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Parkaash of Sri Dasam Granth Sahib


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http://www.santsipahi.org/patshahi10/srida...anthparkash.pdf

“NO BOOK CAN BE INSTALLED AT PAR WITH SRI GURU GRANTH

SAHIB JIâ€

Chapter IV of Sikh Rahit Maryada which deals with Gurdwaras and the maryada to be followed

there lays down quite unambiguously therein that no book (pustak) is to be installed at par with Sri

Guru Granth Sahib ji. (ਸੀ ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ). This is the

mandate of the panth and ought to be honoured by each and every one.

The text and its intent are awfully simple and there is no scope of any confusion about it. But lately

it is seen that this simple clause is being distorted and misinterpreted. Hence this sincere effort to

clear the doubts.

First of all this provision in the Sikh Rahit Maryada is about the maryada that is to be followed in

the Gurdwaras. There is an obvious difference between a Gurdwara and a Takhat and their

maryada. A Takhat is not a Gurdwara and vice versa. Sachkhand Sri Harimandir Sahib is a

Gurdwara and Sri Akal Takhat Sahib is a Takhat, hence the difference in the maryada of these two

most pious institutions of the panth. The maryadas of these two institutions, though mutually

exclusive are complementary to each other. This is what embodies the Miri-Piri and Sant-Sipahi

concept of the Khalsa. Sachkhand Sri Harimandir Sahib was there but still Guru Hargobind ji gave

to the panth Sri Akal Takhat Sahib. Whatever could not be said or done in the Harimandir Sahib

was said and done at Sri Akal Takhat Sahib. Sri Harimandir Sahib was the seat of Sri Guru Granth

Sahib and Sri Akal Takhat Sahib became the seat of the nagaras, and shastras.

It is not surprising thus that whereas in any Gurdwara the throne or singhasan is designated for the

parkash of Sri Guru Granth Sahib but the throne or singhasan at every Takhat, be it Sri Akal

Takhat Sahib, Kesh Garh Sahib, Patna Sahib, Hazur Sahib or Damdama Sahib does not have the

parkash of Sri Guru Granth Sahib, rather it has the display of the weapons and arms of Guru Sahibs

and other warriors. At Akal Takhat Sahib, as in every other Takhats, the parkash of Sri Guru

Granth Sahib Ji is on the side of the main singhasan. And this is the unique concept and an

intriguing relationship between a Gurdwara and a Takhat which has hardly been addressed and

understood.

The Granth of the Sikhs that embodies the warrior spirit of the Khalsa is Sri Dasam Granth Sahib.

Hence, it is not an exaggeration to propose that Sri Dasam Granth Sahib has the same status with

relation to Sri Guru Granth Sahib what Sri Akal Takhat Sahib has to Sri Harimandir Sahib.

Interestingly, maybe it is for this reason that at Hazur Sahib the palanquin (palki) that has the

parkash of Sri Guru Granth Sahib has the design of the dome of Harimandir Sahib and the one

having the parkash of Sri Dasam Granth Sahib has the design of Akal Takhat Sahib. Also the palki

having the prakash of Sri Guru Granth Sahib is much bigger in size than the one having the

prakash of Sri Dasam Granth Sahib.

At every Takhat, though the parkash of Guru Granth Sahib is there but it is not on the main seat or

singhasan, but at a lower level. This decision was not made by the Sikhs but by the divine wisdom

of the Guru. There is no denigration here but the true philosophical spirit of the proper appreciation

of the status of a Gurdwara and a Takhat. The Guru’s wisdom has to be understood and applied in

its true perspective.

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Parkash of Sri Guru Granth Sahib and Sri Dasam Granth Sahib at Takhat Sri Hazur Sahib. Even the shape,

size and structure of the palkis are conspicuously different and symbolise the embodiment of Sant Sipahi

concept of the Khalsa.

Coming back to the provision of Sikh Rahit Maryada that no book (pustak) is to be installed

(asthapan) at par with Sri Guru Granth Sahib ji, there is no denying that Khalsa is the creation of

two source granths Sri Guru Granth Sahib and Sri Dasam Granth. To initiate a person into the fold

of Sikhism and to make him remain in this fold the banees of amrit sanchar and nitnem are required

and the sources of these are the two pious granths. We as Sikhs don’t address our granths, Sri Guru

Granth Sahib and Sri Dasam Granth as mere books.

Lately, some anti-Sikh forces have misused and misinterpreted this clause of Sikh Rehat Maryada

and have used it as a tool to attack the banees of Sri Guru Gobind Singh Sahib contained in Sri

Dasam Granth.

The parkash of Sri Dasam Granth Sahib at Sanchkhand Sri Hazur Sahib or Takhat Sri Harimandir

ji Patna Sahib in no way contravenes the panthic mandate as enshrined in the provisions of Sikh

Rahit Maryada that “no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji. (ਸੀ

ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ) .â€

Notably, whereas in Hinduism an idol or book is installed but in Sikhism such installation is neither

permitted nor takes place. Parkash simply means to open a granth for the purpose of reciting (ਪਾਠ),

studying (ਅਿਧਐਨ), teaching (ਉਪਦੇਸ਼), and discourse (ਿਵਿਖਆਨ). Without opening or parkash of the

granth, none of the above can be done. So the usage of word parkash should not be narrowed down

literally otherwise if we say that in the presence of Sri Guru Granth Sahib nothing else can be

parkashed then will it bring the dahrha parkash (flowing beard) under its mischief too?

There are mandates given in rahitnamas to recite and memorize the banees from these two pious

granths. ਦੁਹੂ ਗੰਥ ਮੈ ਬਾਣੀ ਜੋਈ॥ ਚੁੰਨ ਚੁੰਨ ਕੰਠ ਕਰੇ ਿਨਤ ਸੋਈ॥ (ਰਿਹਤਨਾਮਾ, ਭਾਈ ਦੇਸਾ ਿਸੰਘ) For this, obviously

the parkash of granths has to be done. Hence the provision given in the Sikh Rahit Maryada that

“no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji (ਸੀ ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ

ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ)†does not apply here because there is no installation

3 www.patshahi10.org

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