The (Gurmukhi: ਦਸਮ ਗ੍ਰੰਥ dasama gratha) is a collection of various poetic compositions attributed to Guru Gobind Singh. It is differentiated from the Guru Granth Sahib due to its focus on martial themes and imagery, such as warfare, weaponry, and other warrior-matters, known collectively as bir ras (heroic strain of expression), as opposed to the Guru Granth Sahib's shanti ras (verses that inspire peace). According to Kamalroop Singh and Gurinder Singh Mann, the text was composed to prepare the Sikhs for warfare against their Mughal enemy. The Dasam Granth lost favor during the colonial period when reformist Singh Sabha Movement scholars couldn't contextualise the reworkings of Puranic stories or the vast collection of 'Tales of Deceit' Sri Charitropakhyan. A section of Sikhs oppose the scripture and question its authenticity based upon its authorship.

The Dasam Granth contains hymns, from Hindu texts, Parts of it are retold from Hindu Puranas, for the benefit of the common man, who had no access to Hindu texts of the time.

Zafarnama and Hikayats in a different style and format appended to it in the mid 18th century.

  1. The traditional view is that the entire work was composed by Guru Gobind Singh himself.
  2. The entire collection was compiled by the poets in the Guru's entourage.
  3. Only a part of the work was composed by the Guru, while the rest was composed by the other poets.

In his religious court at Paonta and Anandpur, Guru Gobind Singh had employed 52 poets, who translated several classical texts into Braj Bhasha. Most of the writing compiled at Anandpur was lost while the Guru's camp was crossing the Sirsa river before the Battle of Chamkaur in 1704. There were copiers available at the Guru's place who made several copies of the writings, and other writings may have been included too which may have led to authenticity issues. There is a theory that later, Bhai Mani Singh compiled all the available works under the title Dasam Granth.

Traditionalist scholars claim that all the works in Dasam Granth were composed by the Guru himself, often on the basis of a letter attributed to Bhai Mani Singh. The veracity of this letter has been examined by scholars and found to be unreliable. Some others dispute the claim of the authorship, saying that some of the compositions included in Dasam Granth such as Charitropakhyan are "out of tune" with other Sikh scriptures, and must have been composed by other poets. Syan (2013) notes, "Neither in colonial nor post-colonial Sikhism has the issue of the Dasam Granth authorship been satisfactorily resolved. What is germane, however, is that pre-colonial Sikh society wholeheartedly accepted the Dasam Granth as the work of Guru Gobind Singh."

Historical writings

The following are historical books after the demise of Guru Gobind Singh which mention that the compositions in the present Dasam Granth was written by Guru Gobind Singh:

  • Rehitnama Bhai Nand Lal mentioned Jaap Sahib is an important Bani for a Sikh.
  • Rehitnama Chaupa Singh Chibber quotes various lines from Bachitar Natak, 33 Swiayey, Chaupai Sahib, Jaap Sahib.
  • In 1711, Sri Gur Sobha was written by the poet Senapat and mentioned a conversation of Guru Gobind Singh and Akal Purakh, and written three of its Adhyay on base of Bachitar Natak.
  • In 1741, Parchian Srvadas Kian quoted lines from Rama Avtar, 33 Swaiyey, and mentioned Zafarnama with Hikayats.
  • in 1751, Gurbilas Patshahi 10 – Koyar Singh Kalal, mentioned Guru Gobind Singh composed Bachitar Natak, Krisna Avtar, Bisan Avtar, Akal Ustat, Jaap Sahib, Zafarnama, Hikayats etc. This is first Granth mentioned Guruship of Guru Granth Shahib.
  • In 1766, Kesar Singh Chibber in Bansavalinama writes that Guru Gobind Singh ordered the Guru Granth Sahib and Dasam Granth be kept separate. Kesar Singh frequently quotes Ugardanti, Bachitar Natak, Khalsa Mehima and many other compositions.
  • In 1766, Sri Guru Mahima Parkash – Sarup Chand Bhalla, mentioned about various Banis of Guru Gobind Singh and compilation of Dasam Granth
  • In 1790, Guru Kian Sakhian – Svarup Singh Kashish, mentioned Guru Gobind Singh composed, Bachitar Natak, Krishna Avtar, Shastarnaam Mala, 33 Swaiyey etc.
  • In 1797, Gurbilas Patshahi 10 – Sukkha Singh, mentioned compositions of Guru Gobind Singh.
  • In 1812, J. B. Malcolm, in Sketch of Sikhs mentioned the Dasam Granth as Bani of Guru Gobind Singh.

