Can Sri Dasam Granth be installed parallel to Sri Guru Granth Sahib Ji?
A Sikh journalist recently wrote an article which highlighted the rule written in the Panthic Rehat Maryada that no book is allowed to be installed parallel to Guru Granth Sahib Ji. However, the author of that article justified Dasam Granth being Parkaash (installed) next to Guru Granth Sahib Ji at Takht Sri Hazoor Sahib and Takht Sri Patna Sahib by the fact that a ‘Takht’ is different to a Gurdwara. The author goes on to argue that the Sikh Rehat Maryada only applies to gurdwaras and not Takhats and hints that Dasam Granth needs to be installed next to Guru Granth Sahib Ji (in a slightly smaller canopy) in order to infuse the warrior spirit and balance the Saint-Warrior aspect. A response to this topic is below:
STATUS OF DASAM GRANTH
The Sri Akaal Takht in its recent Hukamnama (edict) has made it clear that the Dasam Granth has an integral position and status in Gurmat. Sri Akal Thakht has concluded any debate on Dasam Granth with a suitable response.
BIR RASS & DASAM GRANTH
Some argue or subtly suggest that the Granth with the warrior spirit is the Dasam Granth. In the recent debate on Dasam Granth, many said that it is the Dasam Granth that brings Bir Rass in the Khalsa. This does not make sense and is misleading. Indeed, the Dasam Granth has many amazing banis which are unquestionable and inspire Bir Rass in Gursikhs, but it not correct to assume that without Dasam Granth, Sikhs will not have warrior spirit.
We need to recognise the Bir Rass was present in Sikhi before the Dasam Granth was revealed by Guru Sahib. Guru Nanak Dev Ji had the virtue of spirit when he called Babur by the name Zabur (evil tyrant). The sixth guru, Guru Hargobind Sahib Ji revealed Miriâ€“Piri and successfully won four battles. Not just our Guru Sahibaan, but great Gursikhs such as Bhai Biddhi Chand ji had Bir rass blessed upon them. So this quality has been present from the beginning.
NAAM HAS EVERY VIRTUE
Throughout time to present, anyone who has given his/her head to the Guru has been blessed with Naam. Those who sincerely japp naam 24/7 find that negative emotions within them get significantly reduced, and replaced by positive virtues. In some Gursikhs, they are blessed with more humility, others more sehaj, others more wisdom, and others more Bir rass, and many more of every virtue. The power of naam has no limits.
SRI GURU GRANTH SAHIB JI IS COMPLETE & PERFECT IN EVERY WAY
As Sikhs we need to be careful. Quite often in our â€œshardaaâ€ (devotion) for one thing, we may inadvertently and unintentionally question the supremacy of another. It is important to consider things with foresight and balance. This may be the case of Dasam Granth and Satguru Sri Guru Granth Sahib Ji. Some Sikhs, not all, in their â€œshardaâ€ for promoting the Dasam Granth in the face of questioning of it by anti-Dasam Granth lobby, have confused this promotion of Dasam Granth with the many issues of parallel parkaash (installation). As such two very different issues have become meshed into one.
We have to realise that Satguru Sri Guru Granth Sahib Ji is perfect is every manner. It is perfectly complete, with every virtue in it including Bir Rass.
Our father, Guru Gobind Singh Ji, who was also complete and perfect in every way, made the choice himself in his own perfect wisdom to not include his banis in the Sri Guru Granth Sahib Ji. We accept his perfect wisdom, even though many of us in our limited wisdom may wonder why his banis are not in there. But we must accept that even without these banis Sri Guru Granth Sahib Ji has the complete message for humanity for all time.
ISSUES WITH THE PARALLEL PARKAASH AND TWO HUKAMNAMAS
Almost every Gurdwara in the Panth recognises the supreme authority of Satguru Sri Guru Granth Sahib Ji. Only a handful of gurdwaras have parallel parkaash of Sri Guru Granth Sahib ji, Dasam Granth and the not often mentioned Sarbloh Granth. It is the belief of one or two groups that the Guru is only complete when these three Granths are together. They have propagated this belief, and are especially propagating it within the minds of new Sikh youth who lack knowledge of Panjabi, history, Panthik norms and Gurbani to a degree where they can challenge it with reasoned debate.