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Ragmala in 'Gurbani Dictionaries' and 'Annotations'


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Sri Ragmala is the last composition given in Sri Guru Granth Sahib Ji. It is published on pages 1429 and 1430 in present editions of Sri Guru Granth Sahib Ji.

Though, we have discussed the 'Ragmala' in another threads in this forum, but in this thread we will discuss what has been written in the Sikh 'Kosh' (dictionaries) like 'Mahan Kosh' and 'Steeks' (annotations) like 'Sri Guru Granth Sahib Darshan Nirnai Steek' or 'Guru Granth Sahib Darpan' etc.

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Ragmala is Gurbani

When reciting Gurbani it is very hurtful to our Guru if we make what we may call a minor mistake by mispronouncing a lagaa maatar (Gurmukhi vowel), knowing this then how can we totally disregard an ang of Guru Sahib. Guru Jee tells us:

“Jin Bhae Adab Na Bani Dhaaraa | Jaanhu So Sikh Nahee Hamaaraa ||20||â€

“One who has no fear and respect of Gurbani, know him/her to not be a Sikh of mine.â€

We must all question ourselves to see if we really have fear for our Guru, who is manifested in Gurbani – can we call ourselves a Sikh of the Guru in this light? The Bani contained in Sri Guru Granth Sahib Jeee is the truth as Sri Guru Nanak Dev Jee tells us in Mool Mantar, it was true at the start of the ages, true throughout the ages and will be true forever more.

“Sat(i)gur Kee Bani Sat(i) Sat(i) Kar(i) Jaanhu Gursikhu, Har(i) Kartaa Aap(i) Muhhu Kadd(h)aaea|| (Gauree Kee Vaar Mahalla 4, Ang 304)

“Recognise the Bani of Satguru as the Truth, Oh Gurskihs – Lord the Creator has uttered it himself.â€

We as Sikhs should therefore recognise Sri Guru Granth Sahib Jee as the living embodiment of the 10 Guru’s and respect each and every letter of the 1430 angs from Ik Oa(n)kaar to At(h)aarah Das Bees.

The following is a point-by-point reply to an article “Ragmala The Undeniable Facts†(RTUF’s from now on) that has been distributed, which questions the authenticity of God’s Gurbani – Ragmala.

“In reply to those who evangelize venomously that those who do not read Ragmala are not Sikhs. Even though it clearly states in the Sikh Code of Conduct that a Sikh can chose to read Ragmala or not read it according to their preference.†(RTUF)

The so called Sikh Code of Conduct (being referred to above) was originally published in the early 20th century after the leading Gursikhs of the time came together to try and agree a standard code of conduct. Many of these Gursikhs left the original meeting as it was obvious that some unscrupulous individuals would want to include things within this code that were obviously against Gurbani. Bhai Sahib Randheer Singh Jee and Sant Giani Gurbachan Singh Jee Khalsa Bhindranwale are just two of these Sikhs that didn’t agree and that didn’t actually sign to the final draft of the Code (which coincidentally took many years of deliberation to form and proof of who actually agreed the final version has never been provided those who published the document). Some of the points included in this Code are:

· Consumption of meat and alcohol are not cardinal sins

· Sikhs need only read 3 Banis (namely Japji Sahib, Jaap Sahib, Tva Parsad Svaye) in their morning recital

· Sikhs need only read shortened versions of certain Banis

If a Sikh is to use this Code as an arguing point then they should be prepared to abide by it, in its entirerity, not just picking and choosing what they feel is correct, for example this Code clearly states that Kes is a Kakkar and not Keski and in praise of the Code it must be stated that it also says that a Sikh should recite one Sehaj Paath (whole of Sri Guru Granth Sahib Jee) monthly or the equivalent. If one is to use this code as a basis for arguing then they must be willing to abide by the stated previous points and practise what they preach. As shown this Code has many discrepancies and if Sikhs abided it they would actually be violating the eternal edicts of Gurbani.

“(1) Ragamala being the heading does not indicate which of our Great Gurus wrote Ragmala, and since there is no mention of the word Nanak in the writing, it is comprehensible that our Great Gurus had no hand in writing Ragmala.†(RTUF)

Ragmala has something in common with the most frequently read Bani around the world by Sikhs and non Sikhs alike, Jap(u) Jee Sahib. Both do not indicate which of our Gurus wrote them, in fact ‘Nanak’ doesn’t appear in 7 paurees (verses) of Jap(u) Jee Sahib and ‘Nanak’ doesn’t appear in several other Shabads in Sri Guru Granth Sahib Jee. Arguing that Ragmala is not Gurbani due to the lack of the word ‘Nanak’ appearing in it is thus a fallacy and miscomprehension.

“(2) The order in which various rags are mentioned in Ragamala do not correspond to the order in which the same rag appears in Sri Guru Granth Sahib Jee. The first rag in Sri Guru Granth Sahib is ‘Sri Rag’ while in Ragmala it is ‘Bhairo.â€

The order of rags that appear in Ragmala are irrelevant to the writing of it, as it is not an index of the rags in Sri Guru Granth Sahib Jee. Ragmala and Gurbani in general have deeper mystical meanings, if we don’t understand or can’t comprehend these deeper hidden jewels, that does not mean we should simply disregard Gurbani we don’t understand.

“(3) The following rags which are contained in Sri Guru Granth Sahib Jee do not emerge in Ragmala, i.e. rags Maajh, Bihagra, Jaitsri, Ramkali, Mali Gaura, Tukhari, Prabhati and Jaijavanti. Therefore the assertion that Ragmala is a mala (rosary) of the rags in Sri Guru Granth Sahib Jee is not true.â€

Nobody argued that Ragmala is a mere rosary of the rags in Sri Guru Granth Sahib Jee, Guru Jee decided what rags to include in Ragmala and it is not for us to doubt/question this decision. In Gurbani the word rag also means prem (love), so Ragmala is also a rosary of love it is not merely a rosary of rags (this is in reference to the deeper mystical meanings of Ragmala mentioned above).

“(4) In Ragmala the counting system of phrases is totally different to the system used in Sri Guru Granth Sahib Jee, i.e. in Ragmala ||1|| or No. 1 appears after each phrase and the end of Ragmala. In Sri Guru Granth Sahib Jee the totalling system is 1,2,3,4,5,6, etc and this can be clearly seen in the first hymn in Sri Guru Granth Sahib Jee, i.e. in Jap(u) Jee Sahib the first pauree has 1 and the last has 38.â€

This statement is incorrect as Jap(u) Jee Sahib actually has two ‘1’s’ at the start and a ‘1’ at the end after the Salok. The 1,2,3,4,5,6, etc numbering system is present in Sri Guru Granth Sahib Jee but is not consistent throughout. Just as in Jap(u) Jee Sahib there are other verses of Gurbani that have the No. 1 after paurees that follow each other – do we then also discount these as Gurbani, as they are not adhering to this stringent numerical system.

“(5) Mudavani the word means the seal of closure therefore anything after Salok Mahalla 5 really cannot be accepted as Gurbani and since Ragamala is after Salok Mahalla 5 it cannot be sanctioned as part of Gurbani.â€

If Mudavani is the seal of closure then technically we cannot accept Salok Mahalla 5, as this is a separate Shabad which comes after Mudhavani Mahalla 5. In fact the word Mudavani is present on two other occasions in Sri Guru Granth Sahib Jee, on Ang 645 within the same Shabad in Vaar of Sorat(h). So if we follow this line of argument anything after this Shabad is not Gurbani – how ludicrous is that! The meaning of Mudavani is not ‘seal of closure’ but on the contrary it means ‘riddle,’ a riddle that Guru Jee is stating in this Shabad. Guru Jee states in Mundavni,

Thaal Vich

In this platter there are three things – they are truth, discussion and discourse of the Shabad.

