Bhai Vir Singh'S Editing Of Panth Prakash

[dalsingh101]

Waheguru Ji Ka Khalsa

Waheguru Ji Kee Fateh

 

Here is an article on Bhai Vir Singh's editing of Bhangu's Panth Prakash. If any of the sangat is up for translating this, let me know. Maybe we can form an online team to do this?

 

https://www.scribd.com/doc/50691250/Bhai-Vir-Singh-s-editing-of-Panth-Prakash-by-Dr-Harinder-Singh-Chopra-Dr-Surjit-Hans

 

 

 

 

 

 

 

[drawrof]

Hey Guys,

Im' at work and have quite a bit to do. I'll translate a bit by bit to give the gist of it all.....and then maybe the details can be picked up by others?

I can't have the windows opened for too long, thanks for the patience.

[drawrof]

Page 188

Bhai veer singh has done much editing in the form of addition and removal when writing panth prakash. This editing isn’t meaningless (meaning it isn’t minor or without impact) because it has been done with intention and motive. The changes have been examined by looking at panth prakash from 1952 and comparing it to the Chandigarh manuscript (797) that is handwritten and the handwritten copy in guru nanak dev university (276). <Drawrof believes that 797 and 276 are the manuscript numbers>. There is a difference between these 2 manuscripts and what bhai vir singh has edited (which eventually is evidenced in the 1952 version of panth prakash).

The most noticeable/important thing is that rattan singh bhangu , the writer of panth prakash, views Sikhs as Hindus (I, Drawrof,believe ‘Hindu’ here means ‘people of India’ as opposed to the modern day view of what Hindu is). Bhai Vir singh cut out Hindu and replaced it with Sikh. In places where sikhan/singhan has been written, the manuscript versions have ‘Hinduan’ written there. Rattan singh writes about bootay shah….

[singh2]

Is it editing or noting opinion. I am not sure about panth parkash but Bhai sahib spent 14 years studying Suraj parakash of Bhai Santokh singh ji. He did not edit it but gave his opinion as footnote.

I am not sure about panth parkash.

[dalsingh101]

Drawof, thanks for the kickstart. I've tried to develop it further. This is much harder than I thought. Feedback from the sangat is welcome in terms of the translation. If we do that first, we can discuss the contents after. Can I suggest any potential translators try and use equivalent words from the original as much as possible. I know my own prelimnary effort here is a tad bit literal but hopefully it will improve along the way. I've also added footnotes and anyone should feel free to follow this convention to supplement the text.

Bhai Vir Singh has done much editing in the form of addition and removal when writing Panth Prakash. This editing isn’t meaningless because it has been done with intention and motive. The changes have been examined by looking at the Panth Prakash edition printed in 1952 and comparing it to Chandigarh manuscript (number 797) that is handwritten and the handwritten copy at Guru Nanak Dev University (number 276). A handwritten manuscript located at Rarewale didn't come to much use due it being incomplete. There is a difference between the 2 handwritten manuscripts and what Bhai Vir Singh's published (1952) edition contains. Because of this the unchanged details of the text will be given where there is agreement between the two handwritten manuscripts that has subsequently disappeared from the printed edition.

The most noticeable/important thing is that Rattan Singh Bhangu [the author of Panth Prakash], views Sikhs as Hindus but for Bhai Vir Singh Sikhs are not Hindus. Because of this Bhai Vir Singh cut out the word Hindu and replaced it with Sikh. In places where Sikhan/Singhan has been written, the manuscript versions have ‘Hinduan’ written there. The author [Rattan Singh] says about Bootay Shah(1):

"He is a Muslim Maulvi.How could he explain the story of Sikhaan/Hinduan". Even when describing the hostility between the Tat Khalsa and the Bandai, Bhangoo refers to the Tat Khalsa as Hindu.

Need help translating the quote here folks!

In reference to Baghel Singh's seizure of Delhi, [bhangoo writes]:

"The houses of The turks filled with fear[?] whilst the minds of Sikhaan/Hinduan obtained peace."

It's no matter of astonishment that Bhai Vir Singh removed all reference to Chandi, Raja Janak and Hindu mythology. On the eve of fighting with Ahmed Shah Abdali, Singhs sacrifice an ox to the goddess chandi.

(1)Bute Shah - A maulvi that was tasked by the British to write a history on Sikhs.

