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Aad sri guru granth sahib

Discussion in 'Spiritual Articles' started by vsgrewal48895, Mar 17, 2009.

  1. vsgrewal48895

    vsgrewal48895
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    AAD SRI GURU GRANTH SAHIB
    ABSTRACT
    ਭੂਲੇ ਮਾਰਗੁ ਜਿਨਹਿ ਬਤਾਇਆ ॥ਐਸਾ ਗੁਰੁ ਵਡਭਾਗੀ ਪਾਇਆ ॥
    Bẖūlė mārag jineh baṯā¬i¬ā. Aisā gur vadbẖāgī pā¬i¬ā.
    By great good fortune is attained such perfectly-endowed master, who shows the way to the strayed ones. -----Guru Arjan, Raag Bilawal, AGGS, Page, 803-18 & 19
    Guru Arjan Dev, the Fifth Sikh Guru, compiled the original version of the Aad Sri Guru Granth Sahib. The original edition of the Guru Granth Sahib (known at that time as Pothi Sahib), was installed on a high pedestal within the Harmandir Sahib (later named Golden Temple) in August 1604. The Guru's older brother Prithi Chand as well as others had started passing off some of their own compositions as the hymns of the Gurus.
    ------------------------------------------------------------------------------------------------------------
    The Sikhs needed an authentic compilation of the hymns of their Gurus. Thus, Guru Arjan started collecting the original verses of all the Gurus, and realized that if he allowed the situation created by his brother and others to continue it would undermine the Sikh religion. He sent trusted Sikhs such as Bhai Piara, Bhai Gurdas and Baba Buddha across the country in search of the original manuscripts. Guru Arjan made trips to Goindwal, Khadur and Kartarpur to visit the families of the previous Gurus. Guru Arjan collected original manuscripts of the Gurus from Mohan (son of Guru Amar Das), Datu (son of Guru Angad) as well as Sri Chand (son of Guru Nanak).
    Guru Arjan pitched a tent by the side of Ramsar tank in Amritsar and started the arduous task of compiling the first edition of the Holy Guru Granth Sahib. He entrusted Bhai Gurdas as the Guru's scribe for the master copy, which after a number of years was finally completed. In August 1604, this original edition of the Pothi Sahib was installed within the Harimandir Sahib on a high pedestal. Guru Arjan seated himself at a lower level and instructed all Sikhs to bow before it, not as an idol, but as the book of divine inspiration, which instructed living men in the ways of God and dedicated secular life. The revered Baba Buddha was appointed the first Granthi (custodian) of the book. Guru Arjan wanted that unlike the Hindu scriptures, the Pothi Sahib could be open to reading by anyone of any caste, creed or sex. Of course, this dictum is not being currently followed with full dedication.
    Guru Arjan provided the following epilogue (Mundawani) for the scripture:
    "Three things have been placed on the plate; Truth, Contentment and Contemplation (with deliberation). The ambrosial Name of God as sustenance to all is added to it. He who eats and relishes it shall be saved. One must not abandon this gift; it should ever remain dear to ones heart. The dark ocean of the world (ਭਵਜਲ) is crossed over by clinging to Lord’s feet (ਗੁਰਬਾਣੀ). Nanak, it is the Lord who is immanent (ਨਿਰੰਤਰ)."
    The Sixth Guru Har Gobind kept Pothi Sahib (known today as the Kartarpur Bir) in his house. From there his grandson Dhir Mal who intended to use it to further his claims on the succession of the Guru ship stole it. The followers of Ninth Guru, thirty years forcibly recovered it, but they were instructed by the Guru to return it to the owner. They placed it in the shallow riverbed of the Satluj River, recovered later by Dhir Mal, and miraculously it was undamaged.
    Throughout the eighteenth century, it most likely remained with Dhir Mal's family, the Sodhis of Kartarpur, thus the name Kartarpur Bir (Bir means volume). The Holy Book next emerged from obscurity in 1849. In that year the British in the custody of the Lahore royal court discovered following the annexation of Punjab, the volume together with its golden stand. In 1850, the volume was returned to Sadhu Singh Sodhi of Kartarpur and his family on request.
