Guru Gobind Singh Ji And Intercaste Marriages - Chaupa Singh Rehit

[dalsingh101]

I found this text fascinating. It’s an extract from an old rehatnama which is commonly referred to as the Chaupa Singh rehatnama today. The form is which this document reaches us today is not without its own complexities (like many/most Sikh manuscripts of older provenance). The stark contradictions in various rehat instructions within strongly suggest interpolations so, in its current form, it appears to be the work of more than one hand. That being said there is still a very strong possibility that some of the surviving text does actually originate from the time of dasmesh pita himself and were written by a man in a position of great responsibility and trust within the latter Sikh Gurus innermost familial circles. The reputed author of the rehat (Chaupa Singh Chibber) was a carer and teacher of Guru Gobind Singh during his childhood.

Whether the extract below accurately reflects events in Guru ji’s darbar is a matter requiring further research, however this doesn’t diminish its value – especially as the topic it covers (inter-caste marriages) is one that is very pertinent to the community today. The picture it broadly paints of Guru ji’s darbar is one where certain Sikhs appear to have distinct roles (preaching and scribal activity are highlighted) within. It appears to depict some interaction between the Sikh sangat and members of the personal retinue or of Guru ji. There are the muktay (liberated) Singhs who take on the role of teaching Sikh precepts to the wider sangat and then there are those referred to as ‘musdee’ Sikhs. The word ‘musdee’ in Punjabi Universities Punjabi-English Dictionary is translated as ‘clerk, scribe or writer.’ It’s well established that Guru ji was a patron of literature and poetry (as well as being a prolific writer himself), and we need to understand that writers or scribes would commonly be hired for activities such as copying and transcribing hukamnamas, preparing copies of prayers, as well as the poetry, composed at the Sikh court. Other functions may have included keeping ledgers and accounts of financial transactions. Such people are the ones most probably being referred to as the musdee Sikhs here? As ever, any comments towards improving the brief translation are welcome. The text is taken from Piara Singh Padam's book Rehitnamay and I have added speech and question marks to help make reading easier, generally adapting the form employed by Amritpal Singh 'Amrit' on his blog.

Enjoy.

ਅਤੇ ਕਿਸੇ ਸਿਖ ਮਨ ਵਿਚ ਵਿਕਲਪ ਕੀਤਾ, ਇਸ ਗੱਲ ਦੀ ਵੀਚਾਰ ਬਹੁਤ ਸਿਖਾਂ ਵਿਚ ਟੁਰੀ। ਜੋ ਮੁਕਤੇ ਸਿੰਘ ਏਹੁ ਉਪਦੇਸ਼ ਕਰਦੇ ਹੈਨਿ। ਜੋ ਸਿਖ ਨਾਲਿ ਨਾਤਾ ਕਰੈ।ਨਾ ਦੇਖੈ ਖਤ੍ਰੀ, ਨਾ ਦੇਖੈ ਸੂਦ ਕਿ ਵੈਸ਼ ਹੈ। ਸਿਖ ਗੁਰੂ ਕਾ ਦੇਖੈ, ਜਾਤਿ ਬਰਨੁ ਨ ਦੇਖੈ। ਅਤੇ ਜੰਞੂ ਟਿੱਕਾ ਧੋਤੀ ਕ੍ਰਿਆ-ਕਰਮ ਕੋਈ ਨ ਕਰੈ। ਸ਼ਬਦ ਪੜ੍ਹੇ, ਕਾਰਜ ਵਿਆਹ ਨੂੰ ਬ੍ਰਾਹਮਣ ਨਾ ਸੱਦੇ, ਅਨੰਦ ਪੜ੍ਹ ਲਏ। ਤੁਰਕ ਦੀ ਸੰਗਤ ਭੇਟਾ ਨਾ ਕਰੈ।

And in some Sikh’s mind doubts occurred, and debates commenced between many of them about the matter. The muktay (liberated) Singhs were preaching that Sikhs should pay no attention to whether one is a Khatri, or a Sudra or Vaisnav in marriage. The only consideration should be whether [the prospective partner] is a Sikh of the Guru, not their caste. Nor should ceremonies involving sacred threads, forehead marks or dhotis (a length of cloth wrapped around the waist) be performed. The holy word (shabad) should be read and no [officiating] Brahmin should be called at the wedding ceremony, [instead] the Anand should be read. No gifts should be offered to assemblies of Turks either.

