APOCRYPHAL COMPOSITIONS, known in Sikh vocabulary as kachchi bani (unripe, rejected texts) or vadhu bani (superfluous texts) are those writings, mostly in verse (but prose not excluded), which have been attributed to the Gurus, but which were not incorporated in the Guru Granth Sahib at the time of its compilation in 1603-04. Since the Sikh Scripture was compiled by one of the Gurus and the text as approved by him has come down to us intact, compositions not included therein must be reckoned as extratextual and spurious. Moreover, the contents of the Guru Granth Sahib have been so arranged and numbered as to leave absolutely no scope for any extraction or interpolation.
Still, there are compositions which some attribute to the Gurus. Most of them are attributed to Guru Nanak, at least one sabda to Guru Tegh Bahadur, and some to Guru Gobind Singh. “Nanak” was the nom de plume the Gurus used for their compositions, and the custom was appropriated by some of the contemporary saints or religious poets. Some schismatists, or those who had otherwise set themselves up as rivals to the growing faith, adopted this pseudonym to benefit from its popularly accepted authority. Apocryphal writings attributed to Guru Nanak fall into three categories, viz.
(i) hymns addressed to the yogis on the subject of true yoga;
(ii) hymns addressed to the various Hindu sects on the ideal form of religion; and
(iii) compositions generally called namahs (epistles or addresses) addressed to Muslims, expounding the true meaning of shara` (Islamic laws) and the spirit of Islam.
Writings falling in categories (i) and (ii) seem to have been collected in the course of time, in one volume popularly called Pran Sangli, the best known among Sikh apocrypha on account of its spiritual insight and closeness to Guru Nanak’s own diction and style.
Besides Pran Sangli, Kakar Vichar and Bihangam Ban! (guidance from birds about auspicious and inauspicious omens) are other apocryphal compositions attributed to Guru Nanak, but which go against his teachings and have thus never been owned by the Sikhs. Verses by Baba Miharban (q.v.) and his successors, which they composed using the nom de plume ‘Nanak’ under the title of Mahalla VI, VII and VIII, are also apocryphal. Another category of the apocryphal literature comprises hymns written in Persianized Punjabi and addressed to the Muslim divines and kings.
These compositions are available in Chapters LXXVII to LXXVIII of the Pran Sangli. Other compositions in this category are Nasihat Namah or Epistle of Admonitions; Hazar Namah or a discourse on the importance of being alert; Pak Namah or an address on pure living; and Kami Namah or an address on the importance of good conduct. The sabda attributed to Guru Tegh Bahadur reads:
“chit charan kamal ka asra
chit charan kamal sangjoriai/mana lochai buriaian
guru sabadiih mana horiai/banhjinah dipakariai
sir dijai ban A na chhoriai
guru Tegh Bahadur bolia dhar paiai dharam na chhoriai.”
Among the apocryphal writings attributed to Guru Gobind Singh are Sarbloh Granth and Prem Sumarag. Since Sikh Scripture was compiled by Guru Arjan himself—and its first copy was inscribed under his personal supervision and care, and its contents were meticulously authenticated, arranged, and numbered—the genuineness of the text is beyond question. As such, the apocryphal texts pose no serious problem. Compositions which do not form part of the acknowledged recension are therefore not genuine.
It is only some portions of the Dasam Grantha, the Book of the Tenth Master, which have been engaging the attention of scholars with regard to their authorship, but this work does not have scriptural status. As for Scripture, the Guru Granth Sahib, the original volume prepared by Guru Arjan, is still extant, preserved in a descendant family at Kartarpur, in Jalandhar district of the Punjab. T.S.
Below is an exploration of apocryphal compositions in Sikhism—a subject that delves into the complex interplay between authenticity, authority, and religious tradition within the Sikh literary corpus.
Defining Apocryphal Compositions in Sikhism
In Sikh vocabulary, apocryphal compositions are known as kachchi bani (unripe or rejected texts) or vadhu bani (superfluous texts). These writings, mostly in verse (though some exist in prose), are attributed to the Sikh Gurus but were not included in the Guru Granth Sahib at the time of its compilation in 1603–04. Because the scripture was compiled under the direct supervision of one of the Gurus (Guru Arjan Dev) and its contents were meticulously authenticated, any compositions omitted from it are regarded as extratextual. As such, these texts are considered spurious and do not hold the scriptural status invested in the Guru Granth Sahib.
