Parallel Parkash of Sri Dasam Granth

January 3, 20250 Comments

Parallel Parkash of Sri Dasam Granth

The article, titled “Parallel Parkash: An Analysis of the Evidence Presented in Sri Guru Granth Sahib and Sikh History” by Dr. Dapinder Singh (U.K.), discusses the issue of performing ‘parallel parkash’ (enthroning side-by-side) of Sri Guru Granth Sahib and Sri Dasam Granth. The author argues that such a practice is against Sikh doctrines and traditions, and provides historical, theological, and scriptural evidence to support this stance.
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Parallel Parkash, Dr. Dapinder Singh U.K.

In this article, it will be shown that there is an irrefutable case to be made that no other ‘granth’ can be ‘parkash’ in parallel with Sri Guru Granth Sahib, the embodiment of Akaal Purakh. No attempt will be made to cast any criticism regarding the authenticity or otherwise of the Sri Dasam Granth here as per hukamnama from Sri Akaal Takhat Sahib.

Key Points from the Article:

Supremacy of Sri Guru Granth Sahib:
- Sri Guru Granth Sahib is the eternal Guru of the Sikhs, appointed by Guru Gobind Singh Ji.
- No other Granth, including Sri Dasam Granth, can hold the same status.
Historical Context:
- Guru Gobind Singh Ji explicitly gave Guruship to Sri Guru Granth Sahib.
- Guru Gobind Singh’s bani (writings) were intentionally kept separate from the Aad Granth (Sri Guru Granth Sahib).
No Parallel Authority:
- Throughout Sikh history, no other Granth was ever enthroned or given ceremonial symbols (Takht, Chaur, and Canopy) alongside Sri Guru Granth Sahib.
- Parallel Parkash is described as a recent innovation, not an established historical practice.
Scriptural Evidence:
- Quotes from Sri Guru Granth Sahib emphasize the singularity of the Guru and reject any parallel authority.
- Historical Sikh scholars like Bhai Mani Singh, Bhai Nand Lal, and Bhai Kahan Singh Nabha also rejected parallel Parkash.
Modern Practices at Takhts:
- Practices at places like Takht Patna Sahib and Hazoor Sahib, where parallel parkash is seen, are described as deviations introduced under historical and political influences.
Clarifications on Respect for Sri Dasam Granth:
- While Sri Dasam Granth contains Guru Gobind Singh Ji’s bani and must be respected, it does not hold the status of Guru.
- It can be placed respectfully on a separate platform for recitation, but not in parallel with Sri Guru Granth Sahib.
Conclusion:
- Parallel parkash is against Gurmat (Guru’s teachings) and Sikh tradition.
- Sikhs are encouraged to uphold the supremacy of Sri Guru Granth Sahib and avoid practices that undermine its authority.

The article is thorough in its approach, citing historical records, scriptural references, and Sikh Rehatnamas (codes of conduct) to make its argument.

Scriptural Evidence Given in the Article:

“ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੂ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ” (646-8, ਸੋਰਠਿ, ਮ:3)
- There is One Bani, One Guru, and One Shabad on which to contemplate.
“ਨਾਨਕਿ ਰਾਜੁ ਚਲਾਇਆ ਸਚੁ ਕੋਟੁ ਸਤਾਣੀ ਨੀਵ ਦੈ” (966-16, ਰਾਮਕਲੀ, ਬਲਵੰਡ ਤੇ ਸੱਤਾ)
- Nanak established the kingdom on the foundation of truth.
“ਮਾਰਿਆ ਸਿਕਾ ਜਗਤਿ ਵਿਚਿ, ਨਾਨਕਿ ਨਿਰਮਲ ਪੰਥ ਚਲਾਇਆ” (ਭਾਈ ਗੁਰਦਾਸ)
- Nanak established the pure path in the world.
“ਥਾਪਿਆ ਲਹਿਣਾ ਜੀਵਦੇ, ਗੁਰਿਆਈ ਸਿਰਿ ਛਤ੍ਰ ਫਿਰਾਇਆ” (ਭਾਈ ਗੁਰਦਾਸ)
- While alive, he installed Lehna and bestowed him with the canopy of Guruship.
“ਸਚੁ ਸਚਾ ਸਭ ਦੂ ਵਡਾ ਹੈ ਸੋ ਲਏ ਜਿਸੁ ਸਤਿਗੁਰੂ ਟਿਕੇ” (304-3, ਗਉੜੀ, ਮ:4)
- The True Guru is established by the True Lord.
“ਸੋ ਸਤਿਗੁਰੂ ਜਿ ਸਚੁ ਧਿਆਈਦਾ ਸਚੁ ਸਚਾ ਸਤਿਗੁਰੂ ਇਕੇ” (304-4, ਗਉੜੀ, ਮ:4)
- There is one True Guru, and one must meditate on Him.
“ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ” (943, ਰਾਮਕਲੀ, ਮ:1)
- The Shabad is the Guru, and the consciousness is the disciple.
“ਸਤਿਗੁਰੂ ਦੇਉ ਪ੍ਰਤੱਖਿ ਹਰਿ ਮੂਰਤਿ ਜੋ ਅੰਮ੍ਰਿਤ ਬਚਨ ਸੁਣਾਵੈ” (1264-5, ਮਲਾਰ, ਮ:4)
- The True Guru is the manifestation of the Lord, who speaks the immortal words.
“ਗੁਰੂ ਨਾਨਕੁ ਨਾਨਕੁ ਹਰਿ ਸੋਇ” (864-19, ਗੋਂਡ, ਮ:5)
- Guru Nanak is the form of the Lord Himself.
“ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ” (982-10, ਨਟ, ਮ:4)

