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  1. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, With Guruji's kirpa, daas has made a humble attempt to translate the foreword to Sri Sarbloh Granth Sahib Ji Steek. I apologise for countless mistakes I must have made while translating, also I hope you will not have too many problems understanding my pinglish :happy:. This text will hopefully be useful to Gurmukhs who have difficulties reading/understanding Gurmukhi but are keen to learn more about Sri Sarbloh Granth. If you are interested, you can also download this as pdf here Bhull Chukk Maaf, Gurfateh Jeo --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ ॥ The warriors of great Khalsa Kaum have fought courageously in battlefields and obtained shaheedian while other brave souls surrendered to the sweet Will of Akal Purakh and laid themselves upon the wheels of torture, got their scalps torn apart, burnt alive in hot furnaces, mothers witnessed their children getting butchered to pieces; while others sat under railway tracks in protest and got crushed by speeding rail engines. When we take a look at the approximately 42 years of the pious Sargun Saroop of the creator of this fearless Khalsa Kaum - Kalgidhar Dashmesh Pita Sahib Sri Guru Gobind Singh Sahib Ji Maharaj, we get darshan of his amazing qualities – He is fullest-full, complete Satguru; He is also a great warrior as well as defender of the Truth, The Faith. However, it is when we do darshan of his literary, poetic side that we are left totally perplexed and awed. The great poetic compositions of Guruji – Sri Jaap Sahib, Sri Akaal Ustat, Bachittar Natak, Zafarnamah, Gyaan Parbodh, Shabads, Swaviye, Chaupais, Chandi Charitar, Triya Charitar, etc. are unparralled in the history of Indian literature. Jaap Sahib, Akal Ustat, and Gyan Parbodh banis in particular are based on the same great spiritual principles of Aad Sri Guru Granth Sahib Jee and rivers of eternal Akaali Bani can be seeing flowing from the heart of Guruji. Bachittar Natak and Zafarnamah Banis are beautiful specimens that are full of Bir-Rass and historical facts. Similarly, Guruji, through his infinite wisdom and experience, have also gifted us Chandi Charitar, Triya Charitars, Chaubees Avtar and translations of other snaatani mythological works. It is through the experience of this sargun saroop Satguru that Sri Sarbloh Granth Sahib has emerged. Its style and technique is quite similar to Chandi Charitar; Sri Sarbloh Granth Sahib is also an astonishing poetic work full of immense Bir Rass. The most beatiful aspect of this amazing work of poetry is that when Guruji, in full Bir rass, describes a beautiful battlefield scene he seems to touch the highest peaks of excellence. The descriptions of decorative wargear of soldiers, the formation of troops, the elephant, horse and camel mounted units are exquisitely illustrated. Even while describing the scenes of war flags fluttering in the wind, the clashing sounds of weapons, the deafening crescendos of the brass trumpets (Narsinghas) and thumping sounds of Nagara drums, Guruji becomes one with the invisible, soothing light of the Supreme Being Waheguru, The Mahakaal; it is through this ambrosial arrangement this eternal Bani has been uttered. Examples of such great poetic work cannot be found in any other 'Puraanas, Shaastars, or book' apart from the Dhur Ki Bani Aad Sri Guru Granth Sahib Ji or Sri Dasam Granth Sahib Ji. In Sikh world, the mention and discussion of Sri Sarbloh Granth Sahib Ji is done with utmost respect and love. However, it is rare to find Gursikhs who have done darshan, or complete paaths of Sri Sarbloh Granth Sahib. Yet, knowledgeable Gursikhs and Gurbani researchers are aware of this fact that Sri Sarbloh Granth Sahib Ji is a great and priceless composition by Guru Gobind Singh Ji. There have been constant efforts to confuse and misguide people regarding Sri Sarbloh Granth Sahib Ji and Sri Dasam Granth Sahib Ji. Sadly, these well planned attacks by anti-gurmat forces and perhaps also unintentional misunderstandings by people unaware of Gurbani principles have created an impact on the minds of Gurmat scholars too; and as a result, they also seem to have got caught in the trap. However, despite all the negative efforts, Guru Panth has been able to do darshan of Sri Dasam Granth Sahib Ji Bir in its printed form. But the entire Sikh world was desperate to have darshan of the printed form of Sri Sarbloh Granth Sahib Ji. A lot of patience and selfless effort was needed to be able to quench this thirst of the Sikh world. Such respect and love could only be present in a great institution (Jathebandi) or a great leader. The True Emperor of emperors, Dhan Sri Guru Gobind Singh Ji Maharaj has done immense kirpa and got his own work done through his most beloved, the great Jarnail of Akaali Panth Sri Maan Singh Singh Jathedar Baba Santa Singh Ji 96 Crori, Buddha Dal Panjva Takht (Chalda Vaheer), Punjab (Hindustan). Now that printed form of Sri Sarbloh Granth Sahib is made available, it is surely going to disappoint anti Guru-Panth forces because firstly, those Gurbani scholars that were initially hesitant to work on this Granth owing to ill-parchaar will now feel more confident; also Sangat will able to do darshan and paath of the venerated bani that came straight from the pious heart of Satguru Ji. Anti Guru-Panth forces and miscreants have been stressing on one constant argument that not only there is mention of puraanic and mythological devis and devtaas in Banis like Chandi Charitar etc. but also these deities have been revered and worshipped with great zeal and respect. But Dhan Sri Guru Gobind Singh Sahib Ji dismisses such deity worship as false beliefs; instead he only worships the Akhand-Jot, One-Rass, Pure Saroop, Akal Purakh Mahakaal Waheguru Ji. That is why, Guruji cannot have glorified such worship with his own blessed hands. It is unfortunate that there are very few Gurmukhs who have actually done a thorough and complete analysis of the Bani that emerged from heart of Kalgidhar Pita Sri Guru Gobind Singh Sahib Ji. However, it could also be the case that learned Gursikhs have so far been hesitant to voice their views against the Anti-Gurmat parchar that has spread within the Panth. Keeping in