Edited November 18, 2009 by dalsingh101

[Maha Singh]

Drawof, thanks for the kickstart. I've tried to develop it further. This is much harder than I thought. Feedback from the sangat is welcome in terms of the translation. If we do that first, we can discuss the contents after. Can I suggest any potential translators try and use equivalent words from the original as much as possible. I know my own prelimnary effort here is a tad bit literal but hopefully it will improve along the way. I've also added footnotes and anyone should feel free to follow this convention to supplement the text.

(1)Bute Shah - A maulvi that was tasked by the British to write a history on Sikhs.

Dalsingh, the term is Sundeh, which means an ox, a portion which is missed out of Bhai Vir Singhs Panth Parkash and the Panth Parkash of Baba Santa Singh is the Havan which the khalsa did prior to the battle with Ahmed Shah Abdali. Baba Santa Singh accepted that this did happen, however for some reason it isnt included within their steek.

[singh2]

Dalsingh, the term is Sundeh, which means an ox, a portion which is missed out of Bhai Vir Singhs Panth Parkash and the Panth Parkash of Baba Santa Singh is the Havan which the khalsa did prior to the battle with Ahmed Shah Abdali. Baba Santa Singh accepted that this did happen, however for some reason it isnt included within their steek.

I have panth paraksh with me. Its teeka is done by Baba santa singh. But i do not find any reference about additions and alterations done by Bhai Veer singh ji. Am i missing something?

As far as i know Bhai veer singh ji had got panth parkash printed in 1914. When Dr Balwant singh dhillon compared the printed version of Bhai veer singh ji it was found that there were footnotes only.

Edited November 17, 2009 by singh2

[dalsingh101]

I have panth paraksh with me. Its teeka is done by Baba santa singh. But i do not find any reference about additions and alterations done by Bhai Veer singh ji. Am i missing something?

As far as i know Bhai veer singh ji had got panth parkash printed in 1914. When Dr Balwant singh dhillon compared the printed version of Bhai veer singh ji it was found that there were footnotes only.

Any chance of you actually helping with the translation effort Singh2?

Maha Singh - Thanks for the info. I have changed the text in light of this.

Edited November 18, 2009 by dalsingh101

[dalsingh101]

People! Come on! Pull your unglees out.

If we can't translate something like this between ourselves, what hope have we got!

No wonder we have to rely on the McLeods of the world.

Please, people with language skills, make some effort.

[Maha Singh]

Ill try to translate the quote your having a problem with. Correct me where I got it wrong and could someone clarify the last but one line.

Coming they placed the Samagri [Coals, Insence,Herbs etc] in one place, by this means a Hom was created. In the pit the fire was started, and by reading [scriptures] the Goddess Chandi was evoked. Then correct time came for the evocation of the Goddess, the aromas of the Havan were pleasing to the gathered people.

Two Singhs stood facing each other with their Khandas unsheathed, when the permission was given one Singh struck with his Khanda [on the ox], at the same time the other Singh struck too.

[im not too sure about the last but one line but I believe it mentions that the beautiful head of the ox fell into the Havan]

The whole Panth uttered the resounding sound of victory Jai Jai Kaar!

Edited November 19, 2009 by Maha Singh

[Matheen]

Dalsingh, the term is Sundeh, which means an ox, a portion which is missed out of Bhai Vir Singhs Panth Parkash and the Panth Parkash of Baba Santa Singh is the Havan which the khalsa did prior to the battle with Ahmed Shah Abdali. Baba Santa Singh accepted that this did happen, however for some reason it isnt included within their steek.

Interesting point, Maha Singh. Is there any reference where Baba Ji accepts the havan happened? Most, if not all, Mahapursh I've spoken to agree that it didn't. However, like all historical texts written such a long time after the actual events, there are bound to be contentious issues. It's the same with parts of Suraj Parkash.

Sorry to hi-jack the thread, Dalsingh.

[Maha Singh]

Interesting point, Maha Singh. Is there any reference where Baba Ji accepts the havan happened? Most, if not all, Mahapursh I've spoken to agree that it didn't. However, like all historical texts written such a long time after the actual events, there are bound to be contentious issues. It's the same with parts of Suraj Parkash.

Sorry to hi-jack the thread, Dalsingh.

I have Baba Santa Singh on tape talking about it.

If you go through Panth Parkash of Baba Santa Singh, there is also a portion which describes the Havan carried out by Banda Bahadur in an attempt to evoke the Goddess Kalika.

[dalsingh101]

Worked on this a bit. There are still sections/lines that are unclear. Please help with these where possible (I have emboldened these bits and added comments where appropriate).

