Sri Dasam Granth Prakash at the Takhts and Maryada in Sikh History

Since the Latest Hukumnama from the Akal Takht (June 2008) regarding the
status of the Sri Dasam Granth there has been some confusing messages as to
whether the Prakash of the Sri Dasam Granth is allowed.

The Sri Dasam Granth as the Granth of the Khalsa has always been prakashed
in Sikh History and as a result this edict makes no change to its continued
veneration. The latest Akal Takht directive stated that no other Granth could be
venerated together with the Sri Guru Granth Sahib.

The Sri Dasam Granth is the Granth of the Khalsa and early 18th century
sources tell us that the Granth of the Tenth Master should be venerated with the
Sri Guru Granth Sahib.

Bhai Desa Singh Rehatnama 18th Century:

The scripture in both Granths Memorise

Bhai Sukha Singh’s Gurbilas Patshai Dasmi 18th Century

The scripture of Adi Granth and Dasam. Revise and attain position of
salvation

As a Sikh scripture the Granth of the Tenth Master is not a separate Granth as
such due to the high regard to it by the Khalsa panth. The veneration of the Sri
Dasam Granth is seen as a part of the Guru Granth Sahib itself. Hence the
Prakash of the Sri Dasam Granth is undertaken within the vicinity of the Guru
Granth Sahib. As a result the Nitnem/Khande de Pahul banis are based on the
inclusion of banis from both Granths.

The established practice of venerating the Sri Dasam Granth at the Takhts
ensures the Miri Piri practices created by the early Gurus is continued. In early
Sikh tradition the Jathedar of the Akali Nihang Singhs was also head of the Akal
Takht (also known as Akal Bunga) and the tradition of prakash has always been
maintained by this Samprayada. Other Samprayadas also venerate both Granths
like the Damdami Taksal.

In Ranjit Singh time and the preserving of Maryada by Akali Phula Singh at the
Akal Takht shows clearly that both Granths were seen as equal and Gurmatas
were taken in the presence of both Granths.

Even British sources confirm the practice of both Granths at the Takhts including
Patna Sahib. Charles Wilkins upon his visit to the Takht in 1781 states that he
witnessed two Granths present at Patna.

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Palkis of Sri Guru Granth Sahib and Sri Dasam Granth at Takht Patna Sahib

The practice of the Prakash of the Sri Dasam Granth took place at Akal Takht
and other Takhts because a Takht represents the Miri side of Sikh polity, and
hence no reading of the Sri Dasam Granth takes place at Harimandir Sahib
except in the form of Kirtan.

Guru Hargobind brought the Miri-Piri concept in the forefront at the time of his
succession to becoming Guru. On that day he wore two swords declaring one to
be the symbol of the spiritual (Piri) and the other that of his temporal investiture
(Miri). As a result the symbology of Shastars within the Takhts and Gurudwaras
represents this Miri side of the Sikhs. The Sri Dasam Granth represents this
same symbology and hence the warrior spirit enshrined within this Granth.

So if the prakash of Granths have taken place at the Takhts since the 18th
century why does this not continue at the Akal Takht now?

The Prakash and Akhand Path of the Sri Dasam Granth did take place at the
Akal Takht on a regular basis up until the 1940's when it was removed under
pressure from the SGPC. One example of the Prakash of both Granths taking
place is shown below:

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 In 1944, from December 21 to December 25, on the occasion of the
Birthday celebrations of Guru Gobind Singh, there was held an
Akhand Path of the Dasam Granth at the Akal Takht by Jathedar
Mohan Singh who was then the Jathedar of Akal Takht as well as the
President of the Shiromani Gurudwara Prabandhak Committee

The Poetry of the Dasam Granth, Dr Ashta (1959), p5

The idea that the prakash of the Sri Guru Granth Sahib together with the Sri
Dasam Granth is an invalid practice shows no basis in Sikh History and in fact
has always been an established practice at the Takhts.

The recent Hukumnama states that no reading of any other Pustak should be
undertaken at the same time with the Sri Guru Granth Sahib, but interestingly a
modern practice which takes place throughout Punjab is parallel Akhand Paths of
Sri Guru Granth Sahib, Sukhmani Sahib paths etc.

There is no evidence of these type of Akhand Paths taking place in the 17th and
18th Centuries but the Prakash of the Sri Guru Granth Sahib with the Sri Dasam
Granth has been proven because the Sri Dasam Granth is an inseparable
Scripture of the Sikh Panth.

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