Akhand Kirtani Jatha

Bhut Bhai sahib follows the same type of Gurmat what others follow in AKJ. If he is good ( of course he is) others are also good sikhs.

 
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Singhstah ji

First please welcome back to the conversations. You stay away too long between visits. Personally, I have always learned and appreciated your comments, however few the times that you stay long enough to comment.

But at the risk of regretting my own entry into the dialog (for what it is worth) -- there is a reason why the thread starter began with the premise that perhaps AKJ is or has become a 'sect.' No need to review its history at this point in my remarks. At the present time there is evidence from AKJ participation in media including internet media that the group has strayed some distance from its origins and has taken an "extreme" posture in a number of ways. These include uniquely AKJ practices ralted to purity similar in fact to practices of the most extreme of orthodox Jews, hinting in a way to rituals of practice that are accepted in Judaism but alien to the rehit of Sikhi. Another example, would be the pounding that is given by AKJ dominated media (e.g, panthic.org and Panthic Weekly) when a point of view on almost any issue is raised that deviates from an (AKJ) inflexible and often incorrect reading of Sri Guru Granth Sahib. The net effect is to enforce an unyielding and narrow interpretation of gurmat that is informed only by their collective opinions and not by true panthic exploration of issues (e.g., a recent pounding of the Sikh Research Institute's new gurmat curriculum - which was relentless and full of open and outright ad hominem arguments and completely without any foundation in facts). Callling yourself and/or your organization "panthic" does not make you "panthic." This is another extremist tendency that is used by fanatical wings of other religions to silence, not only differences of view, but also to silence any discussion whatsoever. I will limit myself to one more example. There is a pattern among AKJ to tolerate aggressive expressions of anger among the young. This happens in one of several ways -- encouraging written justifications for anti-social behavior when a panthic issue has been questioned; failing to sanction constant accusations of nindya against people who are merely asking questions or pointing out an interpretation that differs from the AKJ norm; smearing the reputations of individuals through the use of misinformation and disinformation on blogs and internet forums (eg. recent controversy over Niddar Singh); and last but not least, stirring up gurdwara politics in some sangats to the point of advocating violence. I could say more about AKJ machinations in sangats but will leave it at these remarks.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sects-groups-cults/24341-akhand-kirtani-jatha.html

As for AKJ publications -- Yes, these should not be tossed off as if they have no value. There are good resources at many of the AKJ friendly or affiliated sites that I myself have made use of. But a person has to have read widely to know whether some of these resources reflect a broader understanding of Sikhism or a narrow interpretation by AKJ -- and that takes a while.

It is because of these kinds of patterns that AKJ seems to be evolving into a sect. Whereas at one time it was speaking historically for the survival of Sikhi and liberty in India, now it appears to be defining Sikhism on an extreme that is intolerant and unwilling to open itself up to dialog with other sectors of the Sikh experience. It stands on the edge on the fringe believing in its own right and duty to impose sanctions and deciding in a very pubic way what is right and what is wrong according to its unique AKJ understanding.

Forgive me for speaking directly on these matters. I bow my head to and wait for any deserved punishment for my views.

aad ji

Adherence to purity in terms of food intake depneds upon the spiritual status of the person. So we cann't criticize people for observing purity. Purity in regards to sharing of food is observed by all amritdhari sikhs. Please ask Amritdharis.

You should not blame panthic weekly for criticizing SIKHRI for its syallabus. Sikhri was earlier FATEH group and had been conducting gurmat camps in california area. They were observed to teach many ungurmat principles to sikh children and were finally chased away. They came with a new name SIKHRI. Of couse they have done some structural changes in sikh principles contravaning sikh rehat maryada. Are you not aware of that? If not please ask me the proof before deleting my post. I will give it to you. They have association with other anti sikh groups like jaikara and Project naad who conduct to eve teasing and hip hop dancing in their camps. Are you not aware of that.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24341

Have you attended any rainsabhai of AKJ. I am not from AKJ but i go to attend their rain sabhaias and it is very uplifting to see so many humble Gursikhs in full bana and kiratn is very very captivating. Why captivating because it is not done by paid people. It is done from heart. So those people who call AKJ as sect should know the definition of sect.

