Sakhees Related to Shabads

The Menace of Sulahi Khan


The following two shabads revolve around this sakhi:-

Prithi Chand sought to intimidate and discredit Guru Arjan Dev by forging an alliance with the Government functionaries hoping that the official intervention would force Guru Arjan Dev to make room for his elder brother. Tyranny and oppression was to be let loose. Prithi Chand approached his patron Sulahi Khan, probably a revenue official, who readily agreed to demand a rich tribute from Guru Arjan Dev and also to indulge in an orgy of loot and plunder to strike terror in the Guru's heart.
It is rather difficult to establish Sulahi Khan's identity and his official status, though he figures in a couple of hymns composed by Guru Arjan Dev. The issue becomes still more complex when the Sikh historians insist that Amritsar had enjoyed independent status since its inception and that its administration had been vested in the Gurus. Sulahi Khan emerges as a plunderer who robs the people of their possessions and peace. An evil-incarnate, his name is closely linked with the nefarious designs of Prithi Chand. Prof. G.S. Talib treats Sulahi Khan as a Pathan army officer who was instigated on false reports to attack Guru Arjan Dev.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/19984-sakhees-related-to-shabads.html
A reading of the holy verses inform us that Guru Arjan Dev shared the impending disaster with his Sikhs who put their heads together to evolve a strategy so as to frustrate the danger. In a hymn composed in Rag Asa (Adi Garnth, p. 371), Guru Arjan Dev recounts various suggestions put forth by the Sikhs. Someone suggested that a letter should be sent to the tyrant requesting him therein to desist from such a course. A proposal underlined the necessity of sending a delegation for advising him to see reason. Still another suggestion called for patience and restraint. Guru Arjan Dev listened to all but relied on God for safety and protection. This was obviously done to inculcate self-confidence among the Sikhs.

Prathme mata ji prati chalavau
Dutiye mata doye manukh pohchavau
Tritye mata kichh karau upaya
Mai sabh kichh chhod Prabh tuhi dhyaya
Maha anand achint sajhaya
Dusman doot mooye sukh paya
(Adi Granth, p. 371)

Guru Arjan Dev prayed to God for help and Sulahi Khan died in fire which is considered as unclean end for a Muhammadan. Sulahi Khan and his horse were burnt alive when the horse along with the rider rushed into a burning brick-kiln. The holy city of Amritsar providentially escaped the painful experience of vandalism contemplated by the deceased. Guru Arjan Dev mentions the incident in one of the shabads and thanks God for providing deliverance and relief from the disaster called Sulahi Khan. The Lord illuminated the evil called Sulahi Khan. Nothing could abide with him - Progeny, friends and wealth. Leaving behind his brothers and relations, he was reduced to dust :
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984

Sulahi te Narayan rakho
Sulahi ka haath kahi na pohchai
Sulahi hoye mua napak
Kadh kutthar khasam sir katya
Khin mah hoye gaya hai khak
Manda chitwat chitwat pachya
Jini rachya tini deena dhak
Putar meet dhan kichh na rahus
Chhod gaya sabh bhai sak
Kah Nank tis Prabh balhari
Jin jan ka keeno puran walk
(Adi Granth, p. 825)

(The Menace of Sulahi Khan)

 
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__________________
God closes doors no man can open & God opens doors no man can close.

The fourth Udasi was undertaken towards the west. Guru Nanak reached Pakpatan (Ajodhan) where he met with Sheikh Brahm who was the eleventh in succession to Baba Farid, whose Bani is also included in Guru Granth Sahib. The Guru had a wide range of discussion with Sheikh Brahm. The Guru stated,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984
"Thou art the tablet, O Lord, Thou art the pen, and Thou art also the writing, Speak of the one God; O Nanak, why should there be second." (Var Malar ki Mohalla 1, 28-2, p-1291) The Sheikh asked the Guru to explain, "You say ,'There is only one God, why should there be a second?', and the Sheikh asked:
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984
There is one Lord and two ways; Which shall I adopt, and which reject?" Guru ji replied:
"There is one Lord and one way; Adopt one and reject the other."

