# Is One Day Really Missing? (Ang 841-Bilawal Mahella 3 Vaar Satt Ghar 10)



## Tejwant Singh1 (Apr 22, 2011)

Dear Sadh Sangat ji and knowledgable readers of SPN.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!
With the kind blessings of the Great Guru one reads His Holy Bani.

I normally read a few pages everyday in my on-going Sahaj Patth from Adi to Antt.
My aim is not to rush through but to read slowly and try to keep my mind on the subject and try and understand the meanings and enjoy the process thoroughly. Fortunately, I have done this many times and slowly and slowly my concentration is improving with the blessings of Guru Maharaj.
I was puzzled one day while reading on page number 841 "Bilawal Mahella 3 Vaar Satt Ghar 10" As I finished reading the Antt of the Vaar Satt, I felt that "Sunday" was not mentioned. I read again and realized that the Shabad starts with "Monday" and ends with "Saturday". Sunday is not explained.
I went to the local Gurdwara and asked the Bhai Sahib to read the page in front of me. He didn’t realize that "Sunday" was missing. When I told him so, he read again and was aghast. And he read again and again and looked even more puzzled than me. The question on his tongue and mine was the same, "How can one day be missing?"
I told him that my impression is that during the turmoil following departure of Guru Gobind Singh ji and the persecution unleashed my the Mughal rulers during the time of Banda Singh Bahadur and thereafter, the Sikh were on the run. This unstable period lasted until Ahmad Shah Abdali, the raider King of Afghanistan, was repulsed and dare not come to Punjab again. Then the Sikhs went about carving their own Thanas and areas of control. Utter confusion followed and several inter-Jatha battles and amalgamations took place which culminated in the formation of the Misls and the Sikh Raj.
Since copies of Scriptures were hand written in those days, some body seems to have missed out "Sunday" while copying from another Guru Granth Sahib. Maybe there was some threat to the Jatha or to the writer and they had to pause in between and thus missed a line or a few words.
Maybe, subsequent copies of Guru Granth Sahib were prepared on the basis of that particular copy where this mistake had taken place. And the error, somehow, went unnoticed through the last three centuries.
The Bhai Sahib of the Gurdwara did not want to commit anything although his facial features and body language indicated that he was in agreement with me. He did not want to commit lest he be punished by the Guru for saying that someone has made a mistake in the Guru Granth Sahib.
If my contention is accepted for the time being, then the mistake did not take place when the first transcription of Guru Granth Sahib was written or even when Guru Gobind Singh ji edited and added his father’s Bani. It took place during the turmoil period when a Sikh’s head was valued at Rupees ten only.
I am sure, when the first transcription of Guru Granth Sahib was written, Bhai Gurdas ji would have mentioned to Guru Angad Dev ji Maharaj that "Sunday" is missing.
Or one can also say that Bhai Gurdas ji was an evolved soul and did not want to question Guru Maharaj.
On the contrary it would have been inappropriate on the part of Bhai Sahib to let such an error go uncorrected since he was an evolved soul.
If Guru Sahib had really missed out while dictating to Bhai Gurdas ji, he would have corrected the error and mentioned in the Bani "Radd" meaning ‘cancelled’ as one can see in many portions where it says "Radd" or "Shudd Keechey" meaning ‘corrected’.
It is really difficult to say what may have happened. I am really puzzled.
Can anyone of the Gyanis throw some light on this subject?
May Guru Maharaj forgive me for anything wrong I have stated. But after all, I am a Seeker.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!
Tejwant Singh1


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## spnadmin (Apr 22, 2011)

Veer ji

I was puzzled by your comments because I know this shabad very well and did not remember a missing day. Here is what I have. Sunday is there


ਬਿਲਾਵਲੁ ਮਹਲਾ ੩ ਵਾਰ ਸਤ ਘਰੁ ੧੦ 
बिलावलु महला ३ वार सत घरु १० 
Bilāval mėhlā 3 vār saṯ gẖar 10 
Bilaaval, Third Mehl, The Seven Days, Tenth House: 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 
ੴ सतिगुर प्रसादि ॥ 
Ik▫oaŉkār saṯgur parsāḏ. 
One Universal Creator God. By The Grace Of The True Guru: 

ਆਦਿਤ ਵਾਰਿ ਆਦਿ ਪੁਰਖੁ ਹੈ ਸੋਈ ॥ 
आदित वारि आदि पुरखु है सोई ॥ 
Āḏiṯ vār āḏ purakẖ hai so▫ī. 
Sunday: He, the Lord, is the Primal Being. 