Inder ji

Such vibrant examples of my argument below! I will not be answering your questions in this thread because each and everyone will lead to a discussion in its own right and will take the thread off topic. Hope you understand. Thank you.

I found this on Wikipedia:


Akhand Kirtani Jatha



The Akhand Kirtani Jatha (or AKJ) is a jatha (collective group) of . Akhand means "non-stop",[

dubious

Wikipedia:Disputed_statement

– discuss] and kirtan means "devotional singing";[1] thus "Akhand Kirtani Jatha" means "non-stop devotional singing group."


History of the Akhand Kirtani Jatha

In an article on the AKJ, Dr. Balbinder Singh Bhogal, Sardarni Kuljit Kaur Bindra Chair in Sikh Studies at Hofstra University,[2] identified the Akhand Kirtani Jatha as a Sikh group started by .[1][3] Encyclopædia Britannica identifies the AKJ as a sect of Sikhism that "emerged" in the early 20th century.[4]
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24341
The Jatha did not originally have a formal name. It was referred to as the Jatha or Nirbaan Kirtani Jatha. Nirbaan means 'Nirvana', referring to the spiritually intoxicating singing of the group.[

citation needed

Wikipedia:Citation_needed

] Others referred to the group as "Bhai Randhir Singh da Jatha",[1] and still others as the Waheguru Singhs. The name Akhand Kirtani Jatha was coined after Randhir Singh began holding all-night kirtan.[

citation needed

Wikipedia:Citation_needed

]

AKJ practices

The AKJ considers itself part of the Khalsa Panth (Sikh nation) and not a separate entity.[

citation needed

Wikipedia:Citation_needed

] In Bhogal's[5] description of beliefs and practices of the AKJ, he noted some of the group's beliefs and said "In such beliefs the group reject the general code of conduct known as the Sikh Rahit Marayada of the (See introduction and Singh Sabha and Sikh Panth entries), and produced their own called rahit-bibek (bibek means discrimination, discernment, insight)."
Bhogal also noted that "They also believe in a different Khalsa initiation ceremony, wherein the five beloved ones, or five Gursikhs place their right hand on the neophyte's head and meditatively repeat the mantra "Vahiguru", revolving around the innitiate(sic) for five or so minutes."[1]

Literal word of the Guru

The Jatha strongly believes that the teachings of , the Sikh sacred scripture, provide guidance on all issues. Dr. Bhogal observed that this belief means that the AKJ may be considered "fundamentalist".[1]

[edit] Kirtan (devotional singing)

The Jatha's devotional singing programmes include all-night Rain sabai[1] and Kirtan Darbars which usually last around 6 hours. The kirtan is usually sung with basic musical tunes as the main emphasis of the kirtans is on the Guru's Word and repeating the Gurmantar (Guru's Mantra) of Waheguru with great fervour when prompted to repeat the Lord's Name in the sacred hymns being sung.

Nitnem banis (daily prayers)

The Jatha promotes 2 additional daily prayers beyond the 3 that the official Maryada promotes. Most Jatha members also recite Sukhmani Sahib daily.

No eating of meat

Main articles: and Jatha members never eat meat, and the AKJ argues strongly that eating any form of meat is forbidden in Gurmat, and that no Sikh should eat meat. [6] [7] Bhogal noted that this is one of the areas in which the AKJ rejects the SGPC interpretation.[1]
The SGPC Sikh Rehat Maryada[8] includes "Eating

Kutthaa

Kutha_meat

" as one of the four transgressions that must be avoided by all Sikhs. The Jatha strongly believes that

Kutthaa

Kutha_meat

means "slaughtered animal" or "killed animal", and thus that eating any meat whatsoever is a transgression.[6][7] Some Sikhs and Sikh scholars define

Kutthaa

Kutha_meat

as meat "slaughtered in the Muslim way" (Halaal meat),[9] others[10][11] as any "ritually slaughtered" meat (Halal, Kosher, Hindu Bali, others). Thus, some Sikhs accept the eating of meat, and the Akhand Kirtani Jatha does not.
Bhogal also observed that AKJ members cook in and eat out of iron utensils exclusively.[1]