    The preserved Kartarpur Bir, to this day is installed monthly for worshippers viewing.
    An unauthorized edition of the Guru Granth Sahib known as the Banno Bir also exists. Guru Arjan gave the original copy of the Granth Sahib (Pothi) to Bhai Banno one of his disciples to take to Lahore for binding. Bhai Banno made a personal copy of it, which contains additional verses of Surdas, Mirabai, in Raag Ramkali at pages 927, and a few hymns allegedly to be by Guru Nanak at the end of his copy of the Granth, which it is believed had been rejected by the Guru. This copy is still in the possession of his descendants and lying at Bhai Banno Sahib Gurudwara of Kanpur.
    Dhir Mal even refused to return the Kartarpur Bir over to Guru Gobind Singh, The Tenth and Final Master. While at Talwandi Sabo (known as Damdama Sahib today), Guru Gobind Singh undertook to prepare a new edition of the Granth Sahib including all of the hymns appearing in the original edition and adding the hymns of his late father, the Ninth Master Guru Tegh Bahadur. The Guru dictated the entire Granth to his scribe Bhai Mani Singh from his memory. Out of his humility, Guru Gobind Singh who was a prolific writer and poet only included one of his own hymns at Page, 1429-7 as hymn # 54 ,which is a reply to hymn#53 (Dohira) of Guru Tegh Bahadur (1429-6);
    ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ॥ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥੫੩॥ (ਮ–੯) Bal Chutkeo Bandhan Paray Kachoo Na Hoat Oupaa-ey, Kaoh Nanak Ub OaT Gaj Jeo Hoh Sahaa-ey. (M-9)
    My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, the Akal Purkh is my Support; It will help me, as It did the elephant.
    ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ॥ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ॥੫੪॥(ਮ–੧੦) Bal Hoaa Bandhan Chutay Sabh Kich Hoat Oupaa-ey, Nanak Sabh Kich Tumrai Haath Mai Tum Hee Hoat Sahaa-ey. (M-10)
    My strength is restored, and my bonds have broken; now, I can do anything. Nanak: everything is in Your hands, O, Akal Purkh; You are my Helper and Support.
    -----Ref- Mahan Kosh & Old Birs in the library of Punjabi University, Patiala.
    The great task was finally completed in 1705. The Damdama Sahib Bir was then taken to Nanded where it was installed as desired by the Guru. Near the end of his life, Guru Gobind Singh ended the line of personal Guruship by investing the Granth Sahib with the status of Eternal Guru and his official successor in 1708. Bhai Nand Lal one of Guru Gobind Singh’s disciples recorded the Guru's words as; "He, who would wish to see the Guru, Let him come and see the Granth. He who would wish to speak to him, Let him read and reflect upon what the Granth says. He who would wish to hear his word, He should with all his heart read the Granth."
    In 1721, Mata Sundri the widow of Guru Gobind Singh instructed Bhai Mani Singh to go to Harmandir Sahib as the head Granthi along with the Sacred Volume. This Sacred Volume, which was carried by the Sikhs before their troops, on March, was tragically lost in a battle during the Second Sikh Holocaust - Wadda ghalughara on February 5, 1762. Fortunately, since a number of copies had been made by then, this text has survived to become the official authorized version of the Guru.
    A breakdown of the 5,867 hymns found in the Guru Granth Sahib by authors is shown below. The authors include 6 Gurus, 15 Bhagats (of different faiths), 3 Sikh Bards, 8-17 Bhatts, and Raag Mala;
    The Gurus:
    Guru Nanak Dev Ji: 947 hymns
    Guru Angad Dev Ji: 63 hymns
    Guru Amar Das Ji: 869 hymns
    Guru Ram Das Ji: 638 hymns
    Guru Arjan Dev Ji: 2,312 hymns
    Guru Tegh Bahadur Ji: 116 hymns
    The Bhagats: Saints of various faiths