The Bani is the Guru, and within the Bani is the nectar.

“ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ” (628-2, ਸੋਰਠਿ, ਮ:5)

This is the Bani from the Primal Lord.

“ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ” (763-6, ਸੂਹੀ, ਮ:5)

I do not speak on my own; I speak according to His command.

“ਸਤਿਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ” (1271-10, ਮਲਾਰ, ਮ:5)

There is no one as great as the True Guru.

“ਗੁਰੂ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਸੋਇ” (1271-10, ਮਲਾਰ, ਮ:5)

The Guru is the Supreme Lord God.

“ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ” (1408-10, ਸਵਈਏ ਮਹਲੇ ਪੰਜਵੇਂ ਕੇ, ਮਥੁਰਾ)

The Divine Light manifested in Guru Nanak.

“ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਆ” (966-18, ਰਾਮਕਲੀ, ਬਲਵੰਡ ਤੇ ਸੱਤਾ)

The same Divine Light and Method continued, only the body changed.

“ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ” (1226-3, ਸਾਰੰਗ, ਮ:5)

The Pothi (Granth) is the abode of the Divine Lord.

“ਪੂਰੇ ਗੁਰ ਕਾ ਹੁਕਮੁ ਨ ਮੰਨੈ ਓਹੁ ਮਨਮੁਖੁ ਅਗਿਆਨੁ ਮੁਠਾ ਬਿਖੁ ਮਾਇਆ” (303-16, ਗਉੜੀ, ਮ:4)

One who does not obey the Guru’s command is ignorant and misled by Maya.

“ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ” (304-16, ਗਉੜੀ, ਮ:4)

The Guru’s Bani is the embodiment of Truth; through it, one becomes perfect.

“ਸਤਿਗੁਰ ਕੀ ਰੀਸੈ ਹੋਰ ਕਚੁ ਪਚੁ ਬੋਲਦੇ ਸੇ ਕੂੜਿਆਰ ਕੂੜੇ ਝੜਿ ਪੜੀਐ” (304-16, ਗਉੜੀ, ਮ:4)

Those who imitate the Guru deceitfully will be destroyed by falsehood.

“ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ” (515-17, ਗੁਜਰੀ ਕੀ ਵਾਰ, ਮ:3)

Blessed, blessed is the Bani; it is the form of the formless Lord. Nothing compares to it.

“ਮੇਰਾ ਮਾਤ ਪਿਤਾ ਗੁਰੂ ਸਤਿਗੁਰੂ ਪੂਰਾ ਗੁਰ ਜਲ ਮਿਲਿ ਕਮਲੁ ਵਿਗਸੈ ਜੀਉ” (94, ਮਾਝ, ਮ:4)

The Perfect Guru is my mother and father; through the Guru, the lotus heart blooms.

“ਕਹੁ ਨਾਨਕ ਮੇਰਾ ਸਤਿਗੁਰੂ ਪੂਰਾ” (188-19, ਗਉੜੀ, ਮ:5)

Says Nanak, my True Guru is perfect.

“ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ” (1102-11, ਮਾਰੂ, ਮ:5)

First accept death and give up any hope of life.

“ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ” (1412-2, ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ, ਮ:1)

If you desire to play this game of love…

“ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ” (933-8, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ:1)

Do those deeds that the Guru has commanded.

“ਗੁਰ ਕੀ ਕਰਣੀ ਕਾਹੈ ਧਾਵਹੁ” (933-8, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ:1)

Why chase after the Guru’s actions?