Bhai Vir Singh has done much editing of Panth Prakash in the form of the addition and removal of text. This editing was not pointless but done with a distinctive purpose. These changes have been examined by looking at the Panth Prakash edition printed in 1952 [by Bhai Vir Singh] and comparing it to the handwritten manuscript at Panjab University, Chandigarh (number 797) and the handwritten manuscript held at Guru Nanak Dev University, Amritsar (number 276). A handwritten manuscript located at Rarewale wasn't of much benefit due it being incomplete. There is a difference between the text of the 2 handwritten manuscripts and the contents of Bhai Vir Singh's published (1952) edition. Because of this the unchanged details of the text will be given where there is agreement between the two handwritten manuscripts that has subsequently disappeared from the printed edition. This means that Bhai Vir Singh himself must have removed or altered this text.The most noticeable/important thing is that Rattan Singh Bhangu, the author of Panth Prakash, views Sikhs as Hindus but for Bhai Vir Singh Sikhs are not Hindus. Because of this Bhai Vir Singh cut out the word Hindu and replaced it with Sikh.

Places where the words 'Sikhan/Singhan' have been written [in Bhai Vir Singh's publication], contain the word 'Hinduan' in the original manuscript versions (1). The author [Rattan Singh] has this to say about Bute Shah (2):

"He is a Muslim Maulvi.How could he explain the story of Sikhaan/Hinduan". Even when describing the hostility between the Tat Khalsa and the Bandai, Bhangoo refers to the Tat Khalsa as Hindu.

Still need help translating the quote here folks! When I read it, it makes no sense and seems like: "The Sikhaan/Hinduan saw life as a pari, they had but one Guru." I thought the word 'pari' meant female, it doesn't make any sense in this context, does it have another meaning I don't know of?

In reference to Baghel Singh's seizure of Delhi, [bhangu writes]:

"The houses of The turks filled with fear[?] whilst the minds of Sikhaan/Hinduan obtained peace."

It's no matter of astonishment that Bhai Vir Singh removed all reference to Chandi, Raja Janak and Hindu mythology. On the eve of fighting with Ahmed Shah Abdali, Singhs sacrifice an ox to the goddess Chandi.

"Coming they placed the Samagri [coals, insence, herbs etc.] in one place. By this means a Hom was created.

In the pit the fire was started. By repeatedly reading [scriptures] the Goddess Chandi was evoked.

Then the correct time came for the evocation of the Goddess,

The aromas of the Havan were pleasing to the gathered people. **<Dal - I read a reference to red vermillion (sundhoor) being put on the captive (kaedee) ox[?] here??>**

Two Singhs stood facing each other with their Khandas unsheathed.

When the permission was given. The Singhs got ready with their khandas

First one Singh struck with his Khanda. In the same way the second Singh struck too.

[im not too sure about the last but one line but I believe it mentions that the beautiful head of the ox fell into the

Havan - Maha Singh] **<Dal - What does 'mees' (first word) mean? And how would you interpret 'koob' (fourth word?) A translation of each

word may help here.>**

The whole Panth uttered the resounding sound of victory Jai Jai Kaar!"

In the next section 'Chandi' has been placed where the words'Shri Mukh' existed previously:

"It was said by shri mukh ..../It was said by the exalted Chandi "

In the stanza that is given next, the removal of Chandi has resulted in a purposeful beheemani [WT????]:

So shri satguru thought I'll...unclear here, what does 'soap' (the word before the last) mean?)/

Then shri satguru I'll....unclear see about

According to Bhangu, Guru Sahib's [Gobind Singh] four sons were given as an sacrificial offering to Chandi. The section below has been removed by Bhai Vir Singh:

(1)Drawof, makes the point that this may be the usage of the term Hindu as an inhabitant of India as opposed to the modern interpretation of the word with its distinct religious connotations.

(2)Bute Shah - A maulvi that was tasked by the British to write a history on Sikhs.

Edited November 24, 2009 by dalsingh101

[Matheen]

Dalsingh, you can download Mahankhosh from www.ik13.com it should have most the words you're looking for explained in Punjabi, from where you can work out the English meaning.

Good luck, sorry I don't have time to give you a hand.

[dalsingh101]

Thanks for the advice Matheen.

I have actually downloaded and been using Mahan Kosh. Believe it or not certain words aren't in there!

[DTF]

1.“Jind Pari” means life was infused.

Then the Sikhs gained some life/confidence, the One Guru protected them (or, they see only the One Guru).