A cousin of Guru Ram Das Ji came to Amritsar from Lahore especially to ask Guru Sahib to attend his son's wedding. But Guru Ji being unable to attend the wedding personally for some reason said, "Perhaps I can send one of my Sons instead." Guru Ram Das Ji had three sons: Prithi Chand or Prithia, Mahadev, and Arjan Mal. Prithia was in charge of collecting donations. When the Guru asked him to attend the wedding, Prithia said, "I have to take care of the collections. And I hate going to weddings." Actually, he was afraid if he were away from the Guru for too long, he might not be appointed the Guru's successor. Guru Ji then turned to Mahadev. Mahadev lived his life in meditation and said, "I have no desire to involve myself in worldly affairs." Finally, Guru Sahib Ji asked Arjan if he would go. Arjan said, "I only desire to do what you wish." Guru Ji was very pleased. He asked Arjan to spend some time in Lahore to share the Guru's teachings with the Sikhs there. Any donations he received were to be given to the free kitchen to feed the poor. The last words he said to Arjan were, "You should stay in Lahore until I send for you"

Arjan Mal stayed in Lahore after the wedding and grew to be much loved by his relations and the Sikhs there. Still, all the time he was there, his heart was with his father/Guru, Guru Ram Das Ji. When he expressed his longing to his new friends, they suggested he write a letter asking that he be able to return. Arjan Mal wrote a beautiful shabad :
"My soul longs for the Guru like the pied-cuckoo longs for the rain of the monsoon. I am always a sacrifice unto the True Guru."

He sent this letter with one of the Sikhs who had come with him to Lahore. When the messenger reached Amritsar, Prithia saw him and suspected that he had a letter for the Guru from his brother. He said "I will take the letter to the Guru myself." When he read the letter he knew that it was so beautiful that it would move the Guru's heart in Arjan's favor. So he hid the letter in his coat and sent the Sikh back to Arjan telling him that the Guru said he should stay in Lahore until sent for. When Arjan received this message, he knew that Prithia, and not his father, had sent it. He then wrote a second letter with strict orders that it be given only to the Guru. In it, he wrote,
"I love the sight of the Guru's face and the sound of his words, and it has been long since I have seen him. I am ever a sacrifice unto the True Guru."
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984

This time, Prithia grabbed the letter out of the messenger's hands, and grew more angry than before. Again, he hid the letter in his coat. He sent another message that Arjan was to remain in Lahore until sent for. When Arjan heard this from the messenger, he wrote a third letter, this time putting a number "3" on it. He told the messenger to be on his guard against Prithia and to give the letter to Guru Ram Das Ji himself. The messenger waited until Prithia had to go home, and then quickly reached the Guru and gave him the letter. In it, Arjan said,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984

"Each second away from the Guru is like an age. I cannot sleep without a sight of the Guru. I am ever a sacrifice unto him."

On this letter, the Guru saw the number "3", and knew instantly that he had not received the other two letters. The messenger related the story to him, and the Guru grew very angry. He called for Prithia and asked him three times if he knew anything about the other letters. Prithia denied it everytime. The all knowing Guru knew his thoughts, and told the messenger to go get the coat in Prithia's house. When he returned with it, the two missing letters were in the pocket.

At once, the Guru sent Bhai Buddha to Lahore with a carriage to bring ArjanMal home as soon as possible. When Arjan was finally united with his father, he placed his head on Guru Sahib Ji's chest against his long beard. He remained that way for many moments, while the Guru held him gently in his arms. The Guru then said that as he had written three stanzas, he should write a fourth to finish the poem. Arjan wrote the last verse saying,
"It is my good fortune to have met the True Guru, and I have found the Immortal God in my own home. My greatest desire is to never be separated from him again, not even for an instant. I am ever a sacrifice to the True Guru."