ਏਹੁ ਚਰਚਾ ਬਹੁਤ ਹੋਈ। ਮੁਸੱਦੀਆਂ ਸਿਖਾਂ ਨੂੰ ਸਿਖਾਂ ਆਖਿਆ, ਜੋ ਮੁਕਤੇ ਸਿਖ ਏਹੁ ਉਪਦੇਸ਼ ਕਰਦੇ ਹੈਨਿ। ਬਚਨ ਗੁਰੂ ਕੇ ਨਾਲਿ ਆਖਦੇ ਹੈਨਿ।ਤਾਂ ਮੁਸੱਦੀ ਸਿਖ ਜੋ ਭਲੇ ਹੈਸਨ, ਸੋ ਮੁਕਤਿਆਂ ਸਿੰਘਾਂ ਪਾਸ ਆਏ, ਅਰ ਕਹਿਆ, ‘ਤੁਮ ਕਿਸ ਬਾਤ ਦਾ ਉਪਦੇਸ਼ ਕਰਤੇ ਹੋ?’ ਤਾਂ ਮੁਕਤਿਆਂ ਸਿਖਾਂ ਆਖਿਆ, ਸਿਖਾਂ ਦੀ ਗਤੀ ਸਤਿਗੁਰੂ ਪਾਸਹੁੰ। ਪੰਥ ਗੁਰੂ ਨੇ ਸੰਸਾਰ ਨਾਲੋਂ ਜੁਦਾ ਕੀਤਾ ਹੈ। ਰਹਿਤ ਭੀ ਗੁਰੂ ਜੀ ਕੀ ਜੁਦਾ ਹੈ।

ਮੁਸੱਦੀਆਂ ਸਿਖਾਂ ਆਖਿਆ, ‘ਤੁਸੀਂ ਹੱਛੀ ਆਖਦੇ ਹੋ।ਪਰ ਗੁਰਾਂ ਕੇ ਬਚਨਾਂ ਨਾਲ ਆਖਹੁ, ਤਾਂ ਸਭ ਮੰਨਣਗੇ।ਬਿਨਾਂ ਖਾਵੰਦ ਬਚਨ ਸਿਖ ਨਹੀਂ ਮੰਨਦੇ। ਤੁਸੀਂ ਹਜ਼ੂਰਿ ਅਰਦਾਸ ਕਰੋ, ਜੋ ਸਿਖ ਸਰਬ ਮੰਨ ਲੈਸਨਿ’।

Much discussion took place regarding this. Some Sikhs asked the scribes [of Guru ji’s darbar] “Is what the muktay Sikhs are preaching being done with the Guru’s authorisation?” Upon which some of the benevolent Sikh scribes approached the muktay Singhs and asked, “On what matter are you giving instruction?” The muktay Sikhs replied “The salvation of Sikhs through the Satguru. The Guru has made this path separate from the ways of the world. Guru ji’s code of conduct is separate too.”

Then the scribes spoke “What you are saying is good. But you should express it with the Guru’s decree, as only then will everyone accept it. Without the master’s seal of approval, Sikhs do not accept it. Place a supplication in the presence of Guru ji, so that all Sikhs will accept it.”

