FORMATION OF SIKH CANNON/GRANTH OF GURU

GOBIND SINGH; FROM KARTARPURI TO FINAL

DAMDAMI VERSION OF SIKH SCRIPTURE.
BY
JASBIR Singh MANN MD, Sri Guru Granth Sahib
Foundation, ANHEIM. California

1. Major Recensions of the Sikh Scripture

• The Granth compiled by Guru Arjan is now in the custody of
Sodhis of Kartarpur, thus it is known as Kartarpuri Bir.
• A copy of the Above pothi supposed to be made by Bhai
Banno who hailed from a village called Khara Mangat
contains spurious writings/faltu Bani therefore known as
Banno Bir or Khari Bir including many similar variant
Granths written between 1642-1705
• The Granth finalized/ standardized /final editing by Guru
Gobind Singh in 1706 at Damdama Sahib, Talwandi Sabo
came to be known as Damdami Bir.
• Some scholars have identified another version named
Lahori Bir but it has its roots in the Khari version.
• Presently we are concerned with the definitive features of
these three versions of the Sikh Scripture.

2. Various Scholars work on Final Standardization of

Damdami Bir
• GB singh, Dr,Taran Singh, Principal Sahib Singh, Bhai
jodh singh, Dr.Ganda Singh, Prof Teja Singh, Dr.Piar
Singh,Piara Singh Padam,Gurdit singh, S,daljit singh,
Principal Harbhajan Singh, Charan singh,Giani Harbhajan
Singh Ludhiana,SGPC research scholar Randhir singh,Dr.
Tarlochan Singh Bedi, Prof.Anup Singh,Jaswinder
singh,Giani Garja Singh,Shamsher Singh Ashok,G.B
Singh,Bhai Gian Singh Nihang ,Harnam Das,Bhagat Singh,
Dhamsan Mahant Sahib Singh,Fauja Singhand Dr.Gurinder
Singh Mann. Dr.Pashaura singh, bachitar singh giani,
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 Rajinder singh Bal, Prof Pritam singh,Dr. Mohinder kaur Gill
Dr.Balwant Singh Dhillon,Dr.Amar singh,Dr.Jasbir singh
Mann and few others
• But many of the above scholars did not give any
details /did not show any Manuscriptual Evidence in
support on both sides and used the evidence as it
fitted into their conclusions.
• List of Suggested Books On debate on the issue on
Various Guru Granths/pothi sahib Studies including
their history/Ithas
 
1.       “SRI GURU GRANTH SAHIB DIAN PRACHIN BIRAN”
GB SINGH ( Gurbax Singh). Lahore Modern Publishers
1944.
2.       “GURBANI SAMPADAN NIRNAI” HARBHAJAN
SINGH. Satnam parkashan Chandigarh 1981.
3.       “PRACHIN BIRAN BAREY” BHullan Dia Sodhan”
JODH SINGH Lahore Book Shop
 
4.       “SRI GURU GRANTH DA SAHITAK ITHAS” Taran
singh .Pub lished by Faquir Singh &Sons Amritsar
5.       “Gatha Sri Aad Granth” Piar Singh GNDU Press 1992
6.       “The Guru Granth Sahib-Canon Meaning and
Authority” BY Pashaura Singh,Oxford UNi Press New Delhi-
2000
7.       “Making Of Sikh Scripture” By Gurinder Singh
Mann,Oxford UNi Press New YORK-2001
8.       “ Puratin Biran Tey Vichar” swami Harnam das Udasi
-Part I 1968. Part II 1972, Published by Ramesh Chandar
Suri, Ayurvedic Pharmacy Kapoorthala Panjab.
9.       “Param Pavitar Aad Bir Da Sankalan” Giani Mahan
Singh, Published b khalsa samachar 1952/
Can be taken from Arcives of khalsa samachar, Bhai Vir
Singh Sadn, New Delhi
10.   “Kartarpuri Bir Dey Darshan” Bhai Jodh Singh,PBI
Universty.
11.   “ Bani Buera”Charan singh- khalsa Tract Society ASR
5-20 July and 5-20 august Ank