ਆਪੇ ਵਰਤੈ ਅਵਰੁ ਨ ਕੋਈ ॥ 
आपे वरतै अवरु न कोई ॥ 
Āpe varṯai avar na ko▫ī. 
He Himself is the Pervading Lord; there is no other at all. 

ਓਤਿ ਪੋਤਿ ਜਗੁ ਰਹਿਆ ਪਰੋਈ ॥ 
ओति पोति जगु रहिआ परोई ॥ 
Oṯ poṯ jag rahi▫ā paro▫ī. 
Through and through, He is woven into the fabric of the world. 

ਆਪੇ ਕਰਤਾ ਕਰੈ ਸੁ ਹੋਈ ॥ 
आपे करता करै सु होई ॥ 
Āpe karṯā karai so ho▫ī. 
Whatever the Creator Himself does, that alone happens. 

ਨਾਮਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ 
नामि रते सदा सुखु होई ॥ 
Nām raṯe saḏā sukẖ ho▫ī. 
Imbued with the Naam, the Name of the Lord, one is forever in peace. 

ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ 
गुरमुखि विरला बूझै कोई ॥१॥ 
Gurmukẖ virlā būjẖai ko▫ī. ||1|| 
But how rare is the one, who, as Gurmukh, understands this. ||1|| 

ਹਿਰਦੈ ਜਪਨੀ ਜਪਉ ਗੁਣਤਾਸਾ ॥ 
हिरदै जपनी जपउ गुणतासा ॥ 
Hirḏai japnī japa▫o guṇṯāsā. 
Within my heart, I chant the Chant of the Lord, the treasure of virtue. 

ਹਰਿ ਅਗਮ ਅਗੋਚਰੁ ਅਪਰੰਪਰ ਸੁਆਮੀ ਜਨ ਪਗਿ ਲਗਿ ਧਿਆਵਉ ਹੋਇ ਦਾਸਨਿ ਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥ 
हरि अगम अगोचरु अपर्मपर सुआमी जन पगि लगि धिआवउ होइ दासनि दासा ॥१॥ रहाउ ॥ 
Har agam agocẖar aprampar su▫āmī jan pag lag ḏẖi▫āva▫o ho▫e ḏāsan ḏāsā. ||1|| rahā▫o. 
The Lord, my Lord and Master, is inaccessible, unfathomable and unlimited. Grasping the feet of the Lord's humble servants, I meditate on Him, and become the slave of His slaves. ||1||Pause|| 

ਸੋਮਵਾਰਿ ਸਚਿ ਰਹਿਆ ਸਮਾਇ ॥ 
सोमवारि सचि रहिआ समाइ ॥ 
Somvār sacẖ rahi▫ā samā▫e. 
Monday: The True Lord is permeating and pervading. 

ਤਿਸ ਕੀ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥ 
तिस की कीमति कही न जाइ ॥ 
Ŧis kī kīmaṯ kahī na jā▫e. 
His value cannot be described. 

ਆਖਿ ਆਖਿ ਰਹੇ ਸਭਿ ਲਿਵ ਲਾਇ ॥ 
आखि आखि रहे सभि लिव लाइ ॥ 
Ākẖ ākẖ rahe sabẖ liv lā▫e. 
Talking and speaking about Him, all keep themselves lovingly focused on Him. 

ਜਿਸੁ ਦੇਵੈ ਤਿਸੁ ਪਲੈ ਪਾਇ ॥ 
जिसु देवै तिसु पलै पाइ ॥ 
Jis ḏevai ṯis palai pā▫e. 
Devotion falls into the laps of those whom He so blesses. 

