Guru Gobind Singh Ji did not compile any Granth of his own compositions. He announced clearly that after him the Guru Granth Sahib would be the Living Guru of the Panth and his body would reside in the Khalsa.
Some years after his ascension in 1708, somebody and many Sikhs attribute this to Bhai Mani Singh collected all the writings of the period of Guru Gobind Singh ji and compiled it into a Granth as "Dasam Granth" or "Granth of the tenth Guru". It has come to us that while leaving Anandpur Sahib in 1705 during the last battle of Guru Gobind Singh Ji, lot of the literature generated by writers surrounding Guru Gobind Singh Ji had been lost in the swollen river Sirsa. Ever since its compilation in the middle of the 18th century, this Granth has been at the centre of a controversy. Sikhs have been debating as to which of the compositions in this Granth are truly authored by the Guru. A small minority of Sikhs are vocal that all these compositions are of Guru Gobind Singh Ji but this is preposterous. A superficial reading of the Granth shows that this is utter calumny to attribute most of the contents of the Granth to the Light of the Lord Himself in Guru Gobind Singh Ji.
Guru Angad Dev Ji commenced teaching the ‘Gurmukhi’ (truly Nanaki) script to the Sikhs from 1539. During the next 136 years i.e. upto 1675, when Guru Gobind Rai became the tenth Nanak, the only two texts which were written in this script were the Pothi Sahib and Vaars of Bhai Gurdas. The public was not aware of any other manuscript like Janamsakhis.
We have no idea what was the population of Sikhs when the tenth Nanak came on the scene in 1675. We can surmise that during the Muslim domination since the year 1001 the population of Punjab from Peshawar to Delhi was distributed as under: Muslims 50%, Hindus 40% or more, Sikhs about 10%. At the advent of Guru Nanak about 90% of population West of Lahore and Amritsar had embraced Islam. Thus, 90% of Panjabi speaking Panjabis were keeping themselves away from the Gurmukhi or Nanaki script.
Ø Our Gurus did not want us to read about the day-to-day activities of the Gurus but imbibe the teachings of Gurbani and lead our lives accordingly. They did not want to create a "Ramayan" of the Sikhs. This is the reason that no records of any events of the Guru period were written during the lifetime of our Gurus.
Ø Sikhs had become convinced that where as the Hindus and Muslims were slaves of the Mughal King of Delhi, the Sikhs were members of a sovereign state under their Sachcha Patshah or True King. It is for this reason that the non-Sikh writers G.C. Narang, Dr Hari Ram Gupta and Toyanbee accept that the Gurus had created a state of their own in the Mughal Kingdom. Payne(C.H. Payne M.A. "Ashort history of the Sikhs" Nelson London 1923) even gives this development of a separate state power within the Mughal State as the possible reason for Jahangir wanting to eliminate Guru Arjan Dev ji. Guru Gobind Rai made a short but notable comment about the Martyrdom of Guru Tegh Bahadur ji but did not inspire any of the 52 scholars with him to write about the full details of Guru Tegh Bahadur’s Martyrdom or for that matter give detailed history of his very eventful life including Martyrdom of his four sons and details of battles fought by him. Bhai Nand Lal wrote a number of texts in beautiful Persian poetry eulogizing all the Gurus and specially the Tenth Nanak but does not write a single line about the worldly life of any Guru and does not mention any event from the life of Guru Gobind Singh ji. Bhai Nand Lal (in "Ganj Nama" pp.138-161 and "Jot Bigas" pp.162-165 in Bhai Nanad Lal Granthavali edited by Ganda Singh Panjabi University 2000), has written eulogies of all ten Gurus in the same manner in which he eulogisis Akal Purukh (Primal Lord), but does not mention a single anecdote or happening related to the worldly life of any Guru. He does not write why is he praising the Gurus and what did the Gurus accomplish. We must accept that this was a deliberate plan of our Gurus that they did not want the Sikhs to waste their time and energy in relating the day-to-day activity of our Gurus but wanted us to study in depth the teachings given in the Gurbani.
