Recently anonymous troublemakers posted a message on Facebook, which was made to look like it came from a Professor Tundha and a local Sint-Truiden Sikh Surinder Singh. The posting claimed that Jáp Sahib was against Gurmat. It soon became clear that neither Surinder Singh nor Professor Tunda had anything to do with the posting.
There are people and organisations, both within the panth and outside it, who like it when Sikhs quarrel with each other. And unfortunately we are too often acting just like these mischief makers want us to act.
The simple solution of the wider ‘Dasam Granth’ issue is to compare whatever is contained in this collection with the teachings of Guru Granth Sahib. Whatever agrees with the teachings of Guru Granth Sahib can be part of the Sikh tradition.
Whatever does not agree is not part of our tradition.
We cannot prove that Guru Gobind Singh is the author of any of the texts included in the ‘Dasam Granth’; neither can we prove that Guru Sahib is not the author of some or many of the texts in the Dasam Granth.
The fact that some verses from the Dasam Granth agree with the teachings of our eternal Guru does not prove that these are written by Guru Gobind Singh. Bhagat bani agrees with and is part of the Guru Granth, but these shabads are not written by any of our Gurus.
I do not know much about the writings of Bhai Nand Lal or Bhai Gurdas, but if they wrote poetry or prose that agrees with the Guru Granth Sahib, it does not follow that this poetry or prose is written by one of the ten Sikh Gurus.
Please consider the points raised underneath, not as proof one way or the other, but just as facts to take into account.
Both the verses by the Bhagats and those by the first five and ninth Guru use end phrases like ‘Says Nanak’ or ‘O Nanak’, or ‘Says Kabir’ ‘Says Farid’ etc. In the Nitnem verses from Dasam Granth that are often considered as writings of Guru Gobind Singh neither ‘Says Gobind’ nor ‘Says Nanak’ is used.
The Guru Granth uses mostly ‘Vaishnava’ language and images. God is often referred to using words belonging to this tradition like Rám, Har, Krishan, Harsingh and Madhsudan.
Going by what I have seen the Dasam Granth much more refers to Shiva, either directly or to avtars, consorts etc.
The parts of Dasam Granth I have seen, with only a few exceptions, do not use the rágs that we know from the Guru Granth Sahib. Finally if Guru Gobind Singh had wanted a ‘Dasam Granth’ why did he not start this project after he and Bhai Mani Singh finished the final version of the Guru Granth Sahib ?