Upon hearing this, the Guru was very pleased. He said, "The Guruship is passed on because of merit. As only the one who is most humble can claim it, I grant it to you." Guru Ji then sent for a coconut and five paisey and placed them before Arjan. He descended from his throne and seated Arjan upon it in front of the whole sangat. Bhai Buddha pressed the tilak on Arjan's forehead as a symbol that the light of Guru Ram Das Ji had now passed to Arjan, who then became Guru Arjun Dev Ji the fifth Guru of the Sikhs.


SHABAD HAZARE
The Bani (Scripture) of Fifth Guru Arjan Dev, in the Raag (Musical measure) called Maajh, Chau-Padas (Four lines per Hymn), First House of Raag.
My mind longs for the Blessed Vision of the Guru's Darshan.
It is anxious like the rain-bird
(Weaver-bird, Papiha: Papeehaa, Beehaa, or Bambeehaa It keeps eager to have a drop of rain at a special auspicious moment).
I am thirsty and have no peace without meeting the revered Saint (my Guru).1
I am a sacrifice (Love-lost, eager) for meeting the Saint (Guru). 1Pause
Your face (Meeting you) is so impressive, and your speech is peace and joy giving.
It is so long since this rainbird has had even a glimpse of water.
Blessed is that land where You dwell, O my Friend and Intimate Divine Guru . 2

I am a sacrifice - an appreciation, to my friend and companion lord (Guru)1 Pause
When I could not see you even for a short while, it was a dark-age, a hard time, for me.
When shall I meet you now, beloved Lord !
My night does not pass, and sleep comes not, without being in the presence of the Guru: Prophet. 3

I am a sacrifice, sacrifice I am, to this true court of the revered Guru. 1Pause

It is my good destiny, that I have met the Saint Guru.
I have found the Immortal Lord within the home of my own self.
I will serve You forever, and shall never be separated from You even for an instant. Servant Nanak is Your slave, O beloved Master. 4

I am, a sacrifice - an appreciation I am, Nanak is yours and in your service. Pause18

Full version of Shabad Hazare: http://www.gurbanifiles.org/translations/Nitnem%20by%20Dr.%20Kulwant%20Singh,%20with%20Punj abi%20&%20Eng%20transla%20&%20PT.pdf(pg 221 onwards)
(Source : TuhiTu - Sikh Sakhis)

Bhai Mardana ji and charity


For forty-seven years Bhai Mardana ji went wherever Guru Nanak went. Whether it was bitter cold of the hills or the heat of the deserts he did not leave him. Fear of wild animals or hunger and thirst in the wilderness or even the love of home did not change his mind from the five vices- lust, anger, greed, attachment and pride. He replaced them with the five virtues - truth, contentment, patience, compassion and faith. He was given the honor to be saint and a brother to all.

Bhai Mardana was nine years older to Guru Nanak. His father was a 'Mirasi' Muslim who did odd jobs in the village of Mir Badra. There was no postal system of sending mail in olden days, so 'Mirasis' use to perform this duty. They would take messages of the village people to their relatives and bring back their replies. Their work was of great importance. Those who took their help had to look after them well. They were always on the move and so were used to bearing hardships. As they moved alone, they made it their hobby to sing and play instruments to amuse themselves and they took pride in being honest and truthful.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984

Bhai Mardana too was gifted with many things, one of them being playing the Rabab - a musical instrument on which he sang the hymns composed by Guru Nanak in nineteen different melodies. Guru ji who was working as a storekeeper at Modi Khana gave up his job. He chose Mardana as his companion and started going places to spread the word of God. They were going on foot from Sultanpur to Lahore. On their way they stopped for the night then woke up at dawn, bathed and Mardana played his instrument and Guru ji recited a hymn in praise of God.

Then Mardana took Guru ji's permission to go to a nearby village to get something to eat and drink. The village people gave him some clothes too as they use to give other hermits and fakirs. When Guru ji saw the bundle of clothes with Mardana he said "Bhai Mardana, distribute these clothes among the poor, by gathering things offered in charity one becomes greedy. A greedy man entangled by this urge can never do any good to mankind." So acting upon the command of Guru Nanak, Bhai Mardana gave away all the clothes to the poor as well as the extra food.







