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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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9. Dr Piar Singh further admits that some verses are missing in the manuscript even in Sodar Rahiras found in all authentic verses.

10. Dr Piar Singh praises this manuscript/1245 for one more unique feature. Every Raga has a separate contents 384 page (tatkara). Piar Singh analyses the contents page of Sri Rag and faces the situation that the first line of the contents page does not tally with the text. He then observes that the contents pages are lifted from some other Pothis. This also means that this hotch-potch of distorted verses in different Ragas were stitched together at random and in odd sequence.

The contents pages were also either carelessly written or lifted and put into this Manuscript where they do not fit in at all. This also suggests that pagination was done on the side margin where the page number is generally not put in old authentic recensions.

11. Dr Piar Singh goes on quoting most of the distortions, undesirable alterations, changes in the compilation arrangement fixed by Guru Arjun and finalized by Guru Gobind Singh by adding Guru Tegh Bahadur’s hymns. Dr Piar Singh finds justification for all alterations. He says on page 147, that these innovative alterations and changes are laukik dakhal-andazi (interference or distortions in the interest of popular demand or popular interest). It had to be done, he says “to give Gurbani the status of LokPriyata: mass popularity. This way the doors of the common man had to be knocked to let Curbani enter their homes” : lokan da darvaza khatkhatana paya. This was also done to fulfil the sangitak loran of the composition which all the Gurus from Guru Nanak to Guru Arjun failed to do. “If I have failed to translate the Punjabi idiom of Dr Piar Singh, I stand corrected by the author of the book or other learned lecturers and scholars of the Department of Guru Nanak Studies or even by the learned Vice-Chancellor who has written an admiring Foreword to this book and has been a teacher of English for many years in Delhi. What all this means can also be explained by them. I am also not such an expert in music as Dr Piar Singh claims to be and who has the audacity to assert that the cult manipulators who have distorted Gurbani from one end to another had much better knowledge of Ragas than all the Gurus from Guru Nanak to Guru Arjun. This special knowledge of the Ragas was known either to the Mina-Cult gurus 385 or to learned men in that tradition like Dr Piar Singh and Pashaura Singh. But all this is beyond my comprehension.

12. There are new compositions attributed to Guru Arjun and Guru Amar Das which the compiler of Adi Granth forgot to collect and the author of GNDU MS/1245 found them and preserved them and the credit for their discovery goes to Dr Piar Singh (See his book Gatha Sri Adi Granth p. 152-153).

13. Dr Piar Singh admits the existence of all other distortions which I pointed out while writing on Pashaura Singh’s thesis, but like an ambitious lawyer who mints money by loudly and confidently defending thieves, crooks, criminals, villains and lawbreakers, Dr Piar Singh loudly defends every concoction, distortion, manipulations fake composition in MS/

1245. For him the work of these heroes of his zealous admiration are wonderful; and he has logic and reason to explain away and defend all their literary crimes and offences. I admire Dr Piar Singh for this pro-fessional courage and for his literary talent to say at mid-night. “I see the sun shining brightly. Why should I care if others do not see it. It must be on the other side of the planet.”

14. But from Page 156 onward of this book Dr Piar Singh’s talent and genius as a research scholar of Adi Granth studies reach new heights. It was in 1987 that GNDU MS/ 1245 was discovered. It was in this year that Pashaura Singh started his work on this very Manuscript in Toronto. It was in this year, as Dr Piar Singh tells us in the Preface that a special cell for Adi Granth Studies was created for him in the Department of Guru Nanak Studies under Dr Madanjit Kaur.

Pashaura Singh has produced his thesis while Dr Piar Singh has produced the book Gatha Sri Adi Granth in five years.

His comments on the following important hymns which are completely quoted in his book, but are given briefly and translated with exact references deserve a special attention of the common reader and the learned scholars.

15. On page 156 of his book Dr Piar Singh quotes 386

–  –  –

My Benevolant Lord, I will attain peace and happiness, If I have a glimpse of the Beloved;

You know my inner agony,O Benevolent Lord;

Who else will ever know it.

Your Light pervades all hearts and O Lord Day and night all worship and contemplate Thee;

All pray and supplicate Thee, For all they need O Benevolent Lord;

You give to all one precious gift.

