long self-mortification. While the Gurus appreciated the real mystic and moral fervour of these verses, they did not wish that these should be taken literally.

Even Farid recommended detachment and trust in God and not self-mortification to his disciples.

The person who has prepared this manuscript has completely removed the Bhagat-Bani in order to please Brahmanical Hindu Vaishnavas. Mina-Cult people called themselves Bhagatias, a word used in Punjab for Vaishnavas.

There are no doctrinal differences in the Guru-Bani and Bhagat Bani. Anyone who has dared to remove Bhagat Bani from Adi Granth has been excommunicated. No one can ever say that Guru’s Bani is superior to Bhagat-Bani. For the Sikhs the bani of Sheikh Farid and Kabir is as much the Word of God and True Bani (Sachi Bani) as the Bani of the Sikh Gurus.


SIKH-FOLD The most mischievous suggestion in this thesis is made to project another harum scarum theory of Hew McLeod.

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