This is a quote to show Bhangu referred to both Tat and Bhadai Khalsa as Hindu. The quote itself doesn’t mean much without knowing what the rest of the text is talking about.

2. Yes, it says Sandhoor applied to the ox.

3. I think “mees” is a typo and should read “sees” as in head. That would make more sense. Indian publications are notorious for these types of mistakes. “khoob” means nicely. Meaning “they nicely beheaded [the ox].

4. Can’t figure out what “be-maahni” means either. Could be the way this author spells out his Punjabi.

Anyway, the main point is, reference to chandi has been edited out.

5. “Then Satguru ji contemplated (the context of “sochiyoo” implies Guruji is “saying” as opposed to the literal translation as “thinking”), I have given my sons to you.”

“Then Satguru Ji contemplated, I have offered to Chandi”

6. “ Chandi seviho ma-it” = Served Chandi as mother

“chahai Chandi sut bhet karahi” = As Chandi wished, the sons have been offered/sacrificed.

“mata manyio na ik sut jetha” = Mother did not consider one son as the eldest. (Or, one son as the most worthy).

“Sathur kar daye charo bheta” = Satguru Ji had offered/sacrificed all his sons.

Just a novice translation. Hope we can continue this.

[navjot2]

dalsingh you made typo

"In the next section 'Chandi' has been placed where the words'Shri Mukh' existed previously

its the other way around isnt it? they say phrase 'Sri Mukh' has been placed by Vir Singh where it says "Sri Chandi"

Edited November 26, 2009 by navjot2

[navjot2]

nice contribution DTF. here is a type up of section you refered to. i given their text in roman text so those who can speak (but cant read) Gurmukhi can help/read aslo:

(last quatre of first page)

Aggle band vich Chandhee dee thaan Sree Mukh shabad pa dittaa gia hai:

(in the next part? in the place of "Chandi" the phrase 'Sri Mukh' has been put)

"jo sree mukh te aakhio... /jo Chandee Sree aakhyo"

(e.g. Vir Singh wrote the former, the handwritten text says the latter)

Agg dittaa pad Chandee noon katai jaaN naal behaahnee ho giaa hai:

(in the next line, he cut out the word 'Chandi' -knowningly?)

(the authors now offer quotes:)

"te Sree Satigur sochio" hm sut deenay sop thaaei/

tab Sree Satiguroo sochyo hm Chandee sopai thaaei"

(again former is Vir Singh's editing, latter is original wording)

(dalsingh i thing this is 'sopai' as in sacrifice?)

Bhangoo anusaar guroo saahib dai chaar saahibzaaday Chandee dee bheT san. hethlaa band bhaaee veer singh nay kaT dittaa hai:

In Bhangoo's opinion (anusar) Guroo Saahib's four princes (saahibzaaday- i.e. sons) were sacrifices to Chandi (Chandee dee bheT san). In hethlaa (?) section Bhai Veer Singh has cut out the following:

"Chandee sevhi maaeit. Chahai Chandee put bhaT kraahee. maataa manyo n eik sut jothaa. satigur kar dey chaaro bheTaa"

Edited November 25, 2009 by navjot2

[navjot2]

(second page spread)

(quote continued:)

"satiguy chaaro day akhaaee.

panth laee nij ans gavaaee.

dohraa:

Chandee sevay sarani nij dayhee dayhin bhach.

tab usko Chandee kupai, leh sabhee tis kuch."

(authors say:)

Khaalsay noon kaniaan da prtaap hai jis karkay eihday vich kuRee maarn de koee thaan naheen:

(The Maidens (Kaniaan?) are the Majesty/ruler (prataap) to the Khalsa, and in being so there is no place for killing girls)?

(quote from panth prakash:)

"hai kniyan ko panth prtaap.

kaniaa sayvee satigur aap."

einj hee 'daivee kaniaa hai maat hamaaree' kaT dittaa hai. sikh shaheed aap daivee noon aapnee bheTaa dinday han:

(in the part quoted above the line 'The Virgin Goddess is my mother' has been edited out.) ? (the sikh matyrs give themselves as sacrifices to the Devi)?

(quote from bhangoo?):

"Devee ham ko raati santaaey.

sees maanas ham to chahai khaaey.

THagh chor aou kaidee n hoei.

kusee hoei aavo naaei dhoie.