mind the present wave, we have tried to add the views of various intellectual Gursikhs in this work because, from 1931-present Waheguru Ji has given them capacity and seva of doing research, analysis, Teeka work, adding foot notes and examples to Sri Sarbloh Granth Sahib. It would be appropriate to decide upon the time period when Sri Sarbloh Granth Sahib Ji was composed. Two thoughts come to mind regarding the time period: [1] Up to Sammat 1755 Vaisaakh Sudi 5 [2] Soon after Sammat 1761. It is also important to present before Sangat the time period when Sri Sarbloh Granth Sahib was acquired: In Sri Sarbloh Granth Sahib Ji's Bir at Kattoo (Nabha), the following is written on a page before the mool paath: ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤੇ ।। ਸੁਚੇ ਪਤ੍ਰੀ ਤਤਕਰਾ ਸ੍ਰੀ ਆਦ ਮਾਇਆ ਮਹਾ ਲਛਮੀ ਸ੍ਰਬਲੋਹ ਗ੍ਰੰਥ ਜੀ ਕਾ ਸੰਮਤੁ ੧੭੫੫ ਮਿਤੀ ਬੈਸਾਖ ਸੁਦੀ ੫ ਕੋ ਲਿਖਾ ਸ਼੍ਰੀ ਮੁਖਿਵਾਕ ਪਾਤਸਾਹੀ ੧੦। ਸ੍ਰੀ ਸਪਤਸਟਿਕਾ ਮਾਰਕੰਡੇ ਕੇ ਤੇਰਹਿ ਧਿਆਵ ਪਉੜੀਆ ੭੦੦, ਸ੍ਰੀ ਮੰਗਲਾਚਰਣ ਕੇ ਬਿਸਨਪਦੇ ਰਾਗ ਰਾਗਕੇ ਕੇਦਾਰਾ ਰਾਗ ਧਿਆਇ ੫ ਪ੍ਰਸੰਗ ਸ੍ਰਬਲੋਹ ਜੀ ਕਾ ਉਤਪਤ ਵਾ ਸੰਗ੍ਰਾਮ ਬੀਰਜਨਾਦ ਸੰਜੁਗਤ ਪਦੇ ੩੧੦੦ ਦਫਾ ਦਫਾ ਦਫਾ ਦਫਾਤ ਪ੍ਰਸੰਗ ਕਾ ਦੁਵਾਦਸ ਪਦੇ ਚਤ੍ਰਬਿੰਸ ਅਵਤਾਰ ੧੨੦੦ ਮਹਾਂ ਪੁਰਾਣ ਭਾਗਵਤ ਅਨੁਸਾਰ ਅਵਤਾਰਾਂ ਕਾ ॥ ਗ੍ਰਿੰਥ ਸ੍ਰੀ ਸ੍ਰਬਲੋਹ ਜੀ ਕਾ ਸ੍ਰੀਮੁਖ ਬਿਸਨਪਦੇ ਜੁਮਲਾ ਸੰਬੂਹ ਜੁਗਤ ਦਰ ਜੁਗਤ ੫੦੦੦, ੧੩ ੮੪ ੫ ੭੦੦ ੧੨੦੦ ੩੧੦੦ ੫੦੦੦ ------------- This is because there are few references in context of Singh Panth in Sri Sarbloh Granth, which are events that happened after Sammat 1761. The correct date of rest of the compositions is Sammat 1755 Vaisaakh Sudi 5 and that includes the topic of katha of Aad Sri Guru Granth Sahib Ji, which also aligns with the above time period. That is also the reason why certain VishanPadds in Sri Sarbloh Granth Sahib resemble the ones in Aad Sri Guru Granth Sahib Ji. This time period of Sri Kalgidhar Ji was spent in katha of Sri Gurbani and Yudh Parchaar, which resulted in emergence of brave and mighty warriors like Banda Singh Ji Bahadur. This time was also spent in “polishing and shining” many gems of Sikh panth and it is during this parchaar the treasure-trove temple called “Sarbloh” was opened. The present atmosphere of arguments and counter-arguments has confused hearts and minds of the entire Sikh world. The very first question such people ask is this: “Is it not the case that this Granth has been written by someone else using Guruji's name? But since you believe with utmost conviction it is Guruji's pious work then verify the statement with examples from the Granth itself.” The first answer in response to this argument is that the Aad heading of this Granth: “ੴ ਸ਼੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ ॥ ਸ਼੍ਰੀ ਭਵਾਨੀ ਜੀ ਸਹਾਇ ॥ ਸ਼੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਸਹਾਇ, ਉਸਤਤਿ ਸ਼੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਕੀ ਸ਼੍ਰੀ ਮੁਖਵਾਕ੍ਯ ਪਾਤਸ਼ਾਹੀ ੧੦" is concrete announcement that this Granth is the composition of Sri Guru Gobind Singh Sahib Ji. Whatever other pieces of evidence have to be presented, they all are for the verification of this. Even though this main piece of evidence is enough, we also have to acknowledge that it is very hard to determine whether we have any Bir of Sri Sarbloh Granth Sahib Ji with us that was written or dictated by Sri Guru Gobind Singh Ji (whichever can be proved right by arrangement of Sammats and historical facts) from Guruji's time. The place of composition of Sri Sarbloh Granth Sahib Ji: Although it is very hard to determine the exact place of composition of the start and middle sections of this great Granth, still the last section of Sri Sarbloh Granth Ji has been given the tilak of completion by Sri Guru Gobind Singh Sahib Ji at Sachkhand Sri Hazoor Sahib Nanded (deccan). There are three powerful and convincing arguments in support of this: [a] All the Sampradayic Gyaanis, Mahapurashs and Pracharaks believe Sri Hazoor Sahib Nanded (deccan) to be the place of composition of Sri Sarbloh Granth. A panthic gathering of great Sants, scholars and Gurmukhs was held at Gurdwara Reru Sahib and it was unanimously agreed that Sri Sarbloh Granth Sahib Ji is the composition of Sri Guru Gobind Singh Ji and that it was composed and finalised at Sri Hazoor Sahib (Nanded). [c] The third and most convincing historical fact is this: The place where Gurdwara Langar Sahib (Dera Baba Nidhan Singh) stands today, that place was earlier famous by the name of “Bunga Sarbloh Ji” and it was a chowni of Nihang Singhs of Buddha Dal Panjva Takht. When some of the locals mistreated Baba Nidhan Singh Ji, the Nihang Singhs gave this place to Babaji for seva. Although this place of original chowni has been reduced to a dera now, rest of the portions of this place still serve as chowni for Nihang Singhs. Thus, historical facts prove that Sri Kalgidhar Ji completed Sri Sarbloh Granth Sahib at Sachkhand Sri Hazoor Sahib Ji Nanded (deccan). It can be agreed that Sri Sarbloh Sahib might have reached Punjab sometime near Sammat 1860. Before that, it might have been in deccan or somewhere else too. This same thing is also applicable to Sri Dasam Granth Sahib Ji. Out of all the present Birs of Sri Sarbloh Sahib Ji, the one at Sri Hazoor Sahib Ji appears to be quite old. There was another Bir at Amritsar Shaheed Ganj, “Baba Gurbaksh Singh Ji Vaali Bir”, that also was very old but was lost during the Akali struggle. Sri Maan Baba Dhyan Singh Ji created a Bir at Kattu (Dist. Nabha) in which he removed Shastar Naam Mala, Triya-Charitar and Zafarnamah from Sri Dasam Granth Sahib and occurrences of avtaars from Sri Sarbloh Granth (This Bir is now established at Dera Kattu). The creation of this type of Bir was his own mindset and that is why there is less parchaar of this Bir. Nonetheless, research of Baba Dhyan Singh Ji also proves that Sri Sarbloh Granth Sahib is the work of Sri Guru Gobind Singh Sahib Ji. If we have to analyse whether compositions of a Granth resemble another Granth, we can evaluate that on the basis of the doctrines, categorisation of literature, and technique and style of writing. For example: language, poetic forms and rhythms, figures of speech, comparisons, eulogies, formation of compound words, of both Granths should match with each other, etc. Upon evaluation of Sri Sarbloh Granth Sahib Ji and Sri Dasam Granth Sahib Ji with these parameters, we find that majority of the compositions of these Granths appear similar. This can be illustrated by the following two Chhands: ਦੁਰਜਨ ਦਲ ਦੰਡਣਿ, ਅਸੁਰ-ਬਿਹੰਡਣਿ, ਦੁਸ਼੍ਟ ਨਿਕੰਦਨਿ ਆਦਿ ਬ੍ਰਿਤੇ ॥ ਚਛੁਰਾਸੁਰ ਮਾਰਿਣ, ਪਤਿਤ ਉਧਾਰਣਿ, ਨਰਕ ਨਿਵਾਰਣਿ ਗੂੜ ਗਤੇ ॥ ਅਛਯ ਅਖੰਡੇ, ਤੇਜ ਪ੍ਰਚੰਡੇ, ਖੰਡ ਉਦੰਡੇ, ਅਲਖ ਮਤੇ ॥ ਜੈ-ਜੈ ਹੋਸੀ ਮਹਿਖਾਸੁਰ-ਮਰਦਨਿ ਰਮ੍ਯ-ਕਪਰਦਨਿ ਛਤ੍ਰ-ਛਿਤੇ ॥੧॥੨੧੧॥ ਆਸੁਰੀ-ਬਿਹੰਡਣਿ ਦੁਸ਼ਟ੍ਟ-ਨਿਕੰਦਣਿ ਪੁਸ਼੍ਟਟ-ਉਦੰਡਣਿ, ਰੂਪ ਅਤੇ ॥ ਚੰਡਾਸੁਰ-ਚੰਡਣਿ, ਮੁੰਡ-ਬਿਹੰਡਣਿ, ਧੂਮ੍ਰ-ਬਿਧ੍ਵੰਸਣਿ, ਮਹਿਖ-ਮਥੇ ॥ ਦਾਨਵ-ਪਰਿਹਾਰਣਿ, ਨਰਕ-ਨਿਵਾਰਣਿ, ਅਧਮ ਉਧਾਰਣਿ, ਉਰਧ-ਅੰਧੇ ॥੨॥੨੧੨॥ ਜਾਲਪਾ-ਜਯੰਤੀ, ਸ਼ਤ੍ਰ-ਮਥੰਤੀ; ਦੁਸ਼੍ਟ-ਪ੍ਰਦਾਹਣਿ, ਗਾੜ-ਮਤੇ ॥੧੪॥੨੨੪॥ ਦਾਮਨੀ-ਪ੍ਰਕਾਸ਼ੇ, ਉੱਨਤ-ਨਾਸੇ, ਜੋਤਿ-ਪ੍ਰਕਾਸੇ ਅਤੁਲ ਬਲੇ ॥..੧੬॥੨੨੬॥ ਦੁਖ ਦੋਖ ਦਹੰਤੀ, ਜ੍ਵਾਲ ਜਯੰਤੀ ਆਦਿ ਅਨਾਦਿ, ਅਗਾਧਿ ਅਛੇ ॥੧੦॥੨੨੦॥ (Akal Ustat) Now lets take a Tribhangi Chhand from Sri Sarbloh Granth and compare it with the above Chhand to determine the author: ਤ੍ਰਿਭੰਗੀ ਛੰਦ - ਸ਼੍ਰੀ-ਨਮੋ ਭਵਾਨੀ, ਲੋਕਾ-ਰਾਨੀ, ਪ੍ਰਭੰ-ਮੁਰਾਰੀ, ਜਯ ਚੰਡੀ ॥ ਤ੍ਰੈਭਵਨੰ-ਦਾਤਾ, ਜਗ-ਪਿਤ ਮਾਤਾ, ਜੁਗਤਿ-ਬਿਧਾਤਾ, ਭਯ-ਖੰਡੀ ॥ ਸ਼ਤ੍ਰਨ-ਦਲ-ਹੰਤੀ, ਅਸੁਰ-ਮਥੰਤੀ, ਜ੍ਵਾਲ-ਜਯੰਤੀ, ਰਿਪੁ-ਡੰਡੀ ॥ ਮਹਿਖਾਸੁਰ-ਮਾਰਨਿ, ਦੁਸ਼੍ਟ-ਪ੍ਰਜਾਰਨਿ, ਪਤਿਤ-ਉਧਾਰਨਿ, ਜਗ-ਮੰਡੀ ॥੧੫੯॥ ਨਰਕਾਨ-ਨਿਵਾਰਨਿ, ਅਧਮ-ਉਧਾਰਨਿ, ਕਿਲਬਿਖ-ਵਾਰਨਿ, ਜਯ ਮਾਯਾ ॥ ਕ੍ਰਿਪਾਲੁ-ਕ੍ਰਿਪਾਲਾ, ਦੀਨ-ਦਯਾਲਾ, ਸ਼੍ਰੀ-ਬਨ ਮਾਲਾ, ਜਸ-ਛਾਯਾ ॥ ਅਕਲੰਕ-ਸਰੂਪੰ, ਅਛਲਸ-ਭੂਪੰ, ਸੁਖਨਿਧਿ-ਕੂਪੰ, ਹਰਿ-ਰਾਯਾ ॥ ਬੰਦਾਨ-ਖਲਾਸੀ ਪ੍ਰਭੁ-ਅਬਿਨਾਸੀ, ਘਟਿ-ਘਟਿ-ਵਾਸੀ, ਸੁਖਦਾਯਾ ॥੧੬੦॥ ਜੈ ਜੈ ਜਗਬੰਦਨਿ, ਦੁਸ਼ਟ ਨਿਕੰਦਨਿ, ਅਸੁਰ ਬਿਹੰਡਣਿ ਗੂੜ ਗਤੇ ॥ ਪਾਪਾਨਿ ਬਿਨਾਸਨਿ, ਕਿਲਬਿਖ ਨਾਸਨਿ, ਦਈਤ ਸੰਤਾਪਨਿ, ਅਚਲ ਮਤੇ ॥ ਸੁੰਭਾਸੁਰ ਹੰਤਾ, ਮੁੰਡ ਦਲੰਤਾ, ਚੰਡ ਮਥੰਤਾ ਆਦਿ ਸਤੇ ॥ ਸ੍ਰੀ ਆਦਿ ਕੁਮਾਰੀ, ਸ਼ਤ੍ਰ ਸੰਘਾਰੀ, ਭਵਨਿਧਿ ਤਾਰੀ, ਪ੍ਰਾਨਪਤੇ ॥੧੬੧॥ ਅਬਿਚਲ ਅਵਾਸੀ, ਜੋਤਿ ਪ੍ਰਕਾਸੀ, ਬ੍ਰਹਮ ਨਿਵਾਸੀ, ਪ੍ਰਭੁ ਪੂਰਨ ॥ ਅਮ੍ਰਿਤ ਗਤਿ ਦਰਸਨਿ, ਸਫਲ-ਸੁਪਰਸਨਿ, ਜੈ ਨਿਤ ਦਰਸਨਿ-ਰਿਪੁ ਚੂਰਨ ॥ ਰਕਤਾਸੁਰ ਖੰਡਨਿ, ਧੂਮ੍ਰ ਬਿਧ੍ਵੰਸਨਿ ਜੈ ਜਗ ਮੰਡਨਿ, ਬਿਧਿ ਪੂਰਨ ॥ ਜੈ ਤੇਜ ਪ੍ਰਤਾਪੀ, ਸਰਬੰ ਬ੍ਯਾਪੀ, ਅਜਪਾ ਜਾਪੀ, ਜਸ ਪੂਰਨ ॥੧੬॥ We can see we can get very close to Akaal Ustat from the paath and rass of these Bandds. If we raise doubts like why complete Tukks like that in Akaal Ustat do not appear here then such a question would be wrong because it would not be a different Bani if the same Tukks were rewritten here, instead it would be different copies of the same Bani. Thus, similarities between the above Banis completely support the fact that this is also bani of Guru Gobind Singh Sahib Ji. The next discussion is about the different sacred names that Guru Gobind Singh Sahib Ji have used in their compositions. Names like Gobind Das, Shah Gobind, Shyaam, Ram (and Gobind Singh at few places) have been mentioned in Sri Dasam GurBani. Let us prove that this is Guru Gobind Singh Sahib Ji's bani by giving the following proofs: ਦੋਹਰਾ ॥ ਸਗਲ ਦ੍ਵਾਰ ਕਉ ਛਾਡਿ ਕੈ, ਗਹ੍ਯੋ ਤੁਹਾਰੋ ਦ੍ਵਾਰ ॥ ਬਾਂਹ ਗਹੇ ਕੀ ਲਾਜ ਅਸ "ਗੋਬਿੰਦ" ਦਾਸ ਤੁਹਾਰ ॥੮੬੪॥ ਪੁਨਾ- ਸਦਾ ਦਾਹਿਨੇ ਦਾਸ ਕਉ ਦਾਨ ਦੀਜੈ ॥ ਗੁਰੂ "ਸਾਹ-ਗੋਬਿੰਦ" ਕੀ ਰੱਛ ਕੀਜੈ ॥ Bhagauti Astotar Khaas Bir Sri Dasam Granth Sahib Ji ਅਬ ਉਚਰੋਂ ਚੌਬੀਸ ਅਵਤਾਰਾ ॥ ਜਿਹ ਬਿਧਿ ਤਿਨ ਕਾ ਲਖਾ ਅਖਾਰਾ ॥ ਸੁਣਿਯਹੁ ਸੰਤ ਸਬੈ ਚਿਤ ਲਾਈ ॥ ਬਰਨਿਤ "ਸ੍ਯਾਮ" ਜਥਾ ਮਤਿ ਭਾਈ ॥੮॥ Chaubees Avtaar Sri Dasam Granth Sahib Ji ਸਵੱਯਾ- ਯੁੱਧ ਕਿਯੋ ਯਦੁਬੀਰਨ ਸੋਂ, ਉਰਬੀਰ ਜਬੈ ਕਰ ਮੈ ਅਸਿ ਸਾਜ੍ਯੋ ॥ ਮਾਰਿ ਚਮੂ ਸੁਬਿਦਾਰ ਦਈ, ਕਵਿ "ਰਾਮ" ਕਹੈ ਬਲ ਸੋਂ ਨ੍ਰਿਪ ਗਾਜ੍ਯੋ ॥ ਸੋ ਸੁਨਿ ਬੀਰ ਡਰੇ ਸਭ ਹੀ, ਧੁਨਿ ਕੈ ਘਨ ਸਾਵਨ ਲਾਜ੍ਯੋ ॥ ਛਾਜਤਿ ਯੋਂ ਅਰਿ ਕੇ ਗਨ ਮੈਂ, ਮ੍ਰਿਗ ਕੇ ਬਨ ਮੈਂ ਜਨੁ ਸਿੰਘ ਵਿਰਾਜ੍ਯੋ ॥੧੧੪੭॥ Krishanavtaar, Sri Dasam Granth Sahib Ji Now compare the above Chhands with the following Chhands from Sri Sarbloh Granth Sahib Ji: ਸੇਵ ਕਰੋ ਕਰੁਨਾ-ਨਿਧਿ ਕੀ ਜਹਿ ਸ਼੍ਰੇਵਤਿ ਚਾਰ ਪਦਾਰਥ ਪੱਯੈ ॥ ਨਾਮ ਲਿਯੇ ਜਮ ਤ੍ਰਾਸ ਮਿਟੇ ਕਲਿ ਕਾਲ ਨਸੇ ਹਰਿ ਸ਼ਰਨਿ ਸਿਧੱਯੇ ॥ ਲੋਕ ਪ੍ਰਲੋਕ ਸਭੀ ਸੁਧਰੇ, ਹਰਿ ਭਗਤ ਪ੍ਰਾਪਤਿ ਹੋਇ ਧ੍ਯੱਯੈ ॥ ਦਾਸ "ਗੁਬਿੰਦ" ਫਤਹਿ ਸਤਿਗੁਰੁ ਕੀ, ਅਸ ਪ੍ਰਭੁ ਛੋਡਿ ਅਵਰ ਕਤ ਜੱਯੈ ॥ ਜਾਨਹੁ ਜਾਨ ਸੁਜਾਨ ਸਭੀ, ਅਰਦਾਸ ਇਹੈ ਭਵ ਤਾਪ ਨਿਵਾਰੋ ॥ ਜਨਮ ਮਰਨ ਦੁਹੰ ਤਾਸ੍ਰ ਬਡੋ, ਜਮ ਫੰਧ ਕਟੋ ਭਵ ਪਾਰ ਉਤਾਰੋ ॥ ਹੌਂ ਮਤਿ ਮੰਦ ਅਨਾਥਹਨਾਥ! ਦਰਿਦ੍ਰ ਹਰੋ, ਮੁਹਿ ਲੇਹੁ ਉਬਾਰੋ ॥ “ਦਾਸ ਗੋਬਿੰਦ" ਬਿਜਯ ਸਤਿਗੁਰੁ ਕੀ, ਵਾਹਦ! ਵਾਹਦ ਮੁਹਿ ਨਿਸਤਾਰੋ ॥ (chapter 2) ਛਮੋ ਨਾਥ ਮੋਰੀ ਢੀਠਾਈ ॥ ਹਮ ਲਹੁਰੇ ਤੁਮ ਅਤਿ ਗੁਰੂਆਈ ॥ ਜਹੰ ਬਿਧਿ ਰਖ੍ਯਾ ਦੇਵਨ ਕਰੇ ॥ ਅਭਯ ਦਾਨ ਦੇ ਅਸੁਰਨ ਮਰੇ ॥ ਤਿਮ ਮੁਰ ਰਖ੍ਯਾ ਕਰਹੁ ਗੁਸਾਈਂ! ਮੈਂ ਆਯੋ ਤੁਮਰੀ ਸਰਨਾਈਂ ॥ “ਦਾਸਗੁਬਿੰਦ" ਫਤਹ ਨਰਹਰੀ ॥ ਸਰਬਲੋਹ-ਉਚਰਹੁ ਪਲ ਘਰੀ ॥ ਪੁਨਾ -..ਜਜਨ ਭਜਨ ਮਮ ਖ਼ਾਲਸਾ, ਖ਼ਾਲਸ ਪੂਜਿਬ ਜੋਗ ॥ ਦਾਸ "ਗੋਬਿੰਦ" ਫਤਹਿ ਖਾਲਸਾ, ਦਰਸ ਪਰਸ ਮਿਟਿ ਸੋਗ ॥ ਪ੍ਰਤਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੇ, ਗ੍ਰੰਥ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥ “ਦਾਸ ਗੋਬਿੰਦ" ਫਤਿਹ ਸਤਿਗੁਰੁ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥ ਭਯੋ ਨਿਸਤਾਰ ਤ੍ਰਾਸ ਅਸੁਰਨ ਤੇ, ਤਾਰ ਲਿਯੋ ਗੁਰੂ ਜਗਤ ਸਬੈ ॥ “ਸ਼ਾਹ ਗੋਬਿੰਦ" ਫਤਿਹ ਸਤਿਗੁਰ ਕੀ, ਵਾਹਿਗੁਰੂ ਸੁਚਿ ਮੰਤ੍ਰ ਅਖੈ ॥ (chapter 5) ਗਉਰੀ ਪੂਰਬੀ - ਕਿਸ ਪਹਿ ਕਰਉ ਜੁਹਾਰ ਬੇਨਤੀ? ਬਿਨਾ ਸਾਮ ਜਗ ਮਾਇ ॥ ਤੁਮਰੀ "ਸ੍ਯਾਮ" ਸਰਣਿ ਜਗਬੰਦਨ, ਹਉਂ ਮਤਿ ਮੰਦ ਅਧੀਨ ਰਜ਼ਾਇ ॥ ਮਹਾ ਭਯਾਨ ਕਠਿਨ ਭਯ ਸਾਗਰ, ਹਰਿ ਬਿਨੁ ਤਰਨੁ ਨਹੀ ਕਤ ਜਾਇ ॥ ਹਉਂ ਮਤਿ ਮੰਧ ਅੰਧ ਮਤਿ ਬਾਵਰ, ਅੰਤ ਸਮਯ ਹਰਿ ਹੋਹੁ ਸਹਾਇ ॥ (chapter 1) ਬਿਸਨੁਪਦ ਮਾਲਕੌਸ ਝੂਲਨਾ - ਟੂਟਿ ਸੰਨਾਹ ਤਨਤ੍ਰਾਨੁ ਬਖਤਰ ਜ਼ਿਰਹ ਟੋਪ ਗਲ-ਸੰਜ ਝੜਿ ਗਏ ਸਬ ਹੀ ॥ ਝਲਤਿ ਤਨ ਬ੍ਰਿਨ ਬਹੁ ਖਾਯ ਘਾਯਨ ਸੁਧਿ, ਸੁ-ਨਦ ਸ੍ਰੋਨ ਕੋ ਪੈਰ ਭਟ ਜੂਝਿ ਤਬ ਹੀ ॥ ਅਸ ਮਚ੍ਯੋ ਸੰਗ੍ਰਾਮ ਨਹਿ ਆਗੈ ਕਬਹਿ, ਸੂਰ-ਪਰ ਸੂਰ-ਗਿਰ ਗਏ ਦਬ ਹੀ ॥ ਕਹਿਤ-ਕਬਿ "ਰਾਮ" ਤੁਮ, ਸੁਨਹੁ-ਪ੍ਰਿਯ-ਸੰਤ-ਜਨ! ਸਮਰ ਭਾਰਤ ਸੁਰਨ ਅਸੁਰ ਫਬ ਹੀ ॥ (chapter 4) Upon analysing the Chhands of these two Granths on the basis of rass, rhythm etc., one can see they both have been written by the same writer. Moreover, almost all words that Guruji have used in Sri Dasam Granth Sahib Ji have also appeared in Sri Sarbloh Granth. All these sentences strongly prove that this is Sri Guru Gobind Singh Sahib Ji's bani. It would also be appropriate and useful to mention the Birs and small copies of Sri Sarbloh Granth Sahib Ji as it were these Birs that were read and researched (and many footnotes taken) before bringing forth its printed form. The descriptions of these Birs are as follows: [1] At Sri Hazoor Sahib Bunga Mai Bhago (Nanded deccan): This Bir is in the possession of head priest Ji and Management of Sri Sachkahnd Sahib has no association with it. Whenever this Bir is borrowed from the priest and taken to Sri Sachkhand for katha, etc. then it is revered and given respect like that given to Aad Sri Guru Granth Sahib Ji. [2] At residence of Sriman Bhai Nanu Singh Ji (Nanded deccan): This Bir is presently prakash at Sriman Baba Mitt Singh Ji's samaadh at Gurdwara Mata Sahib Devaan Ji. [3] At residence of Bhai Rajinder Singh Ji (Matakhnooa, Distt. Behraayach, U.P.): His native village is Vill. Kulla (Sri Amritsar). [4] At DamDamiaa (Sri Mukatsar): This Bir has been lost when Bunga was being handed over to Sant Gurmukh Singh Ji (Dera Baba Sham Singh Ji Sevapanthi, Sri Amritsar) by Pujari Kunda Singh. [5] At Dera Sriman Baba Dyaan Singh Ji Kattu (Distt. Nabha): Samatt 1755 Date Baisaakh Sudee 5 is inscribed at the start of this Bir. [6] In library of of