Dassam Granth Debate Video – “Keep The Brotherhood Strong”

A brotherly debate discussing the for and against for the parkash of Dassam Granth parallel to Guru Granth Sahib Ji.

Elders request youth to discuss and engage with love and level headedness like Sikhi teaches… not through arguements and hatred.

Speaking: Bhai Joga Singh UK

Video By Akaal Channel UK


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  1. None of the subequent comments address the pertinent comments I have shared above. For example, is Jaap Sahib gurbani. Is Bhai Gurdaas dia Varan gurbani. Please address. By chopping out the writings of the dasam guru, you are actually suggesting that Guru Gobind Singh produced no writings whatsoever? That, we have no written word from him. Your comments are akin to the RSS distortions of the magnificent culture and civilisation of Sikhi, with your insidious comments and restrictions. Clearly, the sikhi I cherish and love, is not the same as yours. And, yours is not the same as mine. Feel free to be your own. We have different purposes and directions in our lives. True sikhi manifests itself in the actions of its great inspired souls, like Baba Deep Singh and Jarnail Singh Bhindranwale. Simple.

    • They do address the pertinent points you have raised. Nobody is saying that the Dasam Granth does not contain ANY writings from Guru Gobind Singh Ji but that does not mean we must accept everything is it as being legitimate and authentic. Guru Goboind Singh Ji’s Zafaranama is a prime example where it is autheticated by different sources as being genuine and you need to apply the same standard to assess the veracity of everything else purporting to be by his hand. Fact remains unassailable that Guru Gobind Singh Ji could easily have put his writings into the bani of Guru Granth Sahib at any time and chose not to do so. That tells you even those writings ‘collected’ together in the Dasam Granth which are genuine did not have his seal of approval to go into the body that he would proclaim as Sikhs final, eternal master with Gurbani being paramount and supreme over everything and not subject to contradiction. It hardly matters that Guru Gobind Singh Ji did not put his own writings into Guru Granth Sahib because he was the last human Guru of the Sikhs and had collated and curated the works of his predecessors into a final definitive form and secured his own divinely inspired instruction / advice to the Sikhs with his creation of Khalsa (the Jaap Sahib is recited by the Panj Pyare so we know it is legitimate and authentic by this provenance) and indeed that mighty epistle of victory the Zafarnama. Provenance is the key to every writing contained within the collected Dasam Granth and one must not accept it wholely just because it does contain some material which is genuine and authentic. You asked about Bhai Gurdas Dia Varan ‘gurbani’. His writing should not be described as Gurbani as he himself declined to have his work (which is detailed commentary and explanation of theology and the ethics of Sikh beliefs) included in the Adi Granth as being unworthy. His work however is legitimate and genuine because he was a historical figure who had direct contact with guru Arjan Dev Ji and was first scribe of the Adi Granth Sahib with tremendous spiritual enlightenment of his own who explained in simple terms many Sikh principles which were read by Gur Arjan Dev Ji and duly approved of. So it is not a case of throwing the baby out with the bath water when we talk of accepting the legitimacy of all the compositions contained within Dasam Granth but rather ensuring that no errors have crept in over the centuries either by mistake or by mischievous hands and even then being firm that it is secondary always and forever to the Gurbani contained within Guru Granth Sahib which cannot be revised, amended, even changed as much as detractors like RSS Harinder has claimed is necessary to keep up with modern times.

