Listen to the above audio narration “Abstract and conclusion” if you are pressed for time.  This will give you a gist of the article.

by Harnaak Singh    (170211)

Gur Sikh Jio. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh.


In this article we address Karminder/MGC’s claims that 

  • • the banee in Sri Guru Granth Sahib Ji (SGGS Ji) is the only sachee banee, 
  • • mythological references in SGGS Ji should be discarded and that 
  • • there is no concept of Parmanic Banee in SGGS Ji.  

Our analysis shows that these claims are a lie and misleading besides having blasphemous implications.  We show that we have four Parmanic Granths.


There are some ill-informed quarters who slander the compositions in Dasam Granth and hence Guru Gobind Singh, our Tenth Guru, who wrote these compositions.  These people say that there is “no concept of Parmanic Banee ਪ੍ਰਾਮਾਣਿਕ ਬਾਣੀ within the Sri Guru Granth Sahib Ji (SGGS Ji).  On this matter we quote what Karminder Singh wrote in an article “Dr Anurag’s claim on Ek Granth is defective to the core” in Asia Samachar dated 11-Dec-2016.

“There is no concept of the so called “parmanic banee” within the SGGS.  It may exist outside the SGGS. Within the SGGS, there is mention only of SACHEE Banee which is contrasted with Kachee Banee. All banee not contained within our Satgur SGGS is Kachee Banee as stated by Guru Amardas ji.  Satgur Bina Hor Kachee Hai Banee.”

ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥  Satgur Bina Hor Kachee Hai Banee. (SGGS, 920)”

By this Karminder implies that compositions in the SGGS Ji are the only Sachee Banee all others being Kachee Banee.  This means compositions in Dasam Granth, Vaaran Bhai Gurdas and Bhai Nand Lal’s compositions are Kachee Banee.

We further wish to highlight that these elements imply that mythological references in the SGGS Ji should be discarded.  We quote from a correspondence via email dated 23-Sept-2016 from Malaysia Gurdwara Council.  This is included in the Appendix A.

“In most cases the Gurus in the SGGS MENTION the Hindu gods and dieties for the purpose of mentioning and then DISCARDING them from the spiritual psyche of Sikhi.” 

We will first understand the meaning of Sachee/Kachee Banee ਸਚੀ/ਕਚੀ ਬਾਣੀ.  Then we will look at what Parmanic ਪ੍ਰਮਾਣਿਕ, ਪਰਮਾਣਿਕ means.  In the process of this analysis the mythological references will be explained, these being related to the Parmanic Banee.  We then review the knowledge in SGGS Ji on this matter.  Supporting information related to this is included in Appendix B.


Let us first review some important points which will help us understand the rest of the discussion, especially Sachee/Kachee Banee ਸਚੀ/ਕਚੀ ਬਾਣੀ easily.    

First let us review our interaction with the creation of which we are a part.  This creation and everything (the goings on, the happenings, the feelings, happiness, sadness etc.) related to it, is called Maya.  Our interaction is controlled by our mind (ਮਨ).  This interaction is controlled by our instincts of survival and procreation.  Gurbani relates the five evils we should shed and five virtues we should acquire.  The five evils are natural instincts of ਕਾਮ, ਕਰੋਧ, ਲੋਭ, ਮੋਹ, ਹੰਕਾਰ lust, anger, greed, attachment, ego.  The five virtues are ਸੱਤ, ਸੰਤੋਖ, ਦਯਾ, ਧਰਮ, ਧੀਰਜ truth, contentment, compassion, righteousness (justice, moral standard, honesty integrity), patience (tranquillity, fortitude).

We are always looking at benefit for ourselves and this is the problem.  We let our mind ਮਨ (internal self) to be controlled by the five evils.  It takes effort to acquire the five virtues which do not give us direct benefit.  Let us see what Gurbani says.

In Gurbani this generally means that our mind is guided by the five Maya linked evils (lust, anger, greed, attachment and ego).  This means we follow the Maya biased intellect of the mind i.e. MANMAT ਮਨਮਤਿ and this is what Gurbani says about this 

ਮਨਮਤਿ ਝੂਠੀ ਸਚਾ ਸੋਇ ॥ SGGS 222 M:1 Gaurdee Guarayree 

The intellect of the mind is false; only the Lord is True.