ਤਾਂ ਸਿਖ ਮੁਕਤਿਆਂ ਇਕ ਕਾਗਦ ਲਿਖ ਦਿਤਾ ਰਹਿਤ ਦਾ।ਮੁਸੱਦੀਆਂ ਕਹਿਆਂ, ‘ਹਜ਼ੂਰਿ ਰੋਬਰੋ ਖਾਵੰਦ ਨੂੰ ਪੜ੍ਹਾਂਇ ਸੁਣਾਵਾਂਗੇ। ਅਗੈ ਜੋ ਹੁਕਮੁ ਕਰਹਿੰਗੇ, ਸੋ ਪਰਵਾਨ’। ਤਾਂ ਮੁਕਤਿਆਂ ਆਖਿਆ, ‘ਸਮਾਂ ਦੇਖ ਕੈ ਸੁਨਾਵਣਾ’। ਮੁਸੱਦੀਆਂ ਕਹਿਆ, ‘ਸਮਾਂ ਦੇਖ ਕੈ ਸੁਣਾਵਾਂਗੇ। ਪਰ ਖਾਵੰਦ ਸਭਨਾਂ ਘਟਾਂ ਕਾ ਮਾਲਕ ਹੈ, ਜੇ ਖਾਵੰਦ ਉਪਰਿ ਦਸਖ਼ਤ ਕੀਤੇ ਤਾਂ ਪਰਵਾਣ ਹੋਸੀ’।

Then the Sikh muktay composed [such] a code of conduct on paper. The Sikh scribes told them that ‘We will have it read in the presence of the lord (Guru Gobind Singh), whatever they subsequently order [in regards to it], will be accepted.”

The muktay responded “Pick the time [of reading this to Guru ji] with due diligence.” To which the scribes replied “We will carefully select the time of reading but our lord is the master of all minds. If the lord places his signature on it [thus sanctifying it with his approval] only then will it become accepted.”

ਸੋ ਮੁਸੱਦੀ ਸਿਖ ਲੈ ਆਏ। ਸਮਾਂ ਖ਼ੁਸ਼ੀ ਦਾ ਦੇਖ ਕੇ ਅਰਦਾਸ ਕੀਤੀ ਅਤੇ ਕਾਗਦ ਪੜ੍ਹਿ ਸੁਣਾਇਆ ਤਾਂ ਬਚਨ ਹੋਇਆ, “ਅਸਾਂ ਪੰਥ ਧਰਮ ਦੇ ਵਾਸਤੇ ਕੀਤਾ ਹੈ, ਭਰਿਸ਼ਟ ਤਾਂ ਨਹੀਂ ਕਰਨਾ”।

ਗ੍ਰੰਥ ਜੀ ਕਾ ਬਚਨ ਹੈ “ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ” (ਪੰਨਾ 663)।

And so the Sikh scribes brought this [document] along with them [to Guru ji’s darbar]. Seeing that it was time of joy, they made a supplication [before Guru ji] and the document, was read out aloud.

Then Guru ji said: “I have rendered this way of life for the cause of righteousness and for this reason it cannot be corrupted.”

Granth ji tells us

“The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost.”

ਬਚਨ ਹੋਇਆ, “ਚਾਰੇ ਬਰਨ ਏਕੋ ਭਾਈ। ਗੁਰੁ ਕਾ ਨਾਤਾ ਚਹੁੰ ਬਰਨਾਂ ਨੂੰ ਸਾਂਝਾ ਇਕੋ ਜੇਹਾ ਹੈ। ਇਸ ਵਿਚ ਵਿਕਲਪ ਨਾਹੀ ਕੋਇ”।

ਬਚਨ ਹੋਇਆ, “ਮੁਕਤੇ ਮੇਰੇ ਪ੍ਰਾਨ, ਇਹ ਕਰਨ ਸੋ ਪਰਵਾਨ”।

The Guru uttered: “The four castes are one brotherhood. The relationship the Guru shares with each of the four castes is one and the same. There is no doubt in this.”

The Guru uttered: “The muktay are my life giving breath, what they do is approved by me.”

Further reading in Panjabi can be found at: http://www.amritworld.com/pbi/commentary/rahat_chaupasingh/writer_of_rbcs.pdf

Edited January 21, 2012 by dalsingh101

[SikhKhoj]

"The extant text of Rehatnama Chaupa Singh is a conflation of at least three different sources. It cannot be the work of a single author. The manuscript evidence points to a text

comprising of four parts: the preface, a set of prescriptions of conduct, a narrative of Guru Gobind Singh's life, and a string of transgressions that need to be punished. The core of the text is constituted of the preface and the part that follows it, while the remaining two sections were appended later. The counting of the sentences in the section that follows the preface was eventually extended to the appended parts, creating the impression that they were always part of a single whole."

