. INTRODUCTION . CHAPTER 1 . CHAPTER 2 . CHAPTER 3 . CHAPTER 4 . CHAPTER 5 . CHAPTER 6 . CHAPTER 7 . CONCLUSION . REFERENCES  References   1.      a. Guru Nanak and the Sikh Religion, Clarendon              Press Oxford, 1968.               b. The Evolution of the Sikh Community, Oxford                      University Press, Delhi, 1974.               c. Early Sikh Tradition: A Study of Janam-sakhis,                       Clarendon Press Oxford, 1980.         d. Who is a Sikh? The Problem of Sikh Identity,                Clarendon Press Oxford 1989.          e. Sikhs and Sikhism, Oxford University Press,                1999.          f. Exploring Sikhism, Oxford University Press,                 2000.   2.       Daljit Singh, Sikhism: A Comparative Study of its    Theology and Mysticism, Singh Brothers, Amritsar, 1979. Jagjit Singh, The Sikh Revolution: A Perspective View, Bahri Publications, Delhi, 1981.Perspectives on the Sikh Tradition, Ed., Gurdev Singh, Siddharth Publications, Chandigarh, 1986.Daljit Singh, Essays on the Authenticity of Kartarpuri Bir and the Integrated Logic and Unity of Sikhism, Punjabi University, Patiala, 1987.           Advanced Studies in Sikhism, Ed., Jasbir Singh Mann and Harbans Singh Saraon, Institute of Sikh Studies, Chandigarh, 1989. Fundamental Issues in Sikh Studies, Ed., Kharak Singh, G.S. Mansukhani and Jasbir Singh Mann, Institute of Sikh Studies, Chandigarh, 1992. Recent Researches in Sikhism, Ed., Jasbir Singh Mann and Kharak Singh, Punjabi University, 1992. Planned Attacks on Aad Guru Granth Sahib: Academics or Blasphemy, Ed., Bachittar Singh, International Centre of Sikh Studies, 1994. Invasion of Religious Boundaries, Ed., Jabsir Singh Mann, Surinder Singh Sodhi, Gurbaksh Singh Gill, Canadian Sikh Study & Teaching Society, Vancouver, 1995. Balwant Singh Dhillon, Early Sikh Scriptural Tradition: Myth and Reality, Singh Bros. 1999. These books and other critiques of McLeod’s works are currently online at www.globalsikhstudies.net.    3.       McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004.    4.       AGGS, M 1, p 904: JUTu n boil pwfy scu khIAY ] haumY  jwie  sbid Gru lhIAY ] 5.      AGGS, M 5, p 268: ApnI prqIiq Awp hI KovY ] bhuir aus kw   ibsvwsu n hovY ] 6.      AGGS, M 1, p 953: kUV inKuty nwnkw EVik sic rhI ] 7.             Chahal, D.S. Integrated and Comprehensive Philosophy of Sikhism, Understanding Sikhism Res. J. 2003, 5 (2), pp. 3-6. 8.             Chahal, D.S. Integrated and Comprehensive         Philosophy of Sikhism, Sikh Virsa, 2003, 8 (93), pp. 56-58. 9.      Singh, I. The McLeod Controversy, Abstracts of         Sikh Studies, 2004, 6 (1), pp. 71-82. 10.                              McLeod, W.H. Discovering the Sikhs: Autobiography 11.                              of a Historian, Permanent Black, 2004, p. 39. 11.     Ibid, p. 40. 12.     Ibid, p. 63.   13.     McLeod, W.H. Guru Nanak and the Sikh Religion,           Oxford India Paperbacks, 1996, p. 162.                    14.     McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, p. 148. 15.     Ibid, p. 137. 16.     Ibid, pp. 46-47. 17.     Ibid, pp. 62-63. 18.     Ibid, p. 39. 19.     Ibid, p. 68.  20.     McLeod, W.H. Guru Nanak and the Sikh Religion, Oxford India Paperbacks, 1996, cover.  21.     Singh, B. An Unacademic Advice, Abstracts of Sikh Studies, 2004, 6 (3), pp. 50-62. 22.                              McLeod, W.H. Discovering the Sikhs: Autobiography         of a Historian, Permanent Black, 2004, p. 38. 23.     Ibid, p. 129. 24.     Ibid, p. 1. 25.     Ibid, p. 63. 26.     Ibid, p. 73. 27.     Ibid, pp. 197-98. 28.     Ibid, p. 211. 29.     Ibid, p. 213. 30.     Ibid, p. 154. 31.     Ibid, pp. 134-35. 32.     Ibid, pp. ix-x. 33.     Ibid, p. x. 34.     Ibid, p. ix. 35.     