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Video on the tale, gurdwara, and manuscript: link As the story goes, during the Vadda Ghallughara genocide against the Sikhs perpetrated by the Afghan Durrani Empire on 5–6 February 1762, not only were Sikh lives lost, but our original Damdami Sahib Bir recension was also lost in that carnage. However, over the years I have spent researching our history, many claimed it was taken back to Afghanistan by Ahmad Shah Abdali's troops as loot whilst others said it was secretly hidden somewhere by the Singhs for safe-keeping. As of today, it remains untraceable and I presume it is gone for good. However, I came across a couple of articles stating that there were actually around five master-copies of the original Damdami Bir, with one of these copies being safeguarded by the jatha of Bhai Sudha Singh of the Shaheedan Misl. "It is said that the tenth Sikh master Guru Gobind Singh had got five birs written at Damdama Sahib. The bani (writings) of the ninth Sikh master Guru Tegh Bahadur were incorporated in these birs. These five birs were given to different jathas (groups) of Sikhs by Guru Gobind Singh to be safely installed. One bir was being taken by Sudha Singh who was leading a jatha of 19 Sikhs, when Abdali'[s] forces stormed Kup-Rohira and killed thousands of Sikhs. Though all 19 Sikhs were massacred by Abdali, Sudha Singh somehow brought the bir to Kuthala. Since then it has been kept at village gurdwara." (Times of India, 2012) The gurdwara today [Gurdwara Shaheed Baba Sudha Singh Ji in Kuthala] has a certain historical manuscript that they claim is one of the five master-copies of the Damdama recension. You can see close-up shots of the bir in the video posted. I will also share close-up images of its folios in the comment section. I will also provide a faithful English translation of the video's narration so non-Punjabi speakers may benefit from this post. I will leave the question on whether this bir is authentic or not to your judgement but I will provide my own analysis below. English translation of the video's narration: The Guru-form Guru Khalsa Holy Congregation (Sadh Sangat) Ji, Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. The Gurdwara Sahib that the congregation is currently beholding is situated in Village Kuthala, near Malerkotla, in the Sangrur district of Punjab. A very great treasure is preserved within this Gurdwara Sahib. The history of this Gurdwara Sahib is very closely related to the Vada Ghalughara (The Great Holocaust) that took place in February 1762. Baba Sudha Singh Ji, the third head of the Shaheedi Misl, arrived at this location considering it a safe place. He brought with him that sacred holy scripture (Saroop) which the Tenth Father, Sri Guru Gobind Singh Ji, had personally dictated to Bhai Mani Singh Ji on the holy land of Damdama Sahib. Upon arriving, he personally performed the last rites (cremation) of 19 martyred Sikhs at this site. As he prepared to leave to take command of the Jatha (the Sikh contingent), the sacred holy scripture he had brought was enshrined at this very location. At that time, this place was known as Dera Jaga Sidh, but nowadays, a very beautiful building stands here in the name of Gurdwara Sahib Shaheedi. The sacred holy scriptures that were enshrined at that time are today ceremoniously displayed (Prakashwan) with great respect every Channi Dashmi (the tenth day of the bright lunar fortnight) for the congregation to behold. Devotees from within the country and abroad arrive to catch a glimpse of these sacred scriptures and receive the Guru's blessings. Every year, an annual Gurmat Samagam (religious congregation) is held for five consecutive days in memory of the martyrs of the Great Holocaust, concluding on Magh Sudi Dashmi. Furthermore, a book containing the full detailed history—titled after Shaheed Baba Sudha Singh Ji and the Hand-written Holy Sri Guru Granth Sahib Ji—was released in February 2013 by the managing volunteers based on historical research. It was released by the 14th head of the Shaheedi Misl, Singh Sahib Baba Makhan Singh Ji (the current head of Baba Bakala Sahib), the Meet Jathedar Singh Ji, and Sant Gurdev Singh Ji of Anandpur Sahib (the current head). The congregation can obtain spiritual benefit by reading it. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. My analysis: In my humble opinion (which may be incorrect), this bir is not a master-copy of the Damdami Bir. It more closely resembles the highly-decorated birs of the Kashmiri-style that were created during the reign of the Sikh Empire in the first half of the 19th century. We can see this bir has highly illuminated and illustrated angs (folios), which took the great skill of a master artisan to make, which required resources to pay and patronize. Usually, the manuscripts during the Sikh Empire were the most elaborately decorated, as this was when the Sikhs were at a high-point, masters of the land, possessing vast amounts of resources that they could use to fund such endeavors. Therefore, whilst the story may be true and a master-copy of the Damdami Bir recension may have once been at this location, I am not convinced that this particular manuscript is it. I may be mistaken and I am open to constructive criticism. 1633648456_GurdwaraHistory.mp4 -
All Sikhs must recite Rehras Sahib daily but Chaupai Sahib and the short Anand Sahib were only added to it by SGPC and other jathebandis in the 1900s. In Guru Granth Sahib Ji's saroop, "Sodar Rehras" appears from "So dar tera keha" to "Saran pare ki rakho sarma", which is basically the first half of "Rehras" in all standard Gutka Sahibaan. So why do we recite these? Obviously doing more Baani can never be bad, but most Amritdharis recite Benti Chaupai and Anand Sahib in their morning Nitnem so why should we recite these two Baania again instead of a new one? That time could be used to read Shastar Naam Mala, Shabad Hazaare etc. And why do these two Baanis get more importance than the others? Surely if we recite Chaupai Sahib and (part of) Anand Sahib twice in a day then we should also recite Japji Sahib, Jaap Sahib and Tav Prasad Savaiya twice as well? Note: Pls correct me if I'm wrong about SGPC. My theory is that they added these into Rehras Sahib cos they removed them from the morning Baania but still had to include them in the daily Nitnem somehow, but this doesn't explain why older Samparde like Budha Dal also have this version of Rehras Sahib in their Gutkeh - someone enlighten Daas pls Bhul Chuk Maaf -
There's no debate that all Sikhs must recite Rehras Sahib daily but Chaupai Sahib and the short Anand Sahib were only added to "Rehras Sahib" by SGPC and other jathebandis in the 1900s. In Guru Granth Sahib Ji's saroop, "Sodar Rehras" appears from "So dar tera keha" to "Saran pare ki rakho sarma", which is basically the first half of "Rehras" in all standard Gutka Sahibaan. So why do we recite these? I agree doing more Baani can never be bad, but most Amritdharis recite Benti Chaupai and Anand Sahib in their morning Nitnem so why should we recite these two Baania again instead of a new one? That time could be used to read Shastar Naam Mala, Shabad Hazaare etc. And why do these two Baanis get more importance than the others? Surely if we recite Chaupai Sahib and (part of) Anand Sahib twice in a day then we should also recite Japji Sahib, Jaap Sahib and Tav Prasad Savaiya twice as well? Note: Pls correct me if I'm wrong about SGPC. My theory is that they added these into Rehras Sahib as they removed them from the morning Baania but still had to include them in the daily Nitnem somehow, but this doesn't explain why older Samparde like Budha Dal also have this version of Rehras Sahib in their Gutkeh - someone enlighten Daas pls Bhul Chuk Maaf
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