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 12.   “Aad Bir barey” Bhai/Dr. Sahib Singh
13.   “Authenticity of kartarpuri Bir” Daljit Singh Pbi Uni
Press, 1987
14.   “Sri Guru Panth parkash” Piara Singh Padam 1990
15.   “ Ithas Giani Gudit Singh” Giani Gurdit Singh ,Sikh
sahit SANSTHHAN Chandigarh/deli march 1990
16.   “ Sada Hathh Likhat Ithas” Shamsher Singh Ashok.
SGPC 1968.
17.   “Early Sikh Manuscripts –Myth and reality” Dr Balwant
Singh Published by Singh Brothers 1990.
18.   “Guru Granth Sahib Di Sampadan kala” Mohinder kaur
Gill ravi parkashan Delhi 1974
19.   “Planned attack on sri guru Granth Sahib” Edited By
Advocate bachhitar Singh Giani.
20.   “BHAI BANNO DARPAN ATE KHARE VALI BIR”
Rajindar Singh Bal, Jalandhar; 82/3D Central town, 1989
21. Ayahiapur wali pothi/Goindwal Pothis –two volumes
published by GNDU Amritsar-2012
22. 2013 may California educational conferences at Santa
Clara universty, UC Riverside and Sikh center Santa Ana.a
Presentations By Dr.Balwant singh Dhillon,DrAmar singh
and Jasbir singh Mann “Kartarpuri to final Damdami
Version of Sikh scripture”
3. Chief Features of the Kartarpuri Version
• Compiled and canonized by Guru Arjan in 1604, Bhai
Gurdas worked as amanuensis.
• It comprised the hymns of first five Sikh Gurus, Bhagats,
Sufis, and God oriented persons associated with the Guru’s
court.
• Besides the liturgical and epilogue sections the whole text
arranged into thirty ragas.
• In the liturgical section besides the Japu it had only ten
hymns i.e. Sodaru-5 and Sohila+ Arati-5.
• Except So Purakh-4 hymns coupled with the hymns of Ninth
Master its text conforms to the presently published version
of the Sikh Scripture.
• But some of its later copies carry So Purakh hymns also.

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4. Chief Features of the Banno/ Khari Versions
• As described earlier a copy of the Adi Granth done by Bhai
Banno carried spurious writings thus it was known as Khari
Bir. These are as under:
• Dhar amber vich belri…Gauri mode Saloka attributed to
Kabir.
• Aaudhu so jogi guru mera…Sorthi mode pada attributed to
Kabir.
• Ranjhunjhara gao sakhi…Ramkali chhant full version
attributed to Guru Arjan.
• Manu hamaro badhio mai kawal nain…Mira Bai pada in
raga Maru.
• Chhadi man hari bimukhan ko…instead of one line
Surdas’full pada in Sarang.
• Jet dar lakh Muhammda…3 salokas attributed to Guru
Nanak.
• Bai atish aab khak…15 salokas attributed to Guru Nanak.
• Haqiqat rah mukami raje Shivnbh ki….
• Siahi ki bidhi….
• Ratanmala,‘asan sadh Niralam…’ 25 stanzas attributed to
Guru Nanak.
• However it has developed into other sub-versions, a fact not
much known.
5.2015 FINAL STANDARDIZATION OF GURU GRANTH
SAHIB (DAMDAMI BIR) AT DAMDAMA SAHIB/SABO
TALWANDI 1706
A.)Following Items in section 5B are IMPORTAT
FEATURES distinguishing Damdami Bir written edited and
standardized at DAMDAMA SAHIB/SABO TALWANDI 1706
from the birs/manuscripts written during1674-1705 with
Bani of 9th Guru contained in them especially after 1675.

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Many of earlier Birs/manuscripts (1674-1705) were
thought to be supposedly written at Damdama
sahib/Anandpur sahib. Such manuscripts/Birs has been
highlighted by Gurinder Singh Mann in his book ‘Making
of Sikh scripture’. This is an old Sikh study issue debate.
Various scholars of Sikh studies has given their opinion on the
issue which include GB singh, Dr,Taran Singh, Principal Sahib
Singh, Bhai jodh singh, Dr.Ganda Singh, Prof Teja Singh, Dr.Piar
Singh,Piara Singh Padam,Gurdit singh, S,Daljit singh, Principal
Harbhajan Singh, Charan singh,Giani Harbhajan Singh
Ludhiana,SGPC research scholar Randhir singh,Dr. Tarlochan
Singh Bedi, Prof.Anup Singh,Jaswinder singh,Giani Garja
Singh,Shamsher Singh Ashok,G.B Singh,Bhai Gian Singh
Nihang ,Harnam Das,Bhagat Singh, Dhamsan Mahant Sahib
Singh,Fauja Singhand Dr.Gurinder Singh Mann. Dr.Pashaura
singh, Bachitar Singh Giani, Rajinder singh Bal, Prof Pritam
Singh, Dr. Mohinder Kaur Gill and many more. But almost all
of the above scholars did not give any details/did not show
any Manuscriptural Evidence in their support in detail and
shared the evidence as it fitted in their conclusions.

