Shabad Hazare

[Neutral Singh]

Shabad Hazare

A cousin of Guru Ram Das came to Amritsar from Lahore especially to ask the Guru to attend his son's wedding. The Guru said, "I will not be able to go because I can't leave my duties as Guru. Perhaps I can send one of my Sons instead." Guru Ram Das had three sons: Prithi Chand, called Prithia, Mahadev, and Arjan Mal. Prithia was in charge of collecting donations, of which he secretly took a portion for himself. When the Guru asked him to attend the wedding, Prithia said, "I have to take care of the collections. And I hate going to weddings." Actually, he was afraid if he were away from the Guru for too long, he might not be appointed the Guru's successor. Having no luck with Prithia, the Guru then turned to Mahadev. Mahadev lived his life in meditation and said, "I have no desire to involve myself in worldly affairs." Finally, the Guru asked Arjan if he would go. Arjan said, "I only desire to do what you wish." The Guru was very pleased. He asked Arjan to spend some time in Lahore to share the Guru's teachings with the Sikhs there. Any donations he received were to be given to the free kitchen to feed the poor. The last words he said to Arjan were, "You should stay in Lahore until I send for you by letter."

Arjan stayed in Lahore after the wedding and grew to be much loved by his relations and the Sikhs there. Still, all the time he was there, his heart was with his father, Guru Ram Das. When he expressed his longing to his new friends, they suggested he write a letter asking that he be able to return. Arjan wrote a beautiful poem saying, "My soul longs for the Guru like the pied-cuckoo longs for the rain of the monsoon. I am always a sacrifice unto the True Guru." He sent this letter with one of the Sikhs who had come with him to Lahore. When the messenger reached Amritsar, Prithia saw him and suspected that he had a letter for the Guru from Arj an. He said,"I will take the letter to the Guru myself." When he read the letter he knew that it was so beautiful that it would move the Guru's heart in Arjan's favor. So he hid the letter in his coat and sent the Sikh back to Arjan telling him that the Guru said he should stay in Lahore until sent for. When Arjan received this message, he knew that Prithia, and not his father, had sent it. He then wrote a second letter with strict orders that it be given only to the Guru. In it, he wrote, "I love the sight of the Guru's face and the sound of his words, and it has been long since I have seen him. I am ever a sacrifice unto the True Guru." This time, Prithia grabbed the letter out of the messenger's hands, and grew more angry than before. Again, he hid the letter in his coat. He sent another message that Arjan was to remain in Lahore until sent for. When Arjan heard this from the messenger, he wrote a third letter, this time putting a number "3" on it. He told the messenger to be on his guard against Prithia and to give the letter to Guru Ram Das himself. The messenger waited until Prithia had to go home, and then quickly reached the Guru and gave him the letter. In it, Arjan said, "Each second away from the Guru is like an age. I cannot sleep without a sight of the Guru. I am ever a sacrifice unto him." On this letter, the Guru saw the number "3", and knew instantly that he had not received the other two letters. The instantly that he had not received the other two letters. The messenger related the story to him, and the Guru grew very angry. He called for Prithia and asked him three times if he knew anything about the other letters. Prithia denied it. The Guru could read his thoughts, and told the messenger to go get the coat in Prithia's house. When he returned with it, the two missing letters were in the pocket. The Guru charged Prithia with lying in front of the whole congregation, and laid bare his disobedience to the Guru.

At once, the Guru sent Bhai Buddha to Lahore with a carriage to bring Arjan home as soon as possible. When Arjan was finally united with his father, he placed his head on the Guru's chest against his long beard. He remained that way for many moments, while the Guru held him gently in his arms. The Guru then said that as he had written three stanzas, he should write a fourth to finish the poem. Arjan wrote the last verse saying, "It is my good fortune to have met the True Guru, and I have found the Immortal God in my own home. My greatest desire is to never be separated from him again, not even for an instant. I am ever a sacrifice to the True Guru." Upon hearing this, the Guru was very pleased. He said, "The Guruship is passed on because of merit. As only the one who is most humble can claim it, I grant it to you." The Guru then sent for the coconut and five paise and placed them before Arjan. He descended from his throne and seated Arjan upon it in front of the whole sangat. Bhai Buddha pressed the tilak on Arjan's forehead as a symbol that the light of Guru Ram Das had now passed to Arjan.