    Bhagat Kabir: 534 hymns: Kabir (1398 to 1518) was raised by a Muslim mother. Bhagat Kabir Das (Kabir is Arabic for "great", and Das is Prakrit for "slave" or "servant"), is widely acknowledged as one of the great personalities of the Bhakti movement in North India. He was, as is widely acknowledged, born in year 1398 CE (71 years before Guru Nanak). Kabirpanthis (followers of Kabir) say that he lived up to the age of 120 years and give the date of his death as 1518 CE, but relying on the research of Hazari Prasad Trivedi, British scholar Charlotte Vaudenville is not inclined to lend credence to these dates and has proven that 1448 CE is probably the correct date of Bhagat Kabir's demise. Kabir was a proponent of the Bhakti movement. He lived as a householder, abhorred the caste system and religious rituals. He was a saintly apostle of peace, love and unity and a great poet. Kabir believed in inward purity, and was respected by both Hindus and Muslims.
    Bhagat Sheikh Farid: 123 hymns: Sheikh Farid (1175 to 1265) was a Muslim Sufi saint of great piety. He is considered the father of Punjabi poetry. He was greatly loved for his kindness and humanity. He stressed living a simple yet purposeful life concentrating on One God.
    Bhagat Namdev: 62 hymns: Namdev (1270 to 1350) was a celebrated saint from Maharashtra who traveled extensively across the country. He lived in Punjab for a number of years.
    Bhagat Ravidas: 40 hymns: (1399) A contemporary of Kabir and a disciple of Ramanand, Ravidas represent the culmination of the Bhakti Movement. He came from a low caste cobbler family but had many disciples because of his spirituality. He stressed a life of simplicity and piety.
    Bhagat Trilochan: 5 hymns: (1267) A contemporary of Kabir and a celebrated Sain of the Vaish caste. He believed in One God and condemned superficial rituals and stressed the holiness of the heart.
    Bhagat Beni: 3 hymns: Nothing is known about the exact date and place of birth of Bhagat Beni. According to some scholars, he was born in Asani, but nothing is known about the exact location of this village or town. In spite of all this uncertainty, he can be called a contemporary of Guru Nanak. It seems that Beni lived in this world somewhere between mid-15th centuries to the mid-16th century. He was unperturbed by poverty and enjoyed a life of solitude enriched by his spiritual per suits. He was a great scholar as is evident from his writings.
    Bhagat Sheikh Bhikhan:2 hymns: (1480-1573) A Muslim Sufi scholar saint Sheikh Bhikan died in the early part of Akbar's reign. He was one of the most learned men of his time. He believed that only God's name can heal a diseased mind and body.
    Bhagat Dhanna: 4 hymns: (1415) Dhanna was a Jat from Rajasthan who was born in 1415. He lived most of his life as an idol worshipper but in later years became a worshipper of One God and renounced all superstitious practices.
    Bhagat Jaidev: 2 hymns: Born in 12C in Bengal and was a renowned poet laureate in the royal court of King Lakshman Sen of Bengal. His famous work of poetry Gita Govinda is well known for its poetic beauty and musical richness.
    Bhagat Paramanand: 1 hymn: Born in Maharashtra (1483), little is known about Paramanand's life. It is believed that he lived in Maharashtra and was a devotee of Krishna. He later became a proponent of One God.
    Bhagat Pipa: 1 hymn: Born in 1425, Pipa was the king of the princely state of Gagaraungarh. He abdicated his throne, traveled extensively and became a disciple of Ramanand. He lived a life of extreme austerity and humility.
    Bhagat Ramanand: 1 hymn: (1359-1467) Ramanand, a Brahmin was born in 1359 in Madras. He is regarded as the pioneer of the Bhakti movement in northern India. A Vaishnava in his early life, he became a worshipper of Brahm and condemned the caste system. Kabir was the most renowned amongst his disciples.
    Bhagat Sadhna: 1 hymn: He was born in 1180 at village Sehwan in Hyderabad Sindh province and was a butcher by profession. His piety and meditation of God elevated him to saintly status. He was condemned by Brahmins and on a false charge was arrested and buried alive.
    Bhagat Sain: 1 hymn: He lived in the end of the fourteenth and the beginning of the fifteenth century. Sain was a barber of the royal court of Raja Ram, king of Rewa. He was a follower of Ramanand and Kabir.
