Point Blank Range Shootings in Harmandir Sahib

Is it true that Indian Army killed innocent Sikhs in 1984 in Harmandir Sahib?

Since the attack on Harmandir Sahib, there have been so many discussions around this sensitive and serious topic i.e. whether Indian army killed Sikh pilgrims and Sikh fighters after capturing them. 

We at Babbar Akali Blog prefer writing with references so that readers can read it and trust it without any doubt in their minds. In this blog as well, we will give as many references possible so that Sikhs can equip themselves and reply to anybody who questions the truth. This blog is equally important for our Non-Sikh brothers who have been fed with venomous anti-Sikh propaganda by Indian media and government on Operation Bluestar.

What Indian Army and government has to say?

Not a single innocent pilgrim (read Sikh) was killed by Indian Army in any nonjudicial manner. There have been 100's of statements by K Sundarji (then Army Commander) and KP Brar that not a single innocent person was killed by army. Statement which have been given by KP Brar and have been continuously changed by him on multiple TV programs and documentaries

1) 'Not a single pilgrim was killed by Indian Army', this statement has been reiterated by KP Brar and his associates like 100 times. Check this video where he has acknowledged that Army didn't kill any innocent person/pilgrim

Now, check another video wherein he has acknowledged that pilgrims did die during the cross fire. He is hiding so much behind the white sheet which is colored by the blood of Sikhs

Even pilgrims who lost their near and dear ones have given statements and mentioned that they were residing in the hostels of Golden Temple and Indian army threw grenades and shot at them considering them as Sikh fighters. My question is that without knowing anything about who is in the room how can they throw grenades and shoot bullets

What Sikhs have to say?

Both the videos mentioned above are sufficient to prove the lies mentioned by KP Brar but there are many other proofs which are there in the open and are sufficient to prosecute him as 'War Criminal'

1) Balwant Singh Ramoowalia (Senior SAD member): He has clearly mentioned that senior official from Army (Major from 9 Kumaon Regiment) got innocent 35-40 young Sikhs from the Golden Temple Hostel Complex and lined them up. Please note, they were stripped naked and asked to sit in a queue. Later 'Major' gave orders to the 'Army Jawaan' to shoot them. All Sikh youth lined up were killed by the spree of bullets fired by the Army officials

2) Brigadier OS Goraya (then Colonel Administration): He being on the side of Indian Army has also confirmed that then Secretary SGPC Bhan Singh has confirmed that innocent Sikhs have been killed by the Army personnel by lining them in the rooms.

Listen to their statements

3) Post Mort-em Reports (PMR No: 704): This report clearly mentioned that body was brought into the hospital with hands tied behind the back.

4) Press reports by Brahma Chellaney: In his articles during 1984 he specifically mentioned that Sikh fighters (in Chellaney's words 'Sikh rebels') were killed at point black range after Indian Army captured them.

Check this video for more details

Now with so many proofs against KP Brar, what shall we call him? I believe he is nothing less than liar and war criminal who should be hanged in the public. He was the commanding officer for the operation and if he can not control his troops then who else is responsible for their behavior. 

Till date, nobody has cross examined the facts and Indian media along with Indian establishment has clearly washed away their hands from the atrocities done by the Indian Army after invading Harmandir Sahib.

Not a single person has been prosecuted by so-called 'Men in Uniform'.

The Akhand Path: History, Modalities and Self-willed Practices

What is Akhand Paath

Going through the pages of Sikh History, here are some important points about practice of Akand Paath and some of the senseless rituals which we Sikhs have added over a period of time.

What is Akhand Path?

'Akhand' means harmonious continuity. Thus ‘Akhand Path’ is the ceaseless recitation of Bani without break. 

Bhai Kahn Singh Ji Nabha, on page 40 of Mahan Kosh gives definition of Akhand Path as:

A recitation (Path) which is ceaseless. The recitation of Sri Guru Granth Sahib is completed in thirteen Pehars (52 hours). Four or five reciters perform the recitation by turn, one after the other, ceaselessly.The custom of Akhand Path did not exist during the times of Satgurus. Many people keep a lamp burning day and night. They also keep coconut and a pitcher full of water. However, this practice was not observed in the beginning.

