Guru Granth Sahib Ji Volume 5 of 5 Siri Guru Granth Sahib Ang: 1144-1430 Volume Pages: 2974-3714 With English translation by Dr. Sant Singh Khalsa. Guru Granth Sahib Ji Volume 1 of 5 Siri Guru Granth Sahib Ang: 1-286 Volume Pages: 1-757 With English translation by Dr. Sant Singh Khalsa. Ii Edition: 2.5, November 2015. To read Gurmukhi is to experience, on a fundamental vibrational level, the Sound-Current of the Naad. And by understanding the meaning of the Guru’s.
Read Dasam Granth in Punjabi on SearchGurbani; Download Dasam Granth in Punjabi by Gobind Sadan (PDF – Baba Virsa Singh – MB). The Dasam Granth (Punjabi: ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ), historically known as Dasven Padshah Ka Granth (Punjabi: ਦਸਵੇਂ ਪਾਤਸ਼ਾਹ. He had written Teeka (explanation) of many banis of the Dasam Granth. He had a nice grip on most of Banis and interpreted it in the limits of.
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Created with the aim of waging a war of righteousness the Dasam Granth is that unique and unforgettable offering to Indian culture which changed the very face of religion, society, infact the very nation. Guru Gobind Singh Ji made an appearance at that crucial point of Indian history when the glory of India had been debased by the bestial cruelties of foreign rulers and its own internal disputes.
India, as one country, existed in name only. In that terrible darkness, the tenth Guru, Sri Guru Gobind Singh Ji was born at Patna in AD as the embodiment of incomparable might and glorious spiritual radiance.
At that time, religion had got mired in hollow ritualism, myths, superstition and fantasmagoric creations of heaven and hell. True religion had ceased to exist. Sri Guru Nanak Dev Ji had refuted and refused to accept all adynamic, parochial, and inhuman religious practices.
In place of these he encouraged religious practices that upheld the universal good and well being. In order to preach and promote this reformation, he did not hesitate in sacrificing all he had. Finally, Sri Guru Gobind Singh Ji gave manifestation to his goal for the well being of all humanity in the form of a religious war of righteousness which aimed at destroying the inhuman and cruel administrative system of times.
It is through this great achievement that Guru Gobind Singh Ji emerges as one of the greatest Karam yogis in the chronicles of mankind. Guru Gobind Singh Ji was a magnanimous soul. His vision, creation the Khalsa and his literary writing all have a common link that binds them together.
He gave expression to the doctrinal ideology of Gurmat through his writings and as a further elaboration and extension of this tranth started a war for the freedom and upliftment of society. Thus devoting himself completely through mind, discourse and deeds Guru Ji totally transformed the very face of society. With a view to create a society free from exploitation and tyranny, he spelt out his aim – “Dharam yudh ko chao” Aspiration for a war of Righteousness in the form of a literary masterpiece.
And for the creation of such a society, inn complete, ideal human being he envisioned was one who was imbued with absolute faith in gjrmukhi one and only Dsam God. His portrayal of the Khalsa is as follows. Jaagat jot japey nis basur Ek bina man nek na aaney Pooran prem prateet sajey Brat gor mari matt bhool na maney.
Tirath daan daya tap sanjam Ek bina neh ek pachchaney. Pooran jot jagey ghat main Tab Khalas tahey nakhalas jaaney. These were put together in the present form some time after the guru left this worldly form by Bhai Mani Singh and some other leading sikhs who were always present in the darbar court of the Guru and had complete knowledge of his writings.
Although the manuscripts of these writings were lost in the River Sirsa, hand written copies of all these important works were collected and compiled in the form of the Dasam Granth, Initially the compilation was referred to as “Bachittar Natak Granth”, later it come to be referred to as “Dasvey Patshah da Granth”. Today, in short form it is called the ‘Dasam Granth’. Jaap Sahib, given place of prominence in the Dasam Granth is the invocation made by the khalsa-a hymn in praise of the omnipotent God.
The attributes and qualities of God delineated herein are based on the transcendental nature of God, He who is without attributes as in the ideology of Nirgunwad. While on one hand the form and shape of the Almighty God as portrayed in Gurbani have been further honed and highlighted, on the other hand there is an elaboration and embellishment of it.