We need to settle the above issue first, ascertain which the real Chaupa Singh rehat is and then discuss its contents. Seems nearly impossible because we have near to no scholars left in our nation. Only people who argue on trivial matters and look down people not following the same Rehat.

Edited January 24, 2012 by SikhKhoj

[chatanga1]

Seems nearly impossible because we have near to no scholars left in our nation.

Would you not class Taksalis and nirmalas as scholars bro?

[amardeep]

Brilliat work, fantastic!

[SikhKhoj]

Would you not class Taksalis and nirmalas as scholars bro?

Well, I meant the researching ones. Aren't these just passing down already known oral info (from their previous Jathedars/sants).

I meant the ones who go research in libraries, compare manuscripts and write books.

Forgive me if I said something wrong.

[SURYADEV]

But they do write books with 'new' knowledge.

I have heard of Nirmalas, and maybe also Udasis, who gather at Benares to debate their newly released granths. Not the mass printed stuff, but the ones where they only print a few copies to give out to other scholars.

Now the fact that they are 1. Nirmalas , 2. go to places like benares well away from the 'educated' Pendus of Punjab and 3. writing about stuff that most sikhs consider Hindu, probably goes to explain why they are not widely known at all.

[SikhKhoj]

Yes, true in a way.

[SURYADEV]

IMO to majority of sikhs you don't need any more scholarly thoughts than to jap nam, learn vaja/tabla sur/tals, memorise the names of gurus and famous shaheeds, know how to find gurbani, SGPC rehet nama on your ipad and to know that India, Hindu, Brahimin = Bad, keep away.

Any more than that they cant intellectually digest.

[SikhKhoj]

Can't blame them, because sadly I used to be one of them. Its just that there is not enough correct parchar, Gurdwaras have failed us in a big way

Edited January 27, 2012 by SikhKhoj

[jaikaara]

hindu phobia is a disease which led the masses to become like this and there are many reasons , i would say even hindus themselves played a role.

[chatanga1]

IMO to majority of sikhs you don't need any more scholarly thoughts than to jap nam, learn vaja/tabla sur/tals, memorise the names of gurus and famous shaheeds, know how to find gurbani, SGPC rehet nama on your ipad and to know that India, Hindu, Brahimin = Bad, keep away.

Any more than that they cant intellectually digest.

You're wrong with that one Bhaji, the youth these days cannot digest certain parts of SGPC rehat maryada.

[SikhKhoj]

Such as?

[chatanga1]

well, the fact the Sikhs are forbidden to eat Halal-meat only.

[SikhKhoj]

Add kosher to it, add meat/food offered to Devi (such as Teetla Devi parsad). It is a broader concept than just 'halal'.

I don't know, they quote the Akal Takth rehat for Dasam Granth for example or anything else, but when it comes to meat they make up their own shit (like some 'Sikh' forums on the net)

[chatanga1]

the usual rehat or sandesh for which these people run to Sri Akal Takht Sahib, is the reading or non reading of Raagmala

[dalsingh101]

bump

[dalsingh101]

Can't believe it's been a decade since I posted this. Just read it again after a LONG time. 

Any Gurmukhi readers, please do go through the original text and translation and critique if you can. 

[Singh2022]

The importance of this has become all too apparent in the wretched apartheid mindsets infiltrated into the Qaum via apartheid Golaks's over the last 40years.

The creation of apartheid-based exclusionary Sangat's has corresponded with a collapse in the Sikh birth rate (which is now well below replacement level) and a reinforcement of matrimonial apartheid along the patterns practised by the Muslims (with their cousin marriages to retain "caste purity") and Hindu's leaving smaller matrimonial circles.