The stanza encompassing this verse essentially states “Following the mind’s intellect we act in ego and get involved in duality (Maya) and this ruins us.  Only God is True, Maya being false, and those who are blessed realise this”.  This means that when we follow our MAN’s ਮਨ intellect we end up focusing on MAYA (which is false in the sense that the aspect of MAYA we are focusing on, will perish).  

Note that this is addressed in more detail in an article at  See link


Before looking at Parmanic Banee, let us first understand what Sachee/Kachee Banee means.


Meaning as in Mahan Kosh

In Mahan Kosh (A) ਸਚੀ ਬਾਣੀ is defined as (1) ਸਤਯ ਦਾ ਪ੍ਰਕਾਸ਼ ਕਰਨ ਵਾਲੀ ਬਾਣੀ (2) ਅਸਤਯ ਰਹਿਤ ਸਤਯ ਰੂਪ ਬਾਣੀ and (B) ਕਚੀ ਬਾਣੀ as ਸ਼੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਸਿੱਧਾਂਤ ਤੋਂ ਵਿਰੁਧ ਬਾਣੀ.  

This means (A) (1) the speech or utterances (ਮੁਖਵਾਕ) that will reveal the truth (2) true utterances that are devoid of any untruth and (B) utterances or speech that is against the principles taught by Guru Nanak.

We can conclude then that ਸਚੀ ਬਾਣੀ is compositions that teach the truth in accordance with principles set by our Gurus and therefore ਕਚੀ ਬਾਣੀ is compositions that preach against the principles set by our Gurus.  

What SGGS Ji says

We will first look at Sachi Banee ਸਚੀ ਬਾਣੀ.  Sachi Banee is addressed in following verses.

ਸਚੀ ਬਾਣੀ ਗੁਰਮੁਖਿ ਆਖੈ ਹਉਮੈ ਵਿਚਹੁ ਜਾਏ ॥  SGGS 753 M:3 Soohey

The Gurmukh speaks the True Word of Gurbani, and egotism departs from within.

ਸਚੀ ਬਾਣੀ ਸੰਤੋਖਿਆ ਸਚਾ ਸਬਦੁ ਵੀਚਾਰਾ ॥ SGGS 1009 M:1 Asthpadeean

Contemplating the True Word of the Guru’s Bani, and the True Word of the Shabad, one becomes content.

ਸਚੀ ਬਾਣੀ ਸਚੁ ਦ੍ਰਿੜਾਏ ॥ SGGS 1053 M:3 Maroo Solhay

Through the True Word of His Bani, Truth is implanted deep within.

ਆਵਹੁ ਸਿਖ ਸਿਤਗੁਰੂ ਕੇ ਪਿਆਰਿਹੋ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥ ਬਾਣੀ ਤ ਗਾਵਹੁ ਗੁਰੂ ਕੇਰੀ ਬਾਣੀਆ ਸਿਰਿ ਬਾਣੀ ॥ SGGS 920 M:3 Anand 

Come, O beloved Sikhs of the True Guru, and sing the True Word of His Bani.  Sing the Guru’s Bani, the supreme Word of Words.

From the above verses, Sachee Banee is that with which 

  • • our ego departs, 
  • • we become content, 
  • • we inherently exercise truth and 
  • • that our Gurus’ Banee, i.e. Gurus’ teaching, is Sachee Banee.

Essentially by the reciting, internalising and practising Sachee Banee we will acquire the 5 virtues. 

Summary: Sachee Banee ਸਚੀ ਬਾਣੀ is utterances that are in line with our Guru’s teachings internalising which we acquire the 5 virtues and move away from Maya (the 5 evils)

Note SGGS Ji is silent on the source of the utterances.  Therefore these utterances could come from any source, DG, Vaaran Bhai Gurdas etc.

Next we look at Kachee Banee ਕਚੀ ਬਾਣੀ.  Kachee Banee is addressed in Paurdi 24 of Anand Sahib (SGGS 920).

ਸਿਤਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥ ਬਾਣੀ ਤ ਕਚੀ ਸਿਤਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥ 

Without the True Guru, other songs are false.  The songs are false without the True Guru; all other songs are false.  

ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚੀ ਆਖਿ ਵਖਾਣੀ ॥ ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ ॥ 

The speakers are false, and the listeners are false; those who speak and recite are false.  They may continually chant, ‘Har, Har’ with their tongues, but they do not know what they are saying.  

ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥੨੪॥

Their consciousness is lured by Maya; they are just reciting mechanically.  Says Nanak, without the True Guru, other songs are false. ||24||

Professor Sahib Singh’s explanation of this stanza is (translated into English):

Speech or utterances (ਬਾਣੀ – including spiritual writings) that are against our Guru’s teachings (ਸਿਤਗੁਰੂ ਬਿਨਾ, ਸਿਤਗੁਰੂ ਬਾਝਹੁ) that makes us weak and drives us towards Maya (the 5 evils) is Kachee Banee (ਕਚੀ ਹੈ ਬਾਣੀ, ਬਾਣੀ ਤ ਕਚੀ).  The mind of those who regularly preach (ਕਹਦੇ ਕਚੇ, ਕਚੀ ਆਖਿ ਵਖਾਣੀ), merely paying lip service (ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ) as well as those regularly listen (ਸੁਣਦੇ ਕਚੇ) to these utterances will become weak (easily taken over by 5 evils), and easily waiver (from virtuous path).  They do not experience the internal bliss (internal happiness, satisfaction) but will consistently be succumbing to attachment to Maya i.e. the 5 evils.  

Summary: Kachee Banee ਕਚੀ ਬਾਣੀ is utterances that are against our Guru’s teachings i.e. those that lead us to the direction of Maya (the 5 evils) and away from the 5 virtures.  

Therefore it is FALSE and MISLEADING for Karminder to imply that only compositions in SGGS Ji is Sachee Banee.   

PARMANIC ਪ੍ਰਮਾਣਿਕ

Punjabi-English Dictionary (Punjabi University Patiala) gives the meaning of ਪਰਮਾਣ as proof, testimony, authenticity AND means ਪ੍ਰਮਾਣਿਕ authentic, standard genuine. 

Mahan Kosh gives the meaning of ਪ੍ਰਮਾਣ/ ਪ੍ਰਮਾਣੁ/ਪਰਮਾਣ as (1) ਪ੍ਰਮਾਣਿਕ ਧਰਮਗ੍ਰੰਥ and (2) ਪ੍ਰਮਾ (ਯਥਾਰਥ) ਗਿਆਨ ਦਾ ਸਾਧਨ ਰੂਪ ਸਬੂਤ meaning (1) authentic spiritual writing with teachings of the faith and (2) authenticity of the knowledge.  

ਬਾਣੀ means speech, utterance same as ਗੁਰ ਸ਼ਬਦ according to Punjabi-English Dictionary (Punjabi University Patiala) and Mahan Kosh gives the meaning as (1) ਬਣੀ ਹੋਈ ਰਚਤ (2) ਰਚਨਾ meaning (1) completed composition (2) composition.

Essentially ਪ੍ਰਮਾਣਿਕ means authenticated and ਪ੍ਰਮਾਣਿਕ ਬਾਣੀ authenticated composition or writings.  This means the compositions that are authenticated spiritual scriptures.


In the next section when we analyse “Parmanic ਪ੍ਰਮਾਣਿਕ” we will make references to Mythology for events related to the ages which are related to the Vedantic Mythology.  In view of the extreme disdain by MGC and Karminder, who appear to have a distorted understanding of Mythological references in the SGGS Ji, we will address this here.

Our Gurus in SGGS Ji have made references to the various saints and disciples who existed at the time of the Hindu deities.  These references is not praise or worship of the Hindu deities but used figuratively to explain the teachings in Gurbani.  The events from Hindu mythology were known to the general populace during that period and this made it easier to explain the concepts taught by our Gurus.  

These references to Vedantic Mythology, under no circumstances, were meant as MGC/Karminder imply “MERELY FOR THE PURPOSE OF MENTIONING AND THEN DISCARDING THEM FROM THE SPIRITUAL PSYCHE OF SIKHI” as Malaysia Gurdwara Council pointed out in their correspondence (see Appendix A).  