Principal Harbhajan Singh refers to two manuscripts in Sikh

reference library which were lost in 1984 AD operation Blue
Star. These two manuscripts dated 1682 AD and 1691 AD
respectively in which he indicates that Raga Jaijawanti was
properly recorded as the number 31 traga and there was no
extra material in these manuscripts. He provides no details of
the manuscripts but confirms that in both of them folio
mentioning ‘Jyoti jot Samavney ka Chalitar” was there. Please
note in most of these manuscripts scribed prior to 1706 AD,
death date of Baba Gurdita is given after the 5 thGuru,s death
date. Similarly principal harbhajan singh also confirms that in
Pindi Lala (Gujrat) Wali Bir,Samat 1732 (1675 A.D.)Folio
mentioning ‘Jyoti jot Samavney ka Chalitar”is also there.
Similarly Harbhajan Singh also confirms that Pakhar Mal Dhillon
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bir in Samat 1745 (1668 A.D.)Bir Ninth guru salok on page 664
written with different hand and some other compositions 665-
669 are not seen in Index. Damdami Birs Confirm Death dates
of Guru Sahibans Folio/ ‘Jyoti jot Samavney ka Chalitar” was
deleted/edited out in all Damdami Birs after 1706 AD. History,
dating ,authorship and review of complete manuscript
contents is very essential for any textual Study. Similarly
Harnam Das Udasi also talks about 1691 AD Manuscript as
Damdami in few lines but no details are given.

Gurinder Singh Mann and Dr.Pashaura Singh do not confirm

what was history of MS# 1192 Punjab university and MS #1245
GNDU respectively before both these manuscripts were bought
from Messer’s Harbhajan Singh Chawla and Harcharan Singh
Chawla and implanted in Punjab university Chandigarh (# 1192
bought at price of Rs 350) and GNDU ASR (# 1245 bought at
price of Rs 7500) respectively IN 1966 AND 1987
RESPECTIVELY.

.Some scholars talk about 1675 AD manuscript at Dacca as noted

by GB Singh. But GB Singh own textual analysis in his book
pages 215-23 confirms that it has all fetures of Banno version
with faltu compositions and Raga Jaijawanti after Jaitsri Raag
#11. So purkh Jutt reported is missing In Liturgical Text in
Rehras Bani. This Manuscript appears to be written in Patna
rather at Anandpur as on page 233 last slok #57 of 9 th guru is
recorded as ‘ …………. Kahu Nanak Yeh bipat mein ek oot
Raghunath”. Labeling this salok as #57 is hall mark of
manuscripts written at Patna Sahib.See discussin on next page.

 1691 AD manuscript of Guru Granth at Patna sahib as noted

in Teja Singh,Dr Ganda Singh and principle harbhajan
Singh debate ( GB Singh page 321 of his book writes about
this Manuscript based on Giani sahib Singh, Mahant of
DAMTAN wh0 writes that 1691 AD manuscript/Bir got
written at Anandpur By ‘ dasmesh pita Ji” by copying from

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 Banno version and then adding 9th guru bani at appropriate
places and put his Nissan). Please note DHAMTAN, a large
village in Jind district of Haryana now. It is sacred to Guru
Tegh Bahadur who visited it first in 1665AD in the course of
his travels through Malva and Bangar territories. According
to some chroniclers, Guru Tegh Bahadur was first arrested
near Dhamtan in 1665 and taken to Delhi where, however,
he was released at the intervention of Kanvar Ram Singh,
son of Mirza RajaJai Singh, of Amber (Jaipur), and allowed
to continue his journey towards the east. Dhamtan became
the most important Centre of Sikh faith after 1800,s. Later,
when this area became part of Patiala state, a large
endowment was made for the shrine commemorating the
visits of Guru Tegh Bahadur. The present complex was
constructed by Maharaja Karam Singh of Patiala (1798-
1845). Giani/Mahant Sahib Singh was one of Important
Mahant in Dhamtan in late 1800,s to early 1900,s. It will be
of great interest for research scholars that 39 old
manuscripts exist at this place still. Anyhow Textual
analysis of this 1691 manuscript as reported by
Giani/Mahant sahib Singh still at Patna shows So Purkh Jutt
composition first written then effaced/hartaled. In rag
Tatkara rag Jaijawanti is first entered after raag gauri. Then
it is effaced/hartalled and written after Raag Jaitsari.
Similarly in shabad tatkara it is effaced/hartaled after
writing after Gauri and then entered after Jaitsri raag. In
patth also first written after gauri .then effaced/hartaled
and written after Jaitsri. In retrospect one can think that
the scribe was not sure about the exact place of Raag
Jaijavanti as 31st st raag as found in Damdami version. This
manuscript also contains other extra compositions/Faltu
bani of Khari/banno version and death date folio.