Ø Guru Gobind Rai’s scientific Plan for encouraging or stimulating Hindus to learn the 'Gurmukhi' Script
It was apparent to Guru Gobind Rai that the Hindus were deeply attached to relate, recount and listen or watch enactment of the Mythological Stories just as they are even today. The most popular T.V. Serials in India are those which are based on the Mythological Stories of the past and now these serials can be created easily with the help of computers. Guru Gobind ji utilized this love of mythology for which the Hindu public was dependent upon the Sanskrit knowing Brahmans. He encouraged the large number of scholars with him to write various mythological stories in "Gurmukhi" script but in the language of their choice. It was very easy for Panjabi speaking Hindus to learn the scientific script of this language and write not only mythology but other literature as well. It is for this reason that two poets wrote two "Chandi Charitars" and another "Chandi di Vaar". Other poets recorded under the broad heading of "Chaubees Avtars" or "The twenty four incarnations" several mythological stories from Ramayana and Mahabharat. Soon this literature became voluminous and a major portion of this was lost in the last battle of Anandpur but the objective of Guru ji was achieved. Various writers wrote in Gurmukhi script several pieces of literature and also translated from other language texts. Some other writings in other languages and scripts were written as such in this "Gurmukhi" script. S. Gurtej Singh’s English book "CHAKRAVYUH’S first topic is about "Amar Nama". This "Amar Nama" was written by a contemporary of Guru Gobind Singh ji and is dated 8th October 1708. This contains an account of the ascension of Guru Sahib on 7th Oct. 1708. The point of interest for us is that this text of Persian language is written in Gurmukhi Script. This showed that now Hindus considered writing of Persian easier in Gurmukhi Script. Although many Hindus were speaking Persian but Persian being a difficult script they had learnt to write Persian in "Gurmukhi" Script.
Ø Dr. D.S. Gupta wrote an article in Panjabi Tribune on 11-5-1997 on the topic of "Hand written Manuscripts in Gurmukhi Script" According to the author many 300-year-old manuscripts in Gurmukhi script are present in the DAV College Chandigarh Library. In these manuscripts are Bani of Guru Gobind Singh ji, Chandi Charitar, Vaars of Bhai Gurdas, Texts of Guru Gobind Singhs’ Poets, Ashawamedh, Sukh Sagar, Ram Charit Manas, Bhagwat Puran etc. Grierson 1918 (L.S. of India Vol 9 Part I Page 624) writes that it is true that many texts of different languages were written in Gurmukhi script in the 17th & 18th Centuries
Ø Guru Gobind Singh’s successful plan for inducing Muslims to write in Gurmukhi Script. If we compare the "Jaap Sahib" and "Akal Ustat", the two well known Banis’ of the Tenth Master with the Urdu version of "Quran", then we can draw this conclusion immediately that not only Guru ji wrote these Banis on the pattern of Quran but the subject matter of these is very similar to that of Quran. Mohammad Sahib wrote about 100 qualities of Allah or Akal Purkh and Guru ji has used all these words in his Bani and many more nearely four hundred attributes of Akal Purakh. When the Muslims listened to the Banis of "Jaap Sahib" and Akal Ustat then on the one hand they became ardent admirers of Guru Gobind ji that the ideology of Guru ji was akin to that of Quran and it appeared to them as if Guru ji was writing translation of Quran. In addition, the Panjabi speaking Muslims realised that they can propagate Quran through the Gurmukhi Script and can even write Persian in this easy to learn script as compared to the difficult Persian Script. If the Sikh scholars of the time had given the name of "Nanki" to this script then this script would have remained popular among all Panjabi speaking people even today. The name "Gurmukhi" denoted that this was the religious script of the Sikhs and hence the cause of aversion of non-Sikhs to learn and use it. Guru Nanak was equally popular amongst all the Panjabi Speaking population. It is ideal to change the name of the script even today.