  2. A series of short points and questions in follow up to the further comments, which follow on from lengthy commentary I have given above:
    a) The term ‘dasam granth’ is a term constituted after the 10th Guru, to refer to the various writings of Guru Gobind Singh jee – ‘dasam guru da granth’. Bhai Mani Singh, according to history, brought together the various text of Guru Gobind Singh jee into one complete whole.
    b) By showing due regard and respect to the writings of the 10th Guru, we are not detracting or undermining the Guru Granth Sahib. This is a complete misconstruction and misrepresentation. The Guru Granth Sahib and the Dasam Granth both have their respective places. This is a simple point. Those who choose to become confused by this simple fact, are revealing their own inner confusion. The Dasam Granth is an extension of the spirit and teachings of the Guru Granth Sahib. The latter is the tree trunk, and the former are its branches and leaves. The two are interconnected, and not contradictory.
    c) There is no dispute about the supreme authority of the Guru Granth Sahib. However, if we are to then treat the Guru Granth Sahib as the sole and exclusive word on Sikhi, then that means we must disregard and reject all things outside of the Guru Granth Sahib – ‘reyat maryadas’, ‘jaap sahib’, ‘zafarnama’, ‘bhai nand lal dee kavtha’, ‘desh shiva bhar mohi heh’, ‘khaalsa mera roop he khaas’, ‘swayas’, ‘bhai gurdaas dee varan’,etc. Guru Granth Sahib is the foundational word on Sikhi. However, it does not bind or restrict us from further constructive and connected learning and affirmations and inspirations, which the additional, complementary written texts aforementioned are. For example, what about the ‘anhad bani’ referred to in Guru Granth Sahib – the unspoken, unheard bani?
    d) Is it being suggested that Jaap Sahib, Zafarnama and much more that has been written by Guru Gobind Singh jee, is actually not written by the Dasam Patshah? Please make this confusion clear. If not, who has written these documents?
    e) There appears to be an artificial misinterpretation and fixation that, somehow by giving recognition to the ‘dasam granth’ we are somehow undermining Guru Granth Sahib. This is illogical and plainly a perverse point. There is no question about the supremacy of the Guru Granth Sahib. More importantly, those who get so raged and consumed in this, need to be less fixated and frantic about this and need to focus on the actual living of Sikhi in practical form. The wasteful energy being spent on heated and antagonistic ‘debate’, needs to be directed on actual the living the practical Sikh ethics “Realisation of truth is above all dogmas and ideologies. Even higher, is the living of truth.” People who actually go out live Sikhi by helping the poor, fighting for the oppressed, helping animals, doing good for nature, doing an ethical days living, working honestly and ethically admist the pressures and challenges of worldly life : they fully experience and appreciate the intricacies and subtleties of what Guru Granth Sahib and Dasam Granth jee says. Active souls like Jarnail Singh Bhindranwale, Bhagat Pooran Singh, Baba Deep Singh, Bhai Mani Singh, Bhai Randhir Singh, Bhai Kartar Singh Bhindranwale, Bhai Phoola Singh Akali, Bhai Hari Singh Nalwa, Bhai Shaam Singh Attariwala, Bhai Baghel Singh Bhangi, Bhai Ganaiya Jee, Bhai Bhidhi Chand, etc. Those who remain stuck and stagnant in monotonous ritualism, mass chanting, elongated readings and recitations; do not live real lives. They live in a ritualistic, escapist bubble. There is a great deal of difference between theory and practise, talk and action. Sikhi is very much about the latter. An active soul does not get lost in worthless deciphering and picking apart what is a beautiful whole, to live and experience.
    e) The fact that, there is no direct bani from Guru Gobind Singh jee nor Guru Hargobind Jee nor Guru Har Rai jee nor Guru Harkrishan jee for example, in the Guru Granth Sahib, is a simple expression of the fact that, these subsequent Gurus (all the spirit and soul of Guru Nanak) have affirmed the existing bani collectivised in the Guru Granth Sahib as a sufficient and complete package for which it exists.
    f) Finally, this is not about a numbers game of who supports and who does not support the ‘Dasam Granth’. By taking positive guidance and inspiration from Guru Granth Sahib and Dasam Granth, no harm is being done. On contrary, we are being more wholesome. The Dasam Granth is an extension of the Guru Granth Sahib. Let us live the message of these wonderful sources of phenomenal, inspirational wisdom. Those who wish to talk, go their way. Those who wish to live “deh eh shiva bhar moheh heh”, go their way.

    • Where is the evidence that Guru Gobind Singh ji wrote anything which is the part of bachittar Natak. Everything is hearsay and nothing else. You want to keep this as your guru be my guest but don’t insult Guru Gobind Singh ji by sticking his name to this manuscript composed by mere mortals like you.

    • Also critical to note you admit yourself ‘Bhai Mani Singh, according to history, brought together the various text of Guru Gobind Singh jee into one complete whole’. This is incredibly vague, untestifed and cannot be regarded definitively as being attributable to Guru Gobind Singh Ji but hearsay. If you allow that what will stop RSS Harinder and his ilk ‘discovering’ long lost manuscripts which offer contradictory teachings to those of Gurbani because trust me if you open this flood gate they will. Some of the material in the Dasam Granth may be of the Guru’s hand but like the Zafarnama we must have absolute confirmation that it is. In the case of Zafarnama we have the Moghul court records recording the Emperor’s reaction to the epistle as well as other contemporary sources.

