Bhai Vir Singh ji is rightly called the sixth river of Panjab. He commenced writing lekhs(essays) about some aspects of History of a Guru and published that in the form of a tract or small booklet at the occasion of the Gurpurab of the Guru. He possibly began writing in 1898 and he was a profolic writer, writing several lekhs every year. Later when he founded the Khalsa Samachar, he started publishing the same in the Khalsa Samachar, which he was the owner, Editor and Publisher?

He used as his source material, the various Janamsakhis, Suraj Parkash of Bhai Santokh Singh and later on writings of other Sikhs. He was a gifted poet and even his prose was more like a poetry in prose. All his esssays contained several quotations from Gurbani and Vaars of Bhai Gurdas and also were embellished by his own poetry. On account of his word artistery his writings became very popular.

In course of time when there was sufficient collection of essays he started publishing Guru Nanak Chamatkar, which was a collection of articles written on Guru Nanak. He was not writing in any chronological manner but wrote what ever came to his mind on a particular date. The Sikhs at large started accepting his writings as the true history of the Gurus. He wrote motre than 100 episodes in two volumes of Guru Nank Chamatkar.

There was no record of any real episode about the history of Guru Nanak, which was published during the Guru period from 1469(actually 1499) to 1708. Bhai Gurdas ji wrote 10 episodes from the life of Guru Nanak which he had never seen because he was born 10 years after Gusu Nanak had left the world but did not describe any episode from the life of 3rd, 4th, 5th or 6th Gurus during his own lifespan which he had witnessed. Anybody studying the Vaars of Bhai Gurdas would arrive at a conclusion that possibly our Gurus did not permit anyone to record the events connected with the worldly lives of the Gurus. As an example, every one visiting Gwalior would find that every resident of the town knows about the Badi Chhor Gurudwara on the top of the Gwalior Fort where Guru Hargobind Ji had been imprisoned and later released along with all the other political prisoners held there. In the records of the Mughal Emperor Jahangir , there is no mention of either Guru Hargobind Ji or the other political prisoners held in Gwalior Fort.

All the Sikhs accept that Guru Hargobind Ji had laid the foundation of Akal Takht soon after the shahidi of Guru Arjan Dev Ji and commenced living in Royal attire and was called Sacha Patshah. He had also organized personal army. When Jahangir learnt that after his order of killing of Guru Arjan Dev Ji(recorded in his autobiography) he was surprised that the 11 year old Guru Hargobind had responded in this way. He was called and imprisoned at Gwalior Fort for a period of time before his release. Mohasin Fani, a contemporary of Guru Hargobind Ji had met the Guru Ji a number of times and was [present at Kiratpur Sahib when Guru Hargobind Ji had installed Guru Har Rai Ji asking him to continue to keep the army of 2200 but not to engage himself in any battle. Mohsin Fani has recorded this in a chapet called Nanakpanthis in his book called Dabistan which also gives the detailed composition of the army.

This automatically means that Emperor Jahangir had not objected to the army being kept by Guru Hargobind Ji. Actually there was no mention at all about Guru Hargobind ji in the records of Jahangir. The only reason that Jahangir did not keep any record of his meeting Guru Hargobind Ji is that Guru Hargobind Ji used his Akal Purkhi Power(APP) in not recording this episode about Guru Hargobind Ji in his records. In a similar manner Bhai Gurdas Ji also did not write anything about any worldly event connected with the Guru. Similarly, there is no eyewitness record of what happened on the Baisakhi of 1699 at Anand Pur Sahib.

Bhai Vir Singh ji wrote in 1898 a beautiful essay on descent of Guru Gobind Singh ji from Sach Khand to the earth and he wrote another essay in 1917 which he made as the first chapter of Kalgidhar Chamatkar, and this was entitled "From Hemkunt to Sachkhand" A Good number of Sikhs took these writings of Bhai Vir Singh ji as a positive proof that Dasam Granth was the bani of Guru Gobind Singh ji.Gur Gobind ji is stated to have given the following remark in the Bachitar Natak: "Jo hum ko Parmeshar uchar hain te sab narak kund meha per hain" meaning that" Whosoever considers me as God will go to the deep pit of hell. I should be considered the servant of God. I am the servant of the primal Lord who has come to the see the great drama going on the stage of the world". (Shabdarath Dasam Granth Sahib VOL 1 pg 73- stanza 30-33). This was meant to create a doubt in the minds of the Sikhs about the several lines in the Swayais of Bhatt

1."Jot roop har aap guroo Nanak kahaa-ya-o, taa tey Angad bhaya-o tat si-o tat milaa-ya-o meaning "That the Light of the Lord/God Himself was called Guru Nanak from whom emerged Angad similar to him element by element".

2."aap naraa-in kalaa dhaar jag bmeh parvari-ya-o, nirankaar aakar jot jag mandal kari-ya-o(1395) meaning"Lord Himself wielded His Power and entered the world. This Formless one manifested Himself in the World of this Solar System.

3."Japio jin Arjan Dev Guru phir sankat jon garabh na aiyo. Bhann mathra kachh bhed nahin gur Arjan partakh her" pg1409 meaning "That whosoebver meditates on Guru Arjan he does not enter the cycle of births and deaths.Mathura says that Guru Arjan Dev is the Lord/God Himself".

There are several other lines in Guru Granth Sahib, which state that all the Gurus were Gurus on account of the Light of the Lord Himself. Subsequent to the publication of Kalgidhar Chamatkaar and Ashat Gur Chamatkaar by Bhai Vir Singh ji, overwhelming numbers of scholars are hesitant to accept Bhatt composition as Bani

Another monumental work was completed by Bhai Vir Singh ji in 1927, when he published the Punjabi version of the original "Gurpratap Surya Granth" of Kavi Santokh Singh, which was in Braj Bhasha. Over the years most of the big Gurudwaras include Katha of Suraj Prakash daily as the last program of the day. By now all the Sikhs regard the Suraj Prakash as the trye History of our Gurus. This thought never enters the mind of the Sikh that Kavi Santokh Singh ji had completed the writing more than 300 years after Guru Nanak had left this world

Only Guru Nanak Sahib knows as to why did Bhai Vir Singh ji created a permanent rift in the Panth. If we read the all that has been published upto 1708 including all the notings of the Mughals we would come to the conclusion that Guru Gobind Singh Ji was the 10th Nanak who was installed by Guru Tegh Bahadur ji in July1675. The Kashmiris and Dr. Hari Ram Gupta accept this date.

According to the Bachitar Natak, Guru Gobind Singh was sent by Akal Purakh to start a new Panth. It looks very odd.

I would make a particular request to the thinking scholars to kindly read what Bhai Nand Lal ji had written about Guru Nanak in his writings and arrive at a conclusion themselves. Bhai Vir Singh ji’ writings also convey to the Sikhs that the Vaar of Ramkali recited by Rai Balwand and Satta was an apology and no Sikh has published as to what does this Vaar convey. This Vaar contains actually the Foundation of Sikhi. Here it is clearly mentioned that Guru Nanak while alive changed his body and installed Guru Angad in his place.Please also see for yourself as to what is mentioned in the records of Mughal Emperor Bhadur Shah about Guru Gobind Singh ji.

I request you all to think about this matter if we are interested that the various rifts in the Panth should disappear.