The custom of Akhand Path appears to have gained more popularity from the Singh Sabha Movement onwards. These days it has become an essential social custom and a flourishing business. It is held on all occasions varying from the celebration of birthday of a child to social, political and business functions and to seek the peace and liberation for the dead. It is also getting credence for riddance from physical ailments and success in financial endeavors. In short, the practice has become dominant on happy and sad occasions.

What Sikh Scholars have to say?

The views of Sikh scholars are at variance. Principal Harbhajan Singh writes, “Though the Akhand Path has become a common practice among the Sikhs these days, yet in the beginning the shortage of time and helplessness to read or listen to the whole of Guru Granth Sahib in the minimum possible time dictated a ceaseless recitation (Akhand Path) with simple and pure minds for acquiring a spiritual upliftment.” 

Unfortunately, these days, instead of driving solace and spiritual upliftment, it has become a pompous show for getting elated in the society. Some have made it a source of living and business. The real objective appears to have been totally lost.

A well known scholar Dr Man Singh writes on page 32 of his book Sikh Dharam Tey Sikhi: 
As per my understanding, the practice of Akhand Path appears to have been started by the Saints and Mahants of Nirmala and Udasi sects. Their areas of operation were at the Hindu Holy places — Hardwar, Benares, Gaya, Pragraj —the strong holds of Brahminical rituals. These saints and sadhus imitated the Brahmins in performing Akhand Paths; the Akhand Paths of the Hindu holy books were in vogue.

When did the pious practice of Akhand Path begin

Bhai Kahn  Nabha writes about Akhand Path on page 422 of Gurmat Martand as below:

It was customary for Budha Dal of The Khalsa to perform a full recitation (Path) of Guru Granth Sahib and pray for success before undertaking a mission or execution of risky assignments. They would start on the mission by reciting, ‘The Khalsa shall rule and no foe shall survive to oppose. The disgraced shall join in submission, only the seekers of sanctuary shall survive.’ 

The couplet was recited to enthuse the fighting spirit in the Khalsa. At times this would take many days and any slackness would result in many flaws. On advice from the wise, Akhand Path was resorted to, in which whole Bani was read within 13 Pehars, for the commencement of mission. 

This tradition was taken up by Taruna Dal from Budha Dal that gradually became a common practice in the Panth at large. In a due course of time it became a Mantra recitation as advocated in the Tantar Shastar. The same way lighting of perpetual lamp, burning of essence, installation of pitcher, and coconut etc became a practice. This recitation is considered to be an elegant means for the fulfilment of desires.

What Giani's have to say?

”Giani Udham Singh Ji in his book, Gurmat Sidhant Sagar writes on page 373:

“Akhand Path was not prevalent in the Guru period. It was started by the 'Panth' during the holocausts so as to complete the full recitation of Guru Granth Sahib in shortest time.”

It is evident from the above given quotes of scholars that the Akhand Path was started by Budha Dal of the Panth. That was the most difficult and challenging period for the Panth. Waiting for better times, Singhs remained in hiding in jungles and hilly areas. This period is termed as the period of holocausts in the Sikh history. 

Due to shortage of time and constant danger of attack these religious warriors and brave Singhs considered it appropriate to start the custom of ceaseless reading of full Gurbani in the minimum possible time. Later on, the Nirmala and Udasi Sadhus imitating the Brahminical Mantra Path made it a ritualistic custom. 

Following them the Saints and Mahants of deras invented a variety of Akhand Paths such as Sampat Akhand Path, Saptahic Akhand Path, Mokh Duara Akhand Path, many reciters Akhand Path, readily perfromed Akhand Path and series of Akhand Paths etc. 

Alongside more and more complicated Brahminical rituals were added. At present there is no dearth of Akhand Paths yet the nation is going astray. Why the nation lacks high spirits? The reason being that instead of following the Gurmat highway and comprehending Gurbani to imbibe its essence in mind, maximum stress is being laid on Brahminical rituals by abandoning the stake on Guru. 

Maryada (modalities of practice):

Kaviraj Sant Nihal Singh describes the process as follows:

Frugal eating of food, seating comfortably, Keep reciting at constant speed, with correct pronunciation. With controlled mind, Loving enlightenment of knowledge, Use no cushion nor touch the couch. Cough, anger, talking, yawning and throat-sound, nostril sound, Running nose, passing gas, spitting nor teeth sound.
With sense of high morality and loving Divine, Timeless Being, Recite, O’ dear! The reading of Granth, this way!

