Sir when a writer writes, he may create a character. Or he may tell a story from the point of view of another. That does not mean he did not come up with the story or write it. The Dasam granth was compiled by Bhai Mani Ji after the death of Dasmesh Pitah. Just because one does not write his name or from his point of view does not mean he did not write it at all. Once again, it is a style of writing. I gave you that answer before. I think you are expecting it to written in the same style as SGGS. Which is wrong of you. THere are many styles of writing. As for Darshan Singh changing his mind, I simply stated that I found it interesting. As in the case of Lehna and Sajan Thuug, they had Guru on their side. Lehna was convinced by Guru that the worship of stautes is wrong and Sajan Thuug was moved to stop stealing .Everyone knows stealing is bad, and Bhai Lehna became a Sikh. This argument is one of changing a view within Sikhism. What would you think if he tomorrow said that he believes Guru Gobind Singh was coward? I mean with your justification, he changed his mind. What would make him wrong then? But I question you, what of Bhagat Ravi Das, or Sant Kabeer. Their writings are in SGGS, are they your guru?Veer ji shall i repeat my question? What is mantree bhoopat sambadh? if it is story narrated by mantree than how can it be 10th masters bani?
secondly with regard to your baseless argument about prof darshan singh changing his mind. Let me ask you, did sajan tuug change his mind? did baba lehna change his mind?
Lehna did frequent worshiping to statues and hindu rituals but when he got gyan of guru he stopped and look what he became, Guru Angad Sahib ji.
So should we start saying hey lehna changed his mind he was wrong, he should of kept on doing what he was doing. You are wrong, if someone sees light and understands hey what i was doing before was wrong and i am going to fix it whats wrong with that?
Sajan tuug did it.
Even if you look at the sakhee of the singhs that gave vidhava to guru sahib and then came back shall we see hey they left now they can't come back?
Now jus answer this question like i did before i will be greatful, you went off track and diverted your answer.
What is mantree bhoopat sambadh? if it is story narrated by mantree than how can it be 10th masters bani? if it is pakiyan stories from other places, then how can it still be guru sahibs bani?
And as for Darshan Singh, he has said that he studied Dr. Jodh Singhs translation of Chritars of the Dasam Granth. He contorted the Dasam Granth. While doing Katha at a gurdwara in New York he stated a stoy that he said appears in charitar 21, when according to him Dasmesh Pitah went to a prostitute (Vaishya). he said that Guru Ji thought that if he had a relationship with the prostitute the child would be a Barhua (pimp), and if he doesn't she would shout and call people. According to Prof. Darshan Singh, Guru Sahib leaves his slippers and robe and starts running. On this the people gather and catch Guru Sahib. Someone gets hold of his beard; someone removes his turban and starts beating Guru Sahib with his slippers. The truth is that nowhere in Charitar 21 is Guru ji's name mentioned. In his statement, Dr Jodh Singh clarified that nowhere in Charitar 21, Guru Gobind Singh Ji’s name is stated. He also clarified that the story is about a Raja who goes to a wealthy woman who is inflicted by lust and who tries to lure him. But the Raja, keeping his high morals, doesn’t relent and manages to escape. Dr Jodh Singh also clarified that nowhere in the text of Charitar 21, word Bharua or Vesva, as told by Prof. Darshan Singh, has been used. He added that it’s from the example of high morality that the Raja sets in Charitar 21 that the Sikh Panth has picked up the deadliest bajjar kurahits of the prohibition of extramarital relationship