ਅਗਮ ਅਗੋਚਰੁ ਲਖਿਆ ਨ ਜਾਇ ॥ 
अगम अगोचरु लखिआ न जाइ ॥ 
Agam agocẖar lakẖi▫ā na jā▫e. 
He is inaccessible and unfathomable; He cannot be seen. 

ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਰਹਿਆ ਸਮਾਇ ॥੨॥ 
गुर कै सबदि हरि रहिआ समाइ ॥२॥ 
Gur kai sabaḏ har rahi▫ā samā▫e. ||2|| 
Through the Word of the Guru's Shabad, the Lord is seen to be permeating and pervading everywhere. ||2|| 

ਮੰਗਲਿ ਮਾਇਆ ਮੋਹੁ ਉਪਾਇਆ ॥ 
मंगलि माइआ मोहु उपाइआ ॥ 
Mangal mā▫i▫ā moh upā▫i▫ā. 
Tuesday: The Lord created love and attachment to Maya. 

ਆਪੇ ਸਿਰਿ ਸਿਰਿ ਧੰਧੈ ਲਾਇਆ ॥ 
आपे सिरि सिरि धंधै लाइआ ॥ 
Āpe sir sir ḏẖanḏẖai lā▫i▫ā. 
He Himself has enjoined each and every being to their tasks. 

ਆਪਿ ਬੁਝਾਏ ਸੋਈ ਬੂਝੈ ॥ 
आपि बुझाए सोई बूझै ॥ 
Āp bujẖā▫e so▫ī būjẖai. 
He alone understands, whom the Lord causes to understand. 

ਗੁਰ ਕੈ ਸਬਦਿ ਦਰੁ ਘਰੁ ਸੂਝੈ ॥ 
गुर कै सबदि दरु घरु सूझै ॥ 
Gur kai sabaḏ ḏar gẖar sūjẖai. 
Through the Word of the Guru's Shabad, one understands his heart and home. 

ਪ੍ਰੇਮ ਭਗਤਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥ 
प्रेम भगति करे लिव लाइ ॥ 
Parem bẖagaṯ kare liv lā▫e. 
He worships the Lord in loving devotion. 

ਹਉਮੈ ਮਮਤਾ ਸਬਦਿ ਜਲਾਇ ॥੩॥ 
हउमै ममता सबदि जलाइ ॥३॥ 
Ha▫umai mamṯā sabaḏ jalā▫e. ||3|| 
His egotism and self-conceit are burnt away by the Shabad. ||3|| 

ਬੁਧਵਾਰਿ ਆਪੇ ਬੁਧਿ ਸਾਰੁ ॥ 
बुधवारि आपे बुधि सारु ॥ 
Buḏẖvār āpe buḏẖ sār. 
Wednesday: He Himself bestows sublime understanding. 

ਗੁਰਮੁਖਿ ਕਰਣੀ ਸਬਦੁ ਵੀਚਾਰੁ ॥ 
गुरमुखि करणी सबदु वीचारु ॥ 
Gurmukẖ karṇī sabaḏ vīcẖār. 
The Gurmukh does good deeds, and contemplates the Word of the Shabad. 

ਨਾਮਿ ਰਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ 
नामि रते मनु निरमलु होइ ॥ 
Nām raṯe man nirmal ho▫e. 
Imbued with the Naam, the Name of the Lord, the mind become pure and immaculate. 

ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਉਮੈ ਮਲੁ ਖੋਇ ॥ 
हरि गुण गावै हउमै मलु खोइ ॥ 
Har guṇ gāvai ha▫umai mal kẖo▫e. 
He sings the Glorious Praises of the Lord, and washes off the filth of egotism. 

ਦਰਿ ਸਚੈ ਸਦ ਸੋਭਾ ਪਾਏ ॥ 
दरि सचै सद सोभा पाए ॥ 
Ḏar sacẖai saḏ sobẖā pā▫e. 
In the Court of the True Lord, he obtains lasting glory. 