Ø "Ub Maien Apni Katha Bakhano..."(And Now I Relate My Own Story):
It is strange that learned scholars have ignored the obvious and staring truth that this so called autobiographical poetry can never be the writing of the Tenth Nanak. Guru Gobind Rai was the Tenth Nanak and the "Light of the Lord Himself" which was given to Guru Nanak ji or about which Guru Nanak ji became aware when he had emerged from "Bein" stream was passed on to him by Guru Tegh Bahadur ji at Anandpur Sahib before Guru Tegh Bahadur ji had commenced his journey to Delhi for his Martyrdom. What is this so called "autobiographical" poetry? This is a very well planned attack on Sikhi of Guru Nanak to create a wedge between Sikhs of Guru Nanak and "Sikhs of Guru Gobind" and to create utter confusion in the minds of simple Sikhs. Guru Nanak Dev ji had made it very clear to the Sidhs at Achal Vatala and had recorded the same in his "Bani Sidh Goshat" while decrying asceticism and penance had stated:
"What is the good of wandering about? It is through contemplation of the Lord that the man is rendered pure". "As a lotus flower remains unaffected in water, as also a duck swims against the stream’s current and becomes not wet, so with fixed intent on the Guru’s word and uttering the Name, O Nanak, the dreadful world ocean is crossed." (Page 938).
According to this autobiographical note in the Bachittar Natak Guru Gobind Singh is made to write:
"Mur Pit Poorab Keeus Piana
Bhaant Bhaant ke Tirath Nahna
Jubb he Jaat Tribeni Bhayae
Punn Daan Dinn Karat Bitayae
Tahi Parkash Hamara Bhaiyo
Patna Shehar Vikhey Bhav Layio."
This means, "that to fulfill his desire for begetting a son, my father journeyed towards the East visiting and bathing at the various pilgrimage Centres. When he reached Tribeni (confluence of Ganga, Jamuna and the mythical Saraswati at Alahabad) he spent many a day giving alms and making donations where in we entered the womb. Ultimately I entered this world at Patna." Guru Nanak had said clearly about bathing at Pilgrim Centres:
i) "Teerath Nahwan Jey Tiss Bhaavan, Vinn Bhaney Key Naahey Kari." When I earn His pleasure that becomes my bathing at holy place. Without pleasing Him what is the value of such a bath." Japji page 2. ii) "Teerath Nahwan Jao Teerath Naam Hai. Teerath Sabad Beechar, Antar Gian Hai" Shall I go to bathe at a pilgrim centre? Contemplating God’s Name is the real place of Pilgrimage (Dhanasri, M.I, p.687).
Guru Nanak had castigated Sidhs for remaining away from the public contemplating God and had stated:
"Raheh Ikant eiko mann vasiya Aasa Mahai Niraso.
Agamm Agochar dekh dikhaye Nanak taaka Daaso."
"Living detached in the world, enshrining the One Lord in the mind, shorn of desires in the midst of desires, seeing and showing to others the inaccessible Lord, of him Nanak is slave" Sidh Gosht, p.938. On the other hand, the author of Bachittar Natak writes that "Guru ji spent years & years contemplating in snow at Hemkunt worshiping Mahakaal and Kalika and submitted to the Lord with bowed head that Panth would be formed with Your assistance." Now Guru Nanak had commenced Panth and Bhai Gurdas ji had remarked in the First Vaar "Nanak Nimal Panth Chalaya" and all the successive Nanaks were contributing and consolidating the same. The writer of "my own story" was confident that this would create a wedge and with this the Khalsa Panth along with Guru Gobind Singh would become a separate entity from the Nimal Panth of Guru Nanak. This story was written soon after the ascension of Guru Gobind Singh ji to create this rift. The reason was that while creating Khalsa in 1699 Guru Gobind ji had removed all the disgruntled elements from the Panth, all those who had been creating fissions i.e. Ram Raiyas, Meenas and Masands and thus had created one unitary Panth. It was indeed a plan of our Gurus to show us that these Masands had become totally corrupt even in the Guru period and hence Guru Gobind Singh ji had asked the Khalsa to send their compulsory Daswandh (Tithe) directly to him. Guru Gobind Singh ji meant clearly that this Daswandh after him would create a Central Treasury of the Panth. This move of the author of my story was a clever plan to undo the edict of Guru Gobind Singh ji at the time of Creation of Khalsa.