The poem that Arjan wrote is called Shabd Hazare. It is so beautiful that it is worth the singing of a thousand shabads.

One of the Shabads that make up Shabad Hazare.....


Maajh, Fifth Mehl, Chau-Padas, First House:

mayraa man lochai gur darsan taa-ee.
My mind longs for the Blessed Vision of the Guru's Darshan.

bilap karay chaatrik kee ni-aa-ee.
It cries out like the thirsty song-bird.

tarikhaa na utrai saaNt na aavai bin darsan sant pi-aaray jee-o. ||1||
My thirst is not quenched, and I can find no peace, without the Blessed
Vision of the Beloved Saint. ||1||

ha-o gholee jee-o ghol ghumaa-ee gur darsan sant pi-aaray jee-o. ||1|| rahaa-o.
I am a sacrifice, my soul is a sacrifice, to the Blessed Vision of the Beloved Saint Guru. ||1||Pause||

tayraa mukh suhaavaa jee-o sahj Dhun banee.
Your Face is so Beautiful, and the Sound of Your Words imparts intuitive wisdom.

chir ho-aa daykhay saaringpaanee.
It is so long since this rainbird has had even a glimpse of water.

Dhan so days jahaa tooN vasi-aa mayray sajan meet muraaray jee-o. ||2||
Blessed is that land where You dwell, O my Friend and Intimate Divine Guru. ||2||

ha-o gholee ha-o ghol ghumaa-ee gur sajan meet muraaray jee-o. ||1|| rahaa-o.
I am a sacrifice, I am forever a sacrifice, to my Friend and Intimate Divine Guru. ||1||Pause||

ik gharhee na miltay taa kalijug hotaa.
When I could not be with You for just one moment, the Dark Age of Kali Yuga dawned for me.

hun kad milee-ai pari-a tuDh bhagvantaa.
When will I meet You, O my Beloved Lord?

mohi rain na vihaavai need na aavai bin daykhay gur darbaaray jee-o. ||3||
I cannot endure the night, and sleep does not come, without the Sight of the Beloved Guru's Court. ||3||

ha-o gholee jee-o ghol ghumaa-ee tis sachay gur darbaaray jee-o. ||1|| rahaa-o.
I am a sacrifice, my soul is a sacrifice, to that True Court of the Beloved Guru. ||1||Pause||

bhaag ho-aa gur sant milaa-i-aa.
By good fortune, I have met the Saint Guru.

parabh abhinaasee ghar meh paa-i-aa.
I have found the Immortal Lord within the home of my own self.

sayv karee pal chasaa na vichhurhaa jan naanak daas tumaaray jee-o. ||4||
I will now serve You forever, and I shall never be separated from You,
even for an instant. Servant Nanak is Your slave, O Beloved Master. ||4||

ha-o gholee jee-o ghol ghumaa-ee jan naanak daas tumaaray jee-o. rahaa-o. ||1||8||
I am a sacrifice, my soul is a sacrifice; servant Nanak is Your slave, Lord.

 

[Tejwant Singh]

Neutral Singh Ji,

Guru Fateh.

Please allow me to think aloud about your post. This Saakhi is one of the most used ones, specially by many Raaghis and also by some Kathavachaks. This Saakhi and many others like this can be found in a book called 'Sodhi Chamatkaar'. Now lets try to see if it passes the Gurmat muster.

First and foremost, lets be very clear that Gurbani was written, sung and contemplated upon just for ONE purpose, to sing the praises of THE ONE and no one else.

As Gurbani is only geared towards IK ONG KAAR then it will not be possible for Arjan -Who was not Guru then-, to write in order to praise his father which then would be included in SGGS to praise ONE TRUE GOD.

Another point to contemplate upon is that Gurbani was written by the Gurus. Arjan was not Guru then and could not act like one either.

Last but not the least is that Our Gurus never called each other and/or themselves by any names nor by any titles. Hence the word GURu used in the first line of the verse can only be addressed towards IK ONG KAAR.