United States of America, the most powerful nation in the world was attacked by a handful of foreign terrorists on September 11, 2001. Whereas it was the Indian Army that carried out the cold-blooded massacre of its own citizens¾thousands of innocent men and women, young and old, and children¾pilgrims who had gathered at the Golden Temple to celebrate the martyrdom of Guru Arjan on June 3, 1984. The army also attacked seventy-four other gurdwaras (places of worship) simultaneously. The excuse for this attack was to capture or kill a band of forty Sikhs, whose leader, Sant Jarnail Singh Bhindranwala was described as a saintly man without political ambition by Rajiv Gandhi on May 5, 1984 while the Indian army was secretly making preparation for the attack on Golden temple (Jaijee, I.S. Politics of Genocide, Ajanta Publications, 1999, p. 40). In the beginning of 1984, the government ordered the military to make preparations for the attack on the Golden Temple complex. And RAW – a unit of Indian Intelligence services gave special training to commandos at Chakrata, where they had built a large replica of the Golden Temple complex for practical exercises (Jaijee, I.S. Politics of Genocide, Ajanta Publications, 1999, p. 43). After the assassination of Indira Gandhi, there was organized massacre of Sikhs all over India under the direction of the Congress Party. In Delhi, the Capital of India, thousands of Sikhs were killed by mobs led by Congress leaders while the military and police looked the other way. Sikhs were pulled out of trains and busses and lynched. Their homes and properties were singled out for destruction. About twenty thousand Sikhs were killed in that carnage all over India (Singh, S. The Sikhs in History, Uncommon Books, 4th ed., 2001, pp. 420-30). From 1975 when Sikhs spearheaded a peaceful agitation against the emergency rule imposed by Indira Gandhi to the year 2000 may be as many 200,000 Sikhs have been killed by the police, military and mobs organized by politicians. The real figure may never be known because the efforts of human rights groups to collect the data have been frustrated by government, police and the judicial system (Jaijee, I.S. Politics of Genocide, Ajanta Publications, 1999, pp. 102-04. Kumar, R.N., Singh, A., Agarwal, A., Kaur, J. Reduced to Ashes: The Insurgency and Human Rights in Punjab, South Asia Forum for Human Rights, 2003. Singh, S. The Sikhs in History, Uncommon Books, 4th ed, 2001, pp 361-526.) 36.     McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, pp. 134-35. 37.     The bogey of Khalistan was created by Indira Gandhi to destroy the vibrant Sikh community, which constitutes only 2% of India’s population. When Indira Gandhi imposed “emergency” on the country in 1975, the Congress party and communists supported her. The so-called “free press” buckled under pressure and some of the journalists called “emergency” a necessary and positive step, while others like McLeod’s friend, journalist Khushwant Singh (son of Sir Sobha Singh) started serenading Indira Gandhi and her son, Sanjay. No political party except the Shiromani Akali Dal took up the challenge to oppose the imposition of emergency; the only other exception was the Rashtriya SwymSevak Sangh (RSS). However, its chief, Balasaheb Deoras, while still in jail pleaded for a compromise, and RSS periodicals started praising Indira Gandhi and her son Sanjay, whereas the Sikhs continued their agitation against emergency. According to the Amnesty International, 140,000 persons were detained without trial during the emergency, and of them 60,000 were Sikhs. When the whole of India lay prostrate before Indira Gandhi and her son Sanjay, the Sikhs continued their anti-emergency agitation. Indira Gandhi took it as a personal affront. She made up her mind to teach the Sikhs a