What Shirmani Committee has to say?

The Shiromani Committee, Amritsar prescribes the following methodology for Akhand Path:

The non-stop reading of the Guru Granth Sahib is carried on at hard times or on occasions of elation or joy. It takes approximately fortyeight hours. The non-stop reading implies continuous, uninterrupted reading. 

Reading must be clear and correct. Reading too fast, so that the person listening to it cannot follow the contents, amounts to irreverence to the Scriptures. Due care being bestowed on consonant and vowel even though that takes a little longer to complete. 

Whichever family or congregation undertakes the non-stop reading should carry it out itself through its members, relatives, friends, etc., all together. The number of reciters is not prescribed. If a person, himself, cannot read, he should listen to the reading by some competent reader. However, it should never be allowed to happen that the reader carries on the reading all by himself/herself and no member of the congregation or the family is listening to the reading. 

The reader should be served with food and clothing to the best of the host’s means. Placing a pitcher, ceremonial clarified-butter-fed lamp,coconut, etc. around, during the course of the uninterrupted or any other reading of Guru Granth Sahib, or reading of other Scriptural texts side by side with or in the course of such reading is contrary to the gurmat (Guru’s way). 

While beginning the unbroken reading, the sacred pudding should first be laid. Thereafter, after reciting the Anand Sahib (six stanzas), offering the Ardas and taking the Hukam, the reading should be commenced. The
reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place. 

Some more thoughts

Below are the common points between Bhai Kahn Singh Ji, Giani Udham Singh Ji and Dr Man Singh Ji and other scholars, on the prevalent mind-warded (Manmat) practice during Akhand Paths:

1. Getting recitation performed on payment is akin to the ritual of Tantar Shastra. Jap, Varnian, Saptahik Path, Sampat Path (Saptah Sampat Path) to be finished within specified time, placing of coconut, pitcher full of water, burning of oil lamp throughout, etc. are imitations of Hindu rituals. Bhai Kahn Singh Ji defines a
Sampat Akhand Path as: “...Considering a particular verse or Shabad as propitious for desirable effect when recited at the beginning and ending of a hymn (Shabad) or Pauri and Salok is a Sampat Path, e.g.,

Sagal Manorath Puray, (All my hopes and desires are fulfilled),
Aad Sach, Jugad Sach, Hai Bhi Sach, Nanak Hosi Bhi Sach.
(True In The Primal Beginning. True Throughout The Ages. True Here And Now. O Nanak, Forever And Ever True. |1|).
Sagal Manorath Puray’(All my hopes and desires are fulfilled).

Dr Man Singh Ji also does not consider Sampat Path as Akhand Path. According to him, “The sequence of Gurbani as given by the Guru gets vitiated by Sampat Path. Sampat Path being longer time taking for continuous reading has created a new class of paid reciters.” According to Giani Udham Singh Ji, “Many mistakes occur during Sampat Paths. Firstly, the Gurbani flows continuously. 

Secondly, to stop after a hymn (Shabad) to recite a pre-chosen Shabad breaks the continuity of

Gurbani.” In the opinion of all these scholars Sampat Path is an imitation of Brahminical rituals, and this mind-warded activity is the result of ignorance or is a means of income generation or is aimed at diluting the basic principles of Sikhi by the crooks.

2. Simultaneous recitation of many paths at the same place can never be correct. Series of Akhand Paths and Sampat Path are mind-warded and self-made rites.

3. Those who arrange Akhand Path, but do not listen to or render any physical service do not benefit from the Path.

4. Countless Paths are being performed by the Sikh Nation because both professional reciters and the managers gain monetarily. However, there is no proper arrangement for maintaining the piety, sanctity and modalities.

5. It is truth that many Paths are concluded without having been actually read or even started, but those recited are partly and improperly read.

6. Keeping a pitcher of water (Kumbh), coconut wrapped in red cloth and lighting a lamp throughout, performing an Aarti with lighted earthen lamps, during Akhand Path, are all rites that are not related to Gurmat.

7. Performing a silent Path (without speaking out) or raising a curtain in front of Guru Granth Sahib during the Path are the discoveries of fake saints.