Structure

The standard print edition of the Dasam Granth, since 1902, has 1,428 pages. However, many printed versions of the text in the contemporary era skip a major section (40%) because it is controversial.

The standard official edition contains 17,293 verses in 18 sections.

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| 2 || Akal Ustat||Sri Akal Ji Ki Ustat

|ਅਕਾਲ ਉਸਤਤਿ|| A praise of the timeless primal being Akal Purakh (god), explaining that this primal being takes numerous forms of gods and goddesses, listing most frequently Hindu names of these, but also includes a few Muslim epithets. It states the author was meditating in the Himalayan foothills meditating on Mahakala and Kalaka before being called to take birth. The entire work is fourteen chapters in length, with one section named Apni Katha ("my story"), which is an autobiographical account of the tenth Guru's life up til the year 1696.||ਚੰਡੀ ਚਰਿਤ੍ਰ (ਭਾਗ ੨)|| A retelling of the story of the Hindu goddess, Durga again in the form of Chandi; it again glorifies the feminine with her fighting the war between good and evil, and in this section she slays the buffalo-demon Mahisha, all his associates and supporters thus bringing an end to the demonic violence and war. This composition was written in Braj Language at Anandpur Sahib, Punjab. It has eight cantos, contains 262 couplets and quatrains, mostly employing Bhujang prayat and Rasaval measures, divided into 8 chapters. This work was composed at Anandpur Sahib, sometime before AD 1698, the year when the Bachitar Natak was completed. According to Max Arthur Macauliffe, the language of this composition is not original Sanskrit. He believes it to be written by bards in employ of Guru Gobind Singh and translation of Durga Saptashati, but could not ascertain, whether principles of Sikhism imbibed in Chandi Charitras or flavor of Hinduism is still in it. It differs from Chandi Charitar Ukti Bilas in that it does not reference the chapters within the Markandeya Purana, but still tells the same story. The work contains 262 verses in total.

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| 6 || Chandi Di Var|| Var Durga Ki

|ਚੰਡੀ ਦੀ ਵਾਰ|| The ballad of Hindu goddess, Durga, in Punjabi; this section of the Dasam Granth states that it is based on the Sanskrit text Durga Saptasati; it is also a source of controversy within Sikhism, as the opening verse states "First I remember Bhagauti, then I turn my attention to Guru Nanak"; the dispute has been whether one should interpret of the word "Bhagauti" as "goddess" or a metaphor for "sword".

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| 7 || Gyan Prabodh|| Gyan Prabodh

|ਗਿਆਨ ਪ੍ਰਬੋਧ|| The section title means "the Awakening of Knowledge", and it begins with praise of God; it includes a conversation between soul and God, weaves in many references to Hindu and texts such as the Mahabharata; This composition contains 336 verses in total.

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|8||Chaubis Avtar||Vishnu Avtar

|ਚੌਬੀਸ ਅਵਤਾਰ||The Chaubis Avatar (24 avatars) section is about Vishnu's 24 avtar which include Rama, Krishna, and Buddha. It is divided into 24 sections for each of the 24 avatars.

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| 9 || Brahma Avtar|| Avatars of Brahma

|ਬ੍ਰਹਮਾ ਅਵਤਾਰ|| Narrative on the seven incarnations of Brahma, who is already mentioned in the Chaubis Avatar section

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|13||Khalsa Mahima|| Praise of Khalsa

|ਖ਼ਾਲਸਾ ਮਹਿਮਾ|| A short passage that explains why offerings to goddess Naina Devi by the general public are distributed to the Khalsa soldiers rather than Brahmin priests. it lists and exalts various weapons of violence, declaring them to be symbols of God's power, states Rinehart; it includes 405 character features and behavioral sketches;