ਨਾਮਿ ਰਤੇ ਗੁਰ ਸਬਦਿ ਸੁਹਾਏ ॥੪॥ 
नामि रते गुर सबदि सुहाए ॥४॥ 
Nām raṯe gur sabaḏ suhā▫e. ||4|| 
Imbued with the Naam, he is embellished with the Word of the Guru's Shabad. ||4|| 

ਲਾਹਾ ਨਾਮੁ ਪਾਏ ਗੁਰ ਦੁਆਰਿ ॥ 
लाहा नामु पाए गुर दुआरि ॥ 
Lāhā nām pā▫e gur ḏu▫ār. 
The profit of the Naam is obtained through the Door of the Guru. 

ਆਪੇ ਦੇਵੈ ਦੇਵਣਹਾਰੁ ॥ 
आपे देवै देवणहारु ॥ 
Āpe ḏevai ḏevaṇhār. 
The Great Giver Himself gives it. 

ਜੋ ਦੇਵੈ ਤਿਸ ਕਉ ਬਲਿ ਜਾਈਐ ॥ 
जो देवै तिस कउ बलि जाईऐ ॥ 
Jo ḏevai ṯis ka▫o bal jā▫ī▫ai. 
I am a sacrifice to the One who gives it. 

ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਗਵਾਈਐ ॥ 
गुर परसादी आपु गवाईऐ ॥ 
Gur parsādī āp gavā▫ī▫ai. 
By Guru's Grace, self-conceit is eradicated. 

ਨਾਨਕ ਨਾਮੁ ਰਖਹੁ ਉਰ ਧਾਰਿ ॥ 
नानक नामु रखहु उर धारि ॥ 
Nānak nām rakẖahu ur ḏẖār. 
O Nanak, enshrine the Naam within your heart. 

ਦੇਵਣਹਾਰੇ ਕਉ ਜੈਕਾਰੁ ॥੫॥ 
देवणहारे कउ जैकारु ॥५॥ 
Ḏevaṇhāre ka▫o jaikār. ||5|| 
I celebrate the victory of the Lord, the Great Giver. ||5|| 

ਵੀਰਵਾਰਿ ਵੀਰ ਭਰਮਿ ਭੁਲਾਏ ॥ 
वीरवारि वीर भरमि भुलाए ॥ 
vīrvār vīr bẖaram bẖulā▫e. 
Thursday: The fifty-two warriors were deluded by doubt. 

ਪ੍ਰੇਤ ਭੂਤ ਸਭਿ ਦੂਜੈ ਲਾਏ ॥ 
प्रेत भूत सभि दूजै लाए ॥ 
Pareṯ bẖūṯ sabẖ ḏūjai lā▫e. 
All the goblins and demons are attached to duality. 

ਆਪਿ ਉਪਾਏ ਕਰਿ ਵੇਖੈ ਵੇਕਾ ॥ 
आपि उपाए करि वेखै वेका ॥ 
Āp upā▫e kar vekẖai vekā. 
God Himself created them, and sees each one distinct. 

ਸਭਨਾ ਕਰਤੇ ਤੇਰੀ ਟੇਕਾ ॥ 
सभना करते तेरी टेका ॥ 
Sabẖnā karṯe ṯerī tekā. 
O Creator Lord, You are the Support of all. 

ਜੀਅ ਜੰਤ ਤੇਰੀ ਸਰਣਾਈ ॥ 
जीअ जंत तेरी सरणाई ॥ 
Jī▫a janṯ ṯerī sarṇā▫ī. 
The beings and creatures are under Your protection. 

ਸੋ ਮਿਲੈ ਜਿਸੁ ਲੈਹਿ ਮਿਲਾਈ ॥੬॥ 
सो मिलै जिसु लैहि मिलाई ॥६॥ 
So milai jis laihi milā▫ī. ||6|| 
He alone meets You, whom You Yourself meet. ||6|| 

ਸੁਕ੍ਰਵਾਰਿ ਪ੍ਰਭੁ ਰਹਿਆ ਸਮਾਈ ॥ 
सुक्रवारि प्रभु रहिआ समाई ॥ 
Sukarvār parabẖ rahi▫ā samā▫ī. 
Friday: God is permeating and pervading everywhere. 

