After  spending , more than one month,s  (valuable) time ,  more than twenty five , top sikh intellectuals , reached on the conclusion !                                                                                             (Amar Jit Singh Chandi)      

Respected S. Raghbir Singh Jee Dhillon,  
 Despite lengthy discussion for one month, we are unable to agree. Hence, it is now up to the Editor S. Gajindar Singh and AOSS’s Editorial Advisory Board to provide their advice, if they so desire, as otherwise this thread is closed.
Thanks,
Gurmit Singh (Australia)

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Dear S Raghbir Singh Dhillon, 

 S Gurmit Singh has given very good response with reference of Bhai Kahn Singh and that of Daljit Singh and Dr Kharar Singh, late prominent members of your IOSS, therefore, I don't think there is any need for me to respond. However, I had already closed my further discussion in my previous missive.
Regards,
Devinder Singh Chahal

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Sangat jeo, Vahiguruji ki Fateh.
Guru Granth Sahib has references to Hindu gods and goddesses, which Hindus have been asserting as the names of particular avatars of Vishnu, but the Sikh intellectuals have firmly held to their interpretation of One Absolute Vahiguru as enunciated by Guru Nanak and successor Gurus, so that no scholar has the courage to suggest differently. How and why the controversy about the Tenth Nanak, who took up cudgels to follow in the steps of Sikh ethos and sacrificed his all in the process. Guru Nanak and the Gurus till Guru Tegh Bahadur were mainly active in the Vaishanvit masses who were swayed by the ten avatars of Vishnu and understood the Sikh message through their similies. Guru Gobind Singh, on the other hand, was active in Shivaite belt of the shivalik hills, who held that deity as the ultimate god. He tried to loosen the hold of the priestly class on the people by providing them another view than theShivaite brahmins. There is no solid proof of his not being a poet as much as his being one! Here, oral evidence of his bani will have to be analysed as the strong tradition to uphold him as the karta of those banis which have been through ages recited by the Sikhs in the Gurdwaras, including the Takhts. The total history of a strong tradition is relatively only thee hundred years and can be resolved if rigidity does not persist in the two opposite camps.
At the outset, it is admitted that the canonical position of the eternal guru and guide bestowed on Guru Granth Sahib is final, beyond any doubt among all sections of the Sikhs. There is no question of any other scripture ever claiming that level of faith and reverence or being considered.
Guru Gobind Singh, of his own discretion, did not add his bani to the Adi Granth. The reason is not too difficult to understand. Guru Dasam Patshah was addressing the needs of the Shivaite Hindus who had their isht in Shiva, not Vishnu. Intermingling of these two distinct streams in the Adi Granth would have created a bedlam, difficult to disentangle. But it is also a fact that his utterances as the Guru of the Sikhs shall not be rejected as kachi bani. Any act of our Gurus is sacrosanct as is the importance of his Khalsasajna, institutions of Harmandir Sahib or Sri Akal Takht, installed by fourth, Fifth and Sixth Gurus. Guru Sahib engaged a team of poets to translate Hindu scriptures into brij bhasha and Punjabi to destroy the hegemony of the priests. These are mere translations even if he wrote some parts of them; these cannot be the Banis by any stretch of imagination, which have to be the original, not translations.  Guru Gobind Singh had to address ShiviteHindus of the hills and his avatars. Metaphors in his writings were, therefore, mostly of Shivite faith,  AND he stressed on the One Supreme God. The original bani of Guru Gobind Singh consists of Jaap Sahib, Akal Ustat, Swaiyes,kabits, Khalsa Mehma, Benti Chopai, Gyan Prabodh, Zaffar nama, etc, which are consistent with the basic tenets of Sikhism for which  a vast majority of Sikhs have deep devotion (of course not in place of Guru Granth Sahib) but as referral holy scriptures.
   The various names like Jagan nath, Jagdish, Hari, Ram, Gopal, Gobind, Shyam, etc.of various Hindu deities and avatars in Guru Granth Sahib are readily and undisputedly conceded by the Sikh scholars as nomenclatures of One indivisible God although these are of purely Vaishnav origin, but Guru Gobind Singh’s assertion of One God, though clear and forceful in his verses, is not accepted!
Adi ant eko avatara; soi guru samjhiyo hamara;
 and
Mahadev ko keht ‘Sda Siv,’(here Siv cannot be the consort!) Nirankar ka chinat nh bhiv,
and
chakkar, chehen ur barn jati ur paat nahinje. . .
It deserves cool thinking! Guru Gobind Singh's bani will retain its unique position and needs to be separated from the Dasam Granth into a separate volume.
Humbly,
Gajindar Singh