The only solution is ensuring that every pind in Punjab (and locality in the West) has only one united Gurdwara, one united Sangat with a larger united Sangat and matrimonial circle and with an emphasis that marrying Sikhs from other tribes is what Guru Sahib and Gurbani encourages as that furthers the unity of the Sikh Panth and as human beings we all share the same blood.

If we look at the Dhan Dhan Guru Gobind Singh Ji Maharaj's ancestry we see that many Sodhi's in Punjab to this day had the same ancestral profession as Dhan Dhan Baba Ravidas Ji Maharaj and that Mata Gujjar Kaur was from the Gujjar tribal background. Most Punjabi's whether they realise it or not are actually from diverse ancestry lines.

 

 

[dalsingh101]

This translation of a tuk from maharaj is very faulty in my opinion.

 

ਗ੍ਰੰਥ ਜੀ ਕਾ ਬਚਨ ਹੈ “ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ” (ਪੰਨਾ 663)।

 

Granth ji tells us

 

“The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost.”

[paapiman]

1 hour ago, dalsingh101 said:

This translation of a tuk from maharaj is very faulty in my opinion.

 

ਗ੍ਰੰਥ ਜੀ ਕਾ ਬਚਨ ਹੈ “ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ” (ਪੰਨਾ 663)।

 

Granth ji tells us

 

“The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost.”

Good catch Paaji.

Daas would translate it as follows:

"The whole world (all people) now belong to the same group/category and the state of righteousness has been upheld".

 

Bhul chuk maaf

[dalsingh101]

52 minutes ago, paapiman said:

Good catch Paaji.

Daas would translate it as follows:

"The whole world (all people) now belong to the same group/category and the state of righteousness has been upheld".

 

Bhul chuk maaf

I think I used an online translation of maharaj for the pangti we are talking about. Just shows you how important it is to go through the original Gurmukhi rather than rely on translations! The word 'reduced' used in the translation is wrong too, it doesn't exist in the Gurmukhi.

This is what we get for ਗਤਿ from the online dictionary:

 

 