These references by our Gurus were meant to teach us the message of Gurbani as stated above.  We illustrate this with a Paurdi by Guru Nanak (SGGS 470 M:1 Slok Asa) from Asa Ki Var which is related to Ages.

ਸਲੋਕੁ ਮਃ ੧ ॥ 

ਨਾਨਕ ਮੇਰੁ ਸਰੀਰ ਕਾ ਇਕੁ ਰਥੁ ਇਕੁ ਰਥਵਾਹੁ ॥ 

O Nanak, the soul of the body has one chariot and one charioteer.

ਜੁਗੁ ਜੁਗੁ ਫੇਰਿ ਵਟਾਈਅਹਿ ਗਿਆਨੀ ਬੁਝਹਿ ਤਾਹਿ ॥ 

In age after age they change; the spiritually wise understand this.

ਸਤਜੁਗਿ ਰਥੁ ਸੰਤੋਖ ਕਾ ਧਰਮੁ ਅਗੈ ਰਥਵਾਹੁ ॥ 

In the Golden Age of Sat Yuga, contentment was the chariot and righteousness the charioteer.

ਤ੍ਰੇਤੈ ਰਥੁ ਜਤੈ ਕਾ ਜੋਰੁ ਅਗੈ ਰਥਵਾਹੁ ॥ 

In the Silver Age of Traytaa Yuga, celibacy was the chariot and power the charioteer.

ਦੁਆਪੁਰਿ ਰਥੁ ਤਪੈ ਕਾ ਸਤੁ ਅਗੈ ਰਥਵਾਹੁ ॥ 

In the Brass Age of Dwaapar Yuga, penance was the chariot and truth the charioteer.

ਕਲਜੁਗਿ ਰਥੁ ਅਗਨਿ ਕਾ ਕੂੜੁ ਅਗੈ ਰਥਵਾਹੁ ॥੧॥

In the Iron Age of Kali Yuga, fire is the chariot and falsehood the charioteer.

It is clearly apparent from the above Paurdi that Guru Nanak Dev Ji was teaching us about the major or supreme traits through the ages.  Guru Nanak says that the wise ones realise this age after age.  He then goes on to illustrate the major traits through the ages.  

  • • Contentment and righteousness were major traits in the Golden Age, 
  • • celibacy was the major trait in the Silver age, 
  • • penance and truth were the major traits in the Brass Age and 
  • • fire and falsehood the major traits in the Iron Age.

Note: “Fire” is used metaphorically to represent passion, desire, jealousy, greed, (Uni Patiala Dictionary and Mahan Kosh).  The verse essentially means the 5 evils are the supreme traits in the Iron Age ਕਲਜੁਗਿ

If we were to “discard this from our psyche” as per MGC/Karminder’s advice (which is false anyway) then based on what Guru Nanak “ਗਿਆਨੀ ਬੁਝਹਿ ਤਾਹਿ verse 2 above” said, we will never be wise (spiritually).  Well this is exactly where we will end, SPIRITUALLY BANKRUPT, if we follow MGC/Karminder’s parchar.


Now we look at what SGGS Ji says about Parmanic.  The following verses are relevant.

ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥ SGGS 1389/90 Sawaeeyay Mehla 1 Kay

In the Golden Age of Sat Yuga, You were pleased to deceive Baal the king, in the form of a dwarf.

ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥ 

In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty.

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥ 

In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans.

ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥ 

You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness.

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥ 

In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das.

ਸ੍ਰੀ ਗੁਰੁ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਿਖ ਫੁਰਮਾਇਓ ॥੭॥

The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God.

Note: Some quarters question the inclusion of Sawaeeyay in the SGGS Ji.  Professor Sahib Singh in “About the Compilation of Sri Guru Granth Sahib” (Translated by Dalip Singh), published by Lok Sahit Parkashan Amritsar, 1996, states the oldest copies of SGGS Ji have been examined and nothing “untoward” was discovered meaning that these compositions are a part of SGGS Ji.  Likewise “Encyclopaedia of Sikhism” Ed Harbans Singh Punjabi University, Patiala 1992, does not raise any question as to the Sawaeeyay not being a part of SGGS Ji.  It is foolhardy, in fact a blasphemy, to question the inclusion of the Sawaeeyay in SGGS Ji compiled by Guru Arjan Dev Ji.  It can be confidently concluded that these quarters are misguided in their opinion.  