The various court poets would recite their compositions in front of Guru Gobind Rai and Guru Sahib would utter a few lines to make his personal philosophy very clear:
Ø At the end of "Ram Avtar" chhand No.863 & 864 are the comments of Guru Sahib:
Sawaiya
"Pahein gahay jabtay tumray, tab tay kou aankh taray nahi aanyo.
Ram Rahim Puran Qoran anek kahay mut ek na maanyo.
Simarat Shastra Bed sabai bahu bhed kahai hum ek na jaanyo.
Sri Aspaan kripa tumri kar mai na kahyo Sabh toh bakhaanyo."
Ever since I have grasped Your feet, I have not thought of anybody else.
I do not accept the doctrines enunciated by various faiths, believing in Ram, Rahim, Puranas and Qoran.
The Simritis, Shastras and Vedas mention different concepts but I do not subscribe to any of them.
O Lord, the Sword-bearer (of justice)! With Your Grace, all that has been uttered by me has been done under Your command.
Dohra!
"Sagal duar kao chhad kay, gahiyo tuharo duar
Baahen Gahey ki laaj us, Gobind dass tuhar."
I have shunned every door and have entered Your door
Please hold my arm and keep my honour, Gobind is ever Your slave.
Ø At the end of the long poem entitled "Krishna Avtar" Guru ji writes his own Savaiya:
"Dhan jio tih ko jag mai, mukh tay Har, chit mai judh beechaarai.
Deh anit na nit rahay, jus naav charay bhav saagar taarai.
Dheeraj dhaam banai ihai tan, budh su deepak jiu ujiaarai.
Gianeh kee badhni manaho haath lai, kaatartaa kutwaar buhaarai."
Blessed is the life of that person in the world who recites the Holy Name with his mouth and contemplates fight against evil in his mind.
He regards the body as a temporary vesture and uses the boat of the Lord’s Name to cross the rough world-ocean.
He makes a closet of patience in his body and illumines the mind with the lamp of divine knowledge,
He takes up the broom of (spiritual) wisdom in his hands and sweeps away all cowardice and falsehood.
In the Akal Ustat authored by Guru Gobind Singh ji, a clever poet has inserted 20 Chhands under the heading of "Deeragh Tribhangi Chhand" from Canto 211-230. These 20 cantos are not in praise of the Primal Lord like the whole Bani of Akal Ustat, but are in praise of Goddess Durga.
Other Compositions of Guru Gobind Singh ji in "Dasam Granth":
Ø "Shabad Hazare Patshahi Dasween."
In these 10 Shabads, 9 Shabads are
clearly in accordance with the Bani of Guru Granth Sahib but the 6th Shabad: "Mittar
Piare Noo...n....." is very different. Its language also is very different from
all the other compositions of Guru Gobind Singh ji and may be a later
interpolation. This heading "Shabad Hazare" is only in Gutkas (small booklets of
Gurbani). In "Dasam Granth" under the heading of "Shabad Raagan ke" (P
1215-1217) there are 9 Shabads. The Shabad "Khial Patshahi 10" is given on page
1234 as Kabit No. 55 under the heading of "Asphotak Kabit" (Ref. pages are
recording to "Shabadarath Dasam Granth" Panjabi University, Vol. III, 1995.
Ø 33 Sawaiye.
This composition has been accepted by the Sikhs to be the
Bani of Guru Gobind Singh ji. The first Savaiya of this Bani describes the life
pattern to be adopted by the Khalsa and thus is the core Rehat of the Khalsa
Panth. This heading is also given in Gutkas but not in "Dasam Granth" The first
Sawaiya is Kabit No.57 of "Asphotak Kabit" on page 1234 (Shabadarth Vol.III).
The Sawaiyas 2-33 are given under the heading of "Sawaiyay" on pages 1218-1222
and are numbered 1-32.
Ø Zafarnama.