  3. For those nindaks (encouraged by Sikh 24) who are asking why Guru Gobind Singh Ji wouldn’t just include His Gurbani in Guru Granth Sahib Ji. Or in other words, for the nindaks asking what was the need for Sri Dasam Guru, Granth Sahib Ji when we already had/have Sri Guru Granth Sahib Ji:

    We already had Sri Darbar Sahib (built by Guru Arjan Dev Ji). So, what was the need for Guru Hargobind Sahib Ji to construct the Akaal Takhat Sahib barely a few 100 meters away? This is an exact parallel of your illogical attacks on Sri Dasam Guru, Granth Sahib Ji when you state “What was the need for a second Granth when we already had Guru Granth Sahib Ji – a Granth Guru Gobind Singh Ji could easily have modified if he had chosen to”

    Could Guru Hargobind Sahib Ji not have imported an additional political/raaj theme into Sri Darbar Sahib by making modifications as He saw fit?

    Or, maybe you’ll carry forward with the illogical arguments you’re putting forward and state that the Akaal Takhat Sahib was built by bhamins/rss/british or whoever else while the Sikhs weren’t looking?

    Apply the same twisted logic you’re applying to Guru Gobind Singh Ji’s Gurbani to Sri Darbar Sahib/Sri Akaal Takhat Sahib. In simple terms, stop doing nindia of your Guru.

    As for your quotes of “Guru Maneo Granth” – they appear in old Sikh literature written by authors who extensively quoted Guru Gobind Singh Ji in their various writings. Read a book before you make a fool of yourselves online.

    • The Akal Takht was built within the confines of the Darbar Sahib and has a different function to the Harimander Sahib as it is a temporal seat of authority over Sikh religious affairs. Guru Arjan Dev Ji might well have constructed it if there had been a need but that need only became apparent when he was imprisoned and tortured by Moghul Emperor Jahangir and reached conclusion that the militarization of Sikhism had become a necessity. He sent a Sikh disciple to his young son, the eleven year old HarGobind, to nominate him as the Guru of the Sikhs, with last injunction: “Let him sit fully armed on his throne and maintain an army to the best of his capacity.” In Sikhism we have ten human Gurus in succession for a reason as each builds on the foundations of his predecessor but at no time during the lives of the ten human Gurus were there ten Gurus and also ten deputies who could be consulted as you would have us consult ‘Guru’ Granth Sahib and also Dasam Granth. The Dasam Granth is not authenticated in its entirety although portions of it may be genuine but the uncessary problem you are creating is that you undermining the absolute authority of Gurbani by suggesting that there is a supplement, an addendum that can also be referred to. The Muslims had this exact same problem in that they have the ‘Koran’ which is autheticated by their found Muhammed but also insist on using the ‘Hadith’ (a narrative on their prophets life) to somehow understand the Koran. This has led to massive fracturing in Islamis jurispriudence and allowed unscrupulous people to ‘interpret’ as they see fit – can’t find something in the Koran to justify their point of view then look for something which can be vaguely contradictory in the Hadith to justify it. We must not repeat that same mistake. The FACT remains Guru Gobind Singh Ji could have easily incorporated the dasam granth (if it was writen by Him) into Gurbani but did not do so. He could have easily told the Sikhs at Anandpur Sahib the Adi Granth is now your Guru but you could also read and regard the Dasam Granth. He did NOT do so. You are making mockery of Gurbani by suggesting it can be added to, amended or supplemented in anyway because if that were correct Guru Gobind Singh Ji would have nominated another human being as the next Guru and not a ‘final, eternal’ Guru. We were told by Guru Gobind Singh Ji to regard Guru Granth Sahib as our Guru and treat it as our Guru.

  4. Both Miss Kaur and M Singh have written it very well.I have one question to these proponents of Bachittar Natak Can they show us if there is any original manuscript written by Guru Gobind Singh Ji exists in this world.