Requirement to wear the turban (keski)

According to the the SGPC, there are five official Kakkaar (articles of faith) required of all Sikhs in the Sikh Rehat Maryada. These are referred to as "the five K's", and are:
I. Kesh (unshorn hair)
II. Kirpan (sheathed sword) The length of the Kirpan to be worn is not prescribed.
III. Kachhehra (drawers like garment) The Kachhehra may be made from any cloth, but its legs should not reach down to below the shins.
IV. Kanga (comb)
V. Karha (steel bracelet) The Karha should be of pure steel.
The Jatha believes that wearing a Keski (a small under-turban) is required for both sexes,[1] and shows greater respect and reverence for the hair, rather than the wearing of unshorn hair (Kesh) alone.[

citation needed

Wikipedia:Citation_needed

]

No reading of the Raagmala

Raagmala is a composition appended to Sri Guru Granth Sahib, appearing after the "Mundaavni" (epilogue or "closing seal"). The Jatha do not accept the Raagmala and do not read it when concluding a scripture-reading.[1]


Randhir Singh



References

1. ^ a b c d e f g h i j Akhand Kirtani Jatha - Akhand Kirtani Jatha by Balbinder Bhogal
2. ^ "Press releaser. Balbinder Singh Bhogal to be Installed as the Sardarni Kuljit Kaur Bindra Chair in Sikh Studies". Hofstra.edu. 2008-12-03. University Relations - Press Release - Hofstra University. Retrieved 2009-08-09.
3. ^ Nihang Teja Singh, Shromani Panth Akali Nihang Singh Khalsa 96 Crore Budha Dal Chalda Vaheer (1903-06-14). "AOn 7th July 1878, Basant Singh Grewal was born to Sardar Natha Singh and Punjab Kaur, in the village of Narangwal, Ludhiana District. Natha Singh was a proud and wealthy Jatt lawyer who would later become a High Court judge in the state of Nabha. Basant Singh was educated at the Government and Foreman Christian Colleges at capital of Punjab, Lahore (circa 1896-1900). These schools run by the British Raj and the teachers were Christian missionaries. On 14th June 1903, Basant Singh was initiated into the Khalsa brotherhood by the notorious Teja Singh Bhasuaria (also known as ‘Babu Teja Singh’), and this spawned the beginning of the organization that today calls itself the Akhand Kirtani Jatha (A.K.J.). The A.K.J was initially known as the ‘Bhai Randhir Singh Da Jatha’, which was originally termed the ‘Tat Khalsa Jatha’ during the Tat Khalsa Singh Sabhia era". Sarbloh.info. Sanatan Sikhi - Sikh Sampardas. Retrieved 2009-08-28. </span>
4. ^ "Akhand Kirtani Jatha (Sikh religious group) - Britannica Online Encyclopedia". Britannica.com. Akhand Kirtani Jatha (Sikh religious group) -- Britannica Online Encyclopedia. Retrieved 2009-08-09.
5. ^ "Contributors to the Overview of World Religions". Philtar.ucsm.ac.uk. Contributors to the Overview of World Religions. Retrieved 2009-08-09.
6. ^ a b "Tapoban.org". Tapoban.org. Tapoban.org. Retrieved 2009-08-09.
7. ^ a b "Kuthha and Sikhism". Fort:Panth Khalsa. http://www.panthkhalsa.org/rahit/rahit_kuthha.php. Retrieved 2009-08-28.
8. ^ "Sikh Reht Maryada, The Definition of Sikh, Sikh Conduct & Conventions, Sikh Religion Living, India". Sgpc.net. Sikh Reht Maryada, The Definition of Sikh, Sikh Conduct & Conventions, Sikh Religion Living, India. Retrieved 2009-08-09.
9. ^ Punjabi-English Dictionary, Punjabi University, Dept. of Punjabi Lexicography, Published Dec. 1994.
   Kuttha
   Kutha_meat
   : meat of animal or fowl slaughtered slowly as prescribed by Islamic law.
10. ^ Sikhism, A Complete Introduction, Dr. H.S.Singha & Satwant Kaur, Hemkunt Press - We must give the rationale behind prescribing jhatka meat as the approved food for the Sikhs. According to the ancient Aryan Hindu tradition, only such meat as is obtained from an animal which is killed with one stroke of the weapon causing instantaneous death is fit for human consumption. However, with the coming of Islam into India and the Muslim political hegemony, it became a state policy not to permit slaughter of animals for food, in any other manner, except as laid down in the Quran - the kosher meat prepared by slowly severing the main blood artery of the throat of the animal while reciting verses from the Quran. It is done to make slaughter a sacrifice to God and to expiate the sins of the slaughter. Guru Gobind Singh took a rather serious view of this aspect of the whole matter. He, therefore, while permitting flesh to be taken as food repudiated the whole theory of this expiatory sacrifice and the right of ruling Muslims to impose it on the non-Muslims. Accordingly, he made jhatka meat obligatory for those Sikhs who may be interested in taking meat as a part of their food.
11. ^ Sikhs and Sikhism, Dr. I.J.Singh, Manohar Publishers. - And one semitic practice clearly rejected in the Sikh code of conduct is eating flesh of an animal cooked in ritualistic manner; this would mean kosher and halal meat. The reason again does not lie in religious tenet but in the view that killing an animal with a prayer is not going to enoble the flesh. No ritual, whoever conducts it, is going to do any good either to the animal or to the diner. Let man do what he must to assuage his hunger. If what he gets, he puts to good use and shares with the needy, then it is well used and well spent, otherwise not.