ਆਪਿ ਉਪਾਇ ਸਭ ਕੀਮਤਿ ਪਾਈ ॥ 
आपि उपाइ सभ कीमति पाई ॥ 
Āp upā▫e sabẖ kīmaṯ pā▫ī. 
He Himself created all, and appraises the value of all. 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਰੈ ਬੀਚਾਰੁ ॥ 
गुरमुखि होवै सु करै बीचारु ॥ 
Gurmukẖ hovai so karai bīcẖār. 
One who become Gurmukh, contemplates the Lord. 

ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਹੈ ਕਾਰ ॥ 
सचु संजमु करणी है कार ॥ 
Sacẖ sanjam karṇī hai kār. 
He practices truth and self-restraint. 

ਵਰਤੁ ਨੇਮੁ ਨਿਤਾਪ੍ਰਤਿ ਪੂਜਾ ॥ 
वरतु नेमु निताप्रति पूजा ॥ 
varaṯ nem niṯāparaṯ pūjā. 
All fasts, religious rituals and daily worship services, 

ਬਿਨੁ ਬੂਝੇ ਸਭੁ ਭਾਉ ਹੈ ਦੂਜਾ ॥੭॥ 
बिनु बूझे सभु भाउ है दूजा ॥७॥ 
Bin būjẖe sabẖ bẖā▫o hai ḏūjā. ||7|| 
without genuine understanding lead only to the love of duality. ||7|| 

ਛਨਿਛਰਵਾਰਿ ਸਉਣ ਸਾਸਤ ਬੀਚਾਰੁ ॥ 
छनिछरवारि सउण सासत बीचारु ॥ 
Cẖẖanicẖẖarvār sa▫uṇ sāsaṯ bīcẖār. 
Saturday: Contemplating good omens and the Shaastras, 

ਹਉਮੈ ਮੇਰਾ ਭਰਮੈ ਸੰਸਾਰੁ ॥ 
हउमै मेरा भरमै संसारु ॥ 
Ha▫umai merā bẖarmai sansār. 
in egotism and self-conceit, the world wanders in delusion. 

ਮਨਮੁਖੁ ਅੰਧਾ ਦੂਜੈ ਭਾਇ ॥ 
मनमुखु अंधा दूजै भाइ ॥ 
Manmukẖ anḏẖā ḏūjai bẖā▫e. 
The blind, self-willed manmukh in engrossed in the love of duality. 

ਜਮ ਦਰਿ ਬਾਧਾ ਚੋਟਾ ਖਾਇ ॥ 
जम दरि बाधा चोटा खाइ ॥ 
Jam ḏar bāḏẖā cẖotā kẖā▫e. 
Bound and gagged at death's door, he is beaten and punished. 

ਗੁਰ ਪਰਸਾਦੀ ਸਦਾ ਸੁਖੁ ਪਾਏ ॥ 
गुर परसादी सदा सुखु पाए ॥ 
Gur parsādī saḏā sukẖ pā▫e. 
By Guru's Grace, one finds lasting peace. 

ਸਚੁ ਕਰਣੀ ਸਾਚਿ ਲਿਵ ਲਾਏ ॥੮॥ 
सचु करणी साचि लिव लाए ॥८॥ 
Sacẖ karṇī sācẖ liv lā▫e. ||8|| 
He practices Truth, and lovingly focuses on the Truth. ||8|| 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਵਡਭਾਗੀ ॥ 
सतिगुरु सेवहि से वडभागी ॥ 
Saṯgur sevėh se vadbẖāgī. 
Those who serve the True Guru are very fortunate. 

ਹਉਮੈ ਮਾਰਿ ਸਚਿ ਲਿਵ ਲਾਗੀ ॥ 
हउमै मारि सचि लिव लागी ॥ 
Ha▫umai mār sacẖ liv lāgī. 
Conquering their ego, they embrace love for the True Lord. 