In the next line Guru Jee states that Amrit Naam has been placed,

Amrit Naam …

The riddle is understanding the true meaning of these lines, which is that in the platter of Sri Guru Granth Sahib the Amrit Naam of Shabad has been placed by contemplating and studying this Shabad one attains truth and contentment.

“(6) In some hand written versions of Sri Guru Granth Sahib Jee the following works appear:

· Salok Mahalla 1 Jit Dhar Lakh muha(n)madha…

· Salok Mahalla 1 Bia aatas aab

· Rag Ramkali Ratan Male

· Hakikat Rah Mukam Raja Sivnat Ki

In all the handwritten Sri Guru Granth Sahib Jees Ragmala appears at the end of all other works. Since it is acceptable that the works are not Gurbani, how is it that pro Ragmala accept Ragmala as Gurbani and that the other works are not Gurbani even though they come before Ragmala this seems a very illogical attitude on their part. “

In 1945 the SGPC set up a sub-committee to investigate whether Ragmala is included in the original Sri Guru Granth Sahib Jee Saroop that was compiled by Sri Guru Arjan Dev Jee. The following is from their: “We can most definitely say that nobody other than Bhai Gurdas Jee, who was the scribe, included Ragmala in Sri Guru Granth Sahib Jee. Ragmala is an ang of Sri Guru Granth Sahib.†They also stated that they the ink, paper and handwriting of Ragmala was consistent with the rest of the saroop. When this first saroop of Sri Guru Granth Sahib Jee was compiled many had made supplications to Sri Guru Arjan Dev Jee to include their writings but Guru Jee rejected many, only those who had merged with God could utter Gurbani, as it is the word of God Himself. The final Saroop of Sri Guru Granth Sahib Jee as we know it today was compiled by Sri Guru Gobind Singh Jee, and Baba Deep Singh Jee compiled 4 other Saroops of this final version and they were sent to all Five Takhats. All these Saroops have Ragmala in them, again it is written in the same handwriting, ink and upon the same paper. The above mentioned works are not present in any of these Saroops and they unanimously accepted not as the writings of the Guru and only few Saroops have these works in them.

“(7) Ragmala which comes after Mudavni in the printed versions of Sri Guru Granth Sahib Jee, was not written by Sri Guru Arjan Dev Jee. It is part of a book called Mudhavnal Kamkandla written by poet Alam in 1640 Bikramee (1583 AD), 21 years before Sri Guru Granth Sahib Jee was compiled by Sri Guru Arjan Dev Jee.â€

This point is a fallacy, it was a poet named Jodh who wrote Madhvanal Kamkandla in 1583 AD - Ragmala or anything even resembling it, is not present in the original version of this book. The poet Alam lived from 1655 to 1717 AD and after listening to/reading Ragmala, he wrote a book called Madhvanal Sangeet that was mostly copied work from other poets including Jodh. There is also a poem in this compilation which doubters of Ragmala believe is Ragmala, but it is actually very different to Ragmala. In the past century people have mistakenly linked the work of these poets’ as one and the same, because Alam plagerised much of his work from Jodh, and they try to prove that Ragmala is not Gurbani with this mistaken line of argument. Historically there are 11 different versions of Ragmala they all differ from the original which is in Sri Guru Granth Sahib Jee, different writers over time have gained inspiration from Ragmal in Sri Guru Granth Sahib Jee and then gone on to write their own versions of Ragmala. In Sri Guru Granth Sahib Jee there are 2 different versions of Barah Maha, one in Raag Maaj and the other in Raag Tukaree. There are also many versions of Barah Maha written by various authors, should we then argue that these two Barah Maha’s are not Gurbani?

“(8) Ragmala Bhagats preach that whatever is contained in Sri Guru Granth Sahib Jee should be read. Then why don’t they read the 11 pages containing the index to the contents of Sri Guru Granth Sahib Jee, or the publishers name on the first page or the seal of certification? Why the hypocracy?â€

Sri Guru Granth Sahib is not a book and it is blasphemous to suggest so, it is God’s word and should be respected as such. This line of argument is obviously of one who does not view Sri Guru Granth Sahib with reverence and it may be pointed out that such people also argue that you don’t have to do Bhog to food in the presence of Sri Guru Granth Sahib Jee or even doing Bhog is a mere ritual. The faithful offer food to Guru Jee to bless, and Sri Guru Granth Sahib Jee is the living embodiment of the 10 Guru’s, thus it is logical to offer food in the presence of the Guru.

“(9) The following great Sikh and non Sikh scholars believed that Ragmala is not Gurbani:

· Great Poet Bhai Santokh Singh

· Pandit Tara Singh Nakoola

· Giani Dit Singh

· Professor Gurmukh Singh

· Giani Gian Singh

· Sadhu Gobind Singh Nirmala

· Pandit Basant Singh

· ...â€

It would be very easy to make a list of Gursikhs who were held in high regard that believed Ragmala is Gurbani. The list would include great scholars, freedom fighters, spiritualists and selfless servants of the Khalsa Panth. The other point to note is that Sikhs throughout the world read Ragmala and it only a minority who question or doubt it’s authenticity, there are only a few Gurdwaras throughout the world where Ragmala is not recited and it is recited at Sri Akhal Takhat Sahib and Sri Harimander Sahib (Golden Temple).

Giani Sobha Singh who lived at Takhar Dyal Singh’s Dharamsala in Amritsar, was one of the first Sikhs to start the debate over the authenticity of Ragmala over a 100 years ago. He even compiled a Saroop of Sri Guru Granth Sahib Jee without Ragmala in it and he took it to Sri Akhal Takhat Sahib for approval. The senior Sikhs of the day decided to offer an Ardas to Guru Jee, in this Ardas they said, ‘If Bhai Sobha Singh has done right then nothing should happen, but if he has done wrong then punish him accordingly.’ After just a week he became ill and his mouth was full of ulcers and he was in much pain, to the extent that he could not even speak. He wrote a letter begging for forgiveness and brought it to Sri Akhal Takhat Sahib and he said that no-one should ever make the same mistake again. Shaheed Bhai Mani Singh Jee has told us of the greatness of reading Ragmala in his work Gur Bilaas:

Bhog Paavhu ….

Ragmala is read at the end of a complete recital of Sri Guru Granth Sahib Jee, by doing this all your sins are eradicated.

Ragmala Parr …

By reading Ragmala the recital is complete, without it’s recitation it is incomplete.

We can only pray that Guru Jee brings the people who don’t believe in Ragmala to their senses, in this life as who knows what they will have to endure if they die doubting the authenticity of Ragmala.

Vaheguru Ji Ka Khalsa

Vaheguru Ji Ki Fateh

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Sat Sri Akal

With Guru's grace, I was reading critically acclaimed GuruGranthDarpan by Prof Sahib Singh Ji...

There can no other person, who can be more familiar with the technicalties of "Gurbani Viakaran" or "Gurbani Grammer" in Sri Guru Granth Sahib Ji. He studied Gurbani Viakaran inside out for his whole life.

Quite intrguingly, in the whole writing of "6068" pages of the Darpan... there is not even a single instance where Prof. Sahib Singh Ji could not provide suitable explanation for doubts... but except for RAGMALA...

Following is an extract of what Prof Sahib Singh Ji has to say about Ragmala 'technically', in Darpan. He has raised some questions too.