No reading of the Raagmala
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24341

Raagmala is a composition appended to Sri Guru Granth Sahib, appearing after the "Mundaavni" (epilogue or "closing seal"). The Jatha do not accept the Raagmala and do not read it when concluding a scripture-reading.[1]
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24341


They are correct on this point.

And thanks for posting a well documented article.

Hi Narayanjot ji,

Can you elaborate a bit on this, so that other readers can see what the difference is on this issue?

randip singh ji

Though I am not exactly sure what you are asking me to do I will do my best to elaborate. The Raagmala is found on line 19 of Ang 1429 of most printed copies (pagination here refers to contemporary editions) of Sri Guru Granth Sahib, and ends on Ang 1430. It is situated after the Mundaavni or the closing seal which was written Guru Arjan Dev (under whose guidance and direction the Adi Granth was written), but set by Guru Gobind Singh before he declared Sri Guru Granth Sahib the final Guiru. As we recall, Guru Gobind Singh added the Bani of his father, the 9th Guru Teg Bahadur to the Adi Granth, placing the final seloka of the 9th Guru just before the Mundaavni, and thus ended the Granth Sahib. Raagmala follows the Mundaavni, and scholars are divided as to whether it was part of the original Kartarpur Bir or added to the bir by someone other than Guru Arjan Dev ji.

The Mundaavni reads as follows:


ਮੁੰਦਾਵਣੀ ਮਹਲਾ ੫ ॥
mundhaavanee mehalaa 5 ||
Mundaavanee, Fifth Mehl:

ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥
thhaal vich thinn vasathoo peeou sath santhokh veechaaro ||
Upon this Plate, three things have been placed: Truth, Contentment and Contemplation.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥
anmrith naam thaakur kaa paeiou jis kaa sabhas adhhaaro ||
The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all.

ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
jae ko khaavai jae ko bhunchai this kaa hoe oudhhaaro ||
One who eats it and enjoys it shall be saved.

ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
eaeh vasath thajee neh jaaee nith nith rakh our dhhaaro ||
This thing can never be forsaken; keep this always and forever in your mind.

ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥
tham sansaar charan lag thareeai sabh naanak breham pasaaro ||1||
The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1||

ਸਲੋਕ ਮਹਲਾ ੫ ॥
salok mehalaa 5 ||
Shalok, Fifth Mehl:

ਤੇਰਾ ਕੀਤਾ ਜਾਤੋ ਨਾਹੀ ਮੈਨੋ ਜੋਗੁ ਕੀਤੋਈ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24341
thaeraa keethaa jaatho naahee maino jog keethoee ||
I have not appreciated what You have done for me, Lord; only You can make me worthy.