TuhiTu - Sikh Sakhis

Guru Nanak goes to Talwandi
When Guru Nanak arrived to Talwandi with Lalo and Bala, their intention was to go and visit Rai Bulaar.
But Guru Nanak alone decided to sit at the outskirts of the village. When Mehta Kalu and Rai Bular
came to know about Guru Nanak's arrival, they and many others with their families came to go see him.
Guru Nanak gave a sermon to them, that whoever forgets the Almighty Lord and keeps his mind on other things ,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984
always encounters with trouble and sufferings; that's why it is important to live in His Hukam.

Rai Bulaar served GuruJi with utmost devotion and requested GuruJi to start his farming occupation here in Talwandi
and pledged to support GuruJi with able men for farming.

In reply, Guru Ji said,

ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੧ ॥
सोरठि महला १ घरु १ ॥
Soraṯẖ mėhlā 1 gẖar 1.
Sorat'h, First Mehl, First House:

ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ ॥
मनु हाली किरसाणी करणी सरमु पाणी तनु खेतु ॥
Man hālī kirsāṇī karṇī saram pāṇī ṯan kẖeṯ.
Make your mind the farmer, good deeds the farm, modesty the water, and your body the field.

ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ ॥
नामु बीजु संतोखु सुहागा रखु गरीबी वेसु ॥
Nām bīj sanṯokẖ suhāgā rakẖ garībī ves.
Let the Lord's Name be the seed, contentment the plow, and your humble dress the fence.

ਭਾਉ ਕਰਮ ਕਰਿ ਜੰਮਸੀ ਸੇ ਘਰ ਭਾਗਠ ਦੇਖੁ ॥੧॥
भाउ करम करि जमसी से घर भागठ देखु ॥१॥
Bẖā▫o karam kar jammsī se gẖar bẖāgaṯẖ ḏekẖ. ||1||
Doing deeds of love, the seed shall sprout, and you shall see your home flourish. ||1||

ਬਾਬਾ ਮਾਇਆ ਸਾਥਿ ਨ ਹੋਇ ॥
बाबा माइआ साथि न होइ ॥
Bābā mā▫i▫ā sāth na ho▫e.
O Baba, the wealth of Maya does not go with anyone.

ਇਨਿ ਮਾਇਆ ਜਗੁ ਮੋਹਿਆ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਰਹਾਉ ॥
इनि माइआ जगु मोहिआ विरला बूझै कोइ ॥ रहाउ ॥
In mā▫i▫ā jag mohi▫ā virlā būjẖai ko▫e. Rahā▫o.
This Maya has bewitched the world, but only a rare few understand this. ||Pause||

So Rai Bulaar suggested, if not farming, then a grocery shop!!!

In reply Guru Ji said,

ਹਾਣੁ ਹਟੁ ਕਰਿ ਆਰਜਾ ਸਚੁ ਨਾਮੁ ਕਰਿ ਵਥੁ ॥
हाणु हटु करि आरजा सचु नामु करि वथु ॥
Hāṇ hat kar ārjā sacẖ nām kar vath.
Make your ever-decreasing life your shop, and make the Lord's Name your merchandise.

ਸੁਰਤਿ ਸੋਚ ਕਰਿ ਭਾਂਡਸਾਲ ਤਿਸੁ ਵਿਚਿ ਤਿਸ ਨੋ ਰਖੁ ॥
सुरति सोच करि भांडसाल तिसु विचि तिस नो रखु ॥
Suraṯ socẖ kar bẖāʼndsāl ṯis vicẖ ṯis no rakẖ.
Make understanding and contemplation your warehouse, and in that warehouse, store the Lord's Name.

