Guru Maneo Granth
DO NOT EDITIt 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 dohira
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 Dohraa comes from REHITNAAMAS.
A Rehitnaamaa 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":
AwigAw BeI Akwl kI qbY clwXo pMQ [
sB isKn ko hukm hY gurU mwnIE gRMQ [
gurU gRMQ jI mwnIE pRgt gurW kI dyh [
jo pRB ko imlbo cihh Koj sbd mih lyh [
"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 Dohraa is Guru Gobind Singh Jee's pavitar bachan recorded in BHAI NAND LAL SINGH JEE's Tankhaahnaama.
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 we 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 Sahib Prehlad singh ji was a sikh from Guru Gobind Singh ji's time and the dohira 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 !