In Sri Guru Granth Sahib Ji, the Bani (sacred compositions) of six Guru Sahiban, fifteen Bhagats, eleven Bhatts, and three Gursikhs are recorded. However, a misunderstanding has commonly been spread within the Sikh community.

This misunderstanding claims that the Salok of the 17th Ashtpadi of Sri Sukhmani Sahib Ji was composed by Baba Sri Chand Ji. What is concerning is that this confusion is not heard from ordinary Sikhs alone, but even from ragis, pracharaks, and kirtani Singhs. This shows how much ignorance and lack of understanding exist within the Sikh Panth regarding Gurbani.

According to this mistaken belief, when Guru Arjan Dev Patshah Ji was composing the Bani of Sri Sukhmani Sahib Ji, Baba Sri Chand Ji came to meet Him. Guru Arjan Dev Patshah Ji is said to have asked Baba Sri Chand Ji to contribute one of his own compositions as well. At that moment, Baba Sri Chand Ji supposedly reflected and recited a Salok:

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭਿ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭਿ ਸਚੁ ॥੧॥

It is then claimed that Guru Arjan Dev Patshah Ji included this Salok in the 17th Ashtpadi.

To remove this misunderstanding and to clarify that this Salok was not composed by Baba Sri Chand Ji, we will present three proofs.

The first point is that the entire Bani of Sri Sukhmani Sahib Ji is Dhur ki Bani (Dhur ki Bani means Bani that comes directly from Akaal Purakh). In other words, it is revealed directly by Akaal Purakh. Baba Sri Chand Ji was never a Guru, and for this reason, Dhur ki Bani could never have been revealed through him. Baba Sri Chand Ji may have had his own compositions, but Dhur ki Bani never came to him directly from Akaal Purakh. Therefore, this Salok cannot be his composition.

The second reason is that the name of Baba Sri Chand Ji is not written in the heading of Sri Sukhmani Sahib Ji. The structure of all Gurbani is such that before a Bani begins, the name of its composer is written. In other words, the composer’s name appears in the heading. At the beginning of Sri Sukhmani Sahib Ji, the heading that is given clearly states “Mehla Panjvan” (Mehla Panjvan means the Fifth Guru). Nowhere in it is the name of any other writer or person mentioned. If this Salok had belonged to Baba Sri Chand Ji, then his name would have been written in the heading before the Salok. But this is not the case at all. Therefore, this Salok is not the composition of Baba Sri Chand Ji.

Throughout Sri Guru Granth Sahib Ji, whichever Guru Sahib’s Bani is recorded, the heading clearly states it as Mehla Pehla, Mehla Dooja, Mehla Teeja, Mehla Chautha, Mehla Panjvan, or Mehla Nauvan. This means, for example, if the Bani is of the First Guru Sahib, Guru Nanak Dev Ji, it is written as Mehla Pehla. If the Bani is of Guru Arjan Dev Patshah Ji, it is written as Mehla Panjvan. And if the Bani is of Guru Tegh Bahadur Patshah Ji, it is written as Mehla Nauvan.

In the same way, whichever Guru Sahib’s Bani it is, the corresponding number is written along with the word Mehla. This same structure is followed throughout all of Gurbani.

Now consider the Bani of the Bhagats. Wherever the Bani of a Bhagat appears, the Bhagat’s name is written in the heading. For example, before the Bani of Bhagat Kabir Ji, the name Bhagat Kabir Ji is clearly written. Before the Bani of Bhagat Farid Ji, the name Bhagat Farid Ji is written, such as in “Salok Bhagat Farid Ke.”

In the same manner, the Bani of the eleven Bhatts is also recorded in Sri Guru Granth Sahib Ji, and the names of all eleven Bhatts appear within their own compositions. For example, Bhatt Kal, Kal Sahaar, Bhatt Harbans, Bhatt Bhikha, and others.

So, if this Salok or any composition of Baba Sri Chand Ji had been included in Sri Guru Granth Sahib Ji, his name would certainly have been written in the heading. But this is not the case at all.

The third proof is that the word “Nanak” is written within the Salok itself. This means that it is the Guru Sahib’s own Bani, and the word “Nanak” is being used as a seal or signature (mohr chhaap). In Gurbani, the word “Nanak” has been used as a seal or signature only by the Guru Sahiban.

This shows that they are the very form of Guru Nanak Dev Ji and the rightful and true holders of Guru Nanak Dev Ji Patshah’s throne, meaning the Gur Gaddi (the spiritual authority passed from Guru to Guru). Therefore, all the Guru Sahiban used the word “Nanak” as their seal or signature in their own Bani.

Apart from the Guru Sahiban, no one else has ever used the word “Nanak” as a seal or signature in their Bani.

The Bhagats used their own names as a seal or signature in their Bani. For example, the names of Bhagat Ramanand, Bhagat Kabir Ji, Bhagat Farid Ji, Bhagat Ravidas Ji, Bhagat Namdev Ji, and other Bhagats appear within their own compositions.

So, if this Salok had been recited by Baba Sri Chand Ji, then his name would have appeared within the Salok. Baba Sri Chand Ji was not a Guru, and for this reason, he could not use the word “Nanak,” because he had no authority to use this word in his compositions. Even if one were to assume that he had used this word, such a composition would be considered Kachchi Bani (Kachchi Bani means unauthorised or unaccepted composition). Anyone who used the word “Nanak” without rightful authority had their composition classified as Kachchi Bani, and it was never included in Sri Guru Granth Sahib Ji.

From these three proofs, it becomes clearly established that this Salok was not recited by Baba Sri Chand Ji, and that the entire Bani of Sri Sukhmani Sahib Ji belongs solely to Guru Arjan Dev Patshah Ji.

Baba Sri Chand Ji was not a Satguru, nor could Bani be revealed through him. His name does not appear in the heading of this Salok, and his own name also does not appear within the Salok as a seal or signature. For this reason, this misunderstanding should now be completely cleared.

The entire Bani of Sri Sukhmani Sahib Ji, down to every single letter and vowel sign, is the own Bani of Guru Arjan Dev Patshah Ji and was recited by Him alone.