In conclusion, we know that no one can challenge the veracity of Gurbani, because Gurbani itself leads us to the Gateway of Sat- Truth-Ik Ong Kaar, but any Saakhi written around it must always be scrutinized and if found to be untrue hence degrading to Gurbani, should be euthanized without any further delay.

I deliberately did not quote Gurbani here because we are talking about Arjan Dev- a person- around whom the Saakhi is based, not about IK ONG KAAR.

I would like to have others' outlook on this as well.

Peace & Love

Tejwant

 

[Neutral Singh]

maajh mehlaa 5 cha-upday ghar 1.
Maajh, Fifth Mehl, Chau-Padas, First House

mayraa man lochai gur darsan taa-ee.
My mind longs for the Blessed Vision of the Guru's Darshan

bilap karay chaatrik kee ni-aa-ee.
It cries out like the thirsty song-bird

tarikhaa na utrai saaNt na aavai bin darsan sant pi-aaray jee-o.
My thirst is not quenched, and I can find no peace, without the Blessed Vision of the Beloved Saint.

ha-o gholee jee-o ghol ghumaa-ee gur darsan sant pi-aaray jee-o.
I am a sacrifice, my soul is a sacrifice, to the Blessed Vision of the Beloved Saint Guru

tayraa mukh suhaavaa jee-o sahj Dhun banee.
Your Face is so Beautiful, and the Sound of Your Words imparts intuitive wisdom

chir ho-aa daykhay saaringpaanee.
It is so long since this rainbird has had even a glimpse of water

Dhan so days jahaa tooN vasi-aa mayray sajan meet muraaray jee-o.
Blessed is that land where You dwell, O my Friend and Intimate Divine Guru

ha-o gholee ha-o ghol ghumaa-ee gur sajan meet muraaray jee-o.
I am a sacrifice, I am forever a sacrifice, to my Friend and Intimate Divine Guru

ik gharhee na miltay taa kalijug hotaa.
When I could not be with You for just one moment, the Dark Age of Kali Yuga dawned for me

hun kad milee-ai pari-a tuDh bhagvantaa.
When will I meet You, O my Beloved Lord?

mohi rain na vihaavai need na aavai bin daykhay gur darbaaray jee-o.
I cannot endure the night, and sleep does not come, without the Sight of the Beloved Guru's Court

ha-o gholee jee-o ghol ghumaa-ee tis sachay gur darbaaray jee-o.
I am a sacrifice, my soul is a sacrifice, to that True Court of the Beloved Guru

bhaag ho-aa gur sant milaa-i-aa.
By good fortune, I have met the Saint Guru.

parabh abhinaasee ghar meh paa-i-aa.
I have found the Immortal Lord within the home of my own self.

sayv karee pal chasaa na vichhurhaa jan naanak daas tumaaray jee-o.
I will now serve You forever, and I shall never be separated from You, even for an instant. Servant Nanak is Your slave, O Beloved Master

ha-o gholee jee-o ghol ghumaa-ee jan naanak daas tumaaray jee-o. rahaa-o.
I am a sacrifice, my soul is a sacrifice; servant Nanak is Your slave, Lord

Dhanaasree mehlaa 1 ghar 1 cha-upday
Dhanaasaree, First Mehl, First House, Chau-Padas

ik-oNkaar sat naam kartaa purakh nirbha-o nirvair akaal moorat ajoonee saibhaN gur parsaad.
One Universal Creator God. Truth Is The Name. Creative Being Personified. No Fear. No Hatred. Image Of The Undying. Beyond Birth. Self-Existent. By Guru's Grace

jee-o darat hai aapnaa kai si-o karee pukaar.
My soul is afraid; to whom should I complain?

dookh visaaran sayvi-aa sadaa sadaa daataar.
I serve Him, who makes me forget my pains; He is the Giver, forever and ever

saahib mayraa neet navaa sadaa sadaa daataar.
My Lord and Master is forever new; He is the Giver, forever and ever

an-din saahib sayvee-ai ant chhadaa-ay so-ay.
Night and day, I serve my Lord and Master; He shall save me in the end

sun sun mayree kaamnee paar utaaraa ho-ay.
Hearing and listening, O my dear sister, I have crossed over

da-i-aal tayrai naam taraa.
O Merciful Lord, Your Name carries me across

sad kurbaanai jaa-o.
I am forever a sacrifice to You

sarbaN saachaa ayk hai doojaa naahee ko-ay.
In all the world, there is only the One True Lord; there is no other at all.