    Bhagat Surdas: 2 hymns: (1483-1573) Surdas was a Brahmin born in 1529. He was learned in Sanskrit and Persian and studied music and poetry. He was appointed a governor by Emperor Akbar, but was later imprisoned for dereliction of duty. Towards the end of his life, he became a hermit and lived among holy men.
    The Bhatt’s: 123 hymns: The Bhatt’s were a group of musicians who lived in the sixteenth century. All of them were scholars, poets and singers. Scholars differ on the exact number of contributors to the Granth Sahib. Bhatts in AGGS are said to be 8- 17 named Bal, Bhalh, Bhika, Gyand, Harbans, Jal, Jalap, Kal, Kas, Kalshar, Kirat, Mathura, Nal, Salh, Sehar, Sevak, and Tal.
    Sikhs:
    Bhai Mardana: 3 hymns: (1459-1534) Mardana was a rabab (rebeck) player who spent most of his life as a disciple and musician of Guru Nanak. Born a Muslim, Mardana was a childhood friend of Guru Nanak and accompanied him on all his great travels.
    Satta & Balwand: 8 hymns: Satta was a rebeck player who served Guru Angad, Guru Amar Das, Gur Ram Das and Guru Arjan Dev. Along with his fellow musician Balwand they jointly composed a ballad which appears in the Guru Granth Sahib.
    Baba Sunder: 6 hymns: Baba Sunder (1560-1610) was the great grandson of Guru Amar Das. His composition called Sadd (Calling) was written at the request of Guru Arjan Dev after the death of Guru Ram Das.
    Rag Mala;
    In A.D. 1583, a Mohammedan poet by the name of Alim wrote “Madhva Nal Sangit” describing the love affair of Madhava Nal with his beloved Kam Kandala. This work consisted of 353 stanzas of four to six lines each. Rag Mala in AGGS consists of stanzas sixty third to seventy second stanzas from the above work. This story also appears in the tale 91 of Chirtro Pakhyyan of Dasam Granth.
    AGGS is written in 31 modes of music. The Rag Mala in AGGS describes about 17 of these Raags and Raginis. Their subdivisions are presented as sons and daughters of these Raags. Each Raag is accompanied by five main sub-ragas (like their spouses) along with 8 meters (as their sons), which the musicians sing. By the sunrise they sing, the “Bhairou Raag” along with 5 more sub-ragas in accompaniment. First, they sing Raag Bhairvi, then Bilawali (second), along with Punia (third) and Bangli (the fourth). Then the fifth sub-raga of Aslekhi (ragini) is sung, which are the five sub-ragas of Raag Bhairou.
    This is followed by Pancham, Harkh, and Disakh and in turn followed by Bangalam and Madhu Raga. Then they sing all of them and Bilawal as the eight shoots of Raag Bhairou. Then follow the other Ragas. The Ragas mentioned here do not correspond to the Ragas in AGGS. However, as indicated above bout 17 of the 31 Ragas are contained in this Rag Mala.
    It is generally understood that that Rag Mala is NOT Gurbani and that there is much uncertainty as to how and when it was included in the sacred AGGS.
    Raagas of Granth;
    AGGS is arranged firstly according to the Raga, secondly, according to the nature or meter of the Sabd, thirdly authorship, and fourthly the clef. The total number of Ragas and Raginis is 84; the Guru has used only 31 musical measures in the scripture.
    The Adi Granth starts with a non-raga section, japji (ਜਪੁਜੀ), as the first entry. This is followed by thirty-one ragas in the following order: Sri Raga (ਸਿਰੀਰਾਗੁ), Majh (ਮਾਝ), Gauri (ਗਉੜੀ), Asa (ਆਸਾ), Gujri (ਗੂਜਰੀ), Devgandhari (ਦੇਵਗੰਧਾਰੀ), Bihagarha (ਬਿਹਾਗੜਾ), Wadahans (ਵਡਹੰਸੁ), Sorath (ਸੋਰਠਿ), Dhanasri (ਧਨਾਸਰੀ), Jaitsri (ਜੈਤਸਰੀ), Todi (ਟੋਡੀ), Bairari (ਬੈਰਾੜੀ), Tilang (ਤਿਲੰਗ), Suhi (ਸੂਹੀ), Bilawal (ਬਿਲਾਵਲੁ), Gond (ਗੌਂਡ), Ramkali (ਰਾਮਕਲੀ), Nut (ਨਟ), Mali-Gaurha (ਮਾਲੀ ਗਉੜਾ), Maru (ਮਾਰੂ), Tukhari (ਤੁਖਾਰੀ), Kedara (ਕੇਦਾਰਾ), Bhairo (ਭੈਰਉ Basant (ਬਸੰਤੁ), Sarang (ਸਾਰਗ), Malar (ਮਲਾਰ), Kanrha (ਕਾਨੜਾ), Kalyan (ਕਲਿਆਨੁ), Parbhati (ਪ੍ਭਾਤੀ), and Jaijawanti (ਜੈਜਾਵੰਤੀ). Then come Saloks (ਸਲੋਕ) and Sweayas (ਸਵਈਏ). The final sections are Mundawani (ਮੁੰਦਾਵਣੀ), a Sloke, and Raag Mala.
    BIRS OF GURU GRANTH SAHIB