This is without doubt the writing of Guru Gobind Singh ji. This composition is unique. Having lost thousands of his Sikhs in the last battle of Anandpur and later losing all his four sons and running as a fugitive from the Mughal army hunting him, Guru ji writes this letter of victory to Aurangzeb. Guruji castigated Aurangzeb for his behaviour which was totally unbecoming of an avowed Muslim. "What if I have lost my four sons when thousands more have been created by me. I have won a moral victory for my ideology". This was an abject lesson both for the Mughal King as well as the Sikhs. This Zafarnamah had made a lasting imprint on the Sikh Psyche responsible for the undaunted spirit of the Khalsa.
Ø "Khalsa Mehma" or praise of the Khalsa
This heading is again in Gutkas but is given under Asphotak Kabit No.52-53 and page 1234 Shabadarth, Vol.III).
52. Judh Jitay inahi kay prasaad, inahi kay prasaad su daan karay.
Agh ogh taray inahi kay prasaad, inahi ki kirpaa fun dhaam bharay.
Inahi kay prasaad su bidyaa laee, inahi ki kirpaa sabh satra maray.
Inahi Ki kirpa kay sajay hum hain, nahi mo so gareeb kror paray.2.(716)
It is through the actions of the Khalsa that I have won all my victories and have been able to give charities to others. It is through their help that I have overcome all sorrows and ailments and have been able to fill my house with treasures. It is through their grace that I have got education, and through their assistance I have conquered all my enemies. It is through their aid that I have attained this exalted position, otherwise there are millions of unknown mortals like me.
53. Sev karee inahi ki bhaavat, aur ki sev suhaat na jee ko.
Daan deeyo inahi ko bhalo, ar aan ko daan na laagat neeko.
Aagay falay inahi ko dayo, jag mai jas aur dayo sabh feeko.
Mo grah mai man tay tan tay, sirr lo dhan hai sabh hi inahi ko. (717)
It is a great pleasure to serve them (the Khalsa) for I do not regard the service of others as delightful to me. It is beneficial to give them gifts, for granting favours to others, does not appear good to me. Whatever is bestowed on them will bear fruit in the future and bring honour in this world; to give anything to others seems to be of little avail. I dedicate (and bequeath) whatever is in my home, my body, my mind, my head, my wealth and all my belongings to them.
1. Zafar Namah [Written in Persion by Guru Gobind Singh]
Chihaa shud ki choon bachgaa kushtah chaar. Ki bakee bimadast pechidah maar. Chi mardee ki akhgar khamoshaa kuni, ki aatash damaaraa badauraa kuni.
The Epistle of Victory [Addressed to Aurangzeb the Mughal King]
What did it matter if you killed my four sons? What manliness is it to extinguish some burning coal, When the raging fire is spreading in all directions? (The Light of the Lord Himself being without enmity, Guru Gobind singh helped militarily Bahadur Shah, the son of the killer of his father and four sons, to capture the throne of Delhi, which was his legal right.)
2. JAAP SAHIB
Chakr Chihan ar baran jaat ar paat nahin jih.....
God hath no mark, feature, sect, caste or sub-caste. No one can say about his appearance, colour, figure and dress. God is eternal, self-illumined and omnipotent. He is greater than millions of Indras and is considered the King of kings. He is the Lord of the three worlds of gods, men and demons; The woods and the plants proclaim his infinitude. None can count all His Names; the wise can call Him by His doings.
3. Tav Prasad Savaiye [Guru Gobind Singh]
Kaam na Krodh na lobh na moh na rog na sog na bhog na bhai hai. Deh biheen saneh sabho tun neh birkat ageh achhai hai. Jaan ko det ajaan ko det jameen ko det jamaan ko dai hai. Kahay ko dolat hai tumri sudh sundar Sri Padmapat lai hai.
God is not subject to lust, anger, greed, wordly attachment, disease, sorrow, enjoyment or fear. God has nobody special; He has love for all, yet He has no sensual feelings; He has no one-home and is beyond destruction. God gives to those who are learned and to those who are ignorant; He gives to all beings of the earth and heaven. O man, Why do you feel worried, when the Supreme and beautiful Lord is to take care of you?