  5. This entire entire debating, confusing, conflicting, twisting and twangging about the Dasam Granth, just like Raag Mala, what are the 5 Ks, etc, is symptomatic of the twisted, inward, stale mind of certain ‘Sikhs’. The level of time, energy and resources being devoted to such pointless conflictual issues, and with a view to scoring points; is entirely contrary and damaging to the outward and global progression of the Sikh cause, its transformation and delivery of its practical living message in active global change. Those who are stuck in these tiny, tedious debates have failed to grasp the authentic pro-active spirit of sikhi. Indeed, one sees these debates coming and going on various artificial topics, and the same people going round and round in circles. As to Dasam Granth being part of gurbani or not? Clearly, the Guru Granth Sahib has been given primacy and centrality, as the central, undisputed core authority and defining word of Sikhi. However, Sikhs were not forbidden to disregard other complementary, secondary sources which are consistent with and arose from the historical, sociological and political progression of the Panjaabi-Sikh civilisation, such as the puratan ‘reyat maryadas’. All additional documents must be checked, verified and treated with regards to the central and overartching ‘word’ of the Guru Granth Sahib. That is the first and uppermost authority of Sikhi. There are additional sacred texts, which do not have the same supremacy but do serve as an important and complementing guide, resource and instructive written authority for us. For example, Bhai Chaupai Singh’s Reyat Maryada. Bhai Gurdaas Jee’s Varan (the ‘key to the guru granth sahib’). The clear banis like Jaap Sahib, Swaiyas, Kabyo Bach Benti Chaupai, and much more written by the Dasam Padhshah. Do we reject and discard all this, as irrelevant and of no worth? Quite stupidly and idly, we have allowed ourselves to become consumed in these artificial, distractionary, purposeless issues. This is a clear and devastating symptom of our lack of spiritual robustness, and our personal and collective inner mental, intellectual and emotional failings which come out in our twisted and distorted approach to Sikhi. I will certainly treat all the primary and secondary sacred texts with all their due importance and interconnection and due place and proportionatility. They all add collectively and positively to the whole picture of sikhi!!! The collective whole is greater than the sum of the individual parts. Waheguru! Degh of Tegh of Fateh! The Guru Granth Sahib gives us the core, central, over-arching saintly qualities. The Dasam bani adds the soldierly qualities and spirit, which are grounded and rooted in the saintly qualities. “Such a person is the greatest warrior, who conquers their ego.” Guru Granth Sahib.

    • I ask you again if the Dasam Granth had the import you suggest then WHY did Guru Gobind SIngh Ji NOT include its text in the Adi Granth that he re-composed and then sanctified as eternal Guru of the Sikhs? He said quite clearly ‘Guru maneo Granth’. He did not say ‘Guru donay maneo Granth’. Your argument that somehow we must respect and rever both Guru Granth Sahib and this Dasam Granth is analogous to saying that we should respect and revere Guru Nanak’s chosen successor Guru Angad Dev Ji AND his eldest son Sri Chand who as Guru Nanak’s eldest son (who in stark contrast to the authenticity of the Dasam Granth is actually directly attributable to Guru Nanak being his eldest son). Sri Chand never accepted Guru Angad Dev Ji as being his father’s chosen legitimate successor and went off to found the Udasi ascetic sect which has caused considerable disrepute and confusion to Sikhi claiming to be a legitimate offshoot of Guru Nanak’s teachings. The Dasam Granth does nothing but present an opportunity to the detractors of Sikhism to do the same and has no place whatsoever in the Darbar of a Gurdwara as that is reserved for one Guru alone – Guru Granth Sahib. You claim ‘The Dasam bani adds the soldierly qualities and spirit’ to the Sikh. Really? You don’t think that was given to the Sikhs by fifth Guru Arjan and six Guru Hargobind or by Guru Gobind Singh Ji himself at the Vaisakhi when he inaugurated the birth of Khalsa. Ther eis no mention of Dasam Granth on 13th April 1699 and Guru Gobind Singh Ji had perfect opportunity to decalre it to the thousands of Sikhs gathered at Anandpur Sahib. Again why this second omission on his part? Because the Dasam Granth is not to be mentioned in the same breath as Guru Granth Sahib – the clue is in the title bestowed by the tenth master Himself – ‘Guru’ Granth Sahib. All you need to know is contained in the Gurbani within – don’t go looking elsewhere for Truth if you claim to be a Sikh.