[align=center:da9d6c9112]<> siqgur pRswid ]

rwg mwlw[/align:da9d6c9112]

rwg eyk sMig pMc brMgn ] sMig Alwpih AwTau nµdn ] (pMnw 1429)

pRQm rwg BYrau vY krhI ] pMc rwgnI sMig aucrhI ] (pMnw 1429-1430)

pRQm BYrvI iblwvlI ] puMinAwkI gwvih bMglI ] puin AslyKI kI BeI bwrI ] ey BYrau kI pwcau nwrI ] (pMnw 1430)

1.

pd ArQ:— gwvih—gWdy hn [ puin—iPr [ (not:— sMsikRq l&z ‘punh’ (pun:) hY [ sRI gurU gMRQ swihb dI bwxI ivc ij`Qy ikqy BI sMsikRq l&z ‘punh’ dw purwxw pMjwbI rUp AwieAw hY auh ‘Puin’ hY, ‘puin’ ikqy BI nhIN [ swih`qk id®StIkox qoN ieh iek AnoKI g`l hY [ iksy BI gur-ivAkqI ny AwpxI bwxI ivc ieh l&z nhIN vriqAw) [

iPr vyKo isrlyK [ l&z ‘rwg mwlw’ dy nwl ‘mhlw 1’, ‘mhlw 2’, ‘mhlw 3’, ‘mhlw 4’, ‘mhlw 5’ Awidk koeI BI l&z nhIN, ijQoN pwTk ieh inrnw kr sky ik ieh iks gur-ivAkqI dI ilKI hoeI hY [

swry hI sRI gurU gMRQ swihb ivc ikqy BI koeI Sbd Slok Awidk drj nhIN hY, ijs dy ilKx vwly gur-ivAkqI dw inrnw krnw is`KW auqy C`ifAw igAw hY [

ieQy ieh AnoKI g`l ikauN ?

pMcm hrK idswK sunwvih ] bMgwlm mDu mwDv gwvih ]1] llq iblwvl gwvhI ApunI ApunI BWiq ] Ast puqR BYrv ky gwvih gwien pwqR ]1] (pMnw 1430)

2. (not:— sRI gurU gRMQ swihb dy SbdW, AStpdIAW, CMqW ƒ iDAwn nwl vyKo [ jdoN ikqy koeI ‘bMd’ ^qm huMdw hY, qW aus dy A^Ir qy ‘AMk’ id`qw huMdw hY [ aus ‘bMd’ dw ‘Bwv’ Awpxy Awp ivc mukMml huMdw hY [ pr rwg mwlw dI kwiv-bxqr ivc iek AnoKI g`l vyKI jw rhI hY [ ‘cOpeI’ dIAW A`T qukW dy A^Ir qy ‘AMk 1’ id`qw hoieAw hY [ pr A^IrlIAW do qukW ivc BYrau rwg dy swry p`uqrW dy nwm nhIN Aw sky [ llq Aqy iblwvl do nwm AglI ‘dohry’ dI quk ivc hn [ aus dohry dy A^Ir qy BI ‘AMk 1’ hY [)

duqIAw mwlkausk Awlwpih ] sMig rwgnI pwcau Qwpih ] goNfkrI Aru dyvgMDwrI ] gMDwrI sIhuqI aucwrI ] DnwsrI ey pwcau gweI ] mwl rwg kausk sMig lweI ] (pMnw 1430)

mwrU, msqAMg, myvwrw ] pRblcMf, kausk, auBwrw ] KauKt, Aau Baurwnd gwey ] Ast mwlkausk sMig lwey ]1] (pMnw 1430)

puin AwieAau ihMfolu, pMc nwir sMig Ast suq ] auTih qwn klol, gwien qwr imlwvhI ]1] (pMnw 1430)

3. (not:— hr QW ‘AMk 1’ dI vrqoN koeI inrnw nhIN d`s rhI [)

qylµgI dyvkrI AweI ] bsMqI sMdUr suhweI ] srs AhIrI lY Bwrjw ] sMig lweI pWcau Awrjw ] (pMnw 1430)

surmwnµd, Bwskr Awey ] cMdRibMb, mMgln suhwey ] srsbwn, Aau Awih ibnodw ] gwvih srs bsMq kmodw ] Ast puqR mY khy svwrI ] puin AweI dIpk kI bwrI ]1] (pMnw 1430)

4. (not:— A^IrlI quk d`sdI hY ik Agly ‘bMd’ qoN rwg ‘dIpk’ dw izkr c`lygw [)

kCylI ptmMjrI tofI khI Alwip ] kwmodI Aau gUjrI, sMig dIpk ky Qwip ]1] (pMnw 1430)

5. (not:— ieQy cOpeI Aqy dohry smyq qIjw mukMml ‘bMd’ ^qm ho igAw hY [ hux qk BYrau, mwlkaus, ihMfol—iehnW iqMn rwgW dw izkr mukMml ho cu`kw hY [ dIpk rwg dIAW pMj rwgxIAW BI id`qIAW jw c`ukIAW hn [

kwlµkw, kuMql, Aau rwmw ] kmlkusm, cMpk ky nwmw ] gaurw Aau kwnrw kl´wnw ] Ast puqR dIpk ky jwnw ]1] (pMnw 1430)

6. (not:— dIpk rwg dy A`T p`uqr cOpeI dIAW iehnW cwr qukW ivc dy ky AgWh ‘AMk 1’ iliKAw igAw hY [

ies qoN AgWh pMjvW rwg ‘isrI rwg’ SurU kIqw igAw hY [ ieh BI cOpeI nwl hI SurU huMdw hY) [

sB imil isrIrwg vY gwvih ] pWcau sMig brMgn lwvih ] bYrwrI krnwtI DrI ] gvrI gwvih AwswvrI ] iqh pwCY isMDvI AlwpI ] isrIrwg isau pWcau QwpI ]1] (pMnw 1430)

swlU swrg swgrw, Aaur goNf gMBIr ] Ast puqR sRIrwg ky, guMf kuMB hmIr ]1] (pMnw 1430)

Kstm myG rwg vY gwvih ] pWcau sMig brMgn lwvih ] soriT goNf mlwrI DunI ] puin gwvih Awsw gun gunI ] aUcY suir sUhau puin kInI ] myG rwg isau pWcau cInI ]1] (pMnw 1430)

7. (not:— isrI rwg dy A`T pu`qrW ivc BI ‘goNf’ dw izkr Aw cu`kw hY) [

bYrwDr, gjDr, kydwrw ] jblIDr, nt Aau jlDwrw ] puin gwvih sMkr Aau isAwmw ] myG rwg puqRn ky nwmw ]1] (pMnw 1430)

8. (not:— ij`Qy ij`Qy BI koeI ‘bMd’ mukwieAw hY, hr QW ‘AMk 1’ hI vriqAw hY [ sRI gurU gMRQ swihb dI bwxI ivc AMkW dI ikqy BI ieh ivENq nhIN hY [ hr QW ‘AMk 1’ dw iliKAw jwxw AMkW bwry pwTk dI koeI shwieqw nhIN krdw) [

Kst rwg auin gwey sMig rwgnI qIs ] sBY puqR rwgMn ky ATwrh ds bIs ]1]1] (pMnw 1430)

