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Authenticity of Kartarpuri Bir - Global Sikh Studies

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56<br />

even in the Banno <strong>Bir</strong> <strong>of</strong> 1699. These being the facts, to relate<br />

the question <strong>of</strong> deletion with the absence <strong>of</strong> puberty hymn in<br />

the <strong>Kartarpuri</strong> <strong>Bir</strong> is evidently an attempt to mislead and<br />

prejudice the lay reader into linking in his mind the ommission<br />

<strong>of</strong> the puberty hymn with the event <strong>of</strong> deletion, thereby making<br />

him to believe that though the so called awkward hymn was<br />

present in the Banno <strong>Bir</strong> its absence in the <strong>Kartarpuri</strong> <strong>Bir</strong> has<br />

been secuerd by the fishy method <strong>of</strong> deletion. The facts speak<br />

out for themselves and are otherwise. We know that neither<br />

are the deletions in the <strong>Kartarpuri</strong> <strong>Bir</strong> a fishy matter, nor was<br />

the puberty hymn originally present even in the Banno <strong>Bir</strong> <strong>of</strong><br />

1699, nor was the Banna <strong>Bir</strong> prepared earlier than Samat 1699<br />

to enable anyone to copy it (a Granth <strong>of</strong> 464 folios into a<br />

Granth <strong>of</strong> 974 folios) during the time <strong>of</strong> the fifth Guru or<br />

even 35 years later.<br />

Both Mcleod and Loehlin have been lamenting their<br />

frustration at not being able to serve academic interests because<br />

they were not allowed access to the <strong>Kartarpuri</strong> <strong>Bir</strong>. 74 Mcleod<br />

even went to the extent <strong>of</strong> recording that non availability <strong>of</strong><br />

<strong>Kartarpuri</strong> <strong>Bir</strong> to them suggests that there was something to<br />

conceal therein. 75 But one wonders why the acute academic<br />

keeness <strong>of</strong> these scholars never led them to see the Banno <strong>Bir</strong><br />

even though the same was all these years available for the<br />

examination <strong>of</strong> any serious scholar. Had they cared to see they<br />

would have found out that the year <strong>of</strong> its production was Samat<br />

1699 and that it had practically been written by one scribe and<br />

that the story <strong>of</strong> 12 scribes having copied it out on way to<br />

Lahore was not tenable. Again we may ask how is it that these<br />

scholars remained entirely ignorant <strong>of</strong> the work <strong>of</strong> Mahan Singh<br />

who wrote in 1952 that the Banno <strong>Bir</strong> was written in Samat<br />

1699 and the year <strong>of</strong> its production had been altered into an<br />

earlier date, or the writings <strong>of</strong> G. B. Singh and Gurdit Singh all<br />

<strong>of</strong> whom had recorded that the year <strong>of</strong> its production stood<br />

tampered with, or the work <strong>of</strong> Sahib Singh that the Banno<br />

story <strong>of</strong> the

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