 Panjab Universty Manuscript # 1192 as used by Gurinder

Singh Mann (UC Santa Barbra) was acquired from
Harbhajan Singh Chawla and Harcharan Singh Chawla firm,
Amritsar in 1966. No h/o of this manuscript prior to that. It
nowhere says that this manuscript is from damdama

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 @Anandpur.Examination of this manuscript Confirms to be
Banno version,. Dr Piar Singh comments on its dating as
“---- In conclusion it was plan to do fraud with simple
minded believers” for details see Dr Piar Singh,s Book
“Gatha Sri Aad Granth” pages 305and 306. Dating of this
manuscript to 1674 AD before death of Guru Teg Bahadur is
not correct because even historical evidence By Kavi
Kankan confirms Bhai Jaita was entrusted by the Ninth
Guru to carry his hymns to his son Gobind at Anandpur from
his incarceration in Delhi. Kavi Kankan writes ‘Bani likh
pothi kari bheji Jaite paas. Tin deenee Gobind Rai aise kar
ardaas.196.’ See Sanchhep Das Gur Katha krit Kavi Kankan.
If guru Teg bahadur writes his saloks in Delhi Jail before
his death. How then it got entered into manuscripts before
his death? This line of thinking requires further
investigations. What is the history of movement of this
manuscript between 1674AD – 1960 AD?
 As we find now, review and analysis of “ Takhat Patna sahib
manuscripts’ in detail which are Approx. 50 in number is
very essential for this Sikh study debate.. All of ‘Takhat
Patna sahib manuscripts’ has been digitalized now and has
been reviewed. Of interest 47 0ut of 50 belong to
Banno/Khari Version or its variants includes differenr
position of Raag Jajavanti and 9th guru saloks,Use of Patshai
instead of Mahala, seprate Gurubani and bhagat
bani,Difference arrangements of ragas in text index, Word;
Mohalla Daswam at start Salok 54 “ Bal hua Banda Chhuta
----), 9th guru salok after Mudavani, Difference in numbers
of salokas of ninth Guru Ji. Most Important last sloka of 9 th
Guru ji in many recorded as “Kahu Nanak Yeh Bipat
mein ek oot Raghunath”. Fact is as all we all
know“sang sakhaa sabh taj ga-ay ko-oo na nib-hi-o
saath.kaho naanak ih bipat mai tayk ayk raghunaath”
is slok #55 in all Damdami version. Salok #57 as noted in

8
 damdami versions “raam naam ur mai gahi-o jaa kai
sam nahee ko-ay.jih simrat sankat mitai daras tuhaaro
ho-ay.”is missing in many Patna manuscripts. It appears
Probably effort to give 9th guru salokas a SANATANI Tilt.

NOW with new Manuscrptual evidence from Birs/ manuscripts of

both types written before 1706AD and after that. In Pre 1706AD
AD one finds 9th Guru, s Bani included in them not proper
position along with faltu composition contained in all of them.
On the contrary Birs/Manuscripts written after 1706AD we can
confirm that final dictation and Editing was done by 10th Mohala
with help of scribe Bhai Mani singh as noted below and which
is well recognized in Sikh tradition and is well supported by
Evidence that Items In Damdami Birs prepared at
DamdamaSahib/Sabo Talwandi in 1706 AD were finally fixed in
1706 By Guru Gobind singh Ji during his stay at sabo Talwandi..
Therefore, there is no need for modification by the community on
the issue as reported by Dr. Gurinder Singh Mann and Quoted by
Dr. JS Grewal in “Recent Debates in Sikh studies” Published by
Manohar 2011 page 246.
10th Mohala not only fixed the 9th Guru,s Bani in ragas
and Salok,s at appropriate place, ‘fixed So purkh Jutt’
which was not in Kartarpuri Bir but also Rejected Faltu
Bani/ extracanonical compositins which were noted in Pre
1706 Manuscripts as noted in derail below in item 5C. On
February 5th 2013 clarification by Jathedar Nandagarh from
Sabo Ki Talwandi was also given on this issue.