8. If the worldly intoxicants give the desired effect only if taken in rather than being gargled out then Gurbani, too, provides the peace when imbibed in essence rather than mere reading.

9. There is no basis for reciting Jap Ji Sahib after the conclusion of Akhand Path. It continues as an imitation of one by the other.

10. Reciting of Jap Ji Sahib or any other Bani simultaneously with Akhand Path is self created custom and is not a traditional practice.

11. Many people are seen putting a sandal wood or saffron mark on the pages of Guru Granth Sahib which is highly inappropriate. However, only the provision of fragrant flowers or incense and other such materials should be made in the holy assemblies.

12. Some people observe a custom at the Bhog ceremony of Akhand Path: If it is a happy occasion, they recite five Pauris of Jap Ji Sahib after the Bhog, but if it is just an ordinary Akhand Path then recite complete Jap Ji. If the Path is on a death then Sadd Bani is recited after the Bhog. All these rites are self-created customs and are not Gurmat. However, the Path is culminated after Mundavani or Ragmala in
accordance with the prevalent local custom.

13. Many Saints and Mahatmas do not let a woman take part in recitation of Akhand Path while the Guru has bestowed an equal status to men and woman. This, too, is an imitation of Brahminical ritual.

During the Akhand Path of Sri Guru Granth Sahib three things are mandatory to observe: 

1. Physical cleanliness, 

2. Alertness, 

3. Concentration of mind. 

Concentration of mind and correct recitation are very essential during the Path, but these pious ideas are fast disappearing. Instead of comprehending Gurbani and imbibing it within, our priorties have shifted to observing Brahminical rituals. 

All Thanks to Amarjeet Singh Amar (Brampton, Ontario)

Edited for Babbar Akali

Facts around 1984 Indian Army attack on Harmandir Sahib (Golden Temple)

False Indian Wall is about to fall!

Ever since attack on Harmandir Sahib (Golden Temple) by Indian Army in June 1984, Indian media along with Indian government has been shouting on the peak of their voice that attack was sudden one and was planned 4-5 days before 3rd June 1984.

Now with the revelation of new documents in UK, it is very clear that Indian government and media is a liar and should not be believed in what they are publishing or saying. Its a old habit which is difficult to leave!

Along with this Indian media and government has also published widely that Sant Jarnail Singhji Khalsa Bhindrawale and his followers were heavily equipped with all the latest weaponry to kill Indian army like mosquitoes. Only part which is true in this sentence is that Indian army personnel got killed like mosquitoes!

In fact, lot of questions people ask us (read Sikhs) that how come Sant Jarnail Singhji Khalsa Bhindrawale arm themselves and roam freely in the temple. I will answer everything over here and we (Sikhs) should be very thorough about this because 'Gangoos' are smart and know very well how to play around with the words whereas we (Sikhs) are straight forward in our dealings and conversations.

Why Sant Jarnail Singhji Khalsa Bhindrawale and his followers were equipped with arms?

Just to let everybody know that Sikhs have 10 bodily gurus and 11th is our holy book 'Guru Granth Sahibji'. When our 5th guru (Guru Arjan Devji) was tortured to death (please note the attack date on Golden Temple selected by Indian army was the same day/date when Guru Arjan Devji achieved martyrdom  380 years back) from the hands of Mughals.

Then our 6th Guru Hargobind Sahibji started the tradition of Miri (temporal power)-Piri (spiritual power ) i.e. Sikhs should have 2 swords with them. 

Since the beginning of that tradition Sikhs have kept themselves armed, in old days with swords and in recent times with Guns (single/double barrel). Sant Jarnail Singhji and his followers were following the footsteps of our beloved 6th Guru and nothing else.

People who met Sant Jarnail Singhji Khalsa Bhindrawale say that Santji had a Indian government issued revolver license and he had revolver apart from the sword which he always carried with him. Please note, same Indian government issued his followers also the weapon licenses. In one of his speeches he says that "government has started cancelling his and his followers arm licenses and he has to return the arms becuase they are illegal now"

But why Golden Temple?

Very few people are aware that Golden Temple is in the 'Golden Temple' Complex. In the same complex we have Golden Temple (Spiritual Center of Sikhs) and Akal Takht (Political Center of Sikhs). Sant Jarnail Singhji being 14th head of 250 year old institution (Taksal) were political voice of Sikhs. All other Sikh leader were and are nothing but bunch of buffoons!