SGGS Gurmukhi/Hindi to Punjabi-English/Hindi Dictionary

Gaṯ(i). 1. ਹਾਲਤ, ਅਵਸਥਾ, ਦਸ਼ਾ। 2. ਛੁਟਕਾਰਾ, ਗਤੀ, ਪ੍ਰਾਪਤੀ, ਮੁਕਤੀ। 3. ਉਚੀ/ਗਿਆਨ ਵਾਲੀ ਅਵਸਥਾ। 4. ਰਸਤਾ, ਮਾਰਗ। 5. ਉਚੀ ਪਦਵੀ ਭਾਵ ਮੁਕਤੀ। 6. ਗਤੀ ਭਾਵ ਜੀਵਨ ਦਾ ਅੰਤਮ ਲਕਸ਼ (ਮਨੋਰਥ)। 7. ਜੁਗਤਿ, ਤਰੀਕਾ ਢੰਗ (ਪਾਰ ਪਹੁੰਚਾਉਣ ਦਾ)। 8. ਪਹੁੰਚ, ਗਮਤਾ, ਸਮਰਥਾ। 9. ਭਾਵ ਸਫਲਤਾ, ਸੁਖ। 10. ਭਾਵ ਸ਼ੁਧੀ, ਪਵਿੱਤਰਤਾ। 11. ਅਸਲੀਅਤ, ਸਾਰ। 12. ਸੋਝੀ, ਸਾਰ। 13. ਵਡਿਆਈ, ਮਹਾਨਤਾ। 14. ਚੰਗੇ (ਭਾਵ)। 1. condition. 2. salvation, deliverance. 3. higher state of knowledge/awakening. 4. way; state of emancipation. 5. higher status viz., salvation. 6. emancipation. 7. way/tact of salvation. 8. capability. 9. salvation. 10. emancipation. 11. essence. 12. awareness, consciousness. 13. praise, greatness. 14. emancipation, good. 1. ਉਦਾਹਰਨ: ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ Japujee, Guru ʼnanak Dev, 12:1 (P: 3). ਉਦਾਹਰਨ: ਨਾ ਜਾਨਾ ਕਿਆ ਗਤਿ ਰਾਮ ਹਮਾਰੀ ॥ Raga Gaurhee 4, 39, 1:1 (P: 163). ਉਦਾਹਰਨ: ਤਿਨ ਕੀ ਗਤਿ ਅਵਗਤਿ ਤੂੰਹੈ ਜਾਣਹਿ ਜਿਨਿ ਇਹ ਰਚਨ ਰਚਾਈ ॥ Raga Aaasaa 3, Chhant 7, 9:4 (P: 441). 2. ਉਦਾਹਰਨ: ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੁ ਜੀਤਿਆ ਗਤਿ ਮੁਕਤਿ ਘਰੈ ਮਹਿ ਪਾਇ ॥ Raga Sireeraag 3, 35, 2:1 (P: 26). ਉਦਾਹਰਨ: ਗਤਿ ਅਵਿਗਤਿ ਕਛੁ ਨਦਰਿ ਨ ਆਇਆ ॥ (ਮੁਕਤੀ). Raga Sireeraag 5, 96, 4:1 (P: 51). ਉਦਾਹਰਨ: ਕਹੁ ਨਾਨਕ ਕਿਨਿ ਬਿਧਿ ਗਤਿ ਹੋਈ ॥ (ਛੁਟਕਾਰਾ). Raga Maajh 1, Vaar 16, Salok, 1, 1:6 (P: 145). ਉਦਾਹਰਨ: ਮੁਇਆ ਜੀਵਦਿਆ ਗਤਿ ਹੋਵੈ ਜਾਂ ਸਿਰਿ ਪਾਈਐ ਪਾਣੀ ॥ (ਮਹਾਨ ਕੋਸ਼ ਨੇ ਇਥੇ ਅਰਥ 'ਪਵਿਤਰ' ਕੀਤੇ ਹਨ). Raga Maajh 1, Vaar 26, Salok, 1, 1:17 (P: 150). 3. ਉਦਾਹਰਨ: ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਤਾ ਗਤਿ ਮਿਤਿ ਪਾਵਹਿ ਹਰਿ ਜੀਉ ਮੰਨਿ ਵਸਾਏ ॥ Raga Sireeraag 3, Asatpadee 22, 5:2 (P: 67). 