9. kul rwgxIAW—30 [

hryk rwg dy A`T pu`qr [

Cy rwgW dy ku`l pu`qr—48

swrw joV—6+30+48= 84 [

(not:— ieh smJ nhIN pYNdI ik A^Irly AMk ‘1]1]’ dw kIh Bwv hY [)

sRI gurU gMRQ swihb dI bwxI ivc hyT-ilKy 31 rwg hn—

isrIrwg, mwJ, gwauVI, Awsw, gUjrI, dyv gMDwrI, ibhwgVw, vfhMs, soriT, DnwsrI, jYqsrI, tofI, bYrwVI, iqlMg, sUhI, iblwvl, goNf, rwmklI, nt, mwlI gauVw, mwrU, quKwrI, kydwrw, BYrau, bsMq, swrMg, mlwr, kwnVw, kilAwn, pRBwqI, jYjwvMqI [

iehnW 31 qoN ielwvw hyT-ilKy 6 rwg dUjy rwgW nwl rlw ky gwvx dI BI ihdwieq hY—

lilq, AwswvwrI, ihMfol, BopwlI, ibBws, kw&I [

not:— ‘AwswvrI’, rwg ‘Awsw’ dy ivc hI drj hY [

not:— ies qrHW swry gurU gRMQ swihb dI bwxI ivc ku`l 37 rwg Aw gey [

not:— pwTkW vwsqy ieh hYrwnI vwlI g`l hI hovygI ik sRI gurU gMRQ swihb ivc vrqy kuJ rwg ies ‘rwg mwlw’ ivc nhIN hn [ hor bQyry rwgW dw izkr hY jo sRI gurU gMRQ swihb ivc nhIN hn [

[/font:da9d6c9112]

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Sri Raagmaala is an important part of Sri Guru Granth Sahib Jee. Most of the Sikhs recite this composition during the 'Bhog' of Sri Guru Granth Sahib's 'Sahah Paathh' and 'Akhand Paathh'.

But, unfortunately, during the British rule in Punjab, some controversies were raised about this composition. Other controversial views were also spread during this period. For example, 'Raadha Soami Movement', 'Kooka's Guruship' etc.

Until now, Sri Raagmaala is being discussed as a controversial composition, though no one could prove that it is added later, by any 'anti-Sikh' forces. When there are different views on Sri Raagmaala, itt was natural that the Sikh writers wrote about Sri Raagmaala in details. The Gurbaanee 'Steeks' (annotations) are not exceptions.

There are some Gurbaanee 'Steek', which discussed Sri Raagmaala: -

1. Freedkotee Teeka of Guru Granth Sahib, by Giyaani Badan Singh etc.

2. Sri Guru Granth Sahib Darpan, by Prof. Sahib Singh.

3. Samprdaayee Teeka, by Giyaani Kripaal Singh.

4. Aad Sri Guru Granth Sahib Darshan Nirnai, by Giyaani Harbans Singh.

There are other Gurbani 'Steeks' also, like 'Santheya Pothee', by Bhaayee Veer Singh etc.

There are two important Gurbani Dictionaries, which give description of Sri Raagmaala. These are 'Sri Guru Granth Kosh, published by 'Khaalsa Tract Society, Amritsar' and 'Mahaan Kosh', edited by Bhaayee Kahan Singh Naabha.

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Moderator note: This post is made by Bhai Amritpal Singh "Amrit" of www.amritworld.com. Our database had some corruption so due to that his ID was corrupted therefore we had to delete it. We are adding this note so members know who is responding to this debate.

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1. iPr vyKo isrlyK [ l&z 'rwg mwlw' dy nwl 'mhlw 1', 'mhlw 2', 'mhlw 3', 'mhlw 4', 'mhlw 5' Awidk koeI BI l&z nhIN, ijQoN pwTk ieh inrnw kr sky ik ieh iks gur-ivAkqI dI ilKI hoeI hY [

swry hI sRI gurU gMRQ swihb ivc ikqy BI koeI Sbd Slok Awidk drj nhIN hY, ijs dy ilKx vwly gur-ivAkqI dw inrnw krnw is`KW auqy C`ifAw igAw hY [

ieQy ieh AnoKI g`l ikauN ?[/font:eb3e06496b]

I, sometimes, wonder how Prof. Sahib Singh Jee could write these lines. An ordinary Sikh knows that in Sri Jap Jee Sahib, the name of the 'Baanee-kaar' (author) has not been given. How could Prof. Sahib make such claim?

The first 'Slok' of Sri Jap Jee Sahib (Aad Sach Jugaad Sach) is repeated in Sri Sukhmanee Sahib changing the spellings of 'Bhee' to 'Bhi'. And the name of the 'Baanee-kaar' of Sri Sukhmanee Sahib has been given in Sri Guru Granth Sahib. The title of 'Mahla 5' tells that Sri Sukhmanee Sahib was written by the fifth Guru, Sri Guru Arjan Dev Jee.

Similarly, the last 'Slok' of Sri Jap Jee Sahib (Pavan Guru Paanee Pita) has been given under the title of 'Mahla 2' slightly with some different spellings. (See on page 146, Sri Guru Granth Sahib Jee).

So, it is clear that there is no indication of the authorship of Sri Jap Jee Sahib in Sri Guru Granth Sahib. Thus, Prof. Sahib Singh Jee is absoluteyly wrong saying such thing.

I think the visitors will find it interesting that while translating the 'Salok' of 'Pavan Guru Paanee Pita' under the title of 'Mahla 2', Prof. Sahib Singh did not make any comment whether this 'Slok' is written by Guru Nanak Dev Jee or Guru Angad Dev Jee. On the other hand, he raised doubts against Sri Raagmaala, and did hide the fact that even in Sri Jap Jee Sahib, there is not indication of 'Baanee-kaar' (author).

(not:- ieh smJ nhIN pYNdI ik A^Irly AMk '1]1]' dw kIh Bwv hY [) [/font:eb3e06496b]

"Is Eke Ka Jaanai Bheyo.

Aape Karta Aape Deyo".

(One, who knows the mystery of this 'One', is Himself the Creator, Himself the Divine God). (Sri Guru Granth Sahib Jee, page 930).

not:- pwTkW vwsqy ieh hYrwnI vwlI g`l hI hovygI ik sRI gurU gMRQ swihb ivc vrqy kuJ rwg ies 'rwg mwlw' ivc nhIN hn [ hor bQyry rwgW dw izkr hY jo sRI gurU gMRQ swihb ivc nhIN hn [

[/font:eb3e06496b]

Those, who know what a Raagmaala is, and those, who know that Raagmaala is a music tradition, will not be 'surprised' to see that some of the Raags used in Sri Guru Granth Sahib are not included in Sri Raagmaala. They know that Sri Raagmaala is not a list of the 'Raags' used in Sri Guru Granth Sahib. Such list is already provided in the index, where 'Tatkra Raagaan Daa' has been given.

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  • 4 weeks later...

There has been written many pages on this topic in 'Aad Sri Guru Granth Sahib Darshan Nirnai', by Giyaani Harbans Singh. I would like to share that here. To make it brief, I am writing all this in my own words. Originally, it has been written in Punjabi.

---------------------------------------

Bhaayee Sahib Bhaayee Harbans Singh says that the word 'Raag' is synonymous to 'Love'. Listening the 'Raag' causes happiness and love in our minds. The combination of the 'Raag' and 'Shabd' takes the Sikh to the sphere of the God.

As far 'Raagmala' is concerned, this is known to whole of Sikh world, because it is written on page 1429-1430 of Sri Guru Granth Sahib Jee; and is recited at the time of 'Bhog' of 'Sahaj', Weekly and 'Akhand Paathhs'. But there are some Sikhs too, who think it approperiat not to read 'Raagmala'. Thus, this composition has been causing controversy for about 150 years. Both of the parties do not know much about its reality.

There are many books on Sikh history, but only two books describes 'Raagmala': -

The first is 'Gur Bilaas Paatshaahee 6', written in 1775 Samvat Bikramee, by poet Sohan, Bhagat Singh. The second one is 'Gur Prataap Sooraj Granth, which was written by Bhaayee Santokh Singh. It was completed in 1901 Samvat Bikramee.