Santji was never in Golden Temple, he was in the political building of Sikhs i.e. Akal Takht. This is the same building which our 6th Guru Hargobind Sahibji built for Sikh political discussions and also considered as the Army headquarters. Santji never resided inside the Golden Temple (spiritual Center). What we Sikhs have failed to understand is that Akal Takht is more than a Gurudwara building for Sikhs. Trust me this facade has been built by none other Indian media who continuously publishes that 'Golden Temple is a holy place' why Sikhs were there with arms!

How come such bloody battle happened between Sikhs and Indian Army?  

One of the companion/friend of Santji was Major General Shabeg Singh (Ex Indian Army). He is credited with liberating Bangladesh from Pakistan and was the key person in 'Mukti Bhani' operation. He even participated in 1971 Indo-Pak war.There are so many articles on internet which have been painted with false on top of the truth i.e. Akal Takht or other building were fortified. 

Pic Courtesy: Jason Askew

I can assure you that nothing of this sort was there (there are so many witnesses who regularly visited Golden temple in the end week of  May 1984 and they have mentioned that nothing similar to fortification was there. Though everybody was aware something bad is going to happen soon because of the uneasiness and tensed nature of Indian government). 

If you look at the structure of Akal Takht you would see that it has a height of close to 50 meters. Same height along with the army strategist like Major General Shabeg Singh provided the advantage to Singhs while fighting with Indian army. In one of the statements of KS Brar (yes, same war criminal) he mentioned that 'our jawans were getting killed like flies and were not able to target any of the opponent'.

Indian media keeps reporting that Sikhs were armed with latest weapons?

There are eyewitnesses as well as proofs that once the killings were done then Indian army started throwing their own hi-tech arms here and there in golden temple complex and later published in the media that these were owned by Santji and his followers. 

Now, imagine the brutality of the Indian army that they killed pilgrims by tying their hands with their 'Turbans' by shooting them in the heads. Why Indian Army killed pilgrims? Because the Indian army casualty were larger in number. If that report would have come out then Indian army would have got insulted. There are many other aspects which are hidden under the false facade of Indian government, we have to bring them out and show the truth to the general public.

Its all nothing but a heap of lie built by Indian government and media to appease the majority Hindu population of India. We Sikhs should be cautious and know the real facts behind the story prepared by Indian media and government.

Our Guru is only Guru Granth Sahibji

Our Guru

We come across lot of people who question the 'Guruship' of Guru Granth Sahibji. These people also try to justify the status of Guru to some other granth. So, I went through the pages of the histiry and here are some crucial evidences which specifically calls out that our Guru is Guru Granth Sahibji. This will clear lot of air among those who question Dhur Ki Bani to justify their stand.

People should think 1000 times before they question Guruship of Guru Granth Sahibji & compare it with any other writing. Please be clear when they actually question the Guruship of Guru Granth Sahibji then simultaneously they also question Guru Gobind Singh Sahibhji as well.

1) The fact that Granth Got the Guruship is affirmed by the testimony of Sainapat, who was not only a contemporary of the Guru but was also one of his darbari kavis (court poets) at Anandpur Sahib. His work Gursobha, composed in A.D. 1711, within three years of the Guru’s death, records the details

2) The account of Sainapat is supported by Bhai Nand Lal, a devoted disciple, who was present at Nanded at the time of the Guru’s death. He tells us in his Rehatnama that the Guru told him that his one form is the formless Supreme Spirit and the other Granth Ji – Guru Sabad, the Word of the great Gurus incorporated in the holy Granth Sahib. ‘Have no doubt about it, he said, ‘the visible form is the Sikhs, the Khalsa should remain absorbed in the Gurbani day and night’ 

3) Bhai Prahlad Singh, another associate of Guru Gobind Singh also corroborates the above mentioned Guru’s commandment in his Rehatnama as following :


"With the order of the Eternal Lord has been established the Panth.All the Sikhs are hereby commanded to obey the Granth as the Guru"

4) Similarly Bhai Chaupa Singh, another associate of Guru Gobind Singh, had also mentioned this commandment in his Rehatnama 