lesson. An obscure country preacher, Sant Jarnail Singh Bhindranwala with no formal education was projected as a great spiritual leader and foisted on the Sikhs through the machination of the central government. He was well financed and armed and finally installed with the help of musclemen (criminals) in the Golden Temple complex, the most important center of the Sikhs. In order to find a justification to attack the Golden Temple complex, Indira Gandhi started accusing Bhindranwala of being an extremist and separatist. Additionally, “intelligence service agencies” hired criminal and depraved elements from the Sikh community to do the dirty work for them. People like Jagjit Singh Chauhan, Sohan Singh Boparai and many others were sent overseas to mislead the Sikh community and to malign them internationally. (Singh, S. The Sikhs in History, Uncommon Books, 4th ed., 2001, pp. 361-419, 370, 375-76, 444, 452n, 493.) 38.     Singh, S. The Sikhs in History, Uncommon Books, 4th ed., 2001, pp. 593-594. 39.     McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, p. 72. 40.     Ibid, p. 78. 41.     Ibid, p. 121. 42.     Ibid, pp. 201-202. 43.     Ibid, p. 92. 44.     Ibid, p. x-xii. 45.     Ibid, pp. 22-23, 27-28. 46.     Ibid, pp. 47, 65-66. 47.     Ibid, pp. 22-23. 48.     Ibid, p. 23. 49.     Ibid, p. 24. 50.     Ibid, p. 24. 51.     Ibid, p. 163. 52.     Ibid, pp. 65-66. 53.     McLeod, W.H. Guru Nanak and the Sikh Religion, Oxford India Paperbacks, 1996, p. 161. 54.     Ibid, p. 125. 55.     Ibid, p. 127. 56.     Ibid, p. 128. 57.     Ibid, pp. 128-129. 58.     Ibid, p. 130. 59.     Ibid, pp. 131-132. 60.     Ibid, p. 132. 61.     McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, p. 143. 62.     Ibid, p. 143. 63.     Singh, D. Essays on the Authenticity of Kartarpuri Bir and the Integrated Logic and Unity of Sikhism, Punjabi University, Patiala, 2nd ed., 1995, p. 37. 64.     Ibid, pp. 31, 37. 65.     Ibid, pp. vii, xi, 81-87. 66.     Ibid, p. 47. 67.     Ibid, p. 73. 68.     Singh, P. PhD Thesis: The Text and Meaning of Adi Granth, University of Toronto, 1991, p. 138. 69.     McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, p. 171. 70.     Ibid, p. 112. 71.     McLeod, W.H. The Evolution of the Sikh Community, 2nd ed., Oxford University Press, 1999, pp. 75-79. 72.     Ibid, pp. 75-78. 73.     Ibid, p. 77. 74.                              Singh, D. Essays on the Authenticity of Kartarpuri         Bir and the Integrated Logic and Unity of Sikhism, Punjabi University Patiala, 2nd ed., 1995, p. 36. 75.     Ibid, p. 82. 76           McLeod, W.H. The Evolution of the Sikh Community,         2nd ed., Oxford University Press 1999, p. 117. 77.     Ibid, pp. 87-88. 78.                              Singh, J. The Sikh, Revolution: A Perspective         View, Bahri Publications, 4th reprint, 1998, pp.         47-57, 58-79,115-35.        79.     Ibid, p. 51. 80.     Ibid, p. 130 81.     Ibid, p. 131. 82.     Singh, S. The Sikhs in History, Uncommon Books, 4th ed. 2001, p. 26. 83.     Ibid, pp. 37-39. 84.     Ibid, p. 70. 85.     Ibid, p. 73. 86.                         AGGS, M 1, p. 1256:duKu ivCoVw ieku duKu BUK ] ieku duKu skqvwr   jmdUq ] 87.     Singh, J. The Sikh Revolution: A Perspective View, Bahri Publications, 4th reprint,           1998, pp. 136-73. 88.     Ibid, pp. 130-133. 89.     Grewal, J.S. The Sikhs of the Punjab, Cambridge University Press, 1994, p. 41. 90.     Singh, S. The Sikhs in History, Uncommon Books, 4th ed. 2001, pp. 32-33, 37-39. 91.     Ibid, pp. 45-49. 92.     Ibid, pp. 62-63. 93.     Ibid, pp. 76-77. 94.     McLeod, W.H. Discovering the Sikhs: Autobiography          of a Historian, Permanent Black, 2004, p. 167. 95.     Ibid, p. 117. 96.     Ibid, p. 110, 167-74. 97.     Ibid, pp. 101-02. 98.     Ibid, p. 103. 