The verses above pen events related to the Golden (ਸਤਜੁਗਿ), Silver (ਤ੍ਰੇਤੈ), Brass (ਦੁਆਪੁਰਿ) and Iron (ਕਲਿਜੁਗਿ) Ages which are related to the Vedantic Mythology.  Note that these ages are referred to by Guru Nanak, Guru Amardas, Guru Ramdas, Guru Arjan Dev, Ravidas in SGGS Ji.  The events from Hindu mythology, which was known to the general populace during that period, are used as examples to teach us the power and greatness of God, the righteous practise of faith and Dharma and emancipation from Maya (5 evils) through meditating upon God.  

The first four verses relate to the Golden (ਸਤਜੁਗਿ), Silver (ਤ੍ਰੇਤੈ) and Brass (ਦੁਆਪੁਰਿ)) Ages.  In the Golden Age God sent Vaman, a dwarf, who enchanted and overcame King Baal, who was in control of the three worlds, to help out the Indar and other dieties (Verse 1).  In the Silver age God sent Raam (Verse 2). In the Brass Age God sent Krishna who killed the Kans who, associating with demons, was evil (Verse 3) and liberated Ugrasain and gave him back his kingdom as well as blessed the God’s devotees with fearlessness (Verse 4).

The fifth verse is the important verse and is related to this discussion.  This verse states that in the Iron Age (ਕਲਿਜੁਗਿ) God sent Guru Nanak (ਨਾਨਕ ਗੁਰੁ) as the AUTHENTIC spiritual (ਪ੍ਰਮਾਣੁ) enlightener.  Thus God authenticated Guru Nanak as the Parmanic Guru (ਪ੍ਰਮਾਣਿਕ ਗੁਰੂ).  Guru Nanak brought forth the message from God as Guru Nanak proclaimed in SGGS722 “Jaysee Maiy Away Khasam Kee Banee…  ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ …”.  Guru Nanak made this declaration when GuruJi was talking about Babur forthcoming ingression.  It is stressed that Guru Nanak did not claim that his writings were derived by any other means except as the message from God.  For anyone to claim otherwise would be to go against what Guru Nanak Dev said and can be considered a sacrilage.

Further Guru Nanak is also Angad and Amar (ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ) i.e. Jot of Guru Nanak is Jot of Guru Angad and also Jot of Guru Amar Das and so until Jot of Guru Gobind Singh and then Guru Gobind authenticated Guru Granth Sahib Ji as our eternal living Guru.  This means each Guru authenticated the next Guru up to Guru Gobind Singh and then our present living Guru Sri Guru Granth Sahib Ji.  The compositions written by the Gurus were hence Parmanic, being authenticated by the Gurus.  Other writings in the SGGS Ji were collected and included by Guru Arjan Dev, thus authenticating them and they were also Parmanic.  Thus both Sri Guru Granth Sahib Ji and Dasam Granth consisted of Parmanic Banee.

Guru Arjan Dev Ji authenticated Vaaran Bhai Gurdas and Guru Gobind Singh authenticated Bhai Nand Lal compositions as Parmanic.  Another IMPORTANT POINT TO NOTE IS THAT for example Guru Arjan Dev compiled the Adi Granth (; he was the living Guru but he gave reverence to the Adi Granth thus delineating that there is a distinction between living Guru and the granth, Adi Granth.  Adi Granth, being composed by Guru Arjan Dev, contained PARMANIC compositions.

Guru Arjan Dev Ji was the living Guru and Adi Granth contained the PARMANIC spiritual compositions.  Vaaran Bhai Gurdas were canonised by Guru Arjan and were recited along with the compositions of Guru Granth.  Therefore Vaaran Bhai Gurdas are also our spiritual or PARMANIC compositions.  Vaaran Bhai Gurdas are another of the Sikh Canons. So at this time there were two Sikh Canons, Adi Granth and Vaaran Bhai Gurdas and Guru Arjan Dev Ji was our living Guru.  

