Guru Maneo Granth: Difference between revisions

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It is writtan in Giani gian Singh book and Biaji Mkut Sakhi 10 perhaps.

10th Guru had written this Dohra at Hazoor Sahib. He wrote this Dohra after giving Gur Gaddi to Guru Granth Sahib and original text is at Hazoor Sahib and this is being read over there since 10th Guru's time.

The last part of Dohra

raj karaiga khalsa agee rahai no koyai
kvaar hoi sabh milingai bachan saran jo hoi

appears at the end of bhai nand lal singh jee's rehitnama.

The Dohra comes from REHITNAMAS.

A Rehitnama is a HUKAM, Order, of the Guru which has been SCRIBED DOWN by the BELOVED SIKHS close to the Gurus at the time. Just as a Judge announces a judgement but the the Recorder or Secretary records the judgement on paper, similarly Rehitnaame are the judgements and instructions of Guru Sahib which have been scribed and recorded by the GurSikh companions of Guru Sahib at the time.

The first part of the Dohraa is Guru Gobind Singh Jee's pavitar bachan recorded in BHAI PRAHLAAD SINGH JEE's Rehitnaama and also written later on in the late 1800s in Giani Gian Singh's "Tvareekh Guru Khalsa" and "Panth Prakaash":

"As was ordained by the Timeless, thus was established the Panth.

To all Sikhs, let this be the order, recognize the Granth as your Guru The reverend Guru Granth is the visible body of the gurus Those that seek to meet with Vaaheguru, delve into the Shabad"

The second part of the Dohra is Guru Gobind Singh Jee's pavitar bachan recorded in BHAI NAND LAL SINGH JEE's Tankhahnama.

rwj krygw Kwlsw AwkI rihh n koie [ Kwr hoie sB imlYNgy bcih Srn jo hoie [ "The Sikh people shall remain free and sovereign, always, non-challenging this position. For, all shall realize, after bitter frustration, that there is no redemption except in the way of the life that the Khalsa upholds!"

There are some minor differences in some words in the various sources which have recorded Guru Gobind Singh jee's bachan used in the Dohraa which we sing, due to the language and writing style of the scriber. However, the ESSENCE and MESSAGE is all the SAME.

Agya Bhai Akal Ki Tabe Chalyo Panth

Sabh Sikhan Ko Hukam Hai Guru Manyo Granth Guru Granth Ji Manyo Prakat Guran Ki Deh Jo Prabh Ko Milbo Chahe Khoj Sabad Mein Leh(in nanaksar it is Jaka Hirda Shudh Hai khoj Sabad Mein leh) Wahiguru NaM Jahaj Hai Chare So utree Par Jo Sarda Kar Sevnde Guru Par Utaran Har. Raj Karega Khalsa Aki Rahe na Koye Khuar Hoye Sab Milenge Bache Saran Jo hoye. Khand Jake Hath Hai Kalge Sohe Sis So Hamri(Sabhki in next repetation) Raksha Karen Kalgidhar Jagdeesh

in Delhi Sikhs use other fors lines and not Khanda Jake Hath ie

Thikar Phor Dilees Sir Prabh Pur Kiya Payan Tegh Bahdur Si Kiriya Kari Nan Kinhu Aan.

Bhai Prahlad Singh ji was a Sikh from Guru Gobind Singh ji's time and the Dohra he wrote was:

Agya Bhai Akal Ki Tabe Chalyo Panth Sabh Sikhan Ko Hukam Hai Guru Manyo Granth Guru Khalsa Manyo Prakat Guran Ki Deh Jo Prabh Ko Milbo Chahe Khoj Sabad Mein Leh

Note that It was written that Guru Granth sahib is the guru , but the deh of the guru is the Khalsa .

It was only in the later rehitnamas ( infact during the late 1700s when the khalsa did not have the control over the Gurdwaras) that we find the line as Guru Granth ji maneyo pragat guran ki deh ... One of the cause of this is understood by researchers is that many shradhaloo hindus & pandits were serving the gurudwaras and they ( conciously or uncociously ) brought in the hindu Idol worship into Simple sikhi. Because if you start concidering Gurusahibs shabad saroop as a body :"DEH" then we will start putting bhog of food , ac rooms , rajaiyan over guru sahib etc etc.....I just hope we just dont start giving Ishnann to guru sahib one day !