ਮੈ ਨਿਰਗੁਣਿਆਰੇ ਕੋ ਗੁਣੁ ਨਾਹੀ ਆਪੇ ਤਰਸੁ ਪਇਓਈ ॥
mai niraguniaarae ko gun naahee aapae tharas paeiouee ||
I am unworthy - I have no worth or virtues at all. You have taken pity on me.

ਤਰਸੁ ਪਇਆ ਮਿਹਰਾਮਤਿ ਹੋਈ ਸਤਿਗੁਰੁ ਸਜਣੁ ਮਿਲਿਆ ॥
tharas paeiaa miharaamath hoee sathigur sajan miliaa ||
You took pity on me, and blessed me with Your Mercy, and I have met the True Guru, my Friend.


ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥
naanak naam milai thaan jeevaan than man thheevai hariaa ||1||
O Nanak, if I am blessed with the Naam, I live, and my body and mind blossom forth. ||1||


The Guru Granth ends there. It is argued that the Raagmala has been added. The point is controversial. One important detail of history is that Guru Arjan Dev signed each page of the original Kartarpur Bir, and throughout the bir blank pages were left in the event that a future guru so desired to add more shabads. According to Professor Sahib Singh, "the last pages of the Kartarpur Beerh do not suggest, either because of the presence of blank spaces, or scoring out, or obliteration hortal, or otherwise, that there was or could have been the least intention to write these hymns in the Granth. The Mundaavni is on page 973/1. Pages 973/2 and 974/1 are blank, and on page 974/2 is Raagmala. As such, there could never have been the possibility, nor could it ever have been contemplated that these three writings requiring a space of over four pages could have been accommodated on the two blank pages 973/2 and 974/1." (Here the pagination is traditional and thus the discrepancy with pagination mentioned in the above paragraph.)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24341

A full analysis of the controversy can be found at this link What do you know of Raagmala? | Sikhism101.com | UniversalFaith.net. It is uncommonly good. Most who identify themselves as SinghSaba members of the Tat Gurmat movemen do not recognize the Raagmala as authentically part of Sri Guru Granth Sahib. Why would Guru Gobind Singh take pains to include his father's bani in the Granth, making certain that the Seal or Mundaavni comprised the closing stanzas by Guru Arjan Dev, then delivered to us the Granth, and then declared it to be the final and universal Guru, yet have it end with what is a somewhat crudely composed but very clever review of Indian musical forms?


Here is a portion of Raagmala

ਦੁਤੀਆ ਮਾਲਕਉਸਕ ਆਲਾਪਹਿ ॥
dhutheeaa maalakousak aalaapehi ||
In the second family is Maalakausak,

ਸੰਗਿ ਰਾਗਨੀ ਪਾਚਉ ਥਾਪਹਿ ॥
sang raaganee paacho thhaapehi ||
who brings his five Raaginis:

ਗੋਂਡਕਰੀ ਅਰੁ ਦੇਵਗੰਧਾਰੀ ॥
gonaddakaree ar dhaevagandhhaaree ||
Gondakaree and Dayv Gandhaaree,

ਗੰਧਾਰੀ ਸੀਹੁਤੀ ਉਚਾਰੀ ॥
gandhhaaree seehuthee ouchaaree ||
the voices of Gandhaaree and Seehutee,

ਧਨਾਸਰੀ ਏ ਪਾਚਉ ਗਾਈ ॥
dhhanaasaree eae paacho gaaee ||
and the fifth song of Dhanaasaree.


