Numerous books have been written on Guru Sahib’s human life but one that stands out is the one written by Dr Trilochan Singh, who also translated Bhai Sahib Randhir Singh jee’s autobiography from Punjabi to English. Dr Sahib wasa very traditionalist scholar who strongly defended the Sikh traditions while writing using modern scientific techniques.

It was very refreshing to read such well researched and detailed account of Guru Sahib’s life. The writer has done a lot of hard work writing this book and the best part is that the writer has kept a very traditionalist view. Many times authors tend to write controversial stuff so as to attract publicity. Dr Sahib has very diligently defended the Janam Sakhis including the Bhai Bala wali Janam Sakhi. Dr Sahib has written against the controversy started by Professor Gurmukh Singh and augmented by Sardar Karam Singh Historian.

What surprised me was that Dr Sahib has strongly come out in defense of Guru Sahib’s Gurpurab being on Katak Pooranmashi as opposed to 3 Vaisaakh pointed out by Prof Gurmukh Singh, Sardar Karam Singh and many modern historians.

About Bhai Bala wali Janamsakhi, Dr Sahib has written that the Janamsakhi Karam Singh Historian has been referring from in his book “Katak ke Vaisaakh” is the doctored version of this Janamsakhi where as there are older versions that are much pure. He says that based on a doctored version of this Janamsakhi it is not wise to condemn the whole Janamsakhi and to even go as far as saying that Bhai Bala never existed. Karam Singh writes that the name of Bhai Bala does not appear in any other Janamsakhi but Dr Trilochan Singh writes that Bhai Bala’s name appears in Bhai Mani Singh janamsakhi many times. Karam Singh writes that Bhai Bala’s name is not there in the Bhai Gurdas jee’s list of first Guru Sahib’s Sikhs but Dr Sahib says that even Bhai Lalo jee’s name is not there. In any case, it was an interesting read.

I have always been thinking that Brahmgyani Bhai Sahib Randhir Singh jee has never written against Katak Pooranmashi Gurpurab of Guru Sahib and not only that but they also experienced spiritual bliss during this Gurpurab as is evident by poems written by him on this day. They used to celebrate this day as the authentic day of Guru Sahib's Gurpurab. It is possible that the scholars have it wrong when they say that the actual Gurpurab is in Vaisaakh.

Another very interesting point that is exclusive to this book only is the new historical research showing that Guru Sahib met Chaitaniya Mahaprabhu at Jagannath Puri. About 22 years ago, I along with my friends was visiting the Central Islands near Toronto and there we started conversing with the Hare Krishna people. One of them very eagerly told me that Guru Nanak Dev jee and Chaitaniya Mahaprabhu met at Jagannath Puri. He further told me that Chataniya Mahaprabhu entered trance after meeting Guru Sahib and stayed like that for many days. In trance he danced too for some time and then entered Samadhi. I did not believe what he was saying because we don’t have any such account in our books. Now Dr Trilochan Singh has actually found documents written in the language of Orissa that prove that this meeting actually took place. It also talks about how many prominent disciples of Chataniya became earnest followers of Guru Sahib.

Bhai Gurdas jee has written that Satguru jee did parchar of Satnam in all 9 continents of Earth. Since Guru Sahib is the Avatar and king of Kalyug, they had to go to all parts of Earth. If they had stayed limited to just Punjab, then how could they be called Jagat Guru? No other prophet of other religions can be called Jagat Guru because they stayed within their geographical boundaries. Only Guru Nanak Dev jee is the Jagat Guru, who preached Satnam in the whole world.