4. ਉਦਾਹਰਨ: ਜਾ ਨਾਉ ਚੇਤੈ ਤਾ ਗਤਿ ਪਾਏ ਜਾ ਸਤਿਗੁਰੁ ਮੇਲਿ ਮਿਲਾਏ ॥ Raga Sireeraag 3, Asatpadee 22, 6:3 (P: 67). ਉਦਾਹਰਨ: ਸੋ ਸੇਵਕੁ ਪਰਮੇਸਰੁ ਕੀ ਗਤਿ ਜਾਨੈ ॥ Raga Gaurhee 5, Sukhmanee 18, 3:2 (P: 287). 5. ਉਦਾਹਰਨ: ਜਿਤੁ ਮਿਲਿਐ ਪਰਮ ਗਤਿ ਪਾਈਐ ॥ Raga Sireeraag 1, Asatpadee 28, 4:2 (P: 71). ਉਦਾਹਰਨ: ਗੁਰ ਪੂਰੈ ਉਪਦੇਸਿਆ ਜੀਵਨ ਗਤਿ ਭਾਤੇ ਰਾਮ ਰਾਜੇ ॥ (ਜੀਵਨ ਪਦਵੀ ਦੇਣ ਵਾਲੇ ਹਰੀ). Raga Aaasaa 5, Chhant 3, 2:2 (P: 454). 6. ਉਦਾਹਰਨ: ਹਉ ਹਰਿ ਗੁਣ ਗਾਵਾ ਨਿਤ ਹਰਿ ਸੁਣੀ ਹਰਿ ਹਰਿ ਗਤਿ ਕੀਨੀ ॥ Raga Gaurhee 3, 38, 2:1 (P: 163). 7. ਉਦਾਹਰਨ: ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਪਾਣੀ ਗਤਿ ਨਹੀ ਜਾਣੀ ਹਉਮੈ ਧਾਤੁ ਸੰਸਾਰੇ ॥ Raga Gaurhee 3, Chhant 4, 2:3 (P: 246). ਉਦਾਹਰਨ: ਰਾਮ ਭਜਨ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਮਾਇਆ ਹਾਥਿ ਬਿਕਾਨਾ ॥ Raga Sorath 9, 10, 2:1 (P: 633). 8. ਉਦਾਹਰਨ: ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੀ ਗਤਿ ਬ੍ਰਹਮ ਗਿਆਨੀ ਜਾਨੈ ॥ Raga Gaurhee 5, Sukhmanee 8, 7:8 (P: 270). ਉਦਾਹਰਨ: ਤਾ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਈ ਅਮਿਤਿ ਵਡਿਆਈ ਮੇਰਾ ਗੋਵਿੰਦੁ ਅਲਖ ਅਪਾਰ ਜੀਉ ॥ Raga Aaasaa 4, Chhant 14, 1:2 (P: 448). 9. ਉਦਾਹਰਨ: ਭ੍ਰਮਤ ਫਿਰਤ ਤੇਲਕ ਕੇ ਕਪਿ ਜਿਉ ਗਤਿ ਬਿਨੁ ਰੈਨਿ ਬਿਹਈਹੈ ॥ Raga Goojree, Kabir, 1, 4:1 (P: 524). 10. ਉਦਾਹਰਨ: ਨਿਰਮਲ ਨਾਮੁ ਜਪਹੁ ਸਦ ਗੁਰਮੁਖਿ ਅੰਤਰ ਕੀ ਗਤਿ ਤਾਹੀ ਜੀਉ ॥ Raga Sorath 1, 9, 3:2 (P: 598). 11. ਉਦਾਹਰਨ: ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਕੋਇ ਨ ਬੂਝੈ ਗੁਰਮਤਿ ਰਿਦੈ ਸਮਾਈ ॥ Raga Sorath 3, 7, 4:1 (P: 602). 12. ਉਦਾਹਰਨ: ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ ॥ Raga Dhanaasaree 1, 8, 3:2 (P: 663). 13. ਉਦਾਹਰਨ: ਤੇਰੇ ਕਹਨੇ ਕੀ ਗਤਿ ਕਿਆ ਕਹਉ ਮੈ ਬੋਲਤ ਹੀ ਬਡ ਲਾਜ ॥ Raga Maaroo, Kabir, 3, 1:2 (P: 1103). 14. ਉਦਾਹਰਨ: ਗਤਿ ਅਵਗਤਿ ਦੀ ਚਿੰਤ ਨਾਹੀ ਸਤਿਗੁਰੂ ਫੁਰਮਾਈ ॥ Raga Parbhaatee 1, 4, 3:2 (P: 1328).