    Damdami Bir; Here the ninth Guru’s Bani was entered in to the then prevailing Granth to make the Holy Scripture complete by Bhai Mani Singh at Damdama Sahib under the guidance of the 10th Guru. It is this that has been conferred the status of “Sabad Guru” by the 10th Master. This Bir was lost in the battle with Durrani in 1762 by certain accounts. Sikh encyclopedia states that one copy of it is preserved there containing 707 leaves excluding the list of contents spread over 29 leaves. Copies continued to be made from this recension. Its characteristics are:
    1. It has in it the So Purkh cluster of four hymns that now forms the supplementary part of
    the original Rahras.
    2. It does not have the apocrypha of Banno Bir except Raag Mala.
    3. It has all the Bani of Ninth Guru at respective places.
    Bhai Banno’s Bir: Bhai Banno was a contemporary of Guru Arjan and Guru Hargobind. He rendered service at the construction of Harimandir at Amritsar. After completion of the Granth, he was deputed to take the volume for binding at Lahore after visiting his village on the way. During his, this journey he prepared his own copy of the Holy Granth. He got both the copies bound. It is said that he introduced some hymns, which had been omitted by the fifth Guru in his volume and installed it in his house at Khara-Mangat. Hymns added were:
    1. A hymn by Kabir in Raag Sorath; “Audhu So Jogi Guru Mera …”
    2. The disputed Chhant by Guru Arjan in Raag Ramkali; “Ran Jhunjhanara Gao
    Sakhi …” AGGS, Page 927
    3. Mira Bai’s pada, “ Man Hamara Bandhio mai …“ in raag Maru
    4. Surdas pada, Chaddi Man Hari Bemukhan Kau Sang…..in raag Sarang.
    5. Apocrypha current in the name of Guru Nanak;
    a) Jit Dar Lakh Mohammada; Es Kalio n Panj Bhition; Dist Na Rahia Nanaka.
    b) Bai atash Ab ...: 16 Slokes.
    c) Ratanmala …: 25 stanzas.
    6. Haqiqat Rah Mukam Rajeh Shivnabhi Ki;
    7. Siahi Ki Bidhi.
    This Bir is lodged in Bhai Banno Sahib Gurudwara at Kanpur.
    The Kartarpuri Bir; The custodians of this Bir claim it to be the original “Adi Granth”prepared by Bhai Gurdas under the direct supervision and guidance of Guru Arjan. Being a private property, it is not open to all for inspection. Only a few chosen persons have had access to it.
    Due to the controversy surrounding Raag Mala, in the early 20th century, SGPC asked a committee consisting of Bhai Jodh Singh, Principal Ganga Singh and Jathedar Mohan Singh to determine if it was a genuine part or an interloper in AGGS.
    The contentions before them were:
    1. Ragmala is an integral part of the Bir
    2. The Bir fulfills 3 conditions necessary
    a) Japu is a copy of one inscribed by Guru Ramdas.
    b) The dates of demise of the first to fifth Gurus in it are in Bhai Gurdas’s handwriting.
    c) Approval marks of Sudhu and Sudhu Keechai are in Guru Arjan’s handwriting.
    3. The discrepancies in actual folio numbers in sabad-tatkara are explainable.
    4. The Bir has three Tatkaras, which is a unique feature of this Bir.
    The Kartarpur Manuscript has a total number of marked 974 folios (i.e. 1948 pages). The folio numbers are written on left-hand pages following the Sanskritic tradition. 226 folios (i.e. 456 pages are completely blank and some other folios are partly blank. Work was still going on even after 1604 CE on a Master Draft.
    The present copies are from a Bir lying at Anandpur.
    Persons, who examined this Bir;
    1. Harnam Das Udasin’s book came out in 1969 and 1972 claiming that this Bir is not the original Bir prepared by Bhai Gurdas under the supervision of Guru Arjan. It is a defective version of Bhai Banno’s version. He doubts the veracity of Guru’s autograph and it contains thousand of errors. He says that this and the Damdami original Birs are not available.
    2. Taran Taran Gianis - Ishar Singh, Narain Singh, and Lachman Singh examined this Bir in 1924.
    3. Bhai Manna Singh reports 200 text-variants of this Bir.
    4. Sant Gurbachan Singh Khalsa.
    5. S. Randhir Singh late research scholar of SGPC.
    6. Daljit Singh’s work is supportive of Bhai Jodh Singh’s views.
    7. Dr.Mcleod mentions that two other Englishmen with Bhai Jodh Singh examined Bir named Dr. J.C.Archer and Dr.C.H.Loehlin.
    Bhai Jodh Singh’s findings;
    1. The Granth has a new margin affixed to it on all four sides and mended at many places.