Sriman Bhai Kahn Singh Ji: This Bir begins from Page 335. This Bir has also been relocated to Kattu. [7] At Gurdwara Sri Guru Teg Bahadur Sahib Ji Patshahi 9th (Jind) [8] At Bunga Madrassa Sriman Mahant Bhagat Singh Ji (Damdama Sahib Ji): This Bir was brought by Gyani Bishan Singh, Gyani Khalsa College, but has since been misplaced although a draft copy of this Bir is available at Sikh Reference Library, Sri Amritsar. [9] At Sri Guru Nanak Aashram, Chakaar (Kashmir): Untraceable. Lost suting time of creation of Pakistan. [10] At Gurdwara Sri Nankaiaana Sahib (Sangroor): Stolen during Management period of Mahant Gyani Lal Singh. [11] At Govt. Library (Sangroor): This Bir is now in the possession of Director of the library S. Gandaa Singh Ji historian. [12] At Samaadhian Maharajgaan (Sangroor) [13] At Gurdwara Deodi Sahib (Sangroor) [14] At Sri Anandpur Singh Shaheed Baagh (Ropar) [15] At Gurdwara Ratauki (Sri Amritsar): Copy conforms to the Bir at Kattu. [16] At Sukhewaali Bagheechi (Patiala): This Bir is in Senchi form. Mahant Harnam Singh Ji Nihang took it his him when he was transferred. This Bir has been scribed by his student Niranjan Singh Ji and is a copy of the Bir at Bunga Mai Bhago Ji, Sri Hazoor Sahib. [17] At Sri Baadhbela Tirath, Sakhar (Sindh): Untraceable since 15 August, 1947. [18] With Bhai Sampooran Singh Ji Nihang Singh (Shamir): Has been left back in Lahore during 1947. [19] At Guru Ka Bagh, Sri Anandpur Sahib (2 Birs): Paaths, Footnotes and correction of numbers has been preformed after doing darshan of the above-mentioned 20 Birs. It could be possible that there might be more Birs that haven't been discovered. [20] At Shaheed Ganj Baba Gurbaksh Singh Ji (Sri Amritsar): This Bir was lost during Akali movement of 1920 by Pujaran Mayee, not traceable. [21] It has been heard that one Bir is also in possession of Namdhari sampradaye. [22] One Bir is still in the library of Dr. Bhai Veer Singh Ji. [23] It has been learnt that there is a Bir at Lakhan Poor, U.P. The following small Senchis have been useful for more helpful information. [a] There was a chapter available at Dera Sri Maharaj Singh Ji (Sri Amritsar) during Mahant Raghubar Singh Ji's time. One and half chapter has also been in possession of Bhai Ram Singh Ji Gyani at Kulla (Dist. Patti) [c] It has been learnt there is a Bir with Gyani Hazoora Singh (Pragya-Chakchoo, Sangrur) that has four chapters in it. This Singh also a unique Bir of Aad Sri Guru Granth Sahib Ji in his custody. [d] 78 Bir sized Pages describing the episode of Sri Sarbloh Ji's war can be found at Public Library, Lahore. [e] It has been learnt there is a Bir at Saikha (Dist. Nabha) that consists of four chapters. [f] Copies of written or printed versions of the descriptions of Khalsa Prakash from within Sri Sarbloh Granth Sahib Ji have been seen with numerous Gursikhs. Now, it is also worthwhile to mention the individuals who have written grants for the parchaar of Sri Sarbloh Granth Sahib Ji: [a] Sriman Gyani Gyan Singh Ji – Panth Prakash. Sriman Baba Summer Singh Ji – GurPad Prem Prakash. [c] Sriman Head Granthi Akali Hazoora Singh Ji Nihang, Sri Hazoor Sahib (Nanded, deccan) [d] Sriman Akali Kaur Singh Ji Nihang, Founder Guru Nanak Aashram, Chakaar (Kashmir) [e] Sriman Nihang Sampooran Singh Ji (Dhaula Tapp) [f] Sriman Gyani Bishan Singh Ji Granthi, Khalsa College (Sri Amritsar) [g] Sriman Bhai Ram Singh Ji Gyani, Kulla (Sri Amritsar) [h] Sriman Gyani Teja Singh Ji, writer of Nirmal Itihaas [g] Sriman Sardar Saawan Singh Ji, Lahore [h] Swami Shivram Dass Ji Udhaaseen (Chakarvarti) Bhai Bhaag Mall Ji, Sargodha. [j] Principle Jodh Singh Ji, Khalsa College (Sri Amritsar) In addition to the above, following are those individuals who tried to do parchaar with their own efforts but could not get due recognition since their works did not appear in printed form: [a] Sriman Maharaj Raghubar Singh Ji (Jind): He got Birs scribed from people like Bhai Chanda Singh, etc. 3 of these Birs are still located at Sangroor and Jind. Sriman Mitt Singh Ji Nihang Singh, Jathedar Gurdwara Mata Sahib Devaan, Sri Hazoor Sahib (Nanded): Did a lot of parchar. He was desperate to see Sri Sarbloh Granth Sahib Ji in printed form but passed away before work towards this effort could begin. [c] Sriman Bhai Seva Singh Ji Scribe, Sri Hazoor Sahib: He was a a great scholar of Arabic, Persian and Gurbani who scribed many Senchis of Sri Sarbloh Granth Sahib Ji for parchar in Sangat. [d] Bhai Ram Singh Gursaria [e] Bhai Dal Singh Damdamiaan [f] Writer Niranjan Singh [g] Writer Narain Singh [h] Bhai Chanda Singh [h] Nihang Singh Teja Singh, etc. also did many efforts towards parchaar of Sri Sarbloh Granth Sahib Ji. Some found great success at this while others, a little success. Harmony between Sri Sarbloh Granth Sahib Ji and Aad Sri Guru Granth Sahib Ji: The Aad Bani of previous Satgurus has been kept principal in every topic of Sri Sarbloh Granth Sahib Ji. Although there have been numerous Swaviyes dedicated to Khalsa Prakash, they only prove that planning of “Khalsa” had begun with Sri Guru Nanak Dev Ji. Guruji has fully savoured Sri Guru Nanak Dev Ji's jyot (Bani). Now, any Bani that Guruji utters, it has a resonance of the Bani of Aad Sri Guru Granth Sahib Ji. The following lines clearly show us that this time Guruji is translating Guru Nanak Dev Ji's Vaar Raag Maanjh. The mool slok is: ਸਿਰੁ ਖੋਹਾਇ ਪੀਅਹਿ ਮਲਵਾਣੀ, ਜੂਠਾ ਮੰਗਿ ਮੰਗਿ ਖਾਹੀ ॥ ਫੋਲਿ ਫਦੀਹਤਿ ਮੁਹਿ ਲੈਨਿ ਭੜਾਸਾ, ਪਾਣੀ ਦੇਖਿ ਸਗਾਹੀ ॥ ਭੇਡਾ ਵਾਗੀ ਸਿਰੁ ਖੋਹਾਇਨਿ, ਭਰੀਅਨਿ ਹਥ ਸੁਆਹੀ ॥ ਮਾਊ ਪੀਊ ਕਿਰਤੁ ਗਵਾਇਨਿ, ਟਬਰ ਰੋਵਨਿ ਧਾਹੀ ॥ ਓਨਾ ਪਿੰਡੁ ਨ ਪਤਲਿ ਕਿਰਿਆ, ਨ ਦੀਵਾ ਮੁਏ ਕਿਥਾਊ ਪਾਹੀ ॥ ਅਠਸਠਿ ਤੀਰਥ ਦੇਨਿ ਨ ਢੋਈ, ਬ੍ਰਹਮਣ ਅੰਨੁ ਨ ਖਾਹੀ ॥ ਸਦਾ ਕੁਚੀਲ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਮਥੈ ਟਿਕੇ ਨਾਹੀ ॥ ਝੁੰਡੀ ਪਾਇ ਬਹਨਿ ਨਿਤਿ ਮਰਣੈ, ਦੜਿ ਦੀਬਾਣਿ ਨ ਜਾਹੀ ॥ ਲਕੀ ਕਾਸੇ ਹਥੀ ਫੁੰਮਣ, ਅਗੋ ਪਿਛੀ ਜਾਹੀ ॥ ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ, ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ, ਫਿਟਾ ਵਤੈ ਗਲਾ ॥ On comparison, we can see the following lines from both Banis clearly resemble each other: ਅਸੁਰਪ੍ਰਕ੍ਰਿਤਿ ਹਾਥ ਕਾਸਾਹੀ ਫੰਮਨ ਦੰਡ......... | ਲਕੀ ਕਾਸੇ ਹਥੀ ਫੁੰਮਣ, ਅਗੋ ਪਿਛੀ ਜਾਹੀ ॥ ਯੋਗਿ, ਯੰਗਮ, ਸੰਨਿਆਸਿ, ਬੈਰਾਗੀ, ਬ੍ਰਹਮਚਾਰਿ, | ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ, ਬੈਸਨੁ ਭੀ ਨਾਹੀੱ ॥ | ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਬੇਦਹੁਂ ਦਈ ਬਿਗੂਤੇ ਦੁਰਜਨ, | ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ, (Sri Sarbloh Granth Sahib) (Vaar Maanjh Slok Mahalla 1) In addition to the similarities between above mentioned Tukks, there are many more Padds in Sri Sarbloh Granth Sahib that reflect the philosophy of eternal Bani of Aad Sri Guru Granth Sahib Ji. During Sri Kalgidhar Ji's time, it was common to translate poetic works of Sanskrit into Brijbhasha poetry and this has been extensively adopted by Sri Guru Gobind Singh Sahib Ji in Sri Dasam Granth Sahib Ji. Sri Sarbloh Granth Sahib Ji has the same characteristics and flow of generosity as that of Sri Dasam Granth Sahib Ji. It can be claimed with complete confidence that the descriptions of complete forms of various raags, raag based Chhands and their rhythms and Partaals in Sri Sarbloh Granth Sahib Ji are not available in any dictionaries. Just like the identities of every religion except Sikh Dharam were destroyed during dictatorship of Aurangzeb, similarly India's snatani classical music knowledge would have also been swept away forever, had Sri Guru Gobind Singh Ji not blessed us with Sri Dasam Granth Sahib Ji and Sri Sarbloh Granth Sahib Ji. The Sarbloh Granth Sahib Ji is a complete treasure trove of knowledge of all imaginable fields. Music, poetry, Pingal, Ayurvedic, Sanskrit, Arabic, Urdu, Hindi, Punjabi, Pashto, Persian, Quran, Upnishads, Gita, Ramayan, Mahabharat, Aad Sri Guru Granth Sahib Ji and Sri Dasam Granth Sahib Ji , etc. Granths have been summarised in Sri Sarbloh Granth Sahib Ji. The fact is, every Granth that has been composed before Sri Sarbloh Granth Sahib Ji has its reflection in it. Providing descriptions for all of the above would be exhaustive, but have a look at few samples from Sri Sarbloh Granth Sahib Ji: ਬਿਸਨਪਦੁ ਰਾਗੁ ਦੀਪਕ ਕਰਨਾਟਕੀ ਮਕਰਾ - ਅਸਪਾਂ ਜੌਲਾਨ ਦੀਨੇ, ਗੁਸਤਾਖ ਭਟ ਨਵੀਨੇ, ਚਾਲਾਕ ਚੁਸਤ ਮੈਦਾਂ, ਖ਼ੂੰਖ਼ਾਰ ਜੰਗਜੂਏ ॥ ਚਾਬੁਕ ਰਿਕਾਬ ਜੰਗੀ, ਸੁਰ ਨਰ ਸਿਪਹ ਭੁਜੰਗੀ । ਲਲਕਾਰ ਜੰਗ ਆਮਦ, ਵਰ੍ਯਾਮ ਸ਼ੇਰ ਖੂਏ ॥ ਅਲਕੈਂ ਸਿਆਹ ਨਾਗਨਿ; ਰੁਖ਼ਸਾਰ ਹਮਚੂੰ ਰਾਗਨਿ, ਨਾਜ਼ੁਕ ਅਨੰਗ ਜੈਸੇ, ਗੁਲਰੰਗ ਖ਼ੂਬ-ਰੂ-ਏ ॥ ਦਲੇ ਰਾਂ ਚੀਰ ਦਸਤਾਂ, ਚੂੰ ਸ਼ੇਰ ਪੀਲ ਮਸਤਾਂ, ਸੁਰ ਨਰ ਮੁਸਾਫ ਆਮਦ, ਹਮਚੂੰ ਚੌਗ਼ਾਨ ਗੂਏ ॥ (chapter 4) ਨਮੂਨਾ ਸੰਸਕ੍ਰਿਤ - ਸਕਲਾਨਿ ਭੂਧਾਰਨਿ ਭਵੰਤਿ ਕਜਲ, ਪਾਤ੍ਰੰ ਭਵੰਤਿ ਸਾਗਰਾ: ॥ ਬ੍ਰਿਖ੍ਵਾਨਿ ਸਕਲਾਨਿ ਲੇਖਨਾਂ, ਉਰਬੀਯੰ ਭਵਤਿ ਕਾਗ਼ਰਾ: ॥ (chapter 5) ਨਮੂਨਾ ਅਰਬੀ - ਜ਼ੁਲਜਲਾਲ ਲਾ-ਯਜ਼ਾਲ ਲਾ-ਯਮੂਤ, (chapter 5) There are many other languages and Chhands based on appropriate raags in Sri Sarbloh Granth Sahib Ji. It is hoped that Sangat will relish these materials, meanings and their commentaries in (this) complete Bir. So, Gurmukh pyaareo! We apologise for not giving complete commentary in detail because there is research presently undergoing on this great Granth of Sri Kalgidhar Sahib Ji. The appropriate findings will be duly registered in the second edition. But we are confident that there cannot be any alterations to the main Bani of Sri Sarbloh Granth Sahib Ji. There are total 5 different chapters of mool Bani of Sri Sarbloh Granth Sahib Ji. However, some extra Bani in and beyond 5 chapters appears in the Bir at Bunga Mata Bhago Ji, Sri Hazoor Sahib (Sachkhand, Nanded). This extra Bani has been been seen in any other Birs of Sri Sarbloh Granth Sahib Ji but has the same writing style of Sri Kalgidhar Ji. That's why this Bani has also been added to this Bir. In regards to the raags and Channdabandi: As it has been mentioned before, Sri Sarbloh Granth Sahib Ji is a beautiful bouquet of all the snatani raags as well as many other ancient types of chhands. These raags and chhands have been commented upon in detail which can be seen in the provided footnotes. Thus, the whole Sikh Panth would be extremely delighted that a great effort has been undertaken by Sriman Singh Sahib Baba Santa Singh Ji (Jathedar 96 Crori Buddha Dal Chaldaa Vaheer, Punjab, Hindustan) to put complete Sri Sarbloh Granth Sahib in printed form. Help has also been taken from various eminent personalities of the Sikh Panth for accurate amendment of Teeka work. It is hoped that this effort will be satisfy the thirst of Gurmukhs as well as prove highly helpful for researchers . May Sri Kalgidhar Ji keep blessing Jathedar Sahib with the wisdom as well as good physical health so that he can serve Sri Gurbani for a long time to come. All the copyrights to the mool Bani of Sri Sarbloh Granth Sahib have been acquired by Panth Akali Buddha Dal Panjvaan Takht (Chaldaa Vaheer) therefore no other establishment or individuals should try to print it. Those Gurmukhs who wish to acquire copy of Sri Sarbloh Granth Sahib Ji or any other publications by Buddha Dal Panjvaa Takht should get in touch with Jathedar Sahib. ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ॥ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਿਹ ॥ Servant of Guru Khalsa Panth, Jathedar Dyaal Singh Jee, Manager In-Charge Buddha Dal Panjvaan Takht Printing Press, Bagheechi Baba Bamba Singh Ji, Lower Mall Road, Patiala.
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  2. Benti in the charan of Admin. Could this post be pinned. Many thanks. Vairag Shatak Raja Bharthari lived in Ujjain Nagar around two and a half thousand years ago. He was born in a high kul {lineage} who was a vidhwan pandit {scholar}. He was fair and just towards all his subjects and as such was much loved by all the parja {citizens}. His father’s name has been recorded in Rajavali as Raja Gandarbh Sann but mother’s name has been omitted and it is written that he was in fact born to a dasi {servant girl}. The raja had been married three or four times already but when he heard the kirti {praises} of a mahan sundar rajkumari {very beautiful princess}, he married her too. The name of this rani was Pingla. Her magical beauty and gunn {attributes} captivated the raja in such a way that he became her gulam {slave}. Just as the commands of Noor Jahan had a hold over Badshah Shah Jahan , this was the same scenario with raja Bharthari. Pingla feared none since the king Bharthari was under her “spell”. She wandered around sutantar {independently}, without fear, and as such fell in love with the astbal droga {stable master}. The rani had a devarr {husband’s younger brother}, who considered his elder brother raja Bharthari as a father figure and the rani as a mother. He obeyed their every order with utmost loyalty. The maharajah had given him the post of Pardan Mantri {Prime