This carried on until the tenth Guru who wrote the compositions of Dasam Granth (this is without doubt the case and Dr Anurag has provided evidence to this extent: please refer Appendix B).  Therefore, Dasam Granth being the compositions of Guru Gobind is another Canon of the Sikhs.  Guru Gobind Singh canonised the compositions of Bhai Nand Lal.  At this time there were four Sikh Canons or Parmanic Granths, Adi Granth, Dasam Granth, Vaaran Bhai Gurdas, compositions of Bhai Nand Lal and Guru Gobind Singh Ji was our living Guru.  Just before Guru Gobind Singh Ji went to the heavenly abode he proclaimed that Adi Granth will be Guru Granth our Living Guru.  We have since then addressed our Living Guru as Sri Guru Granth Sahib Ji.  Another important concept to be aware of is what Guru Gobind Singh wrote 

ਖ਼ਾਲਸਾ ਮੇਰੋ ਰੂਪ ਹੈ ਖ਼ਾਸ ॥ ਖ਼ਾਲਸੇ ਮਹਿ ਹੌ ਕਰੌ ਨਿਵਾਸ ॥  Sarabloh Granth

Khalsa is my true form. Within the Khalsa, I reside

This means “the Spirit of Guru Gobind Singh is manifest in the Khalsa”.


This clearly shows that it is FALSE and MISLEADING for Karminder to state that “there is no concept of  Parmanic Banee within SGGS Ji”. 

Further his EK GRANTH ideology is against our Gurus’ teachings and intent and this is BLASPHEMY.


We have addressed the misguided and false claims by Karminder/MGC as follows:

  • • Sachee Banee is only in SGGS Ji, the rest being Kachee Banee (Dasam Granth, Vaaran Bhai Gurdas and Bhai Nand Lal’s compositions are Kachee Banee)
  • • Mythological references in the SGGS Ji should be discarded from our psyche
  • • there is no concept of Parmanic Banee in SGGS Ji.

We analysed Sachee/Kachee Banee both from Mahan Kosh and SGGS Ji and showed that the claim by Karminder is false.  Sachee Banee ਸਚੀ ਬਾਣੀ is utterances that are in line with our Guru’s teachings, internalising which we acquire the 5 virtures and Kachee Banee ਕਚੀ ਬਾਣੀ is utterances, guided by the 5 evils, that are against our Guru’s teachings.

As regards the claim that “Mythological references in the SGGS Ji should be discarded from our psyche”, our analysis shows again the Karminder/MGC are misleading and lying to the Sangat.  Our analysis shows that our Gurus made references to Mythology not as a praise or worship of the Mythological characters but were used figuratively to explain the teaching in Gurbani.  It is necessary to have knowledge about the Mythological references so that we can understand and internalise our Gurus’ teachings.  We would end up spiritually bankrupt if we do not understand and internalise our Gurus’ teachings.

Parmanic Banee is related in “Sawaeeyay Mehlay 1 Kay”.  These are a part of the SGGS Ji and it is blasphemous for anyone to consider otherwise.  It is shown that the Jot of Guru Nanak was passed on to Guru Angad Dev and subsequent Gurus until Guru Gobind Singh and then Guru Gobind Singh authenticated Guru Granth Sahib Ji as our eternal living Guru.  SGGS Ji and Dasam Granth both contain Parmanic Banee.  Vaaran Bhai Gurdas were authenticated by Guru Arjan Dev and compositions by Bhai Nand Lal by Guru Gobind Singh.  Therefore today we have FOUR GRANTHS, SGGS Ji, Dasam Granth, Vaaran Bhai Gurdas and composition by Bhai Nand Lal.  SGGS Ji is our LIVING GURU and additionally “the spirit of Guru Gobind Singh” manifests in the Khalsa”.  This shows that it is FALSE and MISLEADING for Karminder to state that “there is no concept of Parmanic Banee within SGGS Ji”.  Additionally we show that the Ek Granth Ideology is against the intent of our Gurus and is Blasphemous.  




Thank You for listening and reading.  ਗਲਤੀਆਂ ਦੀ ਖਿਮਾ.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh.

Click link to download PFD – Article


Click link to download PFD – Appendix A: MGC Correspondence


Click link to download PFD – Appendix B: Supporting Information