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Appendix 4
1. The time at the Guru's disposal does not warrant a work. of this size. The vocabulary, knowledge of the classics and languages, and the style of writing indicate a maturity of mind and, however precocious a child the Guru might have been, he could not have done much of this sort of writing before he was 18 (1684), nor could have continued iL after 1699, when he launched his mission to exterminate Mughal tyranny. Apan from his domestic obligations as a husband and father of four sons, these years were crowded with intense activity in conducting the affairs of a rapidly growing community and in giving spiritual guidance. He was also busy recruiting and training an army, building forts and fighting battles. lt is most unlikely that he could devote much time to composing verse. The only portions which could be definitely ascribed to him are those which by his sanction became a part of the Sikh rirual and prayer, and his autobiography. Such are the Jii.p Sahib, Akal Ustat, Oyiin Prabodh, Sabad Hauzre, the Dmpayis, the Bicitro Nii.!a}! and the ZAfarniimii., the scribes in his court must have copied these compositions soon after the Guru composed them at Anandpur They were then distributed to Sikh communities so that they could be incorporated in daily prayers and religious functions. 2. It is likely that Guru Gobind Singh composed some of the other verses in the Dasam Graflih as well but since they were from their very nature not intended to be scriptural, it is difficult to distinguish them from the works of the 52 bards whom he patronized. The most disputed of these writings are the erotic portions in the Pakhyiir} Caritr. There is enough evidence in the text itself to prove chat these portions were not writlen by Guru Gobind Singh. The strongest evidence adduced by scholars who believe that the entire work known as the Dasam Granth is the work of Guru Gobind, are the words of a letter from Mani Singh to the Guru's widow, Mata Sundari, in April 1716, which reads: 'Among the books I have sent there is the Master's 303 Triya Caritr Upiilihyar,.' Both Dr Ashta and Dr Trilochan Singh have translated Sahib de 303 Caritr Upakliyar; as 'written' by the Master, which the original does not warrant. The word '<k' does not necessarily mean 'written by'; it can mean 'of or 'belonging to' and probably referred to a volume which belonged to the Guru. Besides, in the Triya Caritr Upakhya-r:i as it exists in the Dasam Oranth today, the number of tales is not 303 but 404. What Mani Singh had sent with the letter was certainly not the tales that are incorporated in the Dasam Oranth of today.
Appendix 4
1. The time at the Guru's disposal does not warrant a work. of this size. The vocabulary, knowledge of the classics and languages, and the style of writing indicate a maturity of mind and, however precocious a child the Guru might have been, he could not have done much of this sort of writing before he was 18 (1684), nor could have continued iL after 1699, when he launched his mission to exterminate Mughal tyranny. Apan from his domestic obligations as a husband and father of four sons, these years were crowded with intense activity in conducting the affairs of a rapidly growing community and in giving spiritual guidance. He was also busy recruiting and training an army, building forts and fighting battles. lt is most unlikely that he could devote much time to composing verse. The only portions which could be definitely ascribed to him are those which by his sanction became a part of the Sikh rirual and prayer, and his autobiography. Such are the Jii.p Sahib, Akal Ustat, Oyiin Prabodh, Sabad Hauzre, the Dmpayis, the Bicitro Nii.!a}! and the ZAfarniimii., the scribes in his court must have copied these compositions soon after the Guru composed them at Anandpur They were then distributed to Sikh communities so that they could be incorporated in daily prayers and religious functions. 2. It is likely that Guru Gobind Singh composed some of the other verses in the Dasam Graflih as well but since they were from their very nature not intended to be scriptural, it is difficult to distinguish them from the works of the 52 bards whom he patronized. The most disputed of these writings are the erotic portions in the Pakhyiir} Caritr. There is enough evidence in the text itself to prove chat these portions were not writlen by Guru Gobind Singh. The strongest evidence adduced by scholars who believe that the entire work known as the Dasam Granth is the work of Guru Gobind, are the words of a letter from Mani Singh to the Guru's widow, Mata Sundari, in April 1716, which reads: 'Among the books I have sent there is the Master's 303 Triya Caritr Upiilihyar,.' Both Dr Ashta and Dr Trilochan Singh have translated Sahib de 303 Caritr Upakliyar; as 'written' by the Master, which the original does not warrant. The word '<k' does not necessarily mean 'written by'; it can mean 'of or 'belonging to' and probably referred to a volume which belonged to the Guru. Besides, in the Triya Caritr Upakhya-r:i as it exists in the Dasam Oranth today, the number of tales is not 303 but 404. What Mani Singh had sent with the letter was certainly not the tales that are incorporated in the Dasam Oranth of today.
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