Minister}, the duties of which he carried out with great splendour. His name was Veer Vikramaditya, he is the same Mahapursh {great soul} who later came to be known as the famous Maharajah Bikramjit. The samat calendar is still used in his memory even today. Vikramditya was the first to have suspicions regarding the vibchar {adultery} of rani Pingla. After much deliberation he finally informed his brother raja of the misdeeds of rani Pingla. The raja was so besotted with Pingla that he took offence and as such reprimanded his own brother for saying such a thing. The raja went as far as to say that it is because you are my younger brother that I shall remain quiet otherwise I would have had you hanged. The raja considered his rani to be the supreme satti savitri {a lady who was the epitome of high moral character}. When Pingla found out about this confrontation she began to show even more love towards the raja. After some days she made a request to the raja, “your younger brother Vikramjit is like a son to me and I have always tried to be a mother to him but he looks at me in a lustful manner. Any other female would have succumbed to his advances by now! It is me who has evaded this terrible situation. He has made every attempt to defile me, and not only me, he has in fact destroyed the satt dharam {purity} of many women in this kingdom. It was only a few days ago that he attempted to lure the noh {daughter-in-law} of the Brahmin with the assistance of dootia {maids etc.} but she like me too is a pattibratta {faithful woman} and as such resisted his intentions. I implore you to stay alert and be very wary about such an adharmi {unscrupulous} man. I do not want you to be in any danger from him.” Upon hearing this the Maharajah took every word to be the utmost truth. Then rani Pingla called the Brahmin and said “are you aware that the Maharajah is is in my total control and if you desire your well being then follow my instructions to the full. Go to the Maharajah and make a pukar {plea}, if you don’t then I shall have you tortured!” The Brahmin knew that the raja was totally smitten by Pingla and as such would only take her word against any other. “I will obey your every command” replied the Brahmin to rani Pingla. Pingla told the Brahmin ”go to the raja’s court and make a faryad {plea}! and when he asks you what is the matter, you reply that kumar{prince} Bikramjit wants to engage in immorality with my noh {daughter-in-law} and if you are prepared to allow this than I shall leave your nagar {kingdom} and go elsewhere. I cannot stand by and allow my izatt {respect} and istri dharam {chaste} to be destroyed in this way.” “Also remember that you must not succumb to the raja in any way!” Upon hearing this the Brahmin went to see the Maharajah the very next day and cried his dilemma {which the rani taught him} with immense reality. The Maharajah filled with krodh {anger} upon hearing his words. Without padtal {investigation} the maharajah immediately ordered the des nikala {expulsion} of his younger brother from his kingdom. Bikramjit accepted his maharajah brother’s edict with love, patience, and without complain. He immediately went home and gathered his family and promptly left the kingdom. At the same time another situation occurred. One day a Brahmin arrived in the raj darbar {king’s court} and began to tell the raja that “twenty five years earlier I made a dridh sankulp {strict devotion} to do tapp {endurance} in order to appease the Devta {deity}, the devta gave me an Amar Phall {fruit that gives eternal life}. I have come here with that phall, my wife won’t eat it herself nor will she let me eat it. She says that we are poor and persistent poverty will be harder to manage. We only desire death now so that we may escape our hardships. If we eat the amar phall then we shan’t die and as a result will have to endure more hardship. That is why it is my wish that you take the amar phall so that you can continue to rule your kingdom in the most benevolent way and in return you can give us wealth which will eradicate our suffering.” Upon hearing this from the Pandit Rajah Bharthari he took the amar phall in exchange for an abundance of wealth, which pleased the Brahmin immensely. The rajah didn’t eat this fruit himself but gave it to his beloved rani Pingla. The rani thought that it would be deceitful of her to eat the fruit, so when the rajah left she summoned her lover and promptly gave him the fruit. The lover did not eat the fruit either but gave it instead to his favourite prostitute. The prostitute accepted the fruit but began to contemplate her lifestyle “I have sinned all my life, destroyed many marriages etc. If I eat this fruit and become amar {eternal} then this is all I will endure {lustful activities}. It is better that I give this fruit to the Maharajah instead, in whose raj he has given me so many pleasures.” After contemplating this with all sincerity she presented the fruit to the Maharajah. The maharajah was first stunned upon seeing the fruit but then asked the vesvah {lady of the night} where she had obtained this fruit from? Upon being interrogated by Bharthari the veshvah told the whole story truthfully “Your astbal droga {stable master} is my mitr {lover}, he gave it to me.” The raja immediately summoned the droga {stable master} and asked how he became in possession of the fruit? The drogra fell at the rajah’s feet and narrated the whole scenario of how he engaged in immorality with his rani Pingla. As soon as the Maharajah heard the whole story, he immediately filled with nafarat {hatred} of the rani and the world in general. He became fully vairag {total renunciation}. He immediately summoned the maha mantri {prime minister} and said; “look after this raj {kingdom} I am leaving. Bikramjit suffered pains owing to my decision to expel him. Call him back and place him on the throne.” As soon as he had given these instructions he immediately removed the robes that adorned his body. He covered his body with a solitary sheet as he left to join Gorakh. Maharajh Bharthari first wrote “Shingar Shatak” and during his reign wrote “Neeti Shatak” and after attaining vairag {renunciation} he wrote “Vairag Shatak” in which he describes the state of his mind. “Vairag Shatak” Granth was written in Brijj language by the great scholar Kavi Pandit Har Dyal Ji of Choonia Nagar. The Punjabi translation has been undertaken by Pandit Naryan Singh Gyani.