taa kee sayvaa so karay jaa ka-o nadar karay.
He alone serves the Lord, upon whom the Lord casts His Glance of Grace

tuDh baajh pi-aaray kayv rahaa.
Without You, O Beloved, how could I even live?

saa vadi-aa-ee deh jit naam tayray laag rahaaN.
Bless me with such greatness, that I may remain attached to Your Name

doojaa naahee ko-ay jis aagai pi-aaray jaa-ay kahaa.
There is no other, O Beloved, to whom I can go and speak

sayvee saahib aapnaa avar na jaachaN-o ko-ay.
I serve my Lord and Master; I ask for no other

naanak taa kaa daas hai bind bind chukh chukh ho-ay.
Nanak is His slave; moment by moment, bit by bit, he is a sacrifice to Him

saahib tayray naam vitahu bind bind chukh chukh ho-ay.
O Lord Master, I am a sacrifice to Your Name, moment by moment, bit by bit

tilang mehlaa 1 ghar 3
Tilang, First Mehl, Third House

ik-oNkaar satgur parsaad.
One Universal Creator God. By The Grace Of The True Guru

ih tan maa-i-aa paahi-aa pi-aaray leet-rhaa lab rangaa-ay.
This body fabric is conditioned by Maya, O beloved; this cloth is dyed in greed.

mayrai kant na bhaavai cholrhaa pi-aaray ki-o Dhan sayjai jaa-ay.
My Husband Lord is not pleased by these clothes, O Beloved; how can the soul-bride go to His bed?

haN-u kurbaanai jaa-o miharvaanaa haN-u kurbaanai jaa-o.
I am a sacrifice, O Dear Merciful Lord; I am a sacrifice to You.

haN-u kurbaanai jaa-o tinaa kai lain jo tayraa naa-o.
I am a sacrifice to those who take to Your Name.

lain jo tayraa naa-o tinaa kai haN-u sad kurbaanai jaa-o.
Unto those who take to Your Name, I am forever a sacrifice

kaa-i-aa ranyan jay thee-ai pi-aaray paa-ee-ai naa-o majeeth.
If the body becomes the dyer's vat, O Beloved, and the Name is placed within it as the dye,

ranyan vaalaa jay ranyai saahib aisaa rang na deeth. |
and if the Dyer who dyes this cloth is the Lord Master - O, such a color has never been seen before

jin kay cholay rat-rhay pi-aaray kant tinaa kai paas.
Those whose shawls are so dyed, O Beloved, their Husband Lord is always with them

Dhoorh tinaa kee jay milai jee kaho naanak kee ardaas.
Bless me with the dust of those humble beings, O Dear Lord. Says Nanak, this is my prayer

aapay saajay aapay rangay aapay nadar karay-i.
He Himself creates, and He Himself imbues us. He Himself bestows His Glance of Grace

naanak kaaman kantai bhaavai aapay hee raavay-ay.
O Nanak, if the soul-bride becomes pleasing to her Husband Lord, He Himself enjoys her

tilang mehlaa 1.
Tilang, First Mehl

i-aanrhee-ay maanrhaa kaa-ay karayhi.
O foolish and ignorant soul-bride, why are you so proud?

aapnarhai ghar har rango kee na maaneh.
Within the home of your own self, why do you not enjoy the Love of your Lord?

saho nayrhai Dhan kammlee-ay baahar ki-aa dhoodhayhi.
Your Husband Lord is so very near, O foolish bride; why do you search for Him outside?

bhai kee-aa deh salaa-ee-aa nainee bhaav kaa kar seegaaro.
Apply the Fear of God as the maascara to adorn your eyes, and make the Love of the Lord your ornament.

taa sohagan jaanee-ai laagee jaa saho Dharay pi-aaro.
Then, you shall be known as a devoted and committed soul-bride, when you enshrine love for your Husband Lord

i-aanee baalee ki-aa karay jaa Dhan kant na bhaavai.
What can the silly young bride do, if she is not pleasing to her Husband Lord?