    2. Folio numbers appear on the left side.
    3. Folio numbers appearing in the table of contents often differ from those in the text.
    4. The Bir has large numbers of blank pages in between the inscribed ones.
    5. All the folio-pages that are blank or inscribed have foil numbers, indicating that numbering was done before the hymns were inscribed.
    6. Just below certain sub-headings of Raag Asa or Gauri are hanging figures peculiar to this copy.
    7. Bir has three Tatkaras: Suchi-patra, Sabd-tatkara and Tatkara-tatkara. This shows where respective ragas figure in the Sabd-tatkara.
    8. The suchi-patra lists the presence of two autographs in the Bir, one by fifth Guru and the other by 6th Guru.
    9. The Bir has few extra-canonical documents pasted on it, a recipe for converting mercury in to ash (kushta, bhasam) to make it serve as panacea for several diseases.
    10. There are numerous discrepancies in the listing of hymns in the tatkaras and their corresponding texts in the Bir.
    11. At the close of certain vars the word sudh or sudh keechai appears as proper.
    12. The vars have tunes (dhunies) indicated on them.
    13. The Bir abounds in numerous cuttings, deletions, additions, and corrections. Corrections at certain places have been made by erasing the previous matter with hartal, the yellow paste, where as many deletions have been effected by penning through the unwanted text.
    14. It has only Raag Mala at the end. No other apocryphal matter mentioned in the contents page is available.
    15. Five to six hands can be discerned at work in the Bir. These have to be accounted for since it is claimed to be solely written by Bhai Gurdas.
    Conclusion:
    AGGS or ASGGS is a Holy book and the present Guru of Sikhs. The 10th Guru that after his death there will no more be a living guru as his successor instructed them. Sikhs will follow the Sabd Guru or AGGS, which is the embodiment of the instructions for humanity to be followed. Sikh Gurus never claimed themselves to be God. Guru Gobind Singh addresses this issue in Bachitar Natak, his autobiography:
    ਜੇ ਹਮ ਕੋ ਪਰਮੇਸ਼ਰ ਉਚਰ ਹੈ ॥ ਤੇ ਸਭ ਨਰਕ ਕੁੰਡ ਮਹਿ ਪਰਿ ਹੈ ॥ Jay Ham Ko Parmayshar Ouchar Hai, Tay Sabh Narak Kound Meh Par Hai.
    Whosever call me God, All of those will fall in to the ditch of hell.
    Hence, Sabd Guru is not to be considered God but only to be respected like the Sikh Gurus and followed to root out idolatry, ritualism and ignorance of worship (Spiritual Ignorance) from the Sikh faith. AGGS contains the tools for the humanity to progress in spirituality to become better humans. However, unfortunately this universal book of spiritual wisdom has been hijacked. It is erroneously worshipped as an idol. The uneducated clergy and Sikh politicians for personal egotistical reasons keep it under lock and key. They restrict its use in the Hotels outside the Gurudwara. They fear disrespect to the AGGS at these places. They reason that smoking and use of liquor make these places unfit for the Granth. Truth may be the opposite -- AGGS should sanctify these places, as God is everywhere. Guru Amardas, Guru Arjan, and Bhatt Kal-Sahar confirmed this view in Raag Asa, Sorath and Swayeaye:
    ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥ Jithai jā¬ė bahai mėrā saṯgurū so thān suhāvā rām rājė.
    Wherever my True Guru goes and sits, that place is beautiful, O, Akal Purkh The Supreme King.
    -----Guru Ramdas, Raag Asa, AGGS, Page, 450-17
    ਤਾ ਕਉ ਬਿਘਨੁ ਨ ਕੋਊ ਲਾਗੈ ਜੋ ਸਤਿਗੁਰਿ ਅਪੁਨੈ ਰਾਖੇ ॥
    Ŧā ka¬o bigẖan na ko¬ū lāgai jo saṯgur apunai rākẖė.
    No misfortune afflicts one who is protected by the True Guru.
    -----Guru Arjan, Raag Sorath, AGGS, Page, 616-1
    ਸਦਾ ਸੁਖੁ ਮਨਿ ਵਸੈ ਦੁਖੁ ਸੰਸਾਰਹ ਖੋਵੈ ॥ਗੁਰੁ ਨਵ ਨਿਧਿ ਦਰੀਆਉ ਜਨਮ ਹਮ ਕਾਲਖ ਧੋਵੈ ॥
    Saḏā sukẖ man vasai ḏukẖ sansārah kẖovai. Gur nav niḏẖ ḏarī¬ā¬o janam ham kālakẖ ḏẖovai.
    Your mind is filled with peace forever; You banish the sufferings of the world. The Guru is the river of the nine treasures, washing off the dirt of our lives.
    -----Bhatt Kal-Sahar, Swaeaye Dojay Kay, AGGS, Page, 1392-13