ਵਣਜਾਰਿਆ ਸਿਉ ਵਣਜੁ ਕਰਿ ਲੈ ਲਾਹਾ ਮਨ ਹਸੁ ॥੨॥
वणजारिआ सिउ वणजु करि लै लाहा मन हसु ॥२॥
vaṇjāri▫ā si▫o vaṇaj kar lai lāhā man has. ||2||
Deal with the Lord's dealers, earn your profits, and rejoice in your mind. ||2||

Rai Bulaar then said, then possibly Trading business. This way, you will receive income and have happiness.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984

Guru Ji replied,

ਸੁਣਿ ਸਾਸਤ ਸਉਦਾਗਰੀ ਸਤੁ ਘੋੜੇ ਲੈ ਚਲੁ ॥
सुणि सासत सउदागरी सतु घोड़े लै चलु ॥
Suṇ sāsaṯ sa▫uḏāgrī saṯ gẖoṛe lai cẖal.
Let your trade be listening to scripture, and let Truth be the horses you take to sell.

ਖਰਚੁ ਬੰਨੁ ਚੰਗਿਆਈਆ ਮਤੁ ਮਨ ਜਾਣਹਿ ਕਲੁ ॥
खरचु बंनु चंगिआईआ मतु मन जाणहि कलु ॥
Kẖaracẖ bann cẖang▫ā▫ī▫ā maṯ man jāṇėh kal.
Gather up merits for your travelling expenses, and do not think of tomorrow in your mind.

ਨਿਰੰਕਾਰ ਕੈ ਦੇਸਿ ਜਾਹਿ ਤਾ ਸੁਖਿ ਲਹਹਿ ਮਹਲੁ ॥੩॥
निरंकार कै देसि जाहि ता सुखि लहहि महलु ॥३॥
Nirankār kai ḏes jāhi ṯā sukẖ lahėh mahal. ||3||
When you arrive in the land of the Formless Lord, you shall find peace in the Mansion of His Presence. ||3||


Then Mehta Kalu suggested, if you don't want to run a business,
then get employed under Rai Bulaar and stop your wandering life and remove these robes of a Fakir.

Guru Ji replied,

ਲਾਇ ਚਿਤੁ ਕਰਿ ਚਾਕਰੀ ਮੰਨਿ ਨਾਮੁ ਕਰਿ ਕੰਮੁ ॥
लाइ चितु करि चाकरी मंनि नामु करि कमु ॥
Lā▫e cẖiṯ kar cẖākrī man nām kar kamm.
Let your service be the focusing of your consciousness, and let your occupation be the placing of faith in the Naam.

ਬੰਨੁ ਬਦੀਆ ਕਰਿ ਧਾਵਣੀ ਤਾ ਕੋ ਆਖੈ ਧੰਨੁ ॥
बंनु बदीआ करि धावणी ता को आखै धंनु ॥
Bann baḏī▫ā kar ḏẖāvṇī ṯā ko ākẖai ḏẖan.
Let your work be restraint from sin; only then will people call you blessed.

ਨਾਨਕ ਵੇਖੈ ਨਦਰਿ ਕਰਿ ਚੜੈ ਚਵਗਣ ਵੰਨੁ ॥੪॥੨॥
नानक वेखै नदरि करि चड़ै चवगण वंनु ॥४॥२॥
Nānak vekẖai naḏar kar cẖaṛai cẖavgaṇ vann. ||4||2||
O Nanak, the Lord shall look upon you with His Glance of Grace, and you shall be blessed with honor four times over. ||4||2||

In his travels on First Udasi, along the way Guru Nanak came to know that in
Talamba Nagar in the district of Multan, there lives a furious Thug whose name is Sajjan.
Sajjan was known to loot the belongings of travellers who came halted at this place during the night.
GuruJi's mission was to correct Sajjan's way of life, so together with Bala and Mardana,
GuruJi went to see him. Upon seeing his bad way of living, Guru Ji encountered him with the right approach.
The following shabads explains further,

ਸੂਹੀ ਮਹਲਾ ੧ ਘਰੁ ੬
सूही महला १ घरु ६
Sūhī mėhlā 1 gẖar 6
Soohee, First Mehl, Sixth House:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਉਜਲੁ ਕੈਹਾ ਚਿਲਕਣਾ ਘੋਟਿਮ ਕਾਲੜੀ ਮਸੁ ॥
उजलु कैहा चिलकणा घोटिम कालड़ी मसु ॥
Ujal kaihā cẖilkaṇā gẖotim kālṛī mas.
Bronze is bright and shiny, but when it is rubbed, its blackness appears.