karan palaah karay bahutayray saa Dhan mahal na paavai.
She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of the Lord's Presence.

vin karmaa kichh paa-ee-ai naahee jay bahutayraa Dhaavai.
Without the karma of good deeds, nothing is obtained, although she may run around frantically

lab lobh ahaNkaar kee maatee maa-i-aa maahi samaanee.
She is intoxicated with greed, pride and egotism, and engrossed in Maya.

inee baatee saho paa-ee-ai naahee bha-ee kaaman i-aanee.
She cannot obtain her Husband Lord in these ways; the young bride is so foolish

jaa-ay puchhahu sohaaganee vaahai kinee baatee saho paa-ee-ai.
Go and ask the happy, pure soul-brides, how did they obtain their Husband Lord?

jo kichh karay so bhalaa kar maanee-ai hikmat hukam chukhaa-ee-ai.
Whatever the Lord does, accept that as good; do away with your own cleverness and self-will.

jaa kai paraym padaarath paa-ee-ai ta-o charnee chit laa-ee-ai.
By His Love, true wealth is obtained; link your consciousness to His lotus feet

saho kahai so keejai tan mano deejai aisaa parmal laa-ee-ai.
As your Husband Lord directs, so you must act; surrender your body and mind to Him, and apply this perfume to yourself.

ayv kaheh sohaaganee bhainay inee baatee saho paa-ee-ai.
So speaks the happy soul-bride, O sister; in this way, the Husband Lord is obtained

aap gavaa-ee-ai taa saho paa-ee-ai a-or kaisee chaturaa-ee.
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

saho nadar kar daykhai so din laykhai kaaman na-o niDh paa-ee.
When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic - the bride obtains the nine treasures

aapnay kant pi-aaree saa sohagan naanak saa sabhraa-ee.
She who is loved by her Husband Lord, is the true soul-bride; O Nanak, she is the queen of all.

aisay rang raatee sahj kee maatee ahinis bhaa-ay samaanee.
Thus she is imbued with His Love, intoxicated with delight; day and night, she is absorbed in His Love.

sundar saa-ay saroop bichkhan kahee-ai saa si-aanee.
She is beautiful, glorious and brilliant; she is known as truly wise

soohee mehlaa 1.
Soohee, First Mehl:

ka-un taraajee kavan tulaa tayraa kavan saraaf bulaavaa.
What scale, what weights, and what assayer shall I call for You, Lord?

ka-un guroo kai peh deekhi-aa layvaa kai peh mul karaavaa.
From what guru should I receive instruction? By whom should I have Your value appraised?

mayray laal jee-o tayraa ant na jaanaa.
O my Dear Beloved Lord, Your limits are not known.

tooN jal thal mahee-al bharipur leenaa tooN aapay sarab samaanaa.
You pervade the water, the land, and the sky; You Yourself are All-pervading.

man taaraajee chit tulaa tayree sayv saraaf kamaavaa.
Mind is the scale, consciousness the weights, and the performance of Your service is the appraiser

ghat hee bheetar so saho tolee in biDh chit rahaavaa.
Deep within my heart, I weigh my Husband Lord; in this way I focus my consciousness

aapay kandaa tol taraajee aapay tolanhaaraa.
You Yourself are the balance, the weights and the scale; You Yourself are the weigher

aapay daykhai aapay boojhai aapay hai vanjaaraa.
You Yourself see, and You Yourself understand; You Yourself are the trader

anDhulaa neech jaat pardaysee khin aavai til jaavai.
The blind, low class wandering soul, comes for a moment, and departs in an instant

taa kee sangat naanak rahdaa ki-o kar moorhaa paavai.
In its company, Nanak dwells; how can the fool attain the Lord?

ik-oNkaar sat naam kartaa purakh nirbha-o nirvair akaal moorat ajoonee saibhaN gur parsaad.
One Universal Creator God. Truth Is The Name. Creative Being Personified. No Fear. No Hatred. Image Of The Undying. Beyond Birth. Self-Existent. By Guru's Grace

raag bilaaval mehlaa 1 cha-upday ghar 1.
Raag Bilaaval, First Mehl, Chau-Padas, First House

too sultaan kahaa ha-o mee-aa tayree kavan vadaa-ee.
You are the Emperor, and I call You a chief - how does this add to Your greatness?