4. Akaal Ustat [Guru Gobind Singh ji]
Kou bhaiyo mundeeaa kou sanyasi kou jogi bhaio kou brahmachari kou jati un maanbo. Hindoo Turk kou Rafji Imaam safi maanas ki jaat sabhai ekai pahchaanbo. Karta kareem soi Raazak Raheem oee, doosro na bhed koi bhool bharm maanbo. Ek hi ki sev sabh hi ko Gurdev ek, ek hi saroop, sabhai ek jot jaanbo. 15 II 85
Some one shaves his head and becomes a sanyasi, another becomes a yogi, another bhramchari and yet another ascetic. Some are Hindoos others are Muslims, some are Sunies, and some are Shiaas, but all belong to the one race of humanity. Karta (Creator) and Kareem (Bestower) are one and the same (God). He is called Razak (Sustainer) and Rahim (Merciful), there is no difference; to think otherwise would be a mistake. Worship only one God, who is the supreme Guru of all, and regard His Form as one and His Light as pervading in all.
5. Akaal Ustat [Guru Gobind Singh ji]
Dehuraa masit soee pooja oh nivaj oee. Maanas sabhai ek pai anek ko bhramaau hai. Devta adev jachh gandharab Turk Hindoo,
niaray niaray desan kay bhes ko prabhaau hai. Ekai nain ekai kaan ekai deh ekai baan, khaak baad, aatas au aab ko ralaau hai. Alah Abhekh soi, Puran au Quran oee, ek hi saroop sabhai ek hi banaau hai. 16 II 86
God is in the temple as well as in the Mosque. He is in the Hindoo worship as well as in the Muslim prayer. All men are basically the same, though they appear different because of our thinking. Deities, demons, heavenly musicians, Hindoos and Muslims are all one, though they use different dresses according to the regional customs. All have the same eyes, ears, body and figure made out of the mixture of earth, air, fire and water. The Abhekh (of the Hindoos) and the Allah (of the Muslims) are one and the same, the Quran and the Puranas are in His praise. They are all of the same pattern; the one Lord had made them.
6. Raag Kaliaan (Shabad Hazare) (710)
Bin Kartar na Kirtam maano
Aad ajon ajai abnasi teh Parmesar jaano. 1 Rahau.
O man, do not worship anything other than the Creator. Regard God, who was from the begining unborn, Invincible and Indesrtuctrible as the Supreme Being. Contemplate.
7. Tilang kafi (Shabad Hazare)
Kewal kaalaee Kartar.
Aad ant anant moorat garhan bhanjanhaar. 1. Rahau
Nind ustat jaun kay sam satra mitra na koi......
God is the sole Creator.
God is the begining and the end of everything. He is the Creator and Destroyer. Pause.
For God, praise or censure is equal; He has no friend or foe.
8. Savaiya [Guru Gobind Singh ji]
Jaagat jot japai nis bassar, ek binaa mun naik na aanai.
Pooran prem pratit sajai, brat gor marhi matt bhool na maanai.
Teerath daan dayaa tup sanjam, ek binaa nah ek pachhaanai.
Pooran jot jagai ghat mai, tab khaalis tahe nakhaalis jaanai. 1.(712)
He (the Khalsa) meditates on the ever-radiant Light day and night, and rejects all else but the one Lord from his mind. He decorates himself with perfect love and faith and believes not in fasts, tombs, crematoriums and hermit-cells even by mistake. He knows none except the One Lord in the performance of acts of pilgrimage, charities, compassion, austerity and self-control. Such a man in whose heart shines the full Divinely radiant Light is a true and pure Khalsa.
*(Note; The bani and translation of Guru Gobind Singh's compositions are from 'Hymns from The Dasam Granth' published by Hemkunt Press in 1997.)
Kou butaan ko pujat hai pasu, kou mirtan ko pujat dhaiyo. Koor kirya urjhio sab he jag sri bhagwan ko bhed na paiyo. (Akal Ustat-30)
Some fools worship idols, others dash to worship the dead. The whole world is engrosed in false rituals, no one has understood the mystery of the Lord. (Guru Gobind Singh)