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  3. 'Sikh Genocide Seminar' at Milpitas (CA) Video posted on You-tube by TV84
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  4. VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Guru Sahib/God know why you did the seva and that is the most important - that you engaged in Nishkam Seva (seva without desire for a returned reward). If the seva you did meets the requirements of community service, have it signed and submitted. It is a formality that would satisfy your school requirements. It is not as if you did the seva knowing that the school would need this paper. Thank the Almighty that arrangements were made for you to be able to do this seva and, in turn, the Almighty arranged that this seve would alleviate further burden of having to make extra arrangements for doing community service. Imagine if you hadn't done seva - what would you do now?
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  5. Redbridge Annual Sikhgiving.org.uk Charity Bike Ride http://lcc.org.uk/events/redbridge-annual-sikhgiving-dot-org-dot-uk-charity-bike-ride
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  6. Subconscious western ideals of female sexuality?? You have quite the attentive eye bro. I saw determination, did not even see eyebrows. Are you sure they are not your own “western” subconscious ideals? You have some point somewhere in there and I commend you for going beyond superficial and being honest. But dig a layer deeper yet and you'll find another layer of honesty. One that is to be applied to appreciation and communication when someone is brave enough to share their art. Cmon bro. I toss it your way cause it appears you're way smarter than most and I’m giving the artist some support for his/her obvious skills. Apart from this, you do have a point. And “western sexuality” is some loaded words. I would not call it "western". That is just reverse orientalism. That’s not something that would not come from sikhs, but from a hindu fundamentalist who wants to blow up teddy bears on valentines. What did you want him to do, highlight indian ideals of chest hugging suits rather than eyebrows? Somehow they are modest if brown women wear them? Lets just respect the dignity and power of eastern and western the same. I know you meant it in a very different manner but to conjure the words “western sexuality” in reference to a woman as a slight is not a great choice when Indian men including majority of punjabis are self stimulated delusional b****ds in heat when it comes to their minds and the concept of “western sexuality”. Maybe I need to dig a layer deeper with my honesty, but I’ll take my chances. No different than you Jagsaw, which is why I admire your edge. So bro please be more western and eastern, and kinder to artists, but continue to keep us honest and awake with your valid points.
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  7. Support those that support Sikh issues , these could be of any party. Many have pledged support to the Sikh manifesto, so that would be a good indication.
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  8. I am going to copy and paste the writing of Sri Guru Gobind Singh Sahib ji. I will also give you the link to where you can find more about why all these prophets/messengers of God were sent and what they actually did. I hold no hate or fear toward any prophet/messenger of God. The lines I am going to copy and paste were written by Sri Guru Gobind Singh Sahib ji and not by someone else. ਜੋ ਪ੍ਰਭ ਸਾਖ ਨਮਿਤ ਠਹਿਰਾਏ ॥ ਤੇ ਹਿਆਂ ਆਇ ਪ੍ਰਭੂ ਕਹਵਾਏ ॥ All those whom God established for the revelation of His Supremacy, they themselves were called Supreme. ਤਾ ਕੀ ਬਾਤ ਬਿਸਰ ਜਾਤੀ ਭੀ ॥ ਅਪਨੀ ਅਪਨੀ ਪਰਤ ਸੋਭ ਭੀ ॥੧੨॥ They forgot the Lord in their race for supremacy. 12 ang 133 of Sri Dasam Granth Sahib ji. I recommend you start reading from the beginning to get the full picture of what is being said. Here is the link below. http://www.sridasam.org/dasam?Action=Page&p=94
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  9. that is the most PECULIAR thing I have heard so far in year 2015
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  10. The statement of singh123456777 is a breaking news , is it backed with some historical evidence ?? About the maryada of Hazoor Sahib & patna sahib , lesser said is better ( they have many practices which are not to be called Sikhi ) It is good that discussion has taken off so we will get to know different opinions , and some newer facts I want comments of Akalifauj about the fact that 1 - Nihangs do not impart Khade da Amrit to Womenfolk , and also their nitnem is at variance from commonly accepted one . 2 - And also about different Maryada of AKJ 3 - What is wrong with the Sikh Rehat Maryada adopted by Akaal Takhat? I am waiting for further views by other brotherns too
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  11. Hello Mitron, Sat Sri Akal. We have just released a Simran Album which is available on iTunes. The link is https://itunes.apple...-ep/id991383942 . Kindly join our community page on Facebook page Rabbi Bani Rabbi Bani where we discuss the teachings and the music of Siri Guru Granth Sahib. Wahe Guruji Ka Khalsa Wahe Guruji ki Fateh. Best regards, Rabbi Bani
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  12. Did I quote SGPC ?, I am quoting only Akaal Takhat , are not we supposed to Follow Akaal Takhat ? Further If there is an authentic copy of Guru Sahib Ji's Edicts about Sikhi Rehat , then why maryada being followed by Damdami Taksaal , Akhand Kirtani Jatha & Nihang Jathebandis do not match ( All profess that the maryada being followed by them is real Maryada as explained by Dasam Patshah ji?)
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  13. VJKK VJKF Sangat Jee, Can anyone please let me know if there are any regular or any one off programmes coming up in Preston or in any nearby areas? Thank you VJKK VKF
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  14. What MARYADA you are referring to ? the one accepted & adopted by Akaal Takhat , or some else , followed by one from many sects ?