99.     Ibid, p. 103. 100.    Ibid, p. 103. 101.    Ibid, pp. 157-164. 102.    Ibid, pp. 162-163. 103.    Grewal, J.S. The Sikhs of the Punjab, Cambridge          University Press, 1994, P. 80. 104.    McLeod, W.H. Guru Nanak and the Sikh    Religion, Oxford India Paperbacks, 1996, p. 199. 105.    McLeod, W.H. Discovering the Sikhs: Autobiography         of a Historian, Permanent Black, 2004, p. 213. 106.    Ibid, pp. 161. 107.    Singh, J. in Perspectives on the Sikh Tradition,         Ed., Gurdev Singh, Singh Brothers, 1996, pp. 273-         444. 108.    Singh, J. The Sikh Revolution: A Perspective View, Bahri Publications, 4th reprint, 1998, pp. 260-281. 109.    Juergensmeyer, M. The Sword of Sikhism: A study of Sikh Militancy, part I, The Sikh Review, 2003, 51 (10), pp. 39-47, Part II, The Sikh Review, 2003, 51 (11), pp. 37-45. 110.    Grewal, J.S. The Role of Ideas in Sikh History, International Journal of Punjab Studies, 1999, 6(2), pp. 139-153. 111.                          Singh, I. Sword of Sikhism: Tribalist Origin         Refuted, The Sikh Review, 2004, 52 (1), pp. 83-84. 112.                          McLeod, W.H. The Evolution of the Sikh Community,         2nd ed., Oxford University Press, 1999, pp. 7-16. 113.    McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, pp. 160-161. 114.    Paine, C. Sikh Pilgrimage: A study in Ambiguity, International Journal of Punjab Studies, 2003, 10 (1&2), pp. 143-162. 115.    Singh, I. Sikh Pilgrimage: A Search for Ambiguity, www.SikhSpectrum.com, 2004, May-June. Abstracts of Sikh Studies, 2004, 6 (2), pp. 61-66. 116.    http://www.sikhspectrum.com/letters.htm, comments and feedback on issue no. 16, May 2004. 117.    Roger Ballarad, Gerald Barrier, Mark Juergensmeyer, Gurinder Singh Mann, Hew McLeod, Harjot Oberoi and Nikky-Gurinder Kaur Singh. 118.    Singh, N. Guru Nanak and the ‘Sants’: A Reappraisal, International Journal of Punjab Studies, 2001, 8 (1), pp. 1-34. 119.    Singh, N. Guru Nanak and ‘Sants’: A Response to Professor McLeod, International Journal of Punjab Studies, 2002, 9 (1), pp. 1-4. 120.    McLeod, W.H. The Evolution of the Sikh Community, 2nd ed., Oxford University Press, 1999, p 6. 121.    McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, pp. 200-203. 122.    Ibid, pp. 147-150. 123.                          Singh, J. The Sikh Revolution: A Perspective View,         Bahri Publications, 4th reprint, 1998, pp. 128-35, 260-292. 124.    McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, p. 113. 125.    Grewal, J.S. The Role of Ideas in Sikh History, International, Journal of Punjab Studies, 1999, 6 (2), pp. 139-153. 126.    McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004, p. 155. 127.    Ibid, pp. 172-73. 128.    Ibid, pp. 134-135. 129.    Singh, F. Execution of Guru Teg Bahadur¾A New Look, The Sikh Review, January 1976, pp. 28-36. 130.    Singh, F. Bhat Vahis as Source for the Life of Guru Teg Bahadur, The Sikh Review, January 1976, pp. 75-85. 131.                          Dhillon, B.S. Early Sikh Scriptural Tradition:         Myth and Reality, Singh Bros. 1999, p. 34. 132.                          McLeod, W.H. Discovering the Sikhs: Autobiography         of a Historian, Permanent Black, 2004, p. 100. 133.    Ibid, p. 101. 134.                          Singh, P. Recent Trends and Prospects in Sikh         Studies, Studies in Religion/Sciences Religieuses, 1998, 27 (4), pp. 407-25.   135.                         McLeod, W.H. Discovering the Sikhs: Autobiography         of a Historian, Permanent Black, 2004, pp.102,         106. 136.                          Ibid, pp.180-85. 137.                          Planned Attack on Aad Guru Granth Sahib: Academics or Blasphemy, Ed., Bachittar Singh Giani, 1st ed., International Centre of Sikh Studies, 1994.   