5) Koer Singh, the author of Gurbilas Patshahi 10 (composed in A.D. 1751-1762) has not only supplied more details of this historical event, but has also provided clarity to the tradition. He tells us in explicit terms that Guru Gobind Singh discontinued the line of personal Guruship and did not appoint anyone to succeed him as the Guru. 
In fact, he had surrendered his personality to the Khalsa when he had become one of them at the baptismal ceremony. Koer Singh also narrates at length the formal installation of Sri Guru Granth Sahib as the Guru. The author records that the Guru addressed his Sikhs before his demise and instructed them that there would be no successor to him, the Sarbat Sangat and the Khalsa should deem Sri Guru Granth Sahib as Supreme 

6) Koer Singh had been in close association with Bhai Mani Singh who was a contemporary and a close associate of Guru Gobind Singh. Bhai Mani Singh was the first person to act as the Granthi (reader of Holy Granth Sahib) in the Harmandir Sahib at Amritsar after the Guru’s death. Therefore, the information passed on from Bhai Mani Singh to Koer Singh is believed to be fully reliable

7) Another work, which we may refer to here, is Bansavalinama of Kesar Singh Chhibbar (completed in A.D. 1779). Kesar Singh’s ancestors had been in the service of Guru Gobind Singh as dewans. The Tenth Chapter of Bansavalinama deals with the life of Guru Gobind Singh. In stanzas 678-83, the author mentions the demise of the Guru and his last commandment in reply to the question of the Sikhs as following:“The Granth is the guru; you hold the garment (seek the protection) of the Timeless God” 

8) Further, the account of the demise of Guru Gobind Singh as given in Mahima Parkash by Sarup Dass Bhalla may be accepted as historical and objective. This account was completed in A.D. 1830KK/ AD 1773. The author was a descendant of Guru Amar Das, the third Guru of the Sikhs. The account given in Mahima Parkash is objective and without any poetic embellishments and supernatural elements. Therefore, the evidence of this author can be accepted as historically correct. According to Mahima Parkash, before his demise. Guru Gobind Singh called his Sikhs to his presence and said :

"Our ten forms have come to an end. Now recognize the Guru Granth Sahib in my place. He who wishes to talk to me should read the Granth Sahib. I have entrusted you to the lap of the Almighty" 

9) Dr. Ganda Singh has referred to reliable authority. Munshi Sant Singh’s Bayan-ki-Khandan-i-Nishan-Bedian (account of the Bedi family of the Una). According to it when Guru Gobind Singh was about to pass away from this mortal world at Nanded in the Deccan (Katik Sudi 5, 1765 Bikrami), all the Singhs and disciples asked him as to who would be the future Guru. 

The Guru replied ‘Guru Khalsa, Khalsa Guru’. Then the Guru, with five paise and a coconut in his hand, bowed before the Guru Granth Sahib and said, ‘Ye all community should recognize the Guru Granth Sahib as the Guru after me and obey the commandments contained therein’. And then he uttered the following couplet :
"Recognize the Guru Granth as the visible body of the Guru" 

10) Muhammad Ali Khan Ansari, the author of Tarikh-i-Mazaffari (1810 A.D.) and Tarikh-i-Bahr-ul-Mawwaj, narrates the history of the Mughals to the beginning of the region of Akbar Shah II. These works deal extensively with the struggle of the Sikhs against the Mughals and the Afghans. They are considered to be important sources on the history of the Punjab during the eighteenth century. Before the end of Guru Gobind Singh’s account, Muhammad Ali Khan writes that:
After him (Guru Gobind Singh), according to the faith of these people (the Sikhs), the descending of Guruship and of internal spiritual line came to end and the book, the Granth, was established in place of the Guru.

11) Sohan Lal Suri tells us that during the last moments of Guru Gobind Singh’s life a disciple of his asked him to whom he had appointed as Guru after him. Thereupon the Guru replied that:The Guru is Granth Ji. There is no difference between the Granth and the Guru: From the darshna of GranthJi one shall have the happy darshan of the Guru Sahib. 


12) The above version is also confirmed by the Muslim historian of the nineteenth century. Ghulam Muhy-ud-Din alias Bute Shah in his Tawarik-i-Punjab (1848)59 and Mufti-Ali-Din in his Ibrat Namah (1854)60 have both recorded the demise of Guru Gobind Singh as a historical fact. 