    Virinder S. Grewal
    Wikkiamston, MI
     
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  3. Tejwant Singh

    Tejwant Singh United States
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    Virinder ji,

    Guru Fateh.

    Well said, as usual.

    Welcome ot SPN. You will enjoy it in here. There is less bickering and ego tug of wars as we find on the other forum that you still visit and I used to.:)

    Tejwant Singh
     
  4. pk70

    pk70
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    My thanks to VSGrewal Ji, for the post, its very informatory.


    Dr. Sahib Singh ji proves in “Guru Granth Sahib Darpan” by comparing shabad to shabad and some slokas that from Guru Nanak to Guru Arjan Dev, the Bani was kept in Guru house; and Fifth Nanak finally complied it, Guru also expresses his happiness to have that “treasure of ancestors (Pio dade ka khazana)” Why Gurugaddi was passed on and Bani was not considered to pass on to the next Guru? Like Dr Sahib Singh ji, I strongly believe that rest of the stories about sending people to collect bani from other houses are made up stories since shabad compared by Dr Sahib tell the different story. I agree with Dr Sahib Singh ji hundred percent.
    GB Singh proves that Dhir Mal’s story of getting “Bir” from a river intact was also made up story. Dhirmal house just wanted to lure people towards him with miracle theory. I just believe whatever we have now is, at least authentic; and that is what we need.
     
  5. vsgrewal48895

    vsgrewal48895
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    You are right Teji Ji. There are very rude personalities there. They have nothing to share their own experiences but to criticize. Still I am not used to the set up as one of my response is lost.
    Virinder
     
  6. Tejwant Singh

    Tejwant Singh United States
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    Virinder ji,

    Let one of the moderators know that- Aad ji, Namjap ji, Aman Singh ji -and they will help you find it.


    Tejwant Singh
     
  7. vsgrewal48895

    vsgrewal48895
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    Thanks.
    Will Do
    Virinder
     

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