There are some other books too like 'Rahatnama Bhaayee Chaupa Singh' and 'Pracheen Beerhaan' written by G. B. Singh. There are 30 booklets and two or three books also available on the issue.

First of all, we have the 'Gur Bilaas Paatshaahee 6', in which the guidelines about reading 'Raagmala' have been written: -

"Raagan Bintee Suni Gur Arjan Sukh Khaan.

Raagmaal Tab Hee Likhee Bhog Taahe Par Thhaan". (Page 75).

When Bhaayee Bano Jee made a copy of 'Adi Granth Sahib Jee', the 'Raagmala' also was written: -

"Raah Mukaam Kee Saakh Likhaayee.

Raagmal Paachhe Likh Paayee.

Duhoon Granth Kee Jild Banaayee.

Chale Guroo Paih Der Na Laayee". (Page 76).

In Rahatnamas, the 'Doharaas' from 'Gur Bilaas' have been mentioned: -

Dohra.

Guroo Granth Kaljug Bhayo Sri Gur Roop Mahaan.

Das Paatshaaheeyaan Roop Eh Guroo Granth Jee Jaan. 412.

Guroo Daras Jeh Dekhna Sri Granth Darsaaye.

Baat Karan Gur Son Chahai, Parhai Granth Man Laaye. 413.

Chaupayee.

Aageya Aur Suno Man Laaye.

Sabh Hee Man Dhaaro Sukh Paaye.

Paachhai Chalee Reet Eh Aayee.

Mirtak Paache Ais Karaayee.

Grarh Puraan Padhhaavat Koyoo.

Aur Puraan Parhan Mat Leyoo.

Bed Puraan Ab Sabh Math Leene.

Sabh Ka Saar Granth Jee Keene.

Mrit Paache Eh Reet Su Karo.

Guroo Granth Ka Paathh Su Dharo.

Pave Bhog Raagmala Parh.

Chhin Maih Paap Jaahen Taa Ke Sarh. (page 77).

In his book 'Gurmat Sudhaakar', Bhaayee Kahan Singh Naabha has accused the writer of 'Gur Bilaas 6' to hide his name. It is a lie. In the book 'Gur Bilaas Paatshaahee 6', the names of the writer/writers 'Bhaayee Bhagat Singh' and 'Sohan Kavee' have been written. Actually, the harm the belief about 'Raagmaala', Bhaayee Kahan Singh Naabha has changed the 'Bikaramee Samvat', so that it could be proved that 'Gur Bilaas 6' was written after the 'Gur prataap Sooraj Granth'. Such fraud is not good for scholars.

There is not book before this one, which opposes the 'Raagmaala'.

The second book, which mentions the 'Raagmaala', is 'Gur Prataap Sooraj Granth'; which says: -

Raagmaala Sri Gur Ke Krit Nah.

Jai Mundaavanee Lag Gur Bain.

Is Nah Nah Sansai Kuchh Kareeaho, Je Sansai Avlokai Nain.

Maadhav Nal Aalam Kavee Keenas, Tis Mah Niratkaaree Kah Tain.

Raag Raagnee Naam Gine Tah, Yaa Te Sri Arjan Krit Hain. 40.

Eh Sudh Nah Likhee Eh Gur Ne, Kidhau Sikh Kaahoo Likh Dayee Prabeen.

Sri Gur Gira Naam Har Ke Bin, Santan Mahma Bin Nah Keen.

Bharyo Mahad Phal Pathhebe, Sunbe, Gunebo, Chahai Su Leen. 41.

(Raas 3, Ansoo 481).

According the poet (Bhaayee Santokh Singh), he does not know whether 'Raagmaala' is written by Guru Jee or any other Sikh. He, then, assume that any expert person could have written this, so that all the 'Raagee' could know the names of the Ragas. Then, in the last lines, he writes that Gurbaanee is not without the Name of God and Glory of Saints. Even an ordinary person does not accept the views of such a doubtful poet. It is ridiculous to base such a book for this matter.

The reason for this writing of Bhaayee Santokh Singh Jee, as its background is found, seems believable: -

When Bhaayee Santokh Singh Jee was writing 'Gur Partaap Sooraj Granth' in 'Kaithal' (a city), Chetan Daas Saadhoo showed a copy of 'Kaam Kandla' written by poet Aalam to Bhaayee Shobha Singh Saadhoo. Saadhoo Shobha Singh was living in 'Thaakur Diyaal Singh Dera' in the city of Patiala and he used to write the copies of Sri Guru Granth Sahib. When he read the story of 'Kaam Kandla', he raised his voice against the 'Raagmaala'. He went to Bhaayee Santokh Singh, and inspired him to write against the 'Raagmaala'. Bhaayee Santokh Singh could not find any acceptable point about the authorship of Raagmaala, so he had to write: -

"Eh sudh nah likhee eh gur ne, kidhau sikh kaahoo likh dayee prabeen".

(I do not know whether it is written by the Guru, or any expert Sikh has written this).

It is not strange though, because there are many 'anti Gurmat' things in your writings. For example: -

1. The goddess worship by Guru Gobind Singh Jee.

2. Wearing the ear-rings

3. Consumption of 'Sukha' and opium.

The 'Sikh missionaries' and other brothers become restless to see such descriptions, but they oppose the Raagmaala using the writing of Bhaayee Santokh Singh Jee. Is it fairness?

Thus, Bhaayee Sahib's source was Bhayee Sobha Singh Saadhu, who was determined to oppose the Raagmaala. Because of his determination, bhaayee Sobha Singh wrote a holy copy of Sri Guru Granth Sahib without Raagmaala, which caused the anger in the 'Panth'. A congregation was held before Takht Sri Akaal Bunga, in which Granthi Bhaayee Jawahar Singh, Bhaayee Bhagat Singh, Bhaayee Bhagwan Singh, Thakur Diyaal Singh and Nirmalas, Udasis, Saints, 'Mahants', 'Nihang Singhs' and welknown person participated. Sobha Singh was invited there. He argued against the Raagmaala and said that this composition should not be read, because it is not the Gurbani. He said that if there is any 'sin' for not reading the Raagmaala, that should be given to him.

The main persons there in the congregation had the discusseions and decided to do 'Ardaas' (prayer), 'O God! If Raagmaala is the Gurbani, then Sobha Singh's, who slanders it, tongue should not be able to speak and he must die in pain. If Raagmaala is not the Gurbani and it is written by the poet 'Aalam', he should be remain healthy. If he remains healthy for one year, we will stop to read the Raagmaala'.

Only after a few days, Bhaayee Sobha Singh fell ill. He was not able to speak. When he was in pain, he wrote on a paper and asked to do 'Ardaa' (prayer) for him. He said that he had clearly seen that Raagmaala is the Gurbani and is not written by 'Aalam'. Now, he wanted to appologise, so that he could go to the next world. Thus, Sobha Singh appologised and accepted that Raagmaala is the Gurbani. Then, he added the Raagmaala in his copy of Sri Guru Granth Sahib Jee.

The same happened to Pandit Tara Singh Narotam. It is written in the book 'Gur Gira Raagmaala Mandan Probodh' on page 79: -

'Sri Maan Pandit Tara Singh Jee told in written to Sri Maan Nihaal Singh Barnaale Waale, who is in Darbaza Nabha Dera Baba Gandha Singh Patiala, what happened to his (Pandit Tara Singh's) body at last. (He wrote), 'The reason, that my tongue is unable to speak and too much pain in my body and bad dreams, is that I opposed the Raagmaala. So, I appeal to all of the saints to do 'Ardaas' for me, so that I could die easily'.