"Chandan charach anthee ratan, pahir pusaak dhraaei.

man mai karai nisank kich, thami us ko khaaei.

satigur karay mnjoor tab, dayvee bhee dyaal.

satigur singh bheTaa dee singh sees dayo hit naal."

ok im not much use anymore over to you lot

[dalsingh101]

Thank you everyone for your valuable and insightful contributions. I will go through all the material and adapt/update the ongoing translation in the next few days.

I found this very helpful tool for anyone interested.

http://www.srigranth.org/servlet/gurbani.dictionary

[dalsingh101]

Here are the first two pages. I have tried to incorporate all of the feedback you all kindly gave, after reviewing it. Let me also take this time to say I am an amateur at this (as you may well have guessed!) and hence no authority. I have tried to give explanations of why I have made certain decisions but I won't be doing this in future, simply to save time. If we continue with the project (and I hope we do), in future I will make the changes (or not) based on your feedback feedback and anyone who feels that I have made a wrong faisla can post their case so we can all make a judgment together. I hope this is agreeable to you all?

So far the exercise has been very rewarding not only in terms of the content of the article (more of which later) but also in the opportunity to develop ones vocabulary.

As I have said previously, my request is that we fully complete the translation to everyone's general satisfaction and then, after, analyse it in terms of historical accuracy and agreement (or otherwise) to our understanding of Gurmat as enshrined in Sikh scripture. I notice the translations of the sections directly quoting the manuscript text is the most challenging (for me at least!). Anyway, with your feedback we can hopefully get a final agreement on the first two pages and swiftly move onto the next two.

Waheguru Jee Ka Khalsa!

Waheguru Jee Kee Fateh!

Bhai Vir Singh has done much editing of Panth Prakash in the form of the addition and removal of text. This editing was not pointless but done with a distinctive purpose. These changes have been examined by looking at the Panth Prakash edition printed in 1952 [by Bhai Vir Singh] and comparing it to the handwritten manuscript at Panjab University, Chandigarh (number 797) and the handwritten manuscript held at Guru Nanak Dev University, Amritsar (number 276). A handwritten manuscript located at Rarewale wasn't of much benefit due it being incomplete. There is a difference between the text of the 2 handwritten manuscripts and the contents of Bhai Vir Singh's published (1952) edition. Because of this the unchanged details of the text will be given where there is agreement between the two handwritten manuscripts that has subsequently disappeared from the printed edition. This means that Bhai Vir Singh himself must have removed or altered this text.The most noticeable/important thing is that Rattan Singh Bhangu, the author of Panth Prakash, views Sikhs as Hindus but for Bhai Vir Singh Sikhs are not Hindus. Because of this Bhai Vir Singh cut out the word Hindu and replaced it with Sikh. Places where the words 'Sikhan/Singhan' have been written [in Bhai Vir Singh's publication], contain the word 'Hinduan' in the original manuscript versions (1). The author [Rattan Singh] has this to say about Bute Shah (2):

{END OF PAGE 188}

"He is a Muslim Maulvi.How could he explain the story of Sikhaan/Hinduan". Even when describing the hostility between the Tat Khalsa and the Bandai, Bhangoo refers to the Tat Khalsa as Hindu.

"The Sikhaan/Hinduan saw the giver of life, and saviour Guru as one." [??]

In reference to Baghel Singh's seizure of Delhi, [bhangu writes]:

"The houses of The turks filled with fear[?] whilst the minds of Sikhaan/Hinduan obtained peace."

It's no matter of astonishment that Bhai Vir Singh removed all reference to Chandi, Raja Janak and Hindu mythology. On the eve of fighting with Ahmed Shah Abdali (3), Singhs sacrifice an ox to the goddess Chandi.

"Coming they placed the Samagri [coals, incense, herbs etc.] in one place. By this means a Hom was created.

In the pit the fire was started. By repeatedly reading [scriptures] the Goddess Chandi was evoked.

Then the correct time came for the evocation of the Goddess,

An ox was brought and red vermillion [sundhoor] was applied to this captive. **<(Maha Singh: Meheyk can also apparently mean bull as in jhota, I am using this interpretation from mahan Kosh, also there is clear reference to a kaedee being decorated with sundoor, hence the alteration - I thought you deserved an explanation.)>**

Two Singhs stood facing each other with their Khandas unsheathed.

When permission was recieved for the blessing. The Singhs got ready with their khandas

First one Singh struck with his Khanda. In the same way the second Singh struck too.

The offered head, descended beautifully. Sinking into the pit. **<DTF: I accepted mees was a typo for sees, but I think the word khub is being used to describe the way the head fell as opposed to the head itself. khoob otaar>**

The whole Panth uttered the resounding sound of victory Jai Jai Kaar!"