 

Mahan Kosh Encyclopedia

ਦੇਖੋ- ਗਮ੍‌ ਧਾ. ਸੰ. ਨਾਮ/n. ਗਮਨ. ਚਾਲ. “ਕਰਪੂਰ{703} ਗਤਿ ਬਿਨ ਅਕਾਲ ਦੂਜੇ ਕਵਨ?” (ਗ੍ਯਾਨ) 2. ਮਾਰਗ. ਰਸਤਾ. “ਗੁਰਪਰਸਾਦਿ ਮੁਕਤਿ ਗਤਿ ਪਾਏ.” (ਮਾਝ ਅ: ਮਃ ੩) 3. ਗਿਆਨ ਵਿਦ੍ਯਾ. “ਅਪਨੀ ਗਤਿ ਮਿਤਿ ਜਾਨਹੁ ਆਪੇ.” (ਸੁਖਮਨੀ) “ਗਤਿ ਮੁਕਤਿ ਘਰੈ ਮਹਿ ਪਾਇ.” (ਸ੍ਰੀ ਮਃ ੩) ਮੁਕਤਿ ਪਾਉਣ ਦਾ ਇ਼ਲਮ। 4. ਪ੍ਰਾਪਤੀ. “ਗੁਰ ਕੈ ਦਰਸਨ ਮੁਕਤਿ ਗਤਿ ਹੋਇ.” (ਆਸਾ ਮਃ ੩) 5. ਮੋਕ੍ਸ਼. ਮੁਕਤਿ. “ਜਿਹ ਸਿਮਰਤ ਗਤਿ ਪਾਈਐ.” (ਸ. ਮਃ ੯) 6. ਵਿਸ਼੍ਰਾਮ. ਇਸਥਿਤਿ. ਟਿਕਾਉ. “ਭ੍ਰਮਤ ਫਿਰਤ ਤੇਲਕ ਕੇ ਕਪਿ ਜਿਉ, ਗਤਿ ਬਿਨੁ ਰੈਨਿ ਬਿਹਈਹੈ.” (ਗੂਜ ਕਬੀਰ) 7. ਸ਼ੁੱਧੀ. ਪਵਿਤ੍ਰਤਾ. “ਮੁਇਆ ਜੀਵਦਿਆ ਗਤਿ ਹੋਵੈ ਜਾ ਸਿਰਿ ਪਾਈਐ ਪਾਣੀ.” (ਮਃ ੧ ਵਾਰ ਮਾਝ) “ਅੰਤਰ ਕੀ ਗਤਿ ਤਾਹੀ ਜੀਉ.” (ਸੋਰ ਮਃ ੧) 8. ਹਾਲਤ. ਦਸ਼ਾ. “ਅੰਤਰ ਕੀ ਗਤਿ ਤੁਮਹੀ ਜਾਨੀ.” (ਸੋਰ ਮਃ ੫) “ਰੇ ਮਨ! ਕਉਨ ਗਤਿ ਹੋਇਹੈ ਤੇਰੀ?” (ਜੈਜਾ ਮਃ ੯) 9. ਵਿਧਿ. ਤਰੀਕਾ. ਢੰਗ. ਜੁਗਤਿ. “ਰਾਮਭਜਨ ਕੀ ਗਤਿ ਨਹਿ ਜਾਨੀ.” (ਸੋਰ ਮਃ ੯) 10. ਸਿਤਾਰ ਦੀ ਸਰਗਮ ਦਾ ਜੋੜ ਅਤੇ ਮ੍ਰਿਦੰਗ ਦਾ ਬੋਲ. ਦੇਖੋ- ਜਤਿ ੩। 11. ਦਖ਼ਲ. ਪ੍ਰਵੇਸ਼। 12. ਲੀਲਾ. ਖੇਲ. “ਹਰਿ ਕੀ ਗਤਿ ਨਹਿ ਕੋਊ ਜਾਨੈ.” (ਬਿਹਾ ਮਃ ੯) 13. ਨਤੀਜਾ. ਫਲ। 14. ਵਿ. ਗਤ. ਪ੍ਰਾਪਤ ਹੋਇਆ. “ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ.” (ਜਪੁ) ਅੰਤਰਗਤ ਤੀਰਥ (ਆਤਮ ਤੀਰਥ) ਵਿੱਚ ਮਲਕੇ (ਮੈਲ ਉਤਾਰਕੇ) ਨ੍ਹਾਉ. ਭਾਵ- ਬਾਹਰਲੇ ਤੀਰਥਾਂ ਤੋਂ ਗਤਿ ਨਹੀਂ.

[paapiman]

3 hours ago, dalsingh101 said:

This translation of a tuk from maharaj is very faulty in my opinion.

 

ਗ੍ਰੰਥ ਜੀ ਕਾ ਬਚਨ ਹੈ “ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ” (ਪੰਨਾ 663)।

 

Granth ji tells us

 

“The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost.”

We need to understand the arth of the previous verse to understand this tuk.

Below are the arths from three different Teekas:

 

 

 

 

 

 

Bhu chuk maaf