B.) Faltu Compositions/Banis in Various Earlier

Manuscripts Edited/Rejected /Standardisation of Text in
Damami Bir 1706 By Guru Gobind Singh at Sri Damdama
Sahib, Talwandi Sabo, Dist. Bathinda.

Guru Gobind Singh stayed here Sri Damdama Sahib,

Talwandi Sabo, and Dist. Bathinda in 1706 AD after his
last battle at Muktsar. It was here that Guru Gobind Singh

9
with the help of his scribe Bhai Mani Singh
prepared/standardized the final and current version/Damdami of
Sri Guru Granth Sahib Supported which is well supported by
Evidence from Damdami Sarup Manuscripts written after
1706AD as noted below in 5C .

Additionally evidence shows 48 persons listened the entire

religious discourse and gained mastery over the contents and
meaning of Guru Granth Sahib in 1706 AD at place now called
“Gurudwar Likhansar” at sabo ki talwandi . As quoted BY Dr
Bajwa in his paper 2013 at riverside university based on " Daura
pothi" as follows:

(1) Bhai Mani Singh; (2) Baba Deep Singh; (3) Baba Ram Koer
(Gurbakhash Singh) (4) Baba Kahan Singh; (5) Baba Binod Singh;
(6) Baba Gurbakhash Singh Shahid; (6) Bhai Dan Singh; (8) Bhai
Param Singh; (9) Bhai Dharam Singh;

(10) Bhai Shamir Singh (Dina); (11) Bhai Nand Lal; (12) Bhai
Dhana Singh Kaviraj; (13) Bhai Daya Singh (Jind); (14) Bhai
Bhiva Singh (Bathinda); (15) Bhai Piara Singh (Amritsar); (16)
Bhai Bir Singh; (17) Bhai Dhir Singh; (18) Bhai

Sunder Singh (Dharam Kot); (19) Bhai Amar Singh (Miran Kot);
(20) Bhai Tara Singh (Delhi); (21) Bhai Jagjivan Singh (Ambala);
(22) Bhai Gopal Singh (Mani Majra); (23) Bhai Dhiyan Singh
(Majra); (24) Bhai Bishamber Singh

(Ujjain); (25) Bhai Hargopal Singh (Ujjain); (26) Bhai Man Singh
(Chaurbardar); (27) Bhai Rai Singh (Rampur); (28) Bhai Makhan
Singh (Nabha); (29) Bhai Madan Singh (Aetiana); (30) Bhai
Dharam Singh (Bhinder Kalan); (31) Bhai

Sujan Singh (Ropar); (32) Bhai Jiwan Singh (Boparai); (33) Bhai
Akal Singh (Akhara); (34) Bhai Pirtpal Singh (Rawalpindi); (35)
Bhai Dayal Singh (Goindwal); (36) Bhai Bhakhtavar Singh Sodhi
(Anandpur); (37) Bhai Deva Singh (Tarn

Taran); (38) Bhai Meva Singh (Khadur Sahib); (39) Bhai Dhiyan
Singh (Nankana Sahib); (40) Bhai Achal Singh (Talwanid Sabo);
(41) Bhai Jai Singh (Raja Jaipur); (42) Bhai Bishan Singh (Raja
Jodhpur); (43) Bhai Bhag Singh

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(Anandpur); (44) Bhai Vasava Singh (Chola Sahib); (45) Bhai
Khaniya Singh (Takhtupura); (46) Bhai Ram Singh (Phulke); (47)
Bhai Tirlok Singh (Phulke); (48) Bhai Maliaghar Singh (Nirmala).
 
 
• Without understanding the features of Kartarpuri,
Khari/banno and Damdami versions one cannot decide
about the merit of a Manuscript. Most of the MSS
written between 1675-1706 belong to Khari/Banno
text family.