I for one cannot conceive of a reason to close a book of intensely spiritual messages with what amounts to a jingle regarding the musical relationships between and among raags. BTW the raag Mala appears in Sri Guru Granth Sahib only on this one page and a half. Unlike the Bani in all of the other raags, no authorship is assigned in any part of it. It stands there at the end like an orphan. It reads in the most amusing way, but also reads like a entertaining tune from its era. (Forgive me)

There are significantly more sophisticated arguments to exclude the Raagmala than I have just made. I would only conclude that reading the Raagmala is now an option, as per Sri Akaal Takht Sahib in 1945. Another very interesting discussion of the authenticity of Raagmala appears on a 2005 web site discussion at tapoban.org. Think about it. If it is optional, then it is not gurmat, and therefore not Guru's wisdom speaking to us.

Finally the controversy over the Raagmala, its authorship and its authenticity as part of Guru Granth Sahib, is intertwined with controversy over disputes regarding the Kartarpur Bir. This is another discussion. Suffice it to say that

I thought I would copy part of the article in which the dividing issues on the Raagmala are described. The remainder of the article should also be read because it details the Indian musical system, context for a big part of the debate.

DIVIDING ISSUE ON RAAGMALA
There being no indication to this effect in the caption, the authorship of Raagmala has been the subject of controversy; more so the point whether it should form part of the recitation of Gurbani in its entirety (i.e. being included in Sehaj Paath or Akhand Paath bhog/completion). According to The Encyclopaedia of Sikhism, "The composition is not integral to the theme of Sri Guru Granth Sahib Ji, and it has little musicological, instructional or spiritual significance." Yet it is entered in the original volume of the Aad Granth Sahib Ji prepared by Guru Arjan Dev Ji and preserved to this day in descendant family at Kartarpur.



Raagmala is the last composition in the Kartarpur Beerh. According to Professor Sahib Singh, "the last pages of the Kartarpur Beerh do not suggest, either because of the presence of blank spaces, or scoring out, or obliteration hortal, or otherwise, that there was or could have been the least intention to write these hymns in the Granth. The Mudaavni is on page 973/1. Pages 973/2 and 974/1 are blank, and on page 974/2 is Raagmala. As such, there could never have been the possibility, nor could it ever have been contemplated that these three writings requiring a space of over four pages could have been accommodated on the two blank pages 973/2 and 974/1."



The puraatan (old) saroops that did or do include Raagmala (like Bhai Banno Beerh) also included other compositions after Mundaavni (but before Raagmala), such as: (i) Jit Dar Lakh Mohammada, (ii) Siahi Di Bhidhi, (iii) Ratanmala, (iv) Hakeekatrah mukam, (v) Praan Sangli, (vi) Rab Mukam Ki Sabk, (vii) Baye Atisb (16 saloks) etc. All seven of these compositions that existed after Mundaavni (but before Raagmala) were all unanimously discredited by the Panth and it was acknowledged that mischievous individuals had over time included these compositions at the end of Sri Guru Granth Sahib Ji but had no standing against Gurbani.


View photographs of puraatan granths with these discredited compositions written in them:

Tapoban.org :: Gurdwara Tapoban Sahib :: raagmala

Maha-Kavi Santokh Singh (1787-1843), the famous historian that is most quoted by Kathavachiks (preachers), writes in 'Sri Gur Partaap Sooraj Granth' (pages 430-431):

ਲਿਖੇ ਸਮਸਤ ਸਵੈਯੇ ਸੋਅੂ, ਸ੍ਰੀ ਗ੍ਰੰਥ ਸਾਹਿਬ ਕੇ ਮਾਂਹਿ ।
ਅੰਤ ਸਰਬ ਕੇ ਲਿਖਿ ਮੁੰਦਾਵਣੀ, ਮੁੰਦ੍ਰਿਤ ਮੁਹਰ ਲਗੀ ਜਨੁ ਵਾਹਿ ।
ਭੋਗ ਸਕਲ ਬਾਣੀ ਕੋ ਪਾਯਹੁ, ਮਹਿਮਾ ਜਿਸ ਕੀ ਕਹੀ ਨਾ ਜਾਇ ।
ਭਵਜਲ ਭੈਰਵ ਕੋ ਜਹਾਜ ਬਜ਼, ਪ੍ਰਭੂ ਕ੍ਰਿਪਾ ਤੇ ਪਾਰ ਪਰਾਇ ॥੩੯॥

