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By Balawanta Singha Dhillom

Learn of varied assets which shaped the bottom for ?Adi-Granth, Sikh canon.

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4. Guru Amar Das not only enriched the Sikh scriptural tradition but also took a keen interest to preserve its sanctity. Some diverse elements chiefly the Udãsìs were posing a serious threat to unity and doctrinal originality of the nascent faith. 3 To prevent the possible interpolation of Sikh tradition, he is credited for putting forth the thesis of Sachì versus Kachì-bãnì,4 which later on became a standard rule to canonize the Sikh scripture. Since, with the addition of the third Master's hymns the size of sacred writings expanded considerably, consequently he thought it prudent to arrange the codex afresh.

1589; Kahn Singh Nabha, Mah#n Kosh, p. 662. 6. Gosti Guru Miharvanu, p. 171. 5. As Guru Ram Das was actively involved in the organizational set-up of the Sikh Panth under Guru Amar Das, we can wellimagine that he was in full knowledge of the Sikh scribal tradition that had developed into the hands of his predecessor. 1 Following faithfully in the foot-steps of his predecessor, he would not allow the pseudo-gurus to confuse the originality of Gurbãnì. 2 Ever since the pontificate of Guru Amar Das the range of the Sikh mission had widened, Manjìdãrs and Masands had fanned out across the region, the number of the Sikhs had swelled and Dharamsãlãs had sprung up in far flung areas.

Bjrhp dlt ldaepiP w[ dfbjdih' ejrhp lyg WjSg mm WjSg a ejrhp epiP w[ig WjSgbj dldi WjSg mm (AGGS, p. 920) (AGGS, p. 920; for more details see also pp. 1174-75) 3. Various Janamsakhi traditions attribute these compositions to Guru Nanak Dev, see Puratan Janamsakhi (ed. Bhai Vir Singh), pp. B. Singh, Sri Guru Granth Sahib Dian Prachin Biran, pp. 341-402. 4. D. Thesis, Guru Nanak Dev University, Amritsar, 1985. 48 EARLY SIKH SCRIPTURAL TRADITION : MYTH AND REALITY exposed to Udãsì influence, hence some of the Kachì-bãnì compositions which had originated at the instance of Udãsìs came to be attributed to the Sikh Gurus.

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