Nature and Categories
The apocryphal compositions fall into several broad categories:
- Compositions Attributed to Guru Nanak:
Many of these texts are attributed to Guru Nanak, though “Nanak” was used as a nom de plume by the Gurus when composing hymns. Over time, some contemporary saints and even schismatists adopted this pseudonym to capitalize on its accepted authority. The apocryphal writings attributed to Guru Nanak tend to fall into three distinct groups:
Hymns addressed to yogis: Focused on the subject of true yoga.
Hymns directed to various Hindu sects: Advocating an ideal form of religion according to Sikh principles.
Namahs (epistles or addresses) addressed to Muslims: These texts expound on the true meaning of shara` (Islamic laws) and the spirit of Islam. Many of these compositions were collected in a volume known as Pran Sangli, renowned for its spiritual insight and its closeness to Guru Nanak’s style. - Other Apocryphal Texts from the Guru Nanak Tradition:
Besides the Pran Sangli, other compositions such as Kakar Vichar and Bihangam Bani—which provides guidance through symbolic references (for example, omens signaled by birds)—are also attributed to Guru Nanak but conflict with his established teachings. Additionally, verses composed by Baba Miharban and his successors (using “Nanak” as a pseudonym under the titles Mahalla VI, VII, and VIII) are considered apocryphal. - Texts with a Persianized Punjabi Influence:
A separate group of apocryphal works is identified by their language and audience. These compositions, written in a Persianized style of Punjabi, are addressed to Muslim divines and kings. Among them are wellknown works like the Nasahat Namah (Epistle of Admonitions), Hazar Namah (a discourse on the importance of alertness), Pak Namah (an address on pure living), and Kami Namah (an address emphasizing good conduct). - Works Attributed to Later Gurus:
There are also a few texts ascribed to Guru Tegh Bahadur (at least one sabda) and some to Guru Gobind Singh (including titles such as Sarbloh Granth and Prem Sumarag). However, their status is similarly extratextual because the canonical authority of the Guru Granth Sahib remains unaffected by these later attributions. The Question of Authenticity and Canonical Integrity
Since the Guru Granth Sahib was assembled under the careful scrutiny and guidance of Guru Arjan Dev—arranged, authenticated, and numbered with precision—its contents remain uncontested as the sacred and final version of Sikh scripture. Consequently, any compositions not found within it, no matter how devotional or stylistically similar they may appear, are not regarded as genuine expressions of the Sikh Gurus. Even in cases like portions of the Dasam Granth (the Book of the Tenth Master), which have spurred scholarly debates over authorship, these texts do not obtain scriptural status.
In essence, the existence of apocryphal compositions poses no serious doctrinal problem. They are academically and historically interesting because they reflect attempts—sometimes politically driven or intended to rival orthodox teachings—to appropriate the revered legacy of the Gurus. However, for practical purposes in religious practice and identity, the sanctioned Guru Granth Sahib remains the definitive and infallible scripture of Sikhism.
Impact on Sikh Historiography and Identity
The study of these compositions has been integral to understanding the evolution of Sikh thought. Scholars examining apocryphal texts have to carefully distinguish between what constitutes the revered core of Sikh theology and what represents later interpolations or misattributions. While these texts may exhibit poetic brilliance or spiritual insight, they also mirror historical attempts to contest, reinterpret, or sometimes even dilute the strictly defined boundaries of Sikh identity. As such, they serve as a window into the complexities of religious authority, scriptural canon formation, and the dynamics of religious rivalry and reform.
Concluding Reflections
Exploring apocryphal compositions in Sikhism offers a fascinating glimpse into the diverse literary and theological efforts surrounding the Sikh tradition. These texts—referred to as kachchi bani or vadhu bani—reveal the multiplicity of voices and the contested nature of religious authority in a period when maintaining a distinct Sikh identity was paramount. They remind us that the boundaries of sacred literature are rigorously maintained, and that the Guru Granth Sahib’s integrity remains the unchallenged cornerstone of Sikh spiritual life.