• It is not unknown that some scholars produce controversies

and hide behind the walls of academics after floating
unauthenticated documents to match their goals in order to
put bread and butter on their table and support their
families. They do not care even if it is at the cost of
disturbing and dividing the tradition. OPEN challenge is
now before all textual Sikh scholars to present any
Manuscript PRE 1706 AD available  which can match finally 
what we find  NOW IN standardized  Damdami Birs
between 1706-1800 AD.

C.)EXTRA CANONICAL COMPOSITIONS/ FALTU BANIS OF

INTEREST IN some OLD MANUSCRIPTS finally
standardized/edited/fixed in Damdami Bir In 1706AD is as
follows.
1.      Composition “Salok Jit Dar Mohmada#3 saloks
attributed to Guru Nanak”. - deleted
2.      Composition Ghost Malar Naal “Bai atish aab
khak…”total #16 stanzas attributed to Guru Nanak). –
deleted Written by Probably by Hindali.s. Muslim message
promotes yoga, written In torki
3.     Composition “ Ratan Mala composition starting with
,‘Asan sadh Niralam…’ total #25 stanzas- deleted Promotes
Hath Yoga,part of Pran sangli, written BY Udasi,s
4.      SO PURKH four saloks JUTT in Liturgical Text in
Rehras Bani Fixed in Damdami Bir.

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5.      Mira Bhai pada In Maru rag. Manu hamaro badhio
mai kawal nain… deleted – deleted Krishna Bhagti
6.    In rag Sarag Surdas only one tuk Chhadi man hari
bimukhan ko…instead of one or two padas. For Sinners
doors of Liberation Closed (against Sikh Philosphy0
Standardized (some manuscripts had one or two complete
saloks some two)
7.      Extra Salok Of Tarlochan in Gujri Mode (Naunidhi
parser)- deleted Krishna Bhagti
8.      Guru Arjan Ram kali-Hymn-“ Ran Jhunjhanana Gao
sakhi hari….” settled 2 lines only( some manuscrpts full
version by 5th Guru noted)
9.      Extra salok Of Namdev In Dhanasari Mode (Sat
Samund jaka) deleted as found in some Birs. Krishna
Bhagti
10.  Kabir Single Couplet Dhar amber vich belri…Gauri
mode pada at Beginning of Var satt In Gauri) Promotes
Hath Yoga and Aaudhu so jogi guru mera…Sorthi mode
pada attributed to Kabir was deleted as found in some
Birs. Jogi as guru and tantric Language.
11.  Mohalla Daswam Salok 54 “ Bal hua Banda Chhuta
----)’ as deputed to mahla 10 in some Birs standradised as
part of salok of 9th mahla. Most of patna dasam Granths
has this salok written under Mohalla Daswan.
12.Srandardized Ending pattern of compositions after RAGAS
as Noted in Kartapuri Bir as follows.-Saloks
sahaskriti,Gatha,Funhey,chasuble By mahala5,-salok bhagat
Kabir and Farid- Swaeeys Mukhwvalk by Mahala 5 followed by
Swaeeys 1-5-salok varan te Vadhik Mahala 1st,3rd,4th,5th and
Ninth-Mudhavaniand salok tera Kita jato nahi and raag mala.

13. Basant Var 3 saloks by Mohalla 5 (GGS page 1193)

settled in proper place as written under Mohalla 1 in end
in some Manuscripts. Standardized Ending compositions
after 31 Ragas with

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14.  9th Guru Jaijavanti saloks settled under Rag 31 st.
They Were found to be mixed with and written Under Raag
Jaitsri or separate rag # 12 or 13 after Jaitsri raag/ before
and after sometimes with Raag Gauri.
15.  Settled Dhuni,s at start of VARS Missing In some
Manuscripts
16. Composition “Hakikat Rah Mukami Raje Shiv Nabh
Ki”- deleted
17. Composition “Siahi Ki Bidi “two versions small and
large as found in many Birs - deleted
18.  Composition “ Raag Mala “ settled in end of
standardized Damdami Bir as it was noted in
kartarpuri Bir. Many Manuscripts are seen ending in
Mudavani only.
19. Death dates of Guru Sahibans Folio- deleted
20.  Sakhi Mohala 5(Five do and do not for Sikhs) as
noted in Bahowal Pothi and some others manuscripts-
deleted

21.  In Some Gutka/Manuscripts. Nasiatnama,Hajir

nama and 35 Akhri( See GB Singh book ‘“SRI GURU
GRANTH SAHIB DIAN PRACHIN BIRAN” GB SINGH”
page 397-403. - deleted

D.)The above facts are supported by evidence with

following Historically documented manuscripts of Dated
Damdami Version of Sikh Scripture before 1801AD when
Maharaja Ranjit Singh period when he became Sikh King
or before 1864 AD When st
version of printed Guru Granth
Sahib ji appeared in panjab and/or 1878AD Pre Singh
Sabah Period respectively .