ju-aamee mai moorakh kahan na jaa-ee. o too deh so kahaa s
As You permit me, I praise You, O Lord and Master; I am ignorant, and I cannot chant Your Praises

tayray gun gaavaa deh bujhaa-ee.
Please bless me with such understanding, that I may sing Your Glorious Praises

jaisay sach meh raha-o rajaa-ee.
May I dwell in Truth, according to Your Will

jo kichh ho-aa sabh kichh tujh tay tayree sabh asnaa-ee.
Whatever has happened, has all come from You. You are All-knowing.

tayraa ant na jaanaa mayray saahib mai anDhulay ki-aa chaturaa-ee.
Your limits cannot be known, O my Lord and Master; I am blind - what wisdom do I have?

ki-aa ha-o kathee kathay kath daykhaa mai akath na kathnaa jaa-ee.
What should I say? While talking, I talk of seeing, but I cannot describe the indescribable

jo tuDh bhaavai so-ee aakhaa til tayree vadi-aa-ee.
As it pleases Your Will, I speak; it is just the tiniest bit of Your greatness

aytay kookar ha-o baygaanaa bha-ukaa is tan taa-ee.
Among so many dogs, I am an outcast; I bark for my body's belly

bhagat heen naanak jay ho-igaa taa khasmai naa-o na jaa-ee.
Without devotional worship, O Nanak, even so, still, my Master's Name does not leave me.

bilaaval mehlaa 1.
Bilaawal, First Mehl

man mandar tan vays kalandar ghat hee tirath naavaa.
My mind is the temple, and my body is the simple cloth of the humble seeker; deep within my heart, I bathe at the sacred shrine

ayk sabad mayrai paraan basat hai baahurh janam na aavaa.
The One Word of the Shabad abides within my mind; I shall not come to be born again

man bayDhi-aa da-i-aal saytee mayree maa-ee.
My mind is pierced through by the Merciful Lord, O my mother!

ka-un jaanai peer paraa-ee.
Who can know the pain of another?

ham naahee chint paraa-ee.
I think of none other than the Lord

agam agochar alakh apaaraa chintaa karahu hamaaree.
O Lord, inaccessible, unfathomable, invisible and infinite: please, take care of me!

jal thal mahee-al bharipur leenaa ghat ghat jot tumHaaree.
In the water, on the land and in sky, You are totally pervading. Your Light is in each and every heart

sikh mat sabh buDh tumHaaree mandir chhaavaa tayray.
All teachings, instructions and understandings are Yours; the mansions and sanctuaries are Yours as well.

tujh bin avar na jaanaa mayray saahibaa gun gaavaa nit tayray.
Without You, I know no other, O my Lord and Master; I continually sing Your Glorious Praises

jee-a jant sabh saran tumHaaree sarab chint tuDh paasay.
All beings and creatures seek the Protection of Your Sanctuary; all thought of their care rests with You.

jo tuDh bhaavai so-ee changa ik naanak kee ardaasay.
That which pleases Your Will is good; this alone is Nanak's prayer

 

[Gyani Jarnail Singh]

Waheguru Ji Ka Khalsa Waheguru Ji Ki fateh.

Reference to Veer Tejwant Ji's post above.

His points are valid. ALL Sakhis must pass the KASWATTI of GURBANI.

1. ONLY GURU NANAK is AAD GURU.... from WAHEGURU. Therefore His GURBANI is from his entire life...becasue even as a child of five sitting in front of the Panda/Pandit/maulavi...GURU JI Ucharred Gurbani.

2. But from Bhai lehna Ji onwards...GURBANI is ONLY recorded when Bhai lehna Ji became GURU ANGAD Sahib Jee...

3. Bhai Amardass Ji was bestowed Gurgadhi at a very advanced stage after nearly 22 years of sewa/naam simran.....and His Anand Sahib and other Gurbani comes after Gurgadhi.