Bhaayee Sahib Santokh Singh left for his heavenly abode soon after the complition of Gur Partaap Sooraj Granth in Samvat 1901, so he could not write this incident. The recitation of Sri Raagmaala remains popular in the Panth, as it was recited during the Gurus' period. Then Babu Teja Singh Bhasaur led a movement against Raagmaala. In a result, the two groups of the 'Panth' stood to opposite to eachother. On the one hand, it was 'Panch Khaalsa Parliament, Bhasaur', and on the other hand, there were 'Chief Khaalsa Deevaan, Amritsar' and other Sikh organizations.

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Originally from 'Adi Sri Guru Granth Sahib Darshan Nirnai Steek', written by Bhai Sahib Bhai Harbans Singh Ji, volume 13, page 1046-1047) (In my own words).

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On 24 December 1945, the 'Raagmaala Khandan Sabha' (Anti Raagmaala organisatioin) was constituted under the presentship of Pandit Kartaar Singh Daakha. These were the office bearer of the organistion: -

1. Pandit Kartaar Singh Daakha, the president.

2. Giyaani Arjan Singh Mandi Bahaadurgarh, Vice-president.

3. Giyaani Naahar Singh Gujarvaal, General Secretary.

4. Prof. Harmandir Singh, Secretary.

All the persons mentioned above were close to Babu Teja Singh Bhasaur and Bhaayee Sahib Randheer Singh Jee Naarangvaal. Giyaani Gurdit Singh was also a leading person of this group, because he wrote a book 'Raagmaala Dee Asliyat' (the reality of Raagmaala), in which Giyaani Arjan Singh appreciated Gurdit Singh, because he was a speaker in many meetings held by the organization.

The reality of Babu Teja Singh Bhasaur and Bhaayee Kahan Singh Nabha, which is written by Mahant Kaliyaan Daas Jee Vaid, the resident of Nabha, tells: -

"Some self-willed Sikhs ask that Raagmaala is not written by the Guru. This controversy has been raised by Maicauliff, which is proved further in this book. In Sanvat 476 Naanakshaahee, I used to do 'Katha' in Gurdwara Dookh Nivaaran Sahib, Patiala, in the month of 'Assu' (name of a month of Hindu calendar). At that time, S. Ram Singh Gill son of S. Nihal Singh, village Dhamot, Distt. Patiala was the manager of Gurdwara Dookh Nivaaran Sahib. He told that he was the head master of Girls High School in 1913/14/15 and Babu Teja Singh was the in-charge. Maucaulaff used to send 4,000 rupes monthly and he (Ram Singh) would write letter to Kahan Singh Nabha about it. Babu Teja Singh, Bhaayee Takht Singh Firozpur, S. Gajjan Singh advocate Ludhiana and Kahan Singh Nabha were the four receiver of this money. When money comes, they would start to propagate against Raagmaala, otherwise the propaganda against Raagmaala would end. It was Maucauliff, who was propagating against Raagmaala (behind the curtains)".

"Bhaayee Sahib has written against Raagmaala in all the three editions of 'Gurmat Sudhaakar'. He told that it is against the Gurbani and written by Alam, and wrote that Alam was contemporary of Akbar, who has written the book 'Madhavanal Sangeet', 20 years before the compilation of Sri Guru Granth Sahib. Raagmaala has been added by Bhaayee Gurdas or any other Sikh".

"Now the discussion about Raagmaala. On the page 28 to 34 of this book (Maadhavnal), it is written, 'Div nav Chandar Miteabre Paavne Bhaakhte Kath. 7. It means 'in 991 (Hizri), I have competed this story'. This book is available with S. Prem Singh, the owner of Durga Press, Nabha city and there is no Raagmaala in the book (Maadhavnal Kaamkandhla). I challenge Bhaayee Sahib (Kahan Singh Nabha) that if he has any truth, and if he is a scholar than he should prove that there was any poet named 'Alam' during the rule of Akbar, who wrote the book 'Maadhavanal Sangeet'. Or he should tell any other book, in which the Raagmaala of the 'Beerh' has been written".

"When I wanted to discuss this matter to him (Bhaayee Kahan Singh Nabha) with respect, he wrote that he would not answer through letters. Even if the matter goes to the press, he would not answer. So, Bhaayee Kahan Singh Nabha could not answer (to my points), but Babu Teja Singh did not sit silently and continued to speak against Raagmaala. I have read the books, which are published under the name of Sardar Bahadur Kahan Singh Nabha. I reached on the conclusion that 'Bhasaurh' is nothing on its own. It is Kahan Singh Nabha, who is working (for 'Bhasaurhees' behind the curtains)".

Mahant Kalyan Das Jee was the 'Katha-vachek' of the Gurbani. He has written many books, especially about 'Mool-Mantra' and 'Gurmukhi script'. He knew the 'character' of Kahan Singh Nabha very well, because he (Mahant Kalyan Das) was the resident of Nabha city. 'Ghar Ka Bhedee Lanka Dhhaahe'.

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This has been written in my own words. Reference: 'Adi Sri Guru Granth Sahib Darshan Nirnai Steek', by Bhai Sahib Bhai Harbans Singh Ji, page 1057).

------------------------------

Bhai Sahib Randheer Singh Narangvaal used to stop his followers to read Raagmaala in all of his life, but he could not dare to write against Raagmaala, though he wrote about two dozen books. Though, in his book 'Gurbani Lagaan Maatraan Di Vilakhkhanta', he accepted the Gurbani only upto Mundaavani. What he adjudged about the word 'Mundaavani', is not right. For this, see pages 1034 to 1037 of this book.

Even in modern age, some scholars, who called themselves writers, are doing ugly efforts to hide the reality. For example, in the book written by Giani Arjan Singh Mandi Bahadargarh distt. Ludhiana, the 'Pravesh' (introduction) has been written by Professor Piara Singh Padam. In this (introduction), he (Piara Singh Padam) opposed Raagmaala very strongly; on the other hand in his own book 'Guru Granth Sanket Kosh', he did not even mention the name of Raagmaala, as if it is not written in Guru Granth Sahib Ji. Is it not an example of jealous inclination? The writers are to lead the society. It is not good for them to write in such a way.

About three years ago, the chief of 'Akhand Keertani Jatha' Bhai Ram Singh wrote a copy of Sri Guru Granth Sahib without the Raagmaala. It created anger in all over the 'Panth'. Jathedar Sri Akaal Takht Sahib called Bhai Ram Singh and ordered to write the Raagmaala. Bhai Ram Singh had to write the Raagmala.

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Guest Javanmard

By the way the Bha Santokh SIngh agument is non-valid for he does not say tha Ragmala is not part of Guru Granth Sahib! So even if Ragmala was not written by Maharaj it has the same status as Bhagat Bani and hence has to be read.

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The point raised by lalleshvari ji is perfectly right.

Actually, Bhai Santokh Singh showed his ignorance on the topic, when he said, "Eh Sudh Nahee Likhee Eh Gur Ne, Kidhaun Sikh Kaahoo Likh Deen" (I do not know whether this has been written/added by Guru Jee or any Sikh). (Sri Gur Partaap Sooraj Granth, Raas 3, Ansoo 48, page 2128).

Bhai Santokh Singh Ji says, "Raagmaal Sri Gur Kee Krit Nah Hai, Mundaavanee Lag Gur Bain" (Raagmaala is not the Guru's word. Up to 'Mundaavanee' is the Gurbani). It gives impression that Bhai Santokh Singh wanted to say that the concluding part of Sri Guru Granth Sahib is written by Gurus, only up to Mundaavanee and he (Santokh Singh) did not know whether Sri Raagmaala is written/added by Guru Ji or any Sikh.