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1. Copy 1707AD Damdami Version Bir, at Takhat Nanded Sahib,
Mahanraster. This manuscript is of great significance because it
has been written immediately after the final canonization (in
1706) and since then is preserved in the archives of Takht Hazur
Sahib, Nanded.

2. 1726AD Damdami Version, known as Sunehri Bir at Tosha

Khana at Darabar sahib Amritsar supposed to be written By
Jathedar Baba Deep Singh( First Jathedar of Takhat sabo Ki
talwandi).
3.1762 AD Damdami Version written By 2nd Jathedar of sabo Ki
Talwandi. He remained in this position from 1757 AD to 1762 AD
till his martyrdom in 1762 AD in Wada Sikh Ghalughara. .This
Bir now located at “Gurudwara Shahid Sudha Singh KUTHALA”
supposed to be written By Jathedar Baba Sudha Singh.
4. 1770-1771 AD Pujurian Bir at village Teonia Bir in the
vicinity of Damdama Sahib, Talwandi Sabo which with
transcribed by Bhai Jeet Singh related to family of Sardar Ran
Singh SHAHID MISSAL, 5th Jathedar Takhat at Sabo
Talwandi,Bathinda.. Here it is worth noting that the 3rd and 4th
Jathedar of Damdama Sahib,Sabo Ki Talwandi were Karam
Singh and Natha Singh respectively. Both of them served for
short terms as both got married and therefore moved to
Sehjadpur and Loh Simli respectively. It was the tradition at
Takht Damdama Sahib, Sabo Ki Talwandi that Jathedar/Mahant
could not marry

14
5. 1771 Damdami Version, Location Panjab Language
Department Patiala.
6.1773 AD (Bikrami 1830) Damdami Version , Location Takhat
Nander Sahib which was sent from Sri akal takhat sahib with
stamp of Akal Takhat 1860 Samat on this manuscript
7. 1797AD ( sambat 1854 Poh Vadi 10) Damdami Version,
Location Sahit Academy, Ludhiana donated by Gurmukh Singh
Bedi.
8.1808 AD Damdami Version, Location Panjabi Universty Patiala
9.1830AD AD Damdami Version, Also called ZAKHMI BIR, Bullet
went thru this BIR during 1984 AD Blue star operation attack on
Darbar sahib. Now located at Sikh reference Library Amritsar
10. 1859AD Damdami Version, Location British Library London
Sent By Sodhi Sadhu Singh from Kartarpur(Jalandhar)to British
Queen. Presently located at British Library London.
11...1862 AD Damdami Version, Location Dera baba Puran das
Village Lehary, Talwandi Sabo. Bathinda.
12. 1864AD MS # 2846 GNDU, Printed versions of Damdami
Bir Start published by Lala harsukh rai “Kohinoor Printing Press”
Lahore.
13.1868AD Printed version of Damdami Bir Start
published by Lala harsukh rai “Matbai aftab Press” Lahore
1574 pages with 64 pages of Index(British Library London
IOL .,Panj.H #26,#)

14-1885AD Damdami Bir Printed “Yantralya Press” Lahore

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1st edition 1775 pages with 47 index pages. (British
Library London IOL.,Panj.H #25)
15-1892AD Damdami Bir printed version “Yantrayala

nd
Press” Lahore 2 st edition (British Library London
IOL.,Panj.H #12)

16. 1913-1918 AD MS # 2889 GNDU library printed versions of

Damdami Bir as corrected by Charan Singh Shaheed by
comparison of Kartarpuri Bir and Damdami Bir at sabo Ki
talwandi written by Baba Deep Singh. Published by “Rai Sahib
Munshi Gulab Singh and Sons” Later on by Shudh Gurbani Trust
Sri Amritsar.
17. After 1925 passage of Gurudwara Act SGPC then started
printing Damdami Versions onwards starting also with four
volumes of “Shabdarth Sri Guru Granth sahib 1936-1941”.Same
as 1913-1918 AD corrected by Charan Singh Shaheed as printed
by “Shudh Gurbani Trust Sri Amritsar” as noted above
18.1952 Onwards SGPC (Asr) started its own press in 1949 and
produced its one volume edition first volume in 1952.
BEFORE 1970 ALL SGGS PRINTS WERE WRITTEN IN
CONTINOUS WORDS
19. 1970 onwards SGPC started producing all editions in
separated words (Pad shed)