There is specific purpose behind this literary creation and it has been written in a unique style. In fact, of all the transcendental literature written in the middle age the Jaap Sahib stands out unique for delineating the humanitarian attributes of God who is without attributes by presenting them in a worldly and universal form. It has proved itself as a cardinal literary piece in all jn Indian literature for its brilliance, sublimity and majesty.
The Jaap Sahib has no equal. The Jaap Sahib has evolved as the product dssam extensive reflection, cogitation and deliberation through moments of awe and reverence experienced by Guru Gobind Singh Ji.
He is the destroyer of enemies too. From the point of view of diction and style too it is a matchless piece of writing. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions. This is why people of varied religious backgrounds have accepted it and even today read it with great devotion.
Indeed, the quintessential message of gurbani is not limited to followers of any one religion but hold true for people of all religions. This is why it is said to have a universal appeal. Infact, this universalism is not limited to the message only. It also holds true for the language or diction. Because for gurbani every language is pure, every word is sacred. Another outstanding feature of the Jaap Sahib is the beautiful and amazing manner in which worship and might merge together.
Might or power by itself is blind. When it gets bound to worship instead of becoming the destroyer of mankind it becomes the destroyer of evil. These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme, full of alliteration and rhythm is set to martial moves.
Dasam Granth in Punjabi
At the same time care has been taken that all moral values and norms of society are upheld while fighting evil.
The second piece of writing included in the Dasam Granth is called the Akaal Ustat. The false belief that some dassam by virtue of belonging to a particular religion, region, history, culture, colour or creed are superior to others is strongly refuted. Instead, he has very clearly and firmly stated that all human beings are one.
In this literary work the various forms of God as perceived by man are described and the spiritual, the philosophical and the social beliefs have been clearly elucidated. In the Akaal Ustat, the Almighty God has been described in all his glory by making use of metaphysical references and the masterful use of imagery.
The extended similes and comparisons are so lucid and clear that the reader gets riveted to what he is reading. At various points, in this composition Guru ji has spoken out against the caste system. Perhaps no other writer has so boldly and fearlessly negated caste distinctions, the name of Guru Gobind Singh Ji will always stand out in history for this courageous and bold attack on the caste system.
On the whole, the picture of God that emerges through the Akaal Ustat is complete-He is the Perfect, Ommipotent, Omniscient Lord who treats kings and papers, elephants and ants alike. He is All Pervading. He is the Creator, The Preserver and the Destroyer. Instead of getting caught up in petty trivialities of life, one should reach out to this All-benevolent God in pure love so as to gain spiritual insight into the reality of God.
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The third creation to be compiled in the Dasam Granth is the Bachittar Natak. As evident from the editorial notes at the end of the Chandi Charitra, Chaubees Avatars and Upavatar, they are all a part of Bachittar Natak Obviously then the Bachittar Natak is not only an autobiographical narrative of the protagonist but it also includes the biographies of the great protagonists who emerged on the world screen over the past many ages.
However, the literary piece entitled the Bachittar Natak that features in the Dasam Granth is purely an autobiographical piece which highlights incidents related to Guru Gobind Singh Ji. Only 32 years of his life are accounted for here in.
Sri Dasam Granth Sahib Chapter Index : ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ :-
Some references to his previous birth also exist. As per the requirements of the times and the society, God is portrayed not only as benevolent, loving and beautiful but also awe-inspiring; fearsome and powerful. In order to inspire gkrmukhi fearful daswm cowardly society to deeds of glory and might it was necessary that the source of inspiration for them, the power they upheld as the gutmukhi should be all powerful. Only then could the people who cowered with fear against tyrannical forces could rise and face the foe undaunted.
Grznth, it does employ the use of dialogues and verse form. In fact the aim of writing this piece was to delineate the courage, the strength and gdanth might of Guru Gobind Singh Ji against the backdrop of a world stage. The Chandi Charitra follows and in fact is a part of the Bachittar Natak. The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom.
He invokes the blessings of the Almighty God thus. This composition is in the form sawaiye-an Indian metre of one and a quarter line. The mood is essentially forceful and fierce. The descriptions of the battles have been brought out beautifully through the use of similes and metaphors.
The battle scenes are a true portrayal of the strategies and maneuvers of warfare as practiced in the times. The style is lucid and clear leading to a vivid and true presentation of the theatre of war. Although based on the Durