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Puratan Janamsakhi (Oldest Life History of Guru Nanak Dev)

Puratan Janamsakhi (Oldest Life History of Guru Nanak Dev)

(1) About the Author of this Book

We do not find the name of the author of the book “Puratan Janamsakhi” - The Oldest History of Guru Nanak Dev. But when we read carefully the life stories of the Guru, we can find out the religion and the caste of people he belonged to.

In the book, the first seven stories relate to the Guru’s life at Talwandi and Sultanpur. We are surprised the most to read story number 12. The heading of this story given is “The Guru caused people to worship Mardana”; According to the story, the Guru, who was accompanied by Mardana, on leaving Sultanpur traveled through uninhabited wildernesses. He followed no road and he entered no dwelling. If ever Mardana became hungry, the Guru would ask, “Are you hungry, Mardana?” And Mardana would reply, “All things are known to you.” One day, Guru Nanak said, “Mardana” “My Lord”, replied Mardana. “Mardana, proceed straight on and enter village, which lies ahead. Uppal Khatris live there. Enter their house and stand silent All will come, Mardana, both Hindus and Muslims, and they all will prostrate themselves before you. They will spread a bed for you and offer all kinds of delicacies. Some will offer money and others will offer other tempting things. No one will ask from where you have come and whose servant you are.

The story teller further states that Mardana as directed by Guru Nanak again went to the town. “He received much adoration and when he departed all the residents came and prostrated before him. When he finally departed he took with him money and a bundle of clothing. Seeing him Guru Nanak rolled on the ground with laughter.”

There are 57 stories contained in this book. In whole of the book, the author has not praised any one else so much as he has praised Uppal Khatris. The author, however, does not disclose the name of the city or town, visited by Bhai Mardana. By doing so, he feared that he would be exposed of his hypocrisy. The extra-ordinary praise of Uppal Khatris shows that he too belonged to this caste of the people there.

(2) To which place the author belonged?

The next story No 13 relates to “Sajjan Thung” - Sajjan the Robber. Those who are not honest in their dealing and exploit others, are generally called ‘Sajjan Thugs’. At the end of this story, the author states that the ‘First Dharamsal was established at this place’. From the historical angle, this statement of the author was not an ordinary event, which can be ignored. Guru Nanak Dev, when he saw the world was set on fire, he sacrificed all the comforts of his life to serve the people in extreme distress. Nawab Daulat Khan tried his hard that Guru Nanak should continue to work at the state store house, and at the same time maintain his devotion to God and the service to the people. But Guru undertook the tour of whole of India, and the countries abroad to give his Message of Love and Peace to the suffering humanity. He did not agree to stay permanently at Sultanpur lodi. The Story Teller himself writes in story No 11 -
“Humbling himself, the Khan fell at his feet. All who were present, both Hindu and Muslim, besought the Khan, saying “God speaks through Nanak. Keep Nanak here to be our spiritual guide.” The Khan appealed to Baba Nanak , “This kingdom, this country, the royal authority over them - all are yours!” “Khanji”, replied Baba Nanak, “God will bless you, but I shall not stay now.. Kingdom, property, and house-hold goods are all yours. I have renounced every thing.”
According to the story teller, soon after the Guru is stated to come across a notorious thief, named Sajjan. He always dressed himself in pure white, wore the Hindu marks of sanctity on the fore-head and displayed a Muslim rosary round his neck. He had built a Hindu temple and a Muslim mosque at his place. He invited travelers to his residence, then robbed them and killed them. He invited the Guru and Bhai Mardana to his house. Instead of killing the Guru and Bhai Mardana, Sajjan was totally changed and became the disciple of the Guru. The criminals’ den was turned into God’s Temple. He was the first to build Dharamsala for disseminating Guru’s Gospel.

But it is most surprising that the Story Teller did not reveal the name of the blessed place, where this episode occurred. Why? By reading the first 8 - 10 stories of this book, one forms the opinion that the writer belonged to a predominantly Muslim populated area, because he very excessively used the Muslim words in his writings, so much so that he made Hindus even to utter Muslim words. Please see story No 5 “The Tree’s Stationary Shadow”. Rai Bular had gone out hunting and while passing that way, he happened to observe some one sleeping under a tree. The shadows of the other trees had moved, but the shadow of that tree remained stationary. He saw a boy was sleeping there. The story teller writes -

“When they woke the boy, they discovered that it was Kalu’s son. Rai Bular came home and summoned Kalu. “Kalu”, he said, “do not maltreat this son, no matter what he says. He is an Exalted one and it is for his sake that my town exists. You also are blessed, Kalu, for it is, as your son, that Nanak has been born”. “ The Ways of God are known to God alone”, observed kalu, and returned home.”
A Hindu living in a Muslim environment, will utter “khudai, “khudai”, otherwise as a matter of course a Hindu would utter “Parmatama”. There is not only influence of Muslim ideas on the author but also there was great influence of Muslim traditions and rituals. In Sikh history, the story of Vein River is very popular. In that story it has been described that the Guru was produced in the Court of God. Vein River passes by the side of Sultanpur Lodi city. The Guru used to go there for a bath daily. Under the heading “Immersion in the River”, according to the story teller, one day he took a servant with him, and having removed his clothes in order to bathe, he left them in the care of the servant. He then entered the water, but having done so, failed to emerge. He was taken to the Court of God. There the Guru recited the following Compositions; (a) Shabad in Siri Rag - “moti tai mandir oosareh” (b) Jap Ji (c) Shabad in Dhanasari Rag “gagan mai thal”. Then God Commanded the Angels to take Nanak back to the same river side. After three days had passed, Guru Nanak emerged from the water.

The thing to consider is that the recitation of the above three Compositions, takes hardly 15 - 20 minutes. But how three days had been spent? It is clear from the story that the story teller was saying all this with his Muslim beliefs. God according to the Islamic belief abides at the 7th Sky, hence the period of three days was required to take the Guru to and fro 7th Sky.

It is also the Muslim tradition that Prophet Solomon visited the land of Ants. The King of Ants entertained Solomon with dainty dishes of food and also served him well in all other respects. The King offered the hand of his daughter to him as well. But Solomon said that he would accept this offer only when in his family there would not be bereavements. The meaning of the story is that the ants, which are seen, moving on the grassy lands, and are trampled under the feet of the persons walking thereon. If the ants could have their proper abode and avoid being killed unnecessarily, Solomon could consider the proposal of the King of Ants. Solomon could not refuse openly the offer of the Ant King, but put to him the problem, which was insoluble. In this way, he could get himself rid of further involvement.

The effect of Muslim traditions on the author of ‘Pratan Janamsakhi’ is quite apparent. In story No 25, with heading “Keer Nagar - The Abode of Ants”. the above story has virtually been repeated, except the offer of daughter in marriage. The story teller takes undue advantage of the Guru’s following verse -

kera thap devai patsahi, laskar karai soah
The Creator may raise an insignifican person like ant to the highest rank of the King; and destroy the mighty rulers with their armies to ashes.”
Every Muslim knows the story that God had demanded from Abraham the sacrifice of his son, Issaac. However, Abraham got the permission from God to bind his eyes with a piece of cloth, while striking his son with knife. Then with God’s Blessings, a lamb was put in the place of Issac and was sacrificed.

This story teller, who belonged to Muslim predominant country, knew the story of Abraham and his son Issac. This had deep effect on his mind. Therefore, it is evident in Story No 47, in which the Islamic tradition was reflected when the Guru is stated to meet with Raja Shivnabh. The Raja took Guru Nanak to his palace. Both the Raja and the Queen beseeched the Guru to partake food. The Guru then asked for the meat of their only son. The Raja, the Queen and their daughter in law with their joint effort caught hold of the son and killed him. Later, the Guru made the son alive again, and himself hid somewhere. The story teller further wrote -

“Then the Raja felt extremely lonely, with bare feet and head began to wander in wilderness, uttering “Guru! Guru!” Then the Guru met him after 12 months, accepted him as his disciple, the Raja received redemption from repeated births and deaths and became Sikh of the Guru.”
One has to strengthen his mind to read this story of brutal murder of the young son. Those who have the slightest understanding of Sikhism, would understand that this is absurd bogus story. One of the Condition of the Sikh Code of Conduct is NOT to take the sacrificial meat, what to say of offering of human or animal sacrifices. A strong Voice was raised by Guru Nanak himself against the institution of offering of sacrifices to God, gods, goddesses or to any one else.

The other historians have written that Sajjan Thug was the resident of TULAMBA, in district Multan. The readers will understand the reason why this story teller did not give the name of the town to which Sajjan Tug belonged. The reason was, this story teller brought Guru Nanak straight to this place from Sultanpur Lodi. First there was the praise of Khatris of Uppal Caste, and then narrated the story of reformation of Sajjan Thug and raising of the First Dharamsal here. Tulamba is situated at a distance of about 200 miles west of Sultanpur Lodi. From Tulamba, the Guru is stated to have moved 300 miles eastward to Panipat, and from there he proceeded further eastward visiting Hindu religious places.

It will be clearly observed that the author of ‘Puratan Janamsakhi’ was a Hindu Khatri of Uppal Caste, and belonged to TULAMBA. He at the outset took the Guru 200 miles away from Sutanpur Lodi to have confrontation with the notorious robber of the place. If he had mentioned the name of the place, where he stated the Guru established the First Dharamsal, no one would have believed that the Guru had non-stop journey westward extending to 200 miles. In fact the Guru visited Tulamba much later, not in the first instance.

(3) The Author’s Ignorance or Wisdom?

He has written strange things in stories No. 28 and 32. From reading these stories it appears that the author did not know the simple facts. The heading of story No. 28 is “Asa Country - Discussion with Shaikh Farid.” In this story it is written that Guru Nanak Dev visited Asa country (Multan Division). There the Guru met Baba Farid, who had kept with him a wooden round plate, which looked like bread. The Guru had discussion with Baba Farid, and both of them spent the night in the jungle. There, a devotee brought a cup full of milk. Next day both the Guru and Baba Farid went to a city, where its ruler had died the same day. The raja was being cremated, but the skull of the dead one was not being decomposed. An astrologer, who was present there, stated that the Raja once had told a lie, and this is the reason why his skull was not being decomposed. If any Saint of repute would visit here, then alone the skull would be decomposed. In the meantime both the Guru and Baba Farid reached there, consequently the skull was decomposed. The people offered food articles to both the Guru and Baba Farid. Baba Farid told the people that he had already eaten the food. The people then asked Baba Farid, “O, you creature of God! Are you the same liar from the country, where Farid lives? He possesses the wooden bread, and whosoever offers him the real”. The story teller further writes: “Then Farid threw away the wooden bread. He said that when the Raja has suffered so much of the punishment for telling one lie, what will happen to him? Then the Guru was pleased and bade fare-well to Farid.”

On reading the above mentioned story, every one will accuse the author that he was totally unaware of the history. But we differ from the views of the readers. We are observing that the story teller was a very clever man. He knew it perfectly well that Baba Farid’s had died 203 years before the birth of Guru Nanak Dev. In story No 32, the story teller stated that when Guru Nanak visited Pak Pattan, at that time Shaikh Ibrahim, who was a descendent of Shaikh Baba Farid, was the Custodian of the place.

Then in story No 28, why did the author state that Guru Nanak met Baba Farid and had discussion with him. Baba Farid was a well known person in that area and he had great following. The author showed him alive, he accompanied Guru Nanak to come to a city. The people of the city have been shown making fun of Baba Farid for keeping with him the wooden bread, and posing him as a liar. Baba Farid has also been shown as accepting the blame of false pretensions, and threw away the wooden bread. It is also stated that Guru Nanak Dev approved of this action of Baba Farid.

The author of “Puratan Janamsakhi” has not understood the meaning of two Sloks of Baba Farid Ji, and has only made fool of himself in making such a meaningless -

farida meri kath ki lavan meri bhukh  jina khadi chopri ghane sehan gai dukh.” (28)
rukhi sukhi khaey kai thunda pani pio.”
Translation -
“Farid says: (I am a poor man), blessed with coarse bread (wood like), my appetizer is my appetite only. They, who eat the buttered bread (attained through corrupt means), it will cause great pain and suffering to them. (28)
Eat your dry, hard bread (which God gives you), and drink natural cool water. Says Farid: do not be tempted to see the buttered bread of others, and crave for their acquisition.” (29)
The author shows his gross ignorance of the geographical positions of various locations, which needs no mention in detail.

The question as to when this Janamsakhi was written has already been discussed in chapter 11. It was written in 1692 Bikrami, corresponding to year 1635 A.D.

Bhai Bala’s Janamsakhi was written after 1732 Bikrami, corresponding to year 1675 A.D.

Let us compare the language difference between the two Janamsakhies

PURATAN JANAMSAKHI - Story No 13 Sajjan Thug

Jandai jandai saikh sajjan kai ghar jaeh nikli. Aus ka ghar paindai civh tha. atai thakur doara tai maseetkar chadi thi. jai koei hindu aavai ta thaur devai. atai jai musalman javai ta tavjeh karai. ar ja rat pavai ta aakhai chal ji sovo. andar lai javai, khoo vich paye kar marai. ar ja sabah hovai ta aasa tasbi hath lai musala paeh bahai. jab baba tai mardanagai ta khijmat bohat kitios. atai aapnai loka taei aakhios, jai eis dai palai hahoat duniya hai, par gohaj hai. jis dai moh vich aisi bharak hai, so khali nahi. phail kar kai fakir hoehya hai. jab rat paei, tab aakhios oatho ji sovo. tab babay aakhiya, sajjan! eik sabad khudai di bandgi ka aakh kar sovehgai.


siri guru nanak ji oathon thaga dai mulak jaeh pohunchai ta oos rastai vich saikh sajjan rehanda si. par oos nai aapnai ghar rastai opar banai hoai sunn. eik thakar dwara tai eik maseet oos nai kar chadi si. jai koei hindu javai ta thakardware thor devai, jai musalman javai ta maseet vich thor devai. jai rat pavai ta andar jaga devai. ja oh son ta phahai dai kai mar devai. pher khoeh vich chai suteh. jad tin chareh hath vich tasbi phar kai aasa lai kai mosala paeh behai. ta siri guru nanak ji mardana atai mai tinai janai othai aaey pohunchai ta dekh kar oos nai bohat khidmat kitiatai aapnai aadmia noo aakhiya soh bhaei eina dai pas bohat dhan hosi par gujha haikion keh eihna dai mooh opar lali aaei. jad din gujaria tai raat pai gaei ta aakhan laga, ootho ji andar chalo aaram nal savon. ta guru nanak ji aakhiya ‘bhaei tera nao kia hai’? oos nai aakhiya, ‘ji mera nam sajjan hai.’ har kisai da khidmatgar han’. ta guru nanak ji aakhiya, ‘bhali khidmat karda hain. par eik sabad khudai di bandgi da aakh kai savan gai.
The story of both the Janamsakhis is the same. Many words are common in them. We clearly see in this that one of the story teller had the book of other story teller before him and was copying. This is not the only case, it is true of all the stories. In these stories, there is not only the resemblance of the words used, there is one more extra-ordinary commonness. In Puratan Janamsakhi, where in ignorance, verses of Guru Ram Das and Guru Arjan Dev were quoted,, in the same stories the same Shabads have been quoted in Bala’s Janamsakhi. The fake compositions in the name of Guru Nanak Dev written in Puratan Janamsakhi, appear also in Bala’s Janamsakhi.

There is, however, one glaring difference in the two Janamsakhis. The language used differs greatly. The language of Bala’s Janamsakhi is close to the modern Punjabi language. The language used in Puratan Janamsakhi is much older than the one in Bala’s Janamsakhi. The language of Bala’s Janamsakhi resembles the language used during the days of Guru Gobind Singh, and this book was written during those days. For detailed information please read the book written by Sardar Karam Singh historian.

At the end of Puratan Janamsakhi, in story No 57 we note -

“Asuj sudi 10, 1595 Bikrami ( 1538 A.D). Baba Nanak’s demise at Kartarpur. Utter - Waheguru - Waheguru - Waheguru- Waheguru - Waheguru. The story is complete. Any act of omission and commission may be forgiven. Only free from error is Baba Ji. Utter, Waheguru Ji Ki Fateh. We have Your Support.”
The last words used were at the time of creation of the Order of Khalsa in 1699. These words were never used before. Was Puratan Janamsakhi also written during the last days of Guru Gobind Singh? This cannot be believed, as the language used in Bala’s Janamsakhi, which is close to modern Punjabi language, is different from the language used in Puratan Janamsakhi.. Puratan Janamsakhi must be considered of earlier times. “Waheguru Ji Ki Fateh” appears to have been later addition in it.

Story No 29 in Puratan Janamsakhi will greatly help to decide when this book was written, and is given below -

“Story No 29. Bisiar Country - Jhanda Badhi - Jugawali Guru Nanak Dev then left that place. Then came to Bisiar country. There no one would allow them to sit anywhere. Then Jhanda, the carpenter appeared, and took both the Guru and Bhai Mardana to his home. He washed the Guru’s feet and drank the foot wash. The Guru blessed him. He became the devotee and began to accompany the Guru. By the True Guru’s Grace. (written) Jugawali Mehla 1.
tit smai baitha sumandar ki brati meh. poan ahar kia, nalai jhanda badhi bisiar des ka, tis ko jugawali prapat hoei. jhanda nal nibhiya, nagar choth ghat ka. tit samai bismad parida tha. aagai jugawali chali.
satgur parsad. waheguru ki marjada. chaun akhran ka mathant. jug chaliha vich hoa. (40). chali jug baith mehnat kiti (41) agai pauri chali. eik karor bahtar lakh athaei hazar. 17228000. anant jug aitai jug anant meh rehaiya. sehaj van japtiya sabh dukh latha. (1) .....nanak tai angad hoa, joti jot milai. nanak aaei panth gun kaha sunaye. aaei panth ki katha sur nar na janat. Jugawali likh sanpooran hoei. bolo waheguru. satgur parsad. tab babay ki khushi hoei. tab jhanda badhi bisiar des ko bidha keeta. jande badhi ki munji bisiar des vich hai. kaljug char hazar sat sai paintes bars vartiya hai. 4735. kaljug reha char lakh sataei hazar doai saipaiyan baras rehya. chalis jug ki maryada sat likhi.... sat jug da jor 432000. chon juga ka jor 4302000. jugawali ka jor .... waheguru ki mehnat hoai prapat adi bisiar des kai nagar chatghat kai.”
We are to find out the time when this book was written by studying the above quoted story. By reading this story repeatedly, we find many strange things.

(a) The story teller claims that this story was written by Guru Nanak Dev. But we do not find such a thing in Guru Granth Sahib. Moreover, there is nothing in common between the Guru’s Word and this story. What is the idea of giving length of each yuga and what is their authenticity? In what way one gains in spiritual upliftment by such readings? There is no relation between Spiritual Knowledge and reading of such vague things, which convey no meaning. What a strange thing, there is the praise of Aaei Path of Jogis, stated to be uttered by Guru Nanak Dev, who outright rejected the way of Yoga System for spiritual upliftment. In reality this story has been introduced by some one else and is not that of the author of Puratan Janamsakhi.

The question arises, how this “Jugawali” got inserted in this book. We shall solve this question in the next section. In the meantime we shall see what part of this story pertains to this book and what part has been intruded into it. In the beginning it is stated that Guru Nanak visited a part of the country, where no one would allow him to sit anywhere. Then came a Carpenter, named Jhanda. He took the Guru to his home. Jhanda developed so much of affection for the Guru, that he accompanied the Guru in his visits to other parts of the country. Thereafter, surprisingly, begins a strange description, which has no relation to the story whatever. The words used are “Siri Satgur Parsad. writing Jugawali - Guru Nanak Dev.”

The story of Jhanda Badhi is also included in Bala’s Janamsakhi - see page 97. There are some changes in this story. In Bala’s version, it is stated -

“The Guru, while traveling, reached Bisiar country. There no one would allow the Guru to sit down any where. The Guru went out and there sat down. Jhanda Badhi saw that three saintly people had come. Jhanda then made obeisance to the Guru. Then jhanda told his wife that Saints had come, and that they should serve them with food... The Guru was much pleased with Jhanda... Jhanda was engaged in meditating on God. Jhanda became so much absorbed in God’s love, he began roaming in a detached way...” (97)
We have seen that the real story of Jhanda Badhi in both the Janamsakhis was the same. The “Jugawali” portion has been the later addition.

(b) In Jugawali there is a mention that “Kal Yug - Iron Age” has completed 4,735 years. It appears this is referring to some event that has taken place. There is difference of 3,100 years between the Age of Kal Yug and the Christian Era. If we subtract from Age of Kal Yug, the C.E. difference, we arrive at 1635 A.D. - that was the time of Guru Hargobind, the Sixth Guru. It is quite apparent that this had no relation to “Jugawali”, and that some one has taken from somewhere and put it here. This cannot be Guru Nanak Dev’s Composition, as this shows the year 1635 A.D., while the Guru’s demise took place in 1539 A.D. In fact this date was given at the end of Puratan Janamsakhi, stating when this book was written. Some one removed this date from the end of the book and put it in Jugawali. We shall further deal with this later.


(a) Story No 14 - Discussion with Shaikh Sharaf.

It is doubtful whether Guru Nanak met any one in Panipat. However, it is stated that he met Shaikh Sharaf, who put four questions to the Guru in Persian language. It is strange why necessity was felt to ask the questions in Persian language. The questions and the said answers of the Guru relate to Yoga Philosophy. The answers of the Guru are not to be found in Guru Granth Sahib. These are the interpolations made by followers of Hindal, called Niranjanias into Bala’s Janamsakhi and also in Puratan Janamsakhi.

(b) Story No 29, Bisiar Country - Jhanda Badhi - Jugawali.

This story we have already narrated. Stories Nos. 129, 130 and 131 in Bala’s Janamsakhi are also relevant. In Bala’s Janamsakhi it is written -
eik Onkar satgur parsad ab jugawali likhitatai. ta siri guru nanak ji paonhari hooai. nal jhanda badhi tha bisiar des wala. eis noo jugawali prapat hoei. nagar chut ghat ka, tis mehal bismad parhda tha. atai jugawali chali. chaon akhran ka mathunt jhandai badhi noo sunaya. samat 1569. arthla siri guru nanak dev ji ki variya puntalia ki hoei darha siri siri babay ji ka boat dhola tai thora kala. jugawali...
aaiya safal tab jab jab eik pachaniya munt. aaei panthi katha ko ko birla boojhai sant. nanak agai angad hoya jis likhaei sakhi. likhi pairhe khatri sultanpur ka vasi. nanak aaei panthi kia sunavai bat aakhi katha panth ki, sur nar muni pachat. yugawali sampuran hoei, eh yugawali guru nanak ji sidha noo sunahi hai. ta bhai bala kehai, guru angad ji! maharaj eh jugawali ochran kiti si samat yuga ka eh hosi. kalyug char hajar sat sai paitis bars vartiya si 4735 ...” (131)
Only then consider coming here is fruitful, when we realize One in our mind. This is the story of Aaei sect of jogis, rare is the saint who realizes this. Nanak was succeeded by Angad, who wrote this Story in 1635 A.D. It was written by Pairha Khatri, resident of Sultanpur. Nanak created Aaei sect, listen ye people. Yogawali has been completed . This Jugawali was narrated by Guru Nanak to jogis. This is said by Bhai Bala to Guru Angad. Then Guru Angad narrated Yugawali in Samat 4,735 - means 1635 A.D. (THIS IS THE DATE OF TIMES OF GURU HARGOBIND, 6TH GURU. GURU NANAK’S DEMISE TOOK PLACE IN 1539 A.D. THIS CLEARLY PROVES INTERPOLATIONS BY NIRANJANIAS TO CORRUPT SIKH RELIGIOUS BOOKS. THEY WERE BLIND ENOUGH TO THIS DATE. THEY HAVE BEEN CAUGHT IN THEIR OWN NET). THIS IS THE ADDITION THEY MADE IN PURATAN JANAMSAKHI.

(c) Story No 50 - At Samer Mountain and Achal Discussion with yogis.

There are six Sloks of Sri Guru Nanak Dev attached to Pauri No 12 of Guru Amar Das’ Var in Ramkali ki Var. The author of Puratan Janamsakhi has wrongly quoted these Sloks as that of jogis like Bhartheri, Charpat, etc. and also quoted fake compositions in the name of Guru Nanak Dev, as his reply to the jogis. He has created all this muddle and confusion. It is useless to quote all these, which convey no sense.

It appears that these changes have been effected in the janamsakhi by some ill motivated persons, who were no others but the originators of Bala’s Janamsakhi. Many ideas have been taken from Bala’s Janamsakhi.

(d) Story No 47 - SHIVNABH - PRAN SUNGLI

After giving the visit of Guru Nanak to Ceylon and meeting with Raja Shivnabh, as already given by us in the beginning of this chapter, the following story appears in the book.

When darkness of night used to set in, all would gather together in a Dharamsal. A Sikh would invite all for partaking of food. The people would gather together next morning and eat the meals in the Sikh’s house. It is said that food used to be prepared with more than 1700 pounds of salt. Saido and Sihon, used to accompany the Guru in his travels. The composition PRAN SUNGLI was then revealed to the Guru, who dictated it to Saido. This composition could not be brought with them to Punjab. It was left there with Raja Sivnabh on the understanding that a Sikh would come to this place and would take it to Punjab. (Slok 15).

The above portion does not appear to be part of the original story, but appeared later in the way of “Jugawali”. It was also stated that the same Saido recorded the proceedings of discussion of yogis with the Guru, who wrote Pran Sungli. Why he could not bring back to Punjab from Ceylon this composition of 15 sloks, covering at the most 3 - 4 pages, knowing full well the long distance involved? Was it on account of the weight of Pran Sungli, that Saido, the Jat could not carry? Was it a wisdom for some one to make another trip of more than four thousand miles, just to get this composition?

The fact is that this part of the story relating to Pran Sungli was a later mischievous addition. Who was involved in this cheating? This secret will be revealed by us. Let this be clear to all that Guru Nanak neither wrote any PRAN SUNGLI, nor there was any of his composition left behind in Ceylon. The Guru always recorded his own compositions and kept them with him.

Let us examine, what has been written by Poet Santokh Singh in his “Sooraj Parkash”. He wrote a story of a Pandit, who would give his discourse to Sikhs on Hindu books. When he completed his discourses on the material he had with him, then he asked his son to bring from Banares more books. The Pandit first searched for the auspicious time forhis son to leave for Banares. His son, on the appointed day, departed but soon came back, as he on the way, saw a donkey braying, which was an in-auspicious sign. The Sikhs then mocked at the Pandit for the weakness of his mind. Guru Arjan Dev then sent a Sikh Pairha Mokha to bring the said composition of Guru Nanak from Ceylon. Pairha went to Ceylon and brought with him the book Pran Sungli. When he reached the banks of river Ganga, it was observed by a Sadhu that the book Pran Sangli was moving over his head without any support. On seeing this, that Sadhu asked Pairha about the book. The Sadhu also accompanied Pairha. On reaching Amritsar, Pairha, contrary to the Guru’s instructions, opened the book and read its contents. Pairha took out open chapter from it and gave the remaining book to the Guru. The Guru became angry with him and he brought the stolen chapter from home. Guru Arjan thought that the people of Kal Yug were unwise people, and on reading this book they would become all the more perverted. The people who have no knowledge, would begin to call themselves wise men. Having thus thought, the Guru threw that book in water. The Sadhu wanted to keep that book with him. He therefore, rescued the book from water and kept with him.

The story of Pran Sungli is like a net work of big trap. Who-so-ever shall dissect this story, he will earn the disapproval of many people. But we should openly set aside all such wicked attacks on SIKHISM.

Let us consider the value of such an absurd story. It is said that during 1539 A.D. on the demise of Guru Nanak, Pairha Mokha on hearing the story of Guru Nanak from Bala, wrote the Bala’s Janamsakhi. At that time hemust be at least 25 years old. It was then 1602 when, after 63 years time, he was sent to bring Pran Sungli from Ceylon. Could he at the age 88 years, make a round trip to Ceylon on foot? It was stated in “Sooraj Parkash” that Pran Sungli was flying in the air with no support to cover the distance. But the same “Sooraj Parkash” did not say that the two books of Gurus’ Compositions brought from Baba Mohan also could fly similarly. What is contained in Pran Sungli? Only the magical devices!! What a wonderful way of making Guru Nanak also a votary of yogic tricks!! Guru Arjan Dev according to Sooraj Parkash did not say that Pran Sungli was not of Guru Nanak’s composition, but discarded it on another plea. Was that not a disrespect to Guru Nanak? It was also stated that when PAIRHA departed for Ceylon, Guru Arjan told him “rah hakikat sakal sunahi - the story of facts on the way”. When Pairha came back from Ceylon, he told the Guru “rah hakikat sakal sunahi - the story of facts on the way”. Then at the end this “rah hakikat sakal sunahi - the story of facts on the way” got inserted into Banno’s recension of the Holy Book.

The readers should know that this mischief was not only caused to Puratan Janamsakhi, but at much larger scale, with all his poetic charms, Santokh Singh of “Sooraj Parkash” has also played the dirtiest part.

(e) Story No 40 reads -

“Baba changed the clothes. He tied a sheet of cloth to cover the lower part of the body, another sheet to cover the upper part of the body and put a cloth bandage round his head. Thus he made himself to look like God, Who is Unaffected by Maya - “Niranjan Nirankar” - for the redemption of the people of World. Thus the Guru earned the Great Name. Bravo! Bravo! O Nanak, Wonderful! Wonderful! -The Great Bhagat has emerged!”
See! according to this story, Guru Nanak Dev’s fame rose sky high, when he adopted the posture of Niranjan Nirankar. For the redemption of World, only this posture was necessary to adopt. And how does Niranjan Nirankar appear? It is one sheet of cloth to cover lower part of the body, another for upper part of the body and a cloth bandage tied to the head .

It is clear as day light that this story has been written by a ‘Niranjania’, as their dress is - a sheet of cloth to cover the lower part of the body, another sheet to cover the upper part of the body and a cloth bandage tied to the head. The readers will also note that the word “tairh” has been used for the lower part of the body, which word is spoken in the Central Punjab, and not in the Muslim dominated part of the Punjab of Multan Division, to which the real author of the Puratan Janamsakhi belonged. This story has been interpolated in Puratan Janamsakhi by a ‘Niranjania’ , who belonged to Central Punjab.

Among the Sikhs, now-a-days, many Sikh Sants have adopted the Niranjania’s dress. Sikhs have been swayed by the ways of Niranjanias!

To summarize the accounts given in the above discussion, it is stated that all the above mentioned five changes were made by the Niranjanias in Puratan Janamsakhi. Why? In order to propagate the Sadh Mat - The Way of Saints. The “Jugawali, Pran Sungli, Rattan Mala,” etc. lead us to this way. The changes made in the Old hand-written copies of Guru Granth Sahib, were made for this purpose only.

We summarize the whole discussion given in the fore-going pages of the book, as under -

  1. Janamsakhi of Bhai Bala - This book was written by Niranjanias during the last years of Sri Guru Gobind Singh Ji. They wrote the book in such a way that it should appear as if it had been written during the early years of the Ministry of Sri Guru Angad Dev. In this book the greatness of Baba Hindal has been mentioned from the words said to have been uttered by Sri Guru Nanak Dev. They composed “Nasiat Nama, Jugawali, Se-harphi, Hazar-nama, Pran Sungli,” etc. in the name of Guru Nanak.
  2. Stories relating to Jugawali, Pran Sungli, Rattan Mala and other compositions, have been included in Puratan Janamsakhi.
  3. Composition like Pran Sungli, Rattan Mala and other compositions were included at the end of Old hand-written copies of Guru Granth Sahib.
  4. Niranjani dress has also been made popular as respected saintly dress and adopted by Sikhs.
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