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| 16||Chaupai Sahib|| Kabiyo Baach Benti, Benti Chaupai

|ਕਬਿਯੋਬਾਚ ਬੇਨਤੀ ਚੌਪਈ,

ਚੌਪਈ ਸਾਹਿਬ

| The reflection of the poet on the 405th charitar. A part of the last charitra of the Charitropakhyan section, it is sometimes separated and used independently. it chastises the Mughal emperor for promising a safe passage to his family but then reneging on that promise, attacking and killing his family members; In this Guru Gobind Singh talks about how if the Holy Prophet were at Chamkaur in person then Aurangzeb wouldn't have lied.

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| 18|| Hikayats || Hikaitan

|ਹਿਕਾਇਤਾਂ|| Usually grouped with the Zafarnama section, these are twelve tales unrelated to Zafarnama but probably linked because some versions have these in Persian language; the content of this section is closer in form and focus to the Charitropakhyan section above;

Etymologically, Ugardanti is a feminine term made of two words, Ugar means Fierce and Danti means Tooth. One having Fierce Tooth, is called Ugardanti. Guru Gobind Singh Ji invokes Adi Shakti in the form of the Fierce Toothed Ugardanti, writing various attributes of Ugardanti and asking for blessings and protection for the prosperity of the new Panth which is free from hypocrisy, ritualism, casteism, human worship and worships only One Non-Dual God.

In Bansavalinama Dasan Patshahian ka (1769), the author Kesar Singh Chibbar explains and quotes a few passages from Guru Gobind Singh's Ugardanti.

In Hum Hindu Nahi(1898 ), the author Bhai Kahn Singh Nabha, believed that Ugardanti Bani was not written by Guru Gobind Singh but by Bhai Sukha Singh, a priest at Patna. However, Sukha Singh's works came into being after the Bansavalinama of Kesar Singh Chibbar.

Nihang and Namdhari Sikhs believe it to be written by Guru Gobind Singh and is part of their daily liturgy. It was and is read to inspire warriors to stand up for truth and righteousness in the face of tyranny and oppression. The Composition is divided into six verses called Chhands in which the syllables and the rhythm are arranged in a precisely controlled pattern. The Type of Chhandd used is Bhagvati Chhand.

Tav-Prasad Savaiye

Tav-Prasad Savaiye (, pronunciation: , lit. ‘exclusively you, in war song meter’) is a short composition of 10 stanzas which is part of daily liturgy among Sikhs (Nitnem). It was penned down by Guru Gobind Singh and is part of his composition Akal Ustat (The praise of God). This is an important composition which is read during Amrit Sanchar. This Bani appears in the Dasam Granth on pages 13 to 15, starting from Stanza 21 of Akal Ustat.

Tavprasad means with thy grace. This composition strongly rejects idolatry, pilgrimages, grave worshiping, samadhis of yogis and other ritualistic beliefs of Hinduism, Jainism and Islam as being of no use in attaining God if performed without the love of God and all his creation . It is included in Nitnem, the daily morning prayers of Sikhs, and recited after completing Jaap Sahib. It starts with Sravag Sudh Samuh Sidhan Ke and goes up to Koor Kriya Urjheo Sab Hi Jag. Among many famous quotes from Tav-Prasad Savaiye, "Jin Prem Kiyo Tin Hi Prabhu Paayo" is widely quoted by different scholars of different religions. In Dialogues on Universal Responsibility and Education, the Dalai Lama quoted it while giving lessons on love.

Tav-Prasad Savaiye is very important part of the Nitnem. Among other things Nitnem works as a shield for the Khalsa <sub>(Khalsa is a perfect human being, which is the vision of Guru Gobind Singh by the orders of Akal Purkh. Such a human is perfectly capable of defending himself and others from the attacks of enemy(both spiritual and temporal)).</sub> Specifically Savaiye act as a shield against the attacks of Pride, Ignorance, Hatred, Hypocrisy and Delusions.