"Then Guru Ji wrote all the Svaiyye in Sri Guru Granth Sahib Ji. In the end (Guru Ji) wrote Mundavani as a seal indicating that Gurbani is no longer after this seal. One cannot measure the great spiritual benefit of reading a complete reading of whole of Baani. Siri Guru Granth Sahib Ji is the ship to get across the this ocean of world. By the great grace of God this ship has been sent to this world and by his grace alone one can get onto this ship. ||39||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24341
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24341


ਰਾਗਮਾਲ ਸ਼੍ਰੀ ਗੁਰ ਕੀ ਕ੍ਰਿਤ ਨਿਹਂ, ਹੈ ਮੁੰਦਾਵਣੀ ਲਗਿ ਗੁਰ ਬੈਨ ।
ਇਸ ਮਹਿਂ ਨਿਹਂ ਸੰਸੈ ਕੁਛ ਕਰੀਅਹਿ, ਜੇ ਸੰਸੈ ਅਵਿਲੋਕਹੁ ਨੈਨ ।
ਮਾਧਵ ਨਲ ਆਲਮ ਕਿਵ ਕੀਨਸਿ, ਤਿਸ ਮਹਿਂ ਨ੍ਰਿਤਕਾਰੀ ਕਹਿ ਤੈਨ ।
ਰਾਗ ਰਾਗਨੀ ਨਾਮ ਗਿਨੇ ਤਿਹਂ, ਯਾਂ ਤੇ ਸ਼੍ਰੀ ਅਰਜਨ ਕ੍ਰਿਤ ਹੈ ਨ ॥੪੦॥
"Raagmala is not Baani of Guru Sahib. Only up to Mundaavni is Gurbani; don’t doubt this statement and don’t let any cloud of doubt come in front of your eyes. A book named Maadhavaanal was written by Poet Aalam, this Raagmala is part of that book (the Niratkaari chapter of it. Niratkaari means dance. Raagmala appears in the scene when Kaam Kandhala the dancer dances and sings a song in front of the king while Madhavnal watches and plays instruments). Aalam Kavi has written the names of Raags and Raagnis that were sung at that time. Therefore, this baani is not the work of Siri Guru Arjan Dev Ji.||40||"


Kavi Santokh Singh writes that "Ragmala is not authored by the Guru" and that the author of the composition is "Aalam." Based on Sanskrit and Praakrit books, poet Aalam is a contemporary of Emperor Akbar, in 1640 Bk. He wrote the book Maadhavaanal Katha in Hindi. This has 353 verses and most of it is Chaupai style. This story was first very famous in Gujarat and so, after Akbar had conquered Gujarat, he had it translated into Hindi. Aalam has hinted at this in the start of his work.



According to Dr. S. S. Kapoor, the Sikh scholars differ in their opinion about its inclusion in the Granth. The traditional school thinks it to be a part of Sri Granth Sahib Ji and asserts that it is an index of the raags used in Sri Granth Sahib Ji. This argument can be challenged on the grounds that a number of raags mentioned Raagmala are not in Sri Granth Sahib Ji and a number of raags used in Sri Granth Sahib Ji are not in the Raagmala. Another argument of the traditional schools that it is a part of the original copy and is written in the same ink and with the same pen as was used for the other parts of the Granth. This plea also does not carry any weight as in those days all the scribes used almost the same ink and the same type of pen. As the writing of the Gurmukhi characters was also the same so it becomes rather difficult to identify the handwriting. It is said by the modern scholars that it was Bhai Banno who might have been instrumental in its inclusion (along with other compositions that are considered 'kachi bani') in the Granth as he had the possession of the original copy of the Granth when he took it to Lahore for binding.



The only place where Raagmala is not read at the end of a Paatth is probably Sri Akaal Takhat Sahib at Amritsar. Raagmala comes after Mundaavni - the SEAL. This also puts doubts on its inclusion as nothing should come after the SEAL, which means the end. In absence of any final decision by the Sikh scholars the Raagmala is included in every copy of Sri Guru Granth Sahib Ji.