Bhai Santokh Singh says, 'Maadhavnal Aalam Kav Keenas, Tis Mah Nritkaaree Kah Tain. Raag Raagnee Naam Gine Tainh, Yaante Sri Arjan Krit Hai Na" (The poet 'Aalam' wrote 'Maadhavnal' in which he described the art of the dance. He counted the names of Ragas and Ragnis, so it is not Guru Arjan's writing). Then he says, "Eh Sudh Nahee Likhee Eh Gur Ne, Kidhaun Sikh Kaahoo Likh Deen" (I do not know whether this has been written/added by Guru Jee or any Sikh). (Sri Gur Partaap Sooraj Granth, Raas 3, Ansoo 48, page 2128).

It means that Bhai Santokh Singh believed that Sri Raagmaala is written by 'Aalam', and not by Guru Arjan Dev Ji. At the same time, Bhai Santokh Singh was not sure whether Sri Raagmaala was added in 'Pothee Sahib' (the first 'Beerh' of Sri Guru Granth Sahib) by Guru Arjan Dev Jee himself or by any Sikh.

These lines by Bhai Santokh Singh have widely been used by anti-Raagmaala people, so it was obvious that Sikh scholars made their comments on these lines, so did Bhai Sahib Harbans Singh ji. Bhai Veer Singh, who was a 'Pandit' of Sri Gur Prataap Sooraj Granth, made comments on these lines too, in editions of Sri Gur Prataap Sooraj Granth edited by himself (See pages 2128 to 2133).

(I will try to post Bhai Veer Singh's comments, in this thread).

I am so happy to read the last post by lalleshvari ji. It proves that we still have such scholars, who can analysis the text in our old books, which are written in Braj Basha.

Regards.

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Here are more points from Bhaayee Harbans Singh Ji's 'Steek': -

Bhaayee Balbeer Singh writes in his book 'Raagmaala Da Swaal', "When Babu Teja Singh said 'Bhaayee Jee, think! The 'Raag' is not a name of any living thing, then he (Teja Singh) was right; but (at the same time) he was not realizing that the 'Raag' is not a lifeless thing either, because the 'Raag' itself is life. This is 'Vishv-Atma' (soul of universe), this is 'Naad-Brahm' (sound-God).

But, Babu Teja Singh would not consider this point. For him, the oppostion of the 'Raag' was not just an opposition of 'Raag', but this was the mean to oppose the 'Raagmaala'. He was not opposing Raagmaala only because of 'Raagmaala, but it was the mean to oppose 'Bhatt Baanee'. He was not opposing 'Bhatt Baanee' just because of 'Bhatt Baanee, but it was the mean to oppose 'Bhagat Baanee'. He was not opposing 'Bhagat Baanee' only because of 'Bhagat Baanee', but it was the mean to refute the 'Beerh' (of Sri Guru Granth Sahib Jee). He was not refuting the 'Beerh' only because he wanted to refute it, but he wanted to add some other Baanees (which are not included in Sri Guru Granth Sahib) in 'Beerh' (of Sri Guru Granth Sahib). He used to call such 'Beerh' as 'Hazooree Beerh'. He (Babu Teja Singh) was the creator and preacher of that 'Beerh'. He opposed the Raagmaala openly, but he refuted the 'Beerh' (Sri Guru Granth Sahib) in hidden way. He was aware that the excluding Raagmaala from Sri Guru Granth Sahib will lead to the situation, which was arised at Shobha Singh's time. Thus, he planned (such) a new program. He took his action so silently that no one could know about this for two years. Sant Khaalsa Avtaar Singh Vaheereeyaa writes,

"All the Sri Guru Granth Sahib published so far are published with Raagmaala. Purchasing about 100 copies of these (available) Sri Guru Granth Sahib Jee, and without the permission of Takht Sahibaan, Gurdwaras, leaders of 'Panth', Mahants, Saints, Ashrams, Giyaanis, scholors, they removed the pages of Raagmaala and then again bound them; and sent those incomplete copies to their supporters in far places. No one could know this for two years. All this happened secretly. But how long could the smell of garlic be hidden? At last, an agent of Babu Teja Singh in 'Eepu' icland published an advertisement in 'Panth Sevak' news-paper the 'they have received many copies of Guru Granth Sahib without Raagmaala from 'Bhasaurh'; whoever wants can get from them'. This advertisment created confusion. First of all, an article in this regard was published in 'Punjab Darpan'. Then, the news paper 'Khalsa Samaachaar' awakened the 'Panth' by its article 'Khatrey Ka Alarm'. All the 'Naanak-Panthis' were saddened to hear all this mishap."

There was the passion in all the 'Panth' to keep the 'Beerh' of Sri Guru Granth Sahib untouched. There were plenty of letters, 'Gurmatas', lectures and meetings.

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In his 'Adi Sri Guru Granth Sahib Darshan Nirnai Steek', Bhaayee Sahib Bhaayee Harbans Singh have written that after the public agitation, the Maharaja of Patiala issued an order, in which it was written: -

(auqwrw hukm iejlws ^ws, qRIk 20-5-1918 eI)

"swnUM bhuq srIAW qwrW Aqy icTIAW pufIAW hn, ijnHW ivc qyjw isMG BsOV vwly sRI gurU gRMQ swihb ibnW rwgmwlw dy Cwpx dy ivru`D iSkYq kIqI geI hY[ swnUM ieh gl bhuq AXog pRqIq hoeI hY, ikauNik ies QIN is`K kOm dy A`fo-A`fI (mu^qil&) j`iQAW ivc AwvSXk vYr pY jwvygw Aqy ies nwl Amn ivc BwrI ivgwV pY jwvygw, jo Awp qOr qy eys kOm ivc PYilAw hoieAw hY[ iek vwr dw vYr pYdw hoieAw hoieAw bhuq bury nqIjy pYdw krn Aqy Awm Amn ivc ^ll pwaux dw kwrn ho jWdw hY[ AsIN eys g`l dI bihs ivc nhIN pYxw cwhuMdy ik rwgmwlw gurbwxI hY Xw nhIN, pr swfw p`kw ivSvws hY ik piv`qr pusqk dw koeI AMg gurU gRMQ swihb jI dI bIV iv`coN kiFAw nhIN jw skdw, eys leI AsIN hukm dyNdy hW ik qyjw isMG rwgmwlw dIAW aunIAW kwpIAW Cpwvy, ijMny ik sRI gurU gRMQ swihb Cpwey hn Aqy aunHW swirAW purKW ivc vMf dyvy, ijnHW ny aus dy sRI gurU gMRQ swihb KRIdy hn, Ar auh AYsw krky Xog qOr pr rpot pyS kry ik aus ny eys hukm dI pwlxw kr id`qI hY......"

(ptXwlw gOrimMt gzt, 23 jyT sM: 1975, gu: nw: Sw: 449, 5 jUn 1918 eI:)

[/font:cd660df038]

After this agitation, any publishers did not dare to publish the 'Beerh' without Raagmaala, but Babu Teja Singh Bhasaur adopted another way. He published this 'Khandit Beerh' (incomplete Beerh) as 'Gurmukhi course'. This 'Gurmukhi course' was divided into five volumes. These compositions were published in these volumes: -

1. The 'Baanee' from Sri Guru Granth Sahib, excluding Raagmaala and 'Bhatt-Baanee'.

2. These compositions from Sri Dasam Granth Sahib were added: - Jaap Sahib, Shabd Hazaare Patshahi 10 (excluding 'Mitra Piyaare Noo'), Sudha Swayye, Akaal Ustat, Giyaan Prabodh, 33 sawayye, Benati Chaupai (which was added in Rahraas Sahib).