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  15. WGJK WGJKF, I have now donated to Barusahib, if anyone can endorse Pinglewara institution I will make a donation ASAP. The Khalsa Reigns Supreme!
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  16. I avoid being fed bull by the media and try to uncover as much of the impartial truth as possible, but voting UKIP, as a Sikh, is madness. I'm guessing there are certain issues on which they share common ground with certain Sikhs, but history has shown us that organisations such as these only truly reveal their hand and their intentions when they gain enough support and power to be beyond reproach. They aren't our friends - tbh neither are the other parties - but UKIP are BNP-lite in my opinion. At the moment they may seem like the plucky yet doddering upstart, feeling their way through the minefield of modern politics, going toe to toe with the big parties, but if they gain enough support things will not be good for anyone of an ethnic persuasion, particularly those of us who can be spotted from a mile away. There's something - ironically - rather oily about them I can't trust.
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  17. Disturbing use of the term 'Sant Baba'. He's just a child. Let him grow up, teach him about Sikhi, let him do his Bhagti. Why do they try to groom him into becoming a Sant from infancy? a Sant is one who is made one by the kirpa of Guru Sahib. Read the life stories of Mahapursh of the past. Sant Attar Singh Mastuanewale, Sant Ishar Singh Rarewale, Baba Harnam Singh Rampur Khera, Sant Jarnail Singh Bhindranwale. These Mahapursh did massive amounts of Bhagti since Baal Avastha. They spend years of doing Bhagti before people started calling them Sant Baba.
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  18. Conviction politicians such as Nigel Farage, George Galloway, Alex Salmond and to a degree, Nicola Sturgeon, strike a chord with the electorate because they project themselves as a man of the people. They say what they mean and they mean what they say. They appear to be straight-talking and tend ot be larger than life personalities. There is certainly a place for this in politics, but to say that this means they will become "effective" leaders is a whole different point. This election is like no other - it's no longer a three or two-horse race. Thanks to UKIP, whoever wins, will probably have to form a coalition or form a minority government. The vote will be fractured. Deny it all they like, the Tories are likely to do another deal with the Lib Dems and Labour with the SNP. Whether this deal is in the form of a formal "coalition" is another matter; more like a "vote-by-vote" basis i.e. to push a particular law/Bill through the House one party will canvas the support of the other party. Don't vote on a party based on promises made to the Sikhs. For over a decade, the Lib Dems openly mooted the notion of self-determination for the Sikh nation. last year, when the Thatcher govt. involvement was revealed, the Lib Dems (Simon Hughes MP, ex-president Lib Dems) were mysteriously quiet in the face of Labour furore (Douglas Alexander MP). The Lib Dems are always involved in the Sikh Fed (UK) annual conference in Wolverhampton. They are briefed more than others, in my view, of the atrocities the Sikhs have been through. In my opinion, the Lib Dems behaved with first-class impotence last year. But they have form - they back-tracked on tuition fees as well, remember? I therefore, do not want the Lib Dems propping up the Tories. Therefore, Labour will get my vote. This country is built on the blood sweat and tears of working men and women - not tax-dodging so-called "big business". I'm not entirely sure, but I think Labour have stated they will hold an enquiry into Thatcher govt. involvement in Operation Bluestar including the crucial second half of 1984 (July-Dec) to include the period of the genocide. If they haven't, then it is Labour that is most likely to do so. The Tories (Rt Hon William Hague MP) have been blocking it.
    1 point
  19. For those of you voting UKIP, bear in mind they are supported by the likes of this clown. If you don't know who he is, it's Nick Griffin, ask you dad's about him if your a little wet behind the ear, i grew up in fear of what this guy and his party, the BNP, stood for and now he's supporting Farage who is pretty much just a slightly politicly correct version of Griffin.
    1 point
  20. Not quite, nationality aside, when Phillips asked him if there would be laws protecting race or colour, Farage replied 'No, we (UKIP) are colour blind. Being colour blind doesn't prevent the human nature of discrimination. That also implies that UKIP would scrap laws which protect us as Sikhs in all spheres of life. That shows that he has deeper intentions other than introducing laws which protect British born workers over non-British born workers. And the grooming scandal can't be blamed at Labour. Grooming by Pakistani gangs has been apparent since the 80's, and since then we've had successive Tory and Labour governments. It was more a failure of state agencies as well as wider British society. Labours partly failed multicultural policy didn't help, but it wasn't the primary factor. https://www.youtube.com/watch?v=00fr_fCDHxA Here is a link to the Farage interview
    1 point
  21. A lot of open discrimination an generalising against Romanians on here.. Its absolutely disgraceful!! Its the same kind of ignorance that is at the root of all racism. Makes me wonder sometimes how many "Sikhs" can actually fathom the fundamentals of the gurus teachings
    1 point
  22. Yeah, that was my first thought when I heard about Farage's take on discrimination laws. Especially those of us uncut hair, if an employer takes a dislike to us due to our articles of faith and denies an employment opportunity, or manufactures a reason to boot us out of their company whilst justifying their reason to do so by dressing it up as something else entirely, we'll be up the creek without a paddle should we choose pursue our dismissal through legal means. I don't think it'll ever get to that position, although the electorate seem to have the scent of blood in their nostrils so who knows?
    1 point
  23. Nigel Farage in a recent interview with Trevor Phillips said that a UKIP government would scrap anti - discrimination and race relations legislation. Sikhs should not form alliances with white closet racists, even if they sometimes flatter and praise us for our 'contribution to society.'
    1 point
  24. I've actually questioned our local UKIP candidate on what their policies are, i was stood their with a tablet with their website loaded waiting for the guy to run through them with me and let me have a little q and a time, the guy didn't have a clue, all he harped on about was immigration, when i asked him why they felt it was necessary to leave the EU, again, just immigration, the fact that we will loose a lot more than we could ever gain by leaving the EU, no answer. Whoever your going to vote for, for the love of god, don't go by the stuff written on their websites or on leaflets, go up to the candidates and grill them about their policies.
    1 point
  25. Ever had a look at your own community dude? Welcome to the Slums of Southall: How unscrupulous landlords have illegally built squalid back garden homes for immigrants Read more: http://www.dailymail.co.uk/news/article-2049676/Welcome-Slums-Southall-How-unscrupulous-landlords-illegally-built-squalid-homes-immigrants.html#ixzz3SWTAideL http://www.getwestlondon.co.uk/news/local-news/tory-councillors-outrageous-southall-slur-5978511 Sikhs are the second most segregated religious community, after Jews. http://www.ethnicity.ac.uk/medialibrary/briefingsupdated/more-segregation-or-more-mixing.pdf Also, lol @ thinking Pakistani and Romanian immigrants "account for a disproportionately shocking amount of crime"..not compared to other immigrants http://www.dailymail.co.uk/news/article-2867783/12-000-Size-army-foreign-criminals-living-Britain-today-including-700-murderers-500-rapists.html
    1 point
  26. Labour offer NOTHING. UKIP is a one policy party full of cretins who are racist. Conservatives has made the UK prosperous again, so not sure who'll get my vote. I may not vote at all.
    1 point
  27. Have you sat down and thought this one through ? Clearly then, you haven't thought it through because that 'multiculturalism' you complain about is what lets you wear your dastar and kirpan as a religious right. The alternative is a country such as France where they officially have a national policy against multiculturalism, i.e everyone, regardless of race, must act like the French.
    1 point
  28. Sri Guru Granth Sahib ji has got bani from bhagats from different religions. anyone can understand this- its open to all and equality is fundamental. BUT and its a big BUT we do have fundamentalists who want a different styled Sikhism.
    1 point
  29. Thanks so much Mokham Singh for great seva and your above post. Just to expand on Mokham Singh post. Here is damdami taksal syllabus to learn old traditional sikhi: http://www.sikhsangat.com/index.php?/topic/67189-lack-of-bhramvidya-in-the-panth/page-1
    1 point
  30. The under lying message in Vairaag Shatak is Vairaag {renunciation}; Gurbani stresses the importance of Vairaag, in order to break free from Kaam/krodh/lobh/moh/ahankar. What made India a nation of cowards, was not Vairaag; the thing that made India a nation of sub-servients, was spiritual corruption, the attachment to materialism, and the distancing of folk from self discipline. This Granth teaches one the importance of Vairaag, and the need for self discipline etc. Rajah Bharthari used physical renunciation; becoming a beggar, in essence. Gurmat teaches us to work for a living; to help the needy too, in a charitable manner. The bottom line is VAIRAAG; if it can be learned from this Granth, there is no harm. Anything that distances us from Kaam/krodh/lobh/moh/ahankar, is definitely worth reading..... Waheguru....
    1 point
  31. I got the hard copy from a relative. There's a program on JusPunajbi or Get punjabi (american punjabi channel) saturday 10.00 in the morning where Dr. Saroop Singh Alag himself explains the details & stories of the book.
    1 point
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