Role in Sikh liturgy and access

The compositions within Dasam Granth play a huge role in Sikh liturgy, which is prescribed by Sikh Rehat Maryada:

  • Jaap Sahib is part of Nitnem, which Sikh recites daily in morning.
  • Tav-Prasad Savaiye, again a bani of Nitnem, is part of Akal Ustat composition, which is recited daily in morning along with above.

In the Nihang tradition, the Dasam Granth is given equal scriptural status as the Adi Granth (first volume). Chandi di Var is also an important prayer among Nihang and Namdhari Sikhs.

Except for the liturgical portions and some cherrypicked verses of the Dasam Granth that are widely shared and used, few Sikhs have read the complete Dasam Granth or know its contents.

Opposition to the scripture

Opposition to the Dasam Granth arose during the colonial-period, particularly during the Singh Sabha movement. The debate regarding the scripture revolves around the nature of its authorship.

Following these incidents, the SGPC stopped holding parkash (enthronement) of the scripture at Sikh gurdwaras, except on special occasions such as the Gurpurab of Guru Gobind Singh, where an akhand path of the Dasam Granth was performed. After 1947, it was no longer installed at SGPC-controlled gurdwaras even on Guru Gobind Singh's gurpurab.

Prior to 1902, there were numerous incomplete portions of manuscripts of Dasam Granth in circulation within the Sikh community along with the complete, but somewhat variant, major versions such as the Anandpuri and Patna birs. According to Robin Rinehart – a scholar of Sikhism and Sikh literature, modern copies of the Dasam Granth in Punjabi, and its English translations, often do not include the entire standard edition text and do not follow the same ordering either.

Other compilations

Das Granthi

A Das Granthi (ਦਸ ਗ੍ਰੰਥੀ) is a small religious booklet containing only few selected compositions from Dasam Granth. Das stands for Ten and Granthi stands for booklet. It means Booklet of 10th Guru of Sikhism. This booklet was created for beginners and lay readers for reading these compositions in daily liturgy for proper understanding.

There is no standardization of this booklet and various sects in Sikhism have their own versions. The Shiromani Gurdwara Parbandhak Committee contains eight texts namely, Jaap, Bachitra Natak, Chandi Charitra I, Shabad Hazare Patshahi 10, Akal Ustati, Chandi Charitra 2, Gian Prabodh and Chandi di Var.

Apocryphal Dasam Granth writings

thumb|1700s Dasam Granth with Missing space after 324th CharitarThere are a plethora of writings attributed to Guru Gobind Singh that are not in the standardised Dasam Granth. These select writings are sometimes found in certain early manuscripts. These include but are not limited to:

  • Asfottak Kabitt
  • Sahansar Sukhmana
  • Gobind Gita
  • Rubai P. 10
  • Uggardanti
  • Raag Sorath P. 10 (Rajput Ghode)
  • Raag Asa P. 10
  • Fatehnama
  • Indra Kavach
  • Malkaus Ki Vaar
  • Lakhi Jungle Khalsa (Shabad)
  • Ras Mandal
  • Brahm Kavach
  • Var Bhagat Bhagauti
  • 34th Savaiya (Additional couplet for the 33 Savaiye)
  • 325th Charitar (Missing in a plethora of Dasam Granth manuscripts)
  • Sri Kal Astotar
  • Sikhi Rehit/Nishan E Sikhi
  • Additional Hikayat found in Bhai Mani Singh Bir (1713 CE)

See also

  • History of Dasam Granth
  • Sarbloh Granth
  • Guru Gobind Singh
  • Guru Granth Sahib

Notes

References

  • Dasam Granth website
  • Debating the Dasam Granth, Christopher Shackle (2012)
  • Framing the Dasam Granth Debate: Throwing the Baby with the Bath Water, Pashaura Singh (2015)
  • Presence and Absence: Constructions of Gender in Dasam Granth Exegesis, Robin Rinehart (2019)
  • Read Ugardanti & Translation Online
  • Sri Dasam Granth Sahib: Questions and Answers: The book on Sri Dasam Granth Sahib
  • Tav Prasad Savaiye Bani in Punjabi
  • Tav Prasad Savaiye Bani in Hindi
  • Exegesis on Bachitar Natak on dasamgranth.in
  • Manuscripts of Dasam Granth
  • Hemkunt