He did not add 'Dhun' (tunes) on 'Vaars'. He added two extra 'Shabds' in 'Keertan Sohla': - (a) Mundavni Mahla 5 and Salok Mahla 5 'Tera Keeta Jaato Naahee'.

This happened in 1927 AD.

This 'Gurmukhi course' in five volucmes was the first adaptation of Babu Teja Singh's 'Hazoor Beerh'. This was not attack only on Sri Guru Granth Sahib, but also on compositions of the tenth Guru. All the 'Baanee' of Guru Gobind Singh Jee, which was not included in this 'Gurmukhi Course', was discarded by these people.

The nation did not accept this. The agitation was started again. Now, Babu Teja Singh published another volume, which was named 'Special Gurmukhi Course'. These 'Baanees' were added in this volume: -

(1). 'Bhatt Baanee' (2) 'Bachitra Naatak' [13 chapters] (3) 'Chaubees Avtaar' (4) 'Khalsa Mahma' (5) 'Zafarnama'.

This 'Special Gurmukhi Course' was a message to the Nation from Babu Teja Singh, 'If you exclude Raagmala From the 'Beerh', then I will be agree to remain 'Bhatt Baanee' in this 'Beerh''.

But this was a tact, and the nation did not accept it.

Then Sri Akaal Takht issued this 'Hukamnaama': -

<> vwihgurU jI kI &qh] sRI Akwl jI shwie]

hukmnwmw vloN sRI Akwl q^q swihb, AMimRqsr

pMc ^wlsw dIvwn (pMcKMf) BsOV ny gurmuKI kors nwmy pusqkW Cwp ky sRI gurU gRMQ swihb jI dI bwxI ivc Adlw bdlI qy vwDw Gwtw krky gurbwxI qy aus dy kRm nUM BMg kIqw hY Aqy gurmMqR Ardwsy qy AMimRq mihAwdw ivc Adlw bdlI krn dIAW gurmq ivruD kwrvweIAW kIqIAW hn[

ies leI bwbU qyjw isMG qy bIbI inrMjn kOr nUM pMQ ivcoN Kwrj kIqw jWdw hY Aqy pMc ^wlsw dIvwn dy bwkI mYNbrW dw sRI Akwl q^q swihb qy hor gurduAwry swihbwn ivc Ardwsw bMd kIqw jWdw hY[

koeI is`K pMc ^wlsw dIvwn v`loN Cpy gurmuKI korsW nUM KrIdy, nw Awpxy pws rKy[ ieh pusqkW pMc ^wlsw dIvwn Xw hor ijs iksy pws hox, auh sRI Akwl q^q swihb Gl dyx[

(26 swvx nw: Sw: 459, 26 swvx ib: 1985, 6 Agsq sM: eI: 1928)

mohr sRI Akwl q^q swihb"[/font:cd660df038]

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Bhaayee Sahib Harbans Singh ji also mentioned the letter of Bhaayee Kahan Singh of Nabha, and comments on this letter by Bhaayee Jodh Singh Ji.

For those, who can read Punjabi, here is the link to read the original article by Bhaayee Jodh Singh Jee: http://www.sikhawareness.com/files/Kartaar...erh%20Baare.pdf

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Bhaayee Sahib Harbans Singh Jee is not agreed to the point written by Bhaayee Randheer Singh Jee. In his book 'Gurbanee Lagaan-Maatraan Dee Vilakkhanta', Bhaayee Randheer Singh wrote that there is difference in 'Mundaavanee' and 'Mudaavani'. He also asserted that the word 'Tai' in 'Mundaavanee' does not mean 'three'. He claimed that the word 'Tai' has not been used in Sri Guru Granth Sahib in meanings of 'three'.

Bhaayee Sahib Harbans Singh refuted this statement of Bhaayee Randheer Singh Jee. Bhaayee Harbans Singh has given the example from Sri Guru Granth Sahib: - "Gaj Saadhhe TAI TAI Dhoteeyaan, Tehre Paayan Tag". (Page 475). In this line of the Gurbanee, the word 'Tai' has clearly been used as synonymous to 'three'. Thus, the meaning given by Bhaayee Randheer Singh Jee is totally wrong.

It will be useful if we read both the 'Shabds' of 'Mundaavani' here: -

Salok M: 3.

Thaalai vich TAI Vastoo Payeeyo Har Bojhan Amrit Saar.

Jit khaadhai man tripteeyai, paayeeyai mokh duyaar.

Eh bhojan alabh hai santoh, labhai gur veechaar.

Eh MUDAAVANI kiyon vichon kadhheeyai, sadaa rakheeyai urdhaar.

Eh MUDAAVANI satguru paayee, gursikhaan ladhee bhaal.

Naanak, jis bujhaaye su bujhasee, har paayeya gurmukh ghaal.

(Upon the plate, three things have been placed; this is the sublime, ambrosial food of the Lord. Eating this, the mind is satisfied, and the Door of Salvation is found. It is so difficult to obtain this food, O Saints; it is obtained only by contemplating the Guru. Why should we cast this RIDDLE out of our minds? We should keep it ever enshrined in our hearts. The True Guru has posed this RIDDLE. The Guru's Sikhs have found its solution. O Nanak, he alone understands this, whom the Lord inspires to understand. The Gurmukhs work hard, and find the Lord.) (The translation has been taken from the internet, and NOT from the 'Steek').

(Page 645, Sri Guru Granth Sahib Jee).

Mundaavanee Mahla 5.

Thaal vich tin vastoo payeeyo, sat santokh veechaaro.

Amrit naam thhakur ka payeyo, jis ka sabhas adhaaro.

Je ko khaavai, je ko bhunchai, tis ka hoye udhaaro.

Eh vast tajee nah jaayee, nit nit rakh urdhaaro.

Tam sansaar charan lag tareeyai, sabh naanak brahm pasaaro.1.(Upon this Plate, three things have been placed: Truth, Contentment and Contemplation. 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. One who eats it and enjoys it shall be saved. This thing can never be forsaken; keep this always and forever in your mind. The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God.)

(Page 1429, Sri Guru Granth Sahib Jee).

If we put side by side both of the 'Saloks', we reach on conclusion that both of these 'Salok' are clearly related to each other. In the first 'Salok', the 'Satguru' has posed the 'Mundaavani' (Riddle), and in the second 'Salok', the 'Mundaavani' (Riddle) has been solved. How can we ignore the first 'Salok' and continue to keep saying that 'Mundaavani' means 'Stamp', and not 'Riddle'?

Bhaayee Randheer Singh wrote that there is difference between 'Mudaavanee' and 'Mundaavanee' (Punjabi 'tippi' is not used on second word). Bhaayee Harbans Singh says that the 'tippi' does not make difference here, same as 'tippi' does not make difference if we read the word 'Gobid' (without 'tippi') and 'Gobind' (with 'tippi') in Sri Guru Granth Sahib. 'Gobid' and 'Gobind' have same meanings in the Gurbani, same is with 'Mudaavanee' and 'Mundaavanee'.

Bhaayee Veer Singh Jee wrote that the word 'Mundaavanee' belongs to 'Pothhohaaree' dialect of Punjabi. In 'Pothohaaree', 'Mundaavanee' means riddle. In 'Pothhohaar' (a region of Pakistani Punjab), the ordinary people used to say, "Mundaavaneeyaa kiyon paane ho?" (Why do you pose riddles?). When the meaning is very clear and this word (in this meaning) has been used by our people, why are some people trying to invent their own meanings?

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