ਤੇਰੈ ਰੰਗਿ ਰਾਤੇ ਸਹਜਿ ਸੁਭਾਇ ॥ 
तेरै रंगि राते सहजि सुभाइ ॥ 
Ŧerai rang rāṯe sahj subẖā▫e. 
They are automatically imbued with Your Love, O Lord.


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## spnadmin (Apr 22, 2011)

TejwantSingh1 ji

If one begins with the premise that the Kartarpuri Bir is authentic and complete, and that "mistakes" begin with the Banno Bir, then what you say cannot be proved. Bhai Gurdas ji would not be reticent or muddled-headed. The premise cannot be that the Adi Granth was enshrined with known errors.



> I am sure, when the first transcription of Guru Granth Sahib was written, Bhai Gurdas ji would have mentioned to Guru Angad Dev ji Maharaj that "Sunday" is missing.
> Or one can also say that Bhai Gurdas ji was an evolved soul and did not want to question Guru Maharaj.
> On the contrary it would have been inappropriate on the part of Bhai Sahib to let such an error go uncorrected since he was an evolved soul.
> If Guru Sahib had really missed out while dictating to Bhai Gurdas ji, he would have corrected the error and mentioned in the Bani "Radd" meaning ‘cancelled’ as one can see in many portions where it says "Radd" or "Shudd Keechey" meaning ‘corrected’.



Whether there are recorded cases of deliberate and nefarious tinkering with Ang 841, or whether this is only a printer's error... It is important that our discussion not be swayed away from the unquestionable coherence and integrity of Sri Guru Granth Sahib Ji. 

In the controversies surrounding Professor Pashura Singh, many ancillary documents came to light. Many are disputed. We know that the Adi Granth in the form of the Kartarpui Bir is complete. Guru Arjan Dev placed his signature on each and every page that was used. Additional pages to accommodate more bani as needed were set in as extras and numbered. In that way nothing could be added and nothing could be taken away. A systematic comparison of the Kartarpuri Bir with questionable birs by Dr. Daljit Singh is at this link.

http://www.sikhcoalition.org/Sikhism18.asp

Had any deviations resulted from hand-written copies. Here is an eye opening chapter from Professor Sahib Singh's "Compilation of the Sri Guru Granth Sahib Ji (Chapter 10 beginning on page 134). See attached document


There were hand written copies taken from the Bhai Banno bir. Problems and inconsistencies are identified, as the professor stated in the chapter 





> Variations between the original copy of the Guru Granth and Bhai Banno's rescension


. You will find that the "old handwritten copies" according to Professor Sahib have given rise to numerous and divisive arguments. I have attached the opening paragraphs. Personally, I hope to learn from the ensuing discussion, of one of my favorite topics. I thank you for raising the question.


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## spnadmin (Apr 22, 2011)

A scribe who was not familiar with the methodology used by Guru Arjan Dev in the Kartarpuri Bir, might omit a portion of a shabad, that was indeed included in the margins of a page of the original bir, correctly numbered, but not in sequence with its related vaars. Furthermore, it is well known that spurious additions to the Banno bir were made, and also to copies of the Banno bir. A hand written recension of the Banno Bir might also omit portions of shabad, and that would not at all be surprising:

Why would portions of a shabad appear to be "missing?"


The use of hartal to erase mistakes, and then rewriting a portion of the shabad in the margin
Correcting an error by writing a missing section in the margins of the bir

