Perfect Guidance from the Bani, on what we should devote,and how should we devote Him, in the form of Artee.
ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਮਜਨੁ ਮੁਰਾਰੇ ॥
Naam Thaero Aarathee Majan Muraara
Your Name, Lord, is my adoration and cleansing bath
ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਝੂਠੇ ਸਗਲ ਪਾਸਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Har Kae Naam Bin Jhoothae Sagal Paasaarae ||1|| Rehaao ||
Without the Name of the Lord, all ostentatious displays are useless
ਨਾਮੁ ਤੇਰੋ ਆਸਨੋ ਨਾਮੁ ਤੇਰੋ ਉਰਸਾ ਨਾਮੁ ਤੇਰਾ ਕੇਸਰੋ ਲੇ ਛਿਟਕਾਰੇ ॥
Naam Thaero Aasano Naam Thaero Ourasaa Naam Thaeraa Kaesaro Lae Shhittakaarae ||
Your Name is my prayer mat, and Your Name is the stone to grind the sandalwood. Your Name is the saffron which I take and sprinkle in offering to You.
ਨਾਮੁ ਤੇਰਾ ਅੰਭੁਲਾ ਨਾਮੁ ਤੇਰੋ ਚੰਦਨੋ ਘਸਿ ਜਪੇ ਨਾਮੁ ਲੇ ਤੁਝਹਿ ਕਉ ਚਾਰੇ ॥੧॥
Naam Thaeraa Anbhulaa Naam Thaero Chandhano Ghas Japae Naam Lae Thujhehi Ko Chaarae ||1||
Your Name is the water, and Your Name is the sandalwood. The chanting of Your Name is the grinding of the sandalwood. I take it and offer all this to You. ||1||
ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥
Naam Thaeraa Dheevaa Naam Thaero Baathee Naam Thaero Thael Lae Maahi Pasaarae ||
Your Name is the lamp, and Your Name is the wick. Your Name is the oil I pour into it.
ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥
Naam Thaerae Kee Joth Lagaaee Bhaeiou Oujiaaro Bhavan Sagalaarae ||2||
Your Name is the light applied to this lamp, which enlightens and illuminates the entire world. ||2||
ਨਾਮੁ ਤੇਰੋ ਤਾਗਾ ਨਾਮੁ ਫੂਲ ਮਾਲਾ ਭਾਰ ਅਠਾਰਹ ਸਗਲ ਜੂਠਾਰੇ ॥
Naam Thaero Thaagaa Naam Fool Maalaa Bhaar Athaareh Sagal Joothaarae ||
Your Name is the thread, and Your Name is the garland of flowers. The eighteen loads of vegetation are all too impure to offer to You.
ਤੇਰੋ ਕੀਆ ਤੁਝਹਿ ਕਿਆ ਅਰਪਉ ਨਾਮੁ ਤੇਰਾ ਤੁਹੀ ਚਵਰ ਢੋਲਾਰੇ ॥੩॥
Thaero Keeaa Thujhehi Kiaa Arapo Naam Thaeraa Thuhee Chavar Dtolaarae ||3||
Why should I offer to You, that which You Yourself created? Your Name is the fan, which I wave over You. ||3||
ਦਸ ਅਠਾ ਅਠਸਠੇ ਚਾਰੇ ਖਾਣੀ ਇਹੈ ਵਰਤਣਿ ਹੈ ਸਗਲ ਸੰਸਾਰੇ ॥
Dhas Athaa Athasathae Chaarae Khaanee Eihai Varathan Hai Sagal Sansaarae ||
The whole world is engrossed in the eighteen Puraanas, the sixty-eight sacred shrines of pilgrimage, and the four sources of creation.
ਕਹੈ ਰਵਿਦਾਸੁ ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਸਤਿ ਨਾਮੁ ਹੈ ਹਰਿ ਭੋਗ ਤੁਹਾਰੇ ॥੪॥੩॥
Kehai Ravidhaas Naam Thaero Aarathee Sath Naam Hai Har Bhog Thuhaarae ||4||3||
Says Ravi Daas, Your Name is my Aartee, my lamp-lit worship-service. The True Name, Sat Naam, is the food which I offer to You.
Just amazing...just beautiful... Sat Bani
Sat Sree Akal.
Blase means to be indifferent or unconcerned. However, you perceive my writing on Dasam Bani being reintroduced to be both nonchalant (why don't we bring in another French word) but also emotional and angry at the same time. That kind of makes for an oxymoron; contradictory terms.
When attempting to have any genuine and fruitful discussion I have experienced it is helpful to not speculate or make conjecture about the viewpoints of another. If curious or in doubt, just ask; ask with the innocent interest of a child. Other genuine level-headed people will gladly oblige. Fools like myself may otherwise find injury in your guesswork.
Bringing in Samparda Kathavachaks fixes the symptom not the illness. The root problem that will fester and multiply is unaddressed. Is this a strategy for the long term that will bring unity and togetherness in the Panth? No. I have posted an excerpt of my last post on this topic below for your convenience, often my arguments become TL;DR.
Again, conjecture and scorn for a person you genuinely want to have dialogue with may not be useful. Some may misinterpret your heartfelt intentions.
If I'm not mistaken, it was rescinded after just two years!
Here is the difference:
When the Sikhs took the jagir from the Mughals, they took it after deliberation, discussion, and the approval of the Sarbat Khalsa
Baba Harnam Singh Dhumma has built no such discussion and consensus building into his strategy, not even with the Sant Samaj. Heaps of them condemn his political choices.
Getting the discourse changed to Gurmat is good. But the underlying problems remain unaddressed; problems that do the most to hold the Panth back as outlined in my above post.
The jagir allowed the Sikhs to consolidate different jathas under the leadership of Kapur Singh into the Dal Khalsa. Factions were brought together.
They used the political calm to develop their autonomous power and establish their sovereignty
This was political power and control that they were able to grow for the Panth. The jagir was taken away very quickly, but look at what they accomplished in that time. The Khalsa was brought together in unity to fight for our future prosperity.
I highly doubt the SIkhs who had been hunted down by Zakariya Khan suddenly became enthralled by his friendship. They took the jagir in a collective, panthic decision and likely knew they could be double-crossed. But they mustered their forces and were in a stronger position for when it did happen.
In all the major issues of the Panth that I have outlined in my previous posts, Baba Harnam Singh Dhumma has made little headway in ameliorating them.
No political autonomy is established for the Panth. The Indian government regulated the SGPC, the SGPC in turn is run by Badal and the Shiromani Akali Dal (Badal). There is no autonomy or control of the Panth in its own affairs, we are led by the string where the political elite wish to go.
As I stated previously:
Baba Harnam Singh Dhumma's strategy gives the Panth no autonomy, no control, and he has not pushed forward the Panth's interests in any worthwhile long-lasting way.