Bute Shah in his abridged recension of the Tawarik-i-Punjab (preserved in the Punjab Public Library, Lahore) has followed Lala Sohan Lal’s Umdat-ul-Tawarikh in recording the last commandment of the Guru regarding the Granth being the Guru after his death and that ‘there is no difference between the Guru and the Granth. 


13) All the European historians of the nineteenth century like John Malcolm, W.G. Osborne, W.L. M’Gregor, Joseph David Cunningham and others who have written on the Sikhs have accepted the above version regarding the demise of Guru Gobind Singh, abolition of the personal Guruship and the succession of Sri Guru Granth Sahib as the Guru of the Sikhs


14) Even Ernest Trumpp, whose observations are very negative on various aspects of the religious literature of the Sikhs, has adopted this tradition. In this context, he writes that .at the time of his demise. Guru Gobind Singh told his followers:
I have entrusted the whole society (of the disciples) to the Timeless. After me you shall everywhere mind the Book of the Granth Sahib as your Guru. Whatever you shall ask, it will show to you. Whosoever be my disciple, he shall consider the Granth as the form of the Guru. Having uttered these verses he closed his eyes and expired (A.D. 1708). 


15) Muslim historians of the nineteenth century have also accepted above version. Syed Muhammed Latif, author of the History of the Punjab also records that some time before the death of Guru Gobind Singh when Sikhs asked him as to who would be the Guru after him, while breathing his last the Guru replied:
"I entrust my Khalsa to the Divine Being... The Granth shall support you under all your troubles and adversities in this world, and a sure guide to you hereafter. The Guru shall dwell with the society of disciples. the Khalsa, and wherever there shall be five Sikhs gathered together, there shall the Guru be also present". The Guru also ordered them that: they must have belief in One God and look on the Granth as His inspired law... He then closed his eyes and began to pray, and expired in the performance of his devotion. 



References 2- Bhai Nand Lal, "Sakhi Rehat Patshahi 10, Gur Khalsa de Rehatname, ed. Shamsher Singh Ashok, Sikh History Research Board, Amritsar, 1979, p. 51 (unpublished)3-Bhai Parhlad Singh, Rehatnama Bhai Prahlad Singh ka, op.cit., p. 584-Bhai Nand Lal Granthavali, Rehitnama, Sri Guru Vach,p 1925-Koer Singh, Gurbilas Patshahi 10 (Ed. Shamsher Singh Ashok), Punjabi Unviersity, Patiala, 1968, CH. IV, p. 130.7-Kesar Singh Chhibbar, Bansavali-nama Dasam Patshahi Ka (ed. R.S. Jaggi) Pub. in Parakh, Research Bulletin of Punjabi Language and Literature, Punjab University, Chandigarh, Vol II, 1972, Ch. 10, Stanzas 679 and 680, p. 163-34. 8- Sarup Dass Bhalla, Mahima Prakash, Vol. II, Ch. ‘Sakhian Patshahi Das, Sakhi 27, pp. 891-939- Ganda Singh, op. cit., in Perspective on the Sikh Tradition, pp. 198-19910- Tarikh-i-Muzaffeari, p. 152, also Bahrul-Mawwaj, p. 20811-Undat-ut-Tawarikh. Arya Press, Lahore, 1885, Vol. 1, pp. 64-65 12- Bute Shah, Tawarikh-i-Punjab, (Abridged recension), p. 6214- Ernest Trumpp, The Adi Granth. (Eng. Tr.). London, 1877, pp. XC vi15- Syad Muhammed Latif, History of the Punjab, Calcutta 1891, p 269

Now, I would like to ask question to all those who go to so called Baba's. Why do we have to visit them? Why do we have to follow them? Sikhism is not a religion wherein Sikhs needs a mediator to speak to his Guru. Consider Guru Granth Sahibji as your Guru and everything will come to you.

We don't have to do any Idol Worship (moorti pooja), we don't have to visit any 'maseet', we don't have to visit any 'baba', we don't have to visit any 'pandit'. For Sikh everything is Guru and that is Guru Granth Sahibji.


All Thanks to Amarjeet Singh Amar (Brampton, Ontario)

Edited for Babbar Akali