Dr Piar Singh after quoting this hymn from folio 681 of the GNDU MS/1245 says, “This shabad is not to be found in Guru Granth Sahib, but is found in Goindwal Pothi of Baba Mohan. This very popular hymn of Guru Ram Das is found on page 670 in Rag Dhanasari in all printed editions and authentic manuscripts available. It is very much there in all recensions mentioned by him and in all printed editions.

16. On page 157 of his book he quotes the second hymn

from Suhi Guru Arjun; the first two lines are:

gur pura jab bhae dayal dukh binsai piiran bhai ghala

–  –  –

The Eternal Guru is my Protector The Guru is my Lord The Guru is the Compassionate One He is the True Merciful Forgiver The Guru is my Shastra : Book of Wisdom The Guru is my Code of Conduct The Guru is the holiest of the holy shrine Dr Piar Singh in a very learned tone declares that this hymn is also not found in the printed version of Guru Granth.

We find this Sohila of Guru Arjan in Maru-Rag on page 1074of the printed version of Guru Granth. It is conspicuously marked out with a special invocation ek omkar sat gur prashad and is easily detected.

18. On page 164 of his book he reveals his knowl-edge of the printed version of Guru Granth by putting on record that the following hymns found in GNDU MS/ 1245 are distorted and incomplete and are not to be found in Guru Granth (prin ted version).

har ke lok sada gun gavahi tin kau miliya piiran dham.

–  –  –

Countless are schools of knowledge Countless are the concentrations Countless are the meditations Countless are the ascetic practices.

The hymn of Guru Arjan is found in Bhairon Rag of printed version of Guru Granth on page 1153. These are not the first two lines but the third line. The first two lines of refrain: rahau are missing in MS/1245.

This is wonderful research work done by Dr Piar Singh on GNDU MS/1245 which is called by him a wonderful and Unique Bir Adi Granth. This is the type of research he has done on Goindwal Pothis and other recensions on which he has quoted quite unreliabe statements of G.B. Singh, Swami Harnam Das and Giani Gurdit Singh and added to them his own discursive comments quite respectfully. This is the type of research work this learned scholar has done in a special cell created for him for Guru Granth Sahib study between 1987This wonderful research work has been checked, found correct and certified as a very important publication by an equally learned Head of the Department (by Rotation System), Dr Madanjit Kaur and bears the confirmation of hard labour and unique research by the learned Vice-Chancellor of the University whose deep interest in religious literature no one doubts. I do not blame him for his ignorance about the material in the book because his Foreword is a formality accomplished in a formal manner. But in future the Vice-Chancellors of this University are expected to appoint young and learned professros as Heads of the Department of Guru Nanak Studies and Guru Granth Studies, who at least know what is there in the printed version of Guru Granth.

I do not blame Dr Hew McLeod for having suggested this type of research to Dr Piar Singh, but the fact the Dr Piar Singh virtually follows Pashaura Singh’s thesis without mentioning it, during the same period and on the same Manuscript which he and Pashaura Singh call a earlier 389 Draft or a Unique Bir (recension) is not incidental. The undeclared nexus between the two is quite visible to the naked eye of every discerning scholar of Sikhism.


I do not know whether God has been successful in creating Man in his own Image, but Dr Hew McLeod has certainly inspired and induced Pashaura Singh and persons like Dr. Piar Singh to weld their mind and thoughts in the framework of his hostile theories and assumptions. A scholar asked me to put in a nutshell my views about Pashaura Singh’s thesis and Hew McLeod’s thought pattern. It is like two scorpions in a bottle labelled “A Critical Study of Adi Granth Text.” The attention of a serious researcher is not drawn towards Adi Granth about which one does not find a single positive truth but no one fails to see the two scorpions: the bigger one imparting and inducing the little one in its art of hurting and wounding everything it touches.

This is done to tempt the younger scorpion to carry on the game of the bigger scorpion in presenting ugly images of Sikh prophets and their scriptures. No Ph.D. thesis has drawn so much criticism of Sikh intelligentia and scholars as this work. In retrospect it has helped in the unmasking of the bigger Scorpion.