    • I agree with you.
      While we worship Guru Granth Sahib we need to give due respect to all the writings of our 10th Guru.
      Sikhs means a ever learning guy and so we need to lkeep on learning from all possible sources in Universe.
      The known and the unknown like Dark matter and Dark Energy which are the new frontiers of mankinds quest for knowledge.

      • We need to remember that we live in a infinite universe with infinite Knowledge .
        We need to give due importance and have a deep understanding of


        • What we need to remember in this infinite universe is that you have repeatedly called for forgiveness of and blessings for genociders.

      • You are being cynical as you only desire to create conflict within Sikh Panth. You have ZERO proof as to the authenticty of Dasam Granth so how can you calim it is the writing f the 10th Guru whilst evidence pointing to its inauthenticity is there for all to see particualrly with the Britishers similar desire to create a divide and rule policy with it. Your Hinudvta brothers are bound to come up with some previously unknown ‘writings of our Gurus’ to carry out your agenda. Sikhs do not learn from other sources as the Gurbani of Guru Granth Sahib is final and absolute.

        • Sikhs can and should learn all that is known and will be known in this universe.
          Learning is a on going and a infinite process.

        • There is no conflict in Panth.
          We have been injured by 04 ideologies like

          1) Fanatism in 1947 and 1984
          2) Hyper Nationalism in 1984
          3) Imperialism in 1919
          4) Fascism and Rascism in 1932

          We need to adopt following measures to avoid a genocide -4

          1) Pan world and Univerese presence
          2) Resurrection Policy
          3) Exit policy from genocidal areas.

          • You want to create conflict in Panth so you and your Hinduvta taliban – the fanatic, hypernationalist, fascist, racist element – can exploit it to destroy the Sikhs. Also why you missed out the 1966 communal inspired referendum for Hindu self determination which saw division of Punjab to create Haryana and also the proxy murder of 13 Sikhs in cold blood in Amritsar in 1978?

      • You are a Sikh. If you were you would know Sikhs do not ‘worship’ Guru Granth Sahib anymore than they ‘worshipped’ the first ten Gurus. We revere our Guru and the Gurbani contained therein but ‘worship’ Waheguru (the One God) alone. You want Sikh does not mean ‘ever learning guy’ it means ‘learner’ and applies to men and women alike so again just showing your complete ignorance. The only thing Sikh needs to learn from comes from Gurbani.

        • That is not the correct interpretation of a SIKH.
          Sikh means a learner and that learning can be form all sources of knowledge and wisdom.

          • No, a Sikh by definition is a follower of the Sikh religion and so what he learns is from the Sikh religion. You cannot call yourself a Sikh and follow the teachings of the Hindu religion because then you are a Hindu. It really is very simple. If you are Christian you are following Christian religion, if Muslim you are following teachings f Islam, if you are Jew you are following teachings of Judaism and if you are a SIkh you are following teachings of Sikhism.

          • Sikhs can learn all sources that is the meaning of a student.
            If we know all our Guru Granth Sahib has to teach us then we are no longer are a student .
            We have to always be on a learning mode to be defined as a SIKH

          • ‘Sikhs can learn all sources that is the meaning of a student.’ No, totally wrong. The whole point of Guru Gobidng SIngh Ji conferring Guruship onto the Adi Granth was to make the FINAL, ETERNAL GURU of the SIkhs. All that a Sikh needs to know is contained within the Gurbani of Guru Granth Sahib who is our only teacher.

  6. All the Sikh gurus were The same and maybe Sikhs should stop using their names to differentiate them and call all the Sikh gurus, guru Nanak dev, I know it sounds crazy but guru Nanak was boiled alive and guru nanaks was beheaded by the Mughals and guru Nanak created Miri piri and guru Nanak created langar and gurmukhi… SIKH GURUS WERE ALL ONE

  7. Ok this whole dasam Granth debate is so ridiculous… guru gobind Singh did not give Dasam Granth any authority. Guru Granth Sahib is guru, period. Dasam Granth can be read and studied etc but the youth who go nuts over dasam Granth need to relax and obey your tenth guru and only bow head to Siri Guru Granth Sahib. All 10 Sikh gurus were the same, they were prophets and had the same light. Guru Nanak was guru gobind Singh, there is no difference, sikh gurus were the last prophets sent by god in human form before the age of technology and digital imagery. Humans must learn now to live in this modern world and remain connected to god and we will never see any prophets again, Sikhism was the last true religion or enlightenment sent from above.