As described by Daljit Singh



> (f) Another feature of the Kartarpuri Bir is the scores of pages where the original writing has been obliterated by Hartal, and later at those very places bani has been written. Sometimes the space accommodating a whole sabad or hymn, has been cleaned with Hartal and new bani rewritten at the place, e.g. at pages *840/1*,870/2, 966/1,and 966/2. Had the Kartarpuri Bir been a copy of the original, such a large number of places requiring the need of scoring out or rubbing or cleaning with hartal could never have arisen.
> 
> (b) There are numerous instsance where sabads, saloks and a part of the bani, have been written in the margin, evidenty, because in each case the bani appears to have been found or collected later, and there being no place on the relevant page, it had to be recorded in the margin. In some cases the bani has been given the proper serial number and the numbers of the subsequent bani adjusted. But, in some cases numbers following them have remained uncorrected, and the bani in the margin has been given the same number as the salok or sabad after which it has to be read. These incongruities are so large in numbers and the bani has been written in the margin at so many places that all this could happen only in the original, because either of the late collection of the bani, or the scribe, Bhai Gurdas, having omitted to record it in its right sequence or place. For example, at page 154/2, 252/1, 364/1, 694/1, 945, 182, 946/1, 148/2, 374/2, etc. additional bani has been written in the margins. At pages 940/1,940/2, etc. the bani recorded in the margins has been given the same number as borne by one of the sabad on the page. Again, on page 251/1,265/2, 266/2,399/2,252/1,499/2,689/2,690/1, 842/2,*841/2*, etc., portions of the bani have been written in the margin, and a mark given at the relevant place on the page to show where the marginal portion should be read.



This is based on the research of Dr. Jodh Singh and reported at http://www.sikhphilosophy.net/history-of-sikhism/28935-authenticity-of-kartarpuri-bir.html

A copyist working years after the installation of the Adi Granth might miss these historical signposts completely. A copyist working from an inauthentic bir would never know. It is very difficult to give the benefit of the doubt to an authorized or genuine copy of the Kartarpuri Bir that would contain such mistakes.


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## Gyani Jarnail Singh (Apr 23, 2011)

spnadmin said:


> Veer ji
> 
> I was puzzled by your comments because I know this shabad very well and did not remember a missing day. Here is what I have. Sunday is there
> 
> ...



The Vaar BEGINS with SUNDAY...!! and i think the poster was looking for Sunday AFTER Saturday at the end of the vaar...
I just finished clicking the 101 links at which SGGS is found on the net..and also looked physically at all the 200 pothis of SGGS ( from sgpc press and various private printers in Punjab) i have in my class and 5 birs of sggs,(also sgpc press and private presses publishers ) plus the ones in the nearest Gurdwaras...ALL have the same Vaar and NOTHING is MISSING.


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## Gyani Jarnail Singh (Apr 23, 2011)

The Historical tardition being passed down about how the banno Bir came about is that Bhai banno was given / undertook the responsibility of BINDING the POTHI SAHIB at LAHORE. On the way to lahore..he took a DETOUR to his village, and there he got prepared a COPY of the Original Pothi Sahib and after BINDING BOTH of them, he returned to Amrtisar where Guru Arjun ji discovere that Bhai banno had ADDED unauthorised banis/shabads to his COPY. Guru Arjun ji immediately issued an INJUNCTION...Bhai banno - YOU have added SALT into the sweet Ambriosal nectar. From henceforth YOUR COPY of the Pothi Sahib will be called KHAREE BEER (salty)..

2. Now the question in my mind is why would copyists even take the trouble to make copies of a REJECTED copy ?..unless that was the intention anyway...

3. Also note that Guru Arjun ji just gave his comment - Kharee Bir and stopped at that. Had he been like todays "Jathedars" he would have undoubtedly EX-communicated Bhai Banno and BURNED his bir.

4. It has also been debated that Guru Arjun ji just had this ONE copy of the Pothi sahib completed after a long ardous period time and expense...why would he just pass this invaluable one only manuscript to anyone to take to lahore to bind it ? Amritsar was a growing city by then..surely it had competent binders ? It does sound odd. Guru ji could jst call nay of the best binders to come bind the pothi in amritsar.


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## Tejwant Singh1 (Apr 23, 2011)

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!
Giani Jarnail Singh is right. I was looking for Sunday after Saturday.
The confusion took place because the ancient word *"Aadit Vaar"* is not used nowadays. 

Gianiji, thank you for enlightening me.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!
Tejwant Singh1


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