4. Guru Amardass Ji is said to have lifted up the CHILD Arjun ( Guru Ji's grandson) and sat him in his lap and prdicted that this child was Guru Ka Dohta..GURBANI ka BOHITHA... the grandchild of the Guru..SHIP of GURBANI. And that was Exactly what GURU ARJUN JI was to become later as His GURBANI is the MOST PROLIFIC after GURU NANAK sahib jee..

5. The Words MEHLA Pehla , dooja, teeja, choutha, panjvaan, nouvaan etc is already an indication that this GURBANI is written by the respective GURU JI SAHIBAAN.

6. We have Gurbani Pharmaan that declares GURBANI is DHUR KI BANI.... as such it is imperative that DHUR KI BANI can ONLY come to a GURU...and not to a "person" who is not yet GURU...THAT wouldnt classify as "DHUR KI BANI"

7. The same criteria applies to Bhagat bani...MOST if not all the "bani" written by the bhagats especially kabir BEFORE he attained "GURMATT" is REJECTED by GURU JI. ONLY when Kabir Ji attained that special stage in life when whatever he wrote was TOTALLY IN LINE with GURMATT..is accepted fro inclusion in GURGU Granth JI. ALL prior bani is REJECTED as unfit....and the proof of this is that the Kabir panthis have a tremendous amount of kabir bani bhajans etc OUTSIDE of Gurbani recorded in Guru Granth ji under Kabir's name. Some other Bhagats have only a SINGLE LINE of "GURBANI" included in Guru Granth Ji...surely if a person can write a single line..he must have written a lot more...BUT then that doesnt meet GURU ji's strict criterion.

SAKHIS are creations of very imaginative minds....some are so obviously weird and anti-GURMATT that we can dismiss them instantly ( YET even these have their adherents who religiously quote them again and again in their parchaar/katha etc...and look very askance at anyone who even suggests that their sakhi is anti gurmatt) Thus we have KALYUG personified and talking to GURU JI... as if time is a person....when we have GURU NANAK JI's personal testimony in a SHABAD that ( to BLAME a YUGG ?? is displaying ones own weaknesses)... WHEN in SATYUG/DWAPAR etc, it was the SAME SUN, the SAME MOON, the SAME STARS, ( and by implication the same water/air/trees/earth/ etc etc) THEN why do people "blame" KALYUG for their SINS...surely GURU JI SAYS: IT is the PEOPLE's MANN that is changed...NOT the YUGG. TIME (YUGG) is the SAME...people change...Kalyug is just a conveneint SCAPEGOAT. (The sakhi attached to this shabad is that once Bhai mardana and Guru JI arrived at Bhagwaan Krishan ji's Birthplace...and in the HOLY Mela/Pooja etc..some BRAHMINS were caught doing something very very "inappropriate"....and the People's excuse for this was: THIS IS KALYUGG ...WHAT else do you expect ?? When GURU JI heard this..He Uchaared this shabad about the yuggs.) and perfectly right all this is. How many times have we heard people saying things like : Kalyug hai jee, thats why people are stealing the Guru's Golak, raping children, murdering friends and blood relatives for money,mothers killing daughters, Mothers in law seducing their sons in law...etc etc...KALYUGG is a pretty good SCAPEGOAT for our own FAILINGS and CRIMINAL MINDS ??? SO while this particular sakhi looks ok.... the one about kalyug personified and trying to seduce Guru Ji is totally out....

Prof sahib Singh Ji's Guru Granth darpan concentrates solely on GURBANI aarths. There is not a SINGLE sakhi included....unlike the various teekas of Sants/ and earlier Gyanis...which contain not one or two but sometimes several sakhis attached to each shabad....and almost all of these are taken from HINDU TEXTS and MYTHS. Most of these are so obviouly anti-Grmatt that they can be dismissed out of hand.

I am not dissing ALL sakhis...just saying we MUST use GURBANI as a TOUCH STONE to judge each sakhi. Personally, I NEVER attach any sakhi to my gurbani santhiyas as GURBANI by itself is SO GREAT that it needs no "ADDITIONS" to make it "interesting"..I have found the sakhis DISTRACT from the DIVINE MESSAGE of GURBANI rather than help.

Jarnail Singh