Authenticity of Kartarpuri Bir - Global Sikh Studies
Authenticity of Kartarpuri Bir - Global Sikh Studies
Authenticity of Kartarpuri Bir - Global Sikh Studies
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65<br />
suggestion, for the first time recorded by Pritam Singh, is that<br />
the family had heard that once the gilded cover <strong>of</strong> the <strong>Bir</strong> had<br />
been stolen and not the <strong>Bir</strong>. In other words, even Pritam Singh<br />
does not accept the version <strong>of</strong> the loss <strong>of</strong> the cover only, and,<br />
on his own, has tried to prop up the story that the <strong>Bir</strong> was<br />
actually lost and a new Banno <strong>Bir</strong> was created. Secondly, can<br />
any rational man accept a part suggestion <strong>of</strong> the custodians<br />
who go to the length <strong>of</strong> inventing a false (as even believed by<br />
Pritam Singh), story <strong>of</strong> theft <strong>of</strong> the cover only, <strong>of</strong> creating a<br />
spurious <strong>Bir</strong> to substitute it for the original copy, <strong>of</strong> forging by<br />
alteration or over-writing the date <strong>of</strong> its production, and then<br />
also <strong>of</strong> creating new Nishans <strong>of</strong> the Gurus and pasting them<br />
on the <strong>Bir</strong>. If it were assumed that the Banno family some how<br />
lost the original, (though there is not the faintest suggestion in<br />
this regard, and, on the contrary, known facts state that its<br />
custody has been safe throughout the <strong>Sikh</strong> and the British<br />
periods) and created a new Banno <strong>Bir</strong>, then where was the need<br />
<strong>of</strong> tampering with the figure 1699, and who prevented them<br />
from writing in the <strong>Bir</strong> the year <strong>of</strong> production as 1661 or 1659<br />
instead <strong>of</strong> 1699. Secondly, what stopped the forger <strong>of</strong> the <strong>Bir</strong><br />
from writing in the Tatkara that the Nishan on the folio at page<br />
34 was <strong>of</strong> the 5th Guru and not <strong>of</strong> the 6th Guru. Thirdly, if<br />
the original <strong>Bir</strong> was lost, where from did the forger obtain the<br />
Nishans <strong>of</strong> the 5th and 6th Gurus that would also have been<br />
lost with original <strong>Bir</strong>. Fourthly, if the original Banno <strong>Bir</strong> was<br />
lost, wherefrom was this <strong>Bir</strong> copied? And as such it could not<br />
longer be designated as the Banno <strong>Bir</strong>, it being a copy <strong>of</strong> some<br />
other Granth. Fifthly, one fact is patent that in the present<br />
Banno <strong>Bir</strong>, the additional eight lines <strong>of</strong> the alleged Ramkali<br />
Mahla 5, on the basis <strong>of</strong> which Mcleod builds his entire case<br />
against the authenticity <strong>of</strong> the <strong>Kartarpuri</strong> <strong>Bir</strong>, are a clear<br />
interpolation meaning thereby that the Granth or the alleged<br />
original Banno <strong>Bir</strong> from which this present Banno <strong>Bir</strong>, was copied<br />
distinctly did not contain these