<Here the text seems to abruptly jump from talking about a sacrifice done in preparation of an attack by Abdali Shah, to the time of Dasmesh Pita?? Abdali Shah's invasions came between 1748 - 1767 i.e. starting forty years after Dasmesh Pita's physical passing from this earth.>

In the next section in the place of "Chandi" the phrase 'Sri Mukh' has been used:

"It was said by Sri mukh ...."(Bhai Vir Singh edition)/"It was said by the exalted Chandi" (Original manuscript)

In the next given stanza, the removal of Chandi has resulted in a purposeful alteration [? meaning unclear in original article]:

So Sri Satguru contemplated 'I have sacrificed my sons for the faith here' (Bhai Vir Singh edition)/So Sri Satguru contemplated 'I have sacrificed for Chandi here'(Original manuscript) **<DTF - I'm not sure if this is past tense or reflecting intention i.e. 'I will sacrifice my sons for the faith here' What made you interpret in past tense?>**

According to Bhangu, Guru Sahib's [Gobind Singh] four princes [sons] were sacrifices to Chandi. The section below has been removed by Bhai Vir Singh: **<Navjot. Anusar is "According to, apropos, in accordance with" in the dictionary I used.>**

"Chandi has been served like a mother. As Chandi desired, the sons have been sacrificed.

Mother did not consider one son as the eldest. [i.e. one son being more valuable than any other.]

Satguru had sacrificed all four sons.

{END OF PAGE 189}

Satguru says all four are blessed.

For the sake of the panth they ended a part of themselves. [i think this alludes to earthly presence being only a part of their being whislt the other is the eternal atama]

Dohara

Footnotes:

(1)Drawof, makes the point that this may be the usage of the term Hindu as an inhabitant of India as opposed to the modern interpretation of the word with its distinct religious connotations.

(2)Bute Shah - A maulvi that was tasked by the British to write a history on Sikhs.

(3)Ahmed Shah Abdali - Afghan warlord of Pashtun background who undertook a number of raids into India via Punjab. He rose to power after the assasination of Nadir Shah, whom he previosuly served.

Edited November 27, 2009 by dalsingh101

[dalsingh101]

If anyone is still interested.

Had a go at the third page. Got a large chuck of it done. Not sure about some sections of it though.

Satguru says all four are blessed.

For the sake of the panth they ended a part of themselves." [Dal - I think this alludes to earthly presence being only a part of their being whilst the other is the eternal atama??]

Dohara:

"Service of Chandi begets protection and sustainance for oneself.

Then Chandi roared, take it all!"

Maidens are the glory of the Khalsa because of which there is no place for killing girls by them:

"Maidens are the glory of panth.

Serving the maidens is serving Satguru himself."

In this way "The maiden Chandi is our mother' has been removed. Sacrifices are given to devi by Sikh martyrs themselves:

"Devi [says the need for] blood agitates me

I need the heads of men to devour.

They must not be thugs, thieves or prisoners.

They must be joyful and arrive bathed and clean."

xxxxxxxxxxxxxxxx

xxxxxxxxxxxxxxxx

xxxxxxxxxxxxxxxx

xxxxxxxxxxxxxxxx (will translate these lines later)

Bhai Vir Singh has removed twenty-four lines similar to those above which refer to awakening devi. In these the Khalsa receives assitance from devi. A hom is undertaken for six months with Brahmins arriving from Deccan. The ceremony takes place near Naina Devi. Chandi speaks through the mouths of the Brahmins and asks for Guru Sahib's eldest son. Guru Ji gives all four sons and an offering of a further 125,000 (sava lakh) Sikh sons is promised. [? what does chardee mean?]

The next large block to be removed [by Bhai Vir Singh] concerns Raja Janak. According to this, the source of Guru Nanak's sovereignity is Raja Janak.

[Silence]

Does this not mean that the 'unedited' panth parkash completely ignores/disagrees with the accepted shaheedi sakhis of the sahibzade?

[dalsingh101]

Does this not mean that the 'unedited' panth parkash completely ignores/disagrees with the accepted shaheedi sakhis of the sahibzade?

Panth Prakash seems to disagree with a lot of the accepted accounts of Sikh history Silence.

[Matheen]

Panth Prakash seems to disagree with a lot of the accepted accounts of Sikh history Silence.

and with Suraj Parkash - written around the same time.