So far as hermeneutic studies of Sikh Scriptures are concerned, the Text and the Spirit of the Guru Granth Sahib apart form inadvertent errors of Scribe, are considered divinely inspired (dhur ki bani) and unimpeachable. They are not intellectually constructed mediocre hackwork as imagined by gentlemen like Hew McLeod, Pashaura Singh and Piar Singh.

All serious Sikh scholars admit that errors of tradition and history and unconscious mistakes made by the scribes of the written manuscript and the printing mistakes of present day printers need correction by competent scholars. There is no difference in the text of authentic cononized recensions of Guru Granth Genuine mystical and spiritual experiences authenticated by Gurbani are infallible and can “be affirmed only by illumined saints, but dogmatic theological doctrines 390 and interpretations given by various theologians and traditional or philosophic exponents can be questioned by every knowledgeable scholar. Even the theological interpretations given by Jathedars of Takhats or the High Priests of Golden Temple are never accepted as final and authoritative. No exegesis, no commentary by any individual or, group is accepted as final. In the light of Truth the shortcomings of all interpretations can be questioned by saints and scholars, who not only study but live according to the ideals of Gurbani.

Moral, social amd cultural ideals authenticated by Gurbani and the divine commands of the Gurus are infallable but the sectarian innovations of Sikh sampardayas, reformist groups, of unintellectual and unspiritual saints and Babas who ignore the doctrines of Guru Granth can be questioned and rejected, if found untrue and cult-variations. Truth which can be tested, perceived and experienced by all unprejudiced religious lovers of Truth is infallable while falsehood based on prejudiced and ma-levolent thinking and writing is criticized, condemned and rejected by all enlightened and learned Sikhs.



Adi Granth: lit: The Primal Book, the First and original Sacred Book of the Sikhs: see Guru Granth Sahib Akal.Purkh : Akal Deathless, Immortal, Timeless, Eternal Purkh : Sk.

Purush, lit person, Being, Primeval Being or Spirit which is the Soul of the Universe Akal Purkh is the Eternal Deathless Supreme Being. It is an important Attributive Name of God in Sikh Scriputures.

Akali Eighteenth century saintly Sikh warriors who were dedicated only to the cause of the freedom and dharma. It was applied to those Nihang regiments of warriors who did not have any testimonial ambitions or political aspiration beyond fighting for the freedom and intergrity of the Sikh people.

Mter 1925 this term began to be applied to the members of a Sikh political party Akali Dal which was formed in 1919 for the liberation of Gurdwaras from corrupt Mahants. The leaders of the first phase of Akali Dal were men of high character, selfsacrificing and a source of inspiration for non-violant political movement to all other political parties. But Akali Dal after partition in 1947 split into two groups, one claiming to be fighting the Congress rulers in Delhi and the other as Panthic leaders who were actually collaborators and played treacherous roles. Now the Akali Dals are split into 12 different Akali Dais each named after its leaders family name or name of a popular dead leader. Some of these Akali Dals are naked tools of the Delhi rulers, a few are surrogate groups pretending to be saviors of Sikhs, but hoping that the Central Government will some how install them as power-brokers. Some few are fighting for the cause in the wrong way without going to the masses whose untold sufferings are large in their hearts.

Akal Murat : Akal-Murati The word Murat originally means embodi-ment, manifestation, incarnation, pel’Sonification or visible image. In Hinduism the word Murti is used exclusively for painted images of deities, idols, pictures and paintings of various gods and goddesses. In Sikh ism the word Akal Murat or Guru-murti has nothing to do with any type of image-worship or idolatry. The word Akal-murati or Guru-murti means the unvieled Light or visible Presence of God and the Eternal Spirit of the Guru, and as such the True Guru (Satguru) is the true 392 Enlightener Soul.

Akal-Takhats: lit the Panthic Throne of Eternal Lord. From Guru Nanak to the early life of Guru Arjun the Mughal emperors (Babar, Hamayun, Akbar) though initially suspicous became friendly and respectful to the Gurus. These emperors did not listen to the complaints sent against the Sikh Gurus by Brahamins and Mullas.

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