ਧੋਤਿਆ ਜੂਠਿ ਨ ਉਤਰੈ ਜੇ ਸਉ ਧੋਵਾ ਤਿਸੁ ॥੧॥
धोतिआ जूठि न उतरै जे सउ धोवा तिसु ॥१॥
Ḏẖoṯi▫ā jūṯẖ na uṯrai je sa▫o ḏẖovā ṯis. ||1||
Washing it, its impurity is not removed, even if it is washed a hundred times. ||1||

ਸਜਣ ਸੇਈ ਨਾਲਿ ਮੈ ਚਲਦਿਆ ਨਾਲਿ ਚਲੰਨ੍ਹ੍ਹਿ ॥
सजण सेई नालि मै चलदिआ नालि चलंन्हि ॥
Sajaṇ se▫ī nāl mai cẖalḏi▫ā nāl cẖalaʼnniĥ.
They alone are my friends, who travel along with me;

ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਤਿਥੈ ਖੜੇ ਦਿਸੰਨਿ ॥੧॥ ਰਹਾਉ ॥
जिथै लेखा मंगीऐ तिथै खड़े दिसंनि ॥१॥ रहाउ ॥
Jithai lekẖā mangī▫ai ṯithai kẖaṛe ḏisann. ||1|| rahā▫o.
and in that place, where the accounts are called for, they appear standing with me. ||1||Pause||

ਕੋਠੇ ਮੰਡਪ ਮਾੜੀਆ ਪਾਸਹੁ ਚਿਤਵੀਆਹਾ ॥
कोठे मंडप माड़ीआ पासहु चितवीआहा ॥
Koṯẖe mandap māṛī▫ā pāshu cẖiṯvī▫āhā.
There are houses, mansions and tall buildings, painted on all sides;
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984

ਢਠੀਆ ਕੰਮਿ ਨ ਆਵਨ੍ਹ੍ਹੀ ਵਿਚਹੁ ਸਖਣੀਆਹਾ ॥੨॥
ढठीआ कमि न आवन्ही विचहु सखणीआहा ॥२॥
Dẖaṯẖī▫ā kamm na āvnĥī vicẖahu sakẖ▫ṇī▫āhā. ||2||
but they are empty within, and they crumble like useless ruins. ||2||

After listening to GuruJi's sermon as per the shabad, Sajjan asked for forgiveness and discarded his lootings.
Sajjan changed his ways for the better. GuruJi also encouraged the people there to create a worship place
where there were held many satsangs. GuruJi told the people to earn an honest way of living.

Namjap ji,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984

Guru Fateh.

Isn't it that the Sakhis are related to the Shabads, not the Shabads are related to Sakhis as the title of this thread suggests?

Can you please shed some light on this?

Gurbani stands alone. It needs no Sakhi to justify it. In fact most of the Sakhis are concocted and have nothing to do with the related Shabads, hence distort the true message of Gurbani. One of the daring examples is the Prithvi Chand story in your post # 3 above. I wrote and explained about it long time ago in this forum when Aman ji ( if I am not mistaken) mentioned the Sakhi and its related Shabad from Shabad Hajarei in one the threads. You have to dig it up.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984

I personally think that these Sakhis do not so any justice to Gurbani, rather to the contrary they disrespect and undermine the beautiful dhur ki baani, which in itself is anti Gurmat.


Tejwant Singh

Tejwant Singh Ji,

It is an old thread but the last two posts are from my Gurbani Class syllabus Book.
Even the professor is not in agreement with many things written in the books.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=19984
Just as you are disagreeing.

But the sakhees are extracts from the original writings of Kavi Santokh Singh
who wrote in poem form the sakhees of all our gurus.
His writings are called Suraj Parkash Granth.

topic heading amended!!