20. UNTILL 2007 SGPC (Asr), DGPC (New Delhi) and other
private publishers were printing SGGS but since 2008 private

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publishers cannot publish SGGS in Punjab per Punjab
Government notification. (The Pb Legislature has passed the
Jagat Jot Sri Guru Granth Sahib Satkar Act 2008 authorizing only
SGPC to publish, print, and distribute Birs. For violation 2 yrs.
imprisonment and Rs. 50,000 fine. But it is applicable only in
Punjab).

21) With large data collected with digitalized technology now is

preserved at Panjabi University Patiala and GNDU Amritsar. We
can say that no manuscript written before 1706 conforming
strictly to the text of Damdami version, has been noticed so far.
Correct knowledge about Kartatarpuri, Banno and Damdami
version now can be verified by scholars from these
manuscripts.18th century Damdami Sabo Talwandi manuscripts
as outlined above and their association with 1 st, 2nd and 5th
Jathedar/Mahant at Sabo Ki Talwandi confirm that writing place
of Damdami version of Guru Granth ji was Damdama Sabo Ki
Talwandi only and not the Anandpur Damdama as noted by few
scholars. Many scholars have not seen above Damdami
Manuscripts in detail as noted above but based their opinion on
the basis of GB Singh’s Book “Prachin Biaran Barey.” GB Singh
misdirected the debate based on Giani/Mahant Sahib Singh
from DAMTAN as noted above. Sad part of GB Singh research is
that he went all over India and saw approx. 175 manuscripts, but
did not describe “Patna Takhat Patna sahib manuscript’s in detail
which are Approx. 50 in number as we find now. All of them has

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been digitalized and reviewed. 47 0ut of 50 belong to Banno
version with many other variations as noted above in item # 5A
in discussion. Review of Patna Takhat sahib manuscripts confirm
why Damdama version was suppressed? Readers must know that
GB Singh was baptized first time at Patna sahib By Mahant
Sumer Singh and then two times from Takhat Hazur Sahib.
Fourth time never felt to be baptized again. As most scholars
followed GB Singh story and thereby all of them came to wrong
conclusions. Similarly, Guru Gobind Singh had never been to
Anandpur Sahib after 1706. He stayed for about nine months at
Damdama Sahib, Talwandi Sabo and from there he had departed
for the Deccan. Moreover Guru Gobind Singh’s literary activities
at Talwandi Sabo are well recorded in the Sikh sources. The spot
where the final canonization/ standardization took place is
commemorated in the form of a Sikh shrine known as
Gurudwara Likhansar. The Tenth Master had blessed that in
future this place (Damdama Sahib Talwandi Sabo) will emerge as
a great seat of Sikh learning and that is why this place was
declared as 5th Takhat for the Sikhs. Based on textual analysis of
large number of manuscripts, there is no doubt that Damdama
Sahib Talwandi Sahib is the exact place where the finalization of
Sri Guru Granth Sahib took place at the hands of Guru Gobind
Singh. Interestingly it was the Damdami version of Sikh
Scripture upon which Guru Gobind Singh bestowed Guruship
before his demise in Oct. 1708 at Nanded, Maharashtra.

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Sikhism is “One Granth( Damdama sabo Ki Talwandi version
standardized by Guru Gobind singh Ji 1706AD) One Panth and
One Sikh Rehat Maryada standardized by SGPC and approved
by Sri akal Takhat”

Email [email protected] Off 714-895-1774

For debates on Sikh studies click on www.globalsikhstudies.net

PS: All above Manusriptural/ textual work confirmed and data

prepared with combined efforts of Me, Dr. Amar Singh,
Dr.Balwant Singh Dhillon at GNDU Amritsar and Jathedar
Joginder Singh Vedanti. This work previously presented at May
2013 Sikh educational conferences held in California ( Santa
Clara university , Santa Ana Sikh center and UC Riverside)

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