    • You should be curious that if Dasam Granth is genuine and authentic why did its supposed author Guru Gobind Singh Ji not include it in the Guru Granth Sahib when he was the sole compiler and editor of the Adi Granth and that he alone would then install as his successor Guru?

      • First: Guru Granth Sahib is Sikhism’s eternal Guru. Has always been and will always be. Even during the time from Guru Nanak to Guru Gobind Singh. Guru Gobind Singh Declared Sri Guru Granth as the Guru, Bowed down to it, did his parkarma etc. There has only been 1 Guru from the time of Guru Nanak. Absolutely no argument.

        Second: Dasam Granth IS NOT the guru. No Argument. Anyone who thinks this is moorak.

        Not debating or arguing with you or anyone friend. Just a simple question. Are you or anyone here able to answer the question?? I do not need to use bolded letters or capitals to ask a question or get a point across by the way. Nor do I need to play bad sikh good sikh or a fowl mouth.

        What is the Origin of the Ardas?

        I am sure you recite it. It is recited in every gurdwara regardless of which maryada is implemented or if raga mala is read etc.

        Without this 1 Bani nothing is complete in Sikhi. From parkash of Guru Granth Sahib to Sukhasan. Amrit Sanchar, Nitnem, Akhand Path, Sehajh Path, Anand Karaj, Birth and Death ceremonies to someone doing the same ardas for happiness or forgivness.
        Every Shaheed has done this ardas and every Sant [I mean the real ones] has and does this ardas.

        Where did it come from? Who wrote it? where can it be found?

        Lastly, I am sure all that do it, have done it and will continue to do it including you folks. IF nothing else have some respect for the Shaeeds. Especially the 7 and 9 year old of Guru Gobind Singh and every other child shaeed that followed up until today and the future. You folks keep arguing by the way… Your true intellect will come to fruition. Gur Fateh!!! Do your Ardas to stay in Chardi Kala!!!

        • Uni. If you believe in Guru Granth Sahib ji then only what is written in the Guru Granth Sahib ji is bani and nothing else . Most of the rituals creeped into our religion over a period of time when Guru’s Sikhs were fighting for survival and these nirmala’s and what not were controlling the gurudwaras . They inserted all these rituals of ardas and other items from Bachittar Natak as part of a daily routine.The motive behind was multifold but mainly to corrupt our religion and personnel financial gain. Singh Sabha movement got rid lot of these practices but couldn’t complete the job.Once again we are in the same boat and we need the intellectuals of our religion to get together and sort these things out.As far as ardas goes it is not part of the Guru granth Sahib ji it should be modified so that it follows the concept presented in the Guru Granth Sahib ji.

  8. Dasam Granth is true as is Sri Guru Granth Sahib as Guruji himself wrote it.
    To follow it or not is entirely dependent on an individual Sikh wisdom.

    • You prove my point exactly. RSS Harinder wants artificial controversy within Sikhi so he and his Hinduvta brothers can use that to pry open a fracture – divide and rule. Again the question is if Dasam Granth was true then why did Guru Gobind Singh Ji not include it in the Adi Granth? You have no answer to this.

  9. What is there to discuss exactly? Guru Gobind Singh Ji recomposed the Adi Granth mostly from memory so was in the perfect position to alter and edit the compositions of Gurbani as he wanted but chose not to include any of the supposed utterances in this Dasam Granth. If the Dasam Granth had any religious theological validity or relevance to Sikhs Guru Gobind Singh Ji would have added it to the Adi Granth or declared to the SIkhs upon conferring Guruship to Guru Granth Sahib that there were going to be two such Gurus that Sikhs should revere and pay obeseince to. He did neither. Add this to the historical doubt overt the Dasam Granth’s authenticity and the part played in its elevation by the Britishers in the late 19th century who also considered auctioning off the Darbar Sahib and there is nothing to talk about. The Dasam Granth is nothing more than a historical curio and has nothing more than a socio-political relevance in SIkh history and in the present day where it is being raised again for the same cynical purpose of diving and ruling Sikhs. It has no place in the darbar of any Gurdwara as Gurbani is contained only in the Guru Granth Sahib alone – ‘Guru Maneo Granth’ was the utterance Guru Gobind SIngh Ji gave not ‘Guru Maneo Granths’.


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