138.    Ibid, pp.13-14, 46-48, 302. 138.                          Gurdas, B. Varan, Bhai Gurdas (Punjabi), Jawahar         Singh Kirpal Singh and Co. 1976, p.214. 140.    Ibid, pp.278-80. 141.                          Singh, S. Shri Guru Granth Sahib Darpan, Pothi         3(Punjabi), Sohan Lal Khana, pp. 812-827, 841-916. 142.                         Dhillon, B.S. Early Sikh Scriptural Tradition:         Myth and Reality, Singh Bros. 1999, p.92. 143.                          Singh, S. Shri Guru Granth Sahib Darpan, Pothi 3 144.                          (Punjabi), Sohan Lal Khana, pp. 812-827. 144.     Aad Guru Granth Sahib, pp 112, 1187, 1197, 1233.  145.     Dhillon, B.S. Early Sikh Scriptural Tradition: Myth and Reality, Singh Bros. 1999, p. 79. 146.     In 1994 Professor Gurinder Singh Mann and Rabinder Singh Bhamra attended religious services at Princeton Junction, New Jersey. After the religious program Rabinder Singh Bhambra talked about Mann’s academic program at the Columbia University and appealed to the congregation for financial help. Afterwards a group of Sikhs started asking Mann questions about his thesis and the meaning of mohan in Guru Arjan’s composition. To extricate himself from the unpleasant situation he was in, he replied, “I am a historian, not a theologian.” When the inquisitors were gone, I told Mann that according to Professor Sahib Singh Mohan is an epithet for God. “We disagree with Professor Sahib Singh, after all Mohan was Guru Arjan’s mama (mother’s brother),” quipped Mann. 147.    Singh, P. The Ahiyapur Pothi. Abstracts of Sikh Studies, 2003, October-December, p. 14-21. 148.                          Singh, P. Ph.D. Thesis: The Text and Meaning of Adi Granth, University of Toronto, 1991, p. 15. 149.    Singh, S. The Sikhs in History, Uncommon Books,         4th ed. 2001, pp. 73-110. 150.           McLeod, W.H. Discovering the Sikhs: Autobiography         of a Historian, Permanent Black, 2004, pp. 101-03. 151.           Dhillon, B.S. Early Sikh Scriptural Tradition: Myth and Reality, Singh Bros. 1999, pp. 183-85, 187-189. 152.           McLeod, W.H. Discovering the Sikhs: Autobiography         of a Historian, Permanent Black, 2004, p. 100. 153.    Ibid, p. 108. 154.    Invasion of Religious Boundaries, Ed., J.S. Mann, S.S. Sodhi and G.S. Gill, Canadian Sikh Study & Teaching Society, 1995, appendices IV and V. 155.                          McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004 pp. 109-110, 185. 156.                          Singh, S. The Sikhs in History, Uncommon Books,         4th ed. 2001, pp. 96-104. 157.                          McLeod, W.H. Discovering the Sikhs: Autobiography of a Historian, Permanent Black, 2004. pp. 152-153. 158.                          McLeod, W.H. Early Sikh Tradition, Oxford         University Press, 1999, p. 8. 159.                          Singh, S. The Sikhs in History, Uncommon Books, 4th ed. 2001, 52. 160.                          Ibid, p 72. 161.                          Ibid, p 107. 162.                          Mehboob, H.S. Sehje Rachio Khalsa (Punjabi), Singh Bros. Amritsar, 2000, p. 1113. Also a review in Abstracts of Sikh Studies, October-December, 1996, pp. 76-79. 163.                          McLeod, W.H. Discovering the Sikhs: Autobiography         of a Historian, Permanent Black, 2004, p 207-08. 164.                          Mann, J. S. Fresh Look at Text and History of Daasam Granth, presented at Guru Nanak Memorial Lecture, Punjabi University, December 9, 2003. 165.     McLeod, W.H. Discovering the Sikhs: Autobiography         of a Historian, Permanent Black, 2004, p. 137. 166.     Ibid, p. 110. 167.    Singh, B. Misinterpretation of Gurbani by W.H.         McLeod, Understanding Sikhism, Res. J. 2002,         July-December, pp. 32-36. 168.    Singh, B. Deep Penetration of Criminals into                Sikh Institutions, The Sikh Bulletin, May 2002,         pp. 12-15. 169.    Singh, B. The Cult of Pseudo-Sikh Writers,          Spokesman, August 2002, pp. 30-32. 170.    Sangat Singh’s commentary, Spokesman, August         2002, pp. 30-32. 171.    McLeod, W.H. Discovering the Sikhs:           Autobiography of a Historian, Permanent Black,         2004, p. 72. 172.    Dhillon, B.S. Early Sikh Scriptural Tradition:         Myth and Reality, Singh Bros. 1999, p. 9. 173.    Singh, B. Why I Disagree. II. Sehajdhari Sikhs and Brahmanical Interpretation of Gurbani,         http://www.sikhspectrum.com, May 2004. 174.     It is a tragedy that the university that was established in honor of Guru Nanak Dev is engaged in subverting his teachings. When unqualified people fill the top administrative and faculty positions through the influence of corrupt politicians then the academic standards deteriorate and academic ethics disappear from the environment. The Punjabi University is not lacking behind either. Two of its professors, Jodh Singh and Gurbhagat Singh claim that Guru Gobind Singh authored the entire so–called Dasam Granth. Gurbhagat Singh has even published the thematic analysis and post-modern analysis of Sikh philosophy on the basis of Dasam Granth. It is like explaining physics using witchcraft and astrology. 175.     Gurbilas Patshahi 6 (Punjabi), Ed., J.S. Vedanti and A. Singh, Shiromani Gurdwara Parbandhak Committee, 1998, pp. 39, 51. 176.     Singh, B. Misinterpretation of Gurbani by Hew McLeod, Abstracts of Sikh Studies, 2003, 5 (2), pp. 72-80. 177.     Singh, B. Misinterpretation of Gurbani by Hew McLeod, Abstracts of Sikh Studies, 2003, 5 (3), pp. 66-78. 178.     Singh, B. Karma and Transmigration, Abstracts of            Sikh Studies, 2003, 5 (4), pp. 108-109. 179.     Guru Arjan compiled the first Sikh Scripture by incorporating the compositions of his predecessors, his own and that of Bhagats and Sufis and the resulting codex is called Adi Granth (Awid grMQ). It is also known as Pothi (sacred text) and Kartarpuri Bir (sacred text of Kartarpur) as it in the possession of a Sodhi family of Kartarpur. Bir means Jilad¾binding of a book. Since the Adi Granth was a bound manuscript, it acquired the name Adi Bir. Later on Guru Gobind Singh added the composition of his father, Guru Tegh Bahadur, to the compositions of Adi Granth and the resulting sacred text was (is) called Damdami Bir, as according to Sikh traditions it was prepared at Damdama (rest stop). The current Sikh Scripture is a copy of Damdami Bir. The Shiromani Gurdwara Parbandhak Committee (SGPC) which manages the historical Gurdwaras in Punjab, Haryana and Himachal Pardesh, and Sikh-religious affairs, is also responsible for the printing and distribution of the current Sikh Scripture and it has named it as “Adi Sri Guru Granth Sahib Ji (Awid sRI gurU grMQ swihb jI).” In literature it is referred as Guru Granth Sahib or Guru Granth or Granth or Sikh Scripture or even Sikh Bible. However, quite often people not only call it Adi Granth but also pronounce it as Adee Granth (AwdI grMQ), erroneously. From the time of Gurus, the Punjabi language has undergone evolutionary change in pronunciation. For example the vowel, i (sihari) of Awid (Adi) in modern pronunciation is de-emphasized and Awid (Adi) is pronounced as Awd (Aad). In Adi, i denotes (sihari). In my writings I use the name, Aad Guru Granth Sahib, as Aad (Awid) which means (eternal or first in preference) is very important to distinguish it from other Granths or Guru Granths. Recently, some malicious people have started calling Dasam Granth as Guru Granth. I have dropped Sri (Mr.) and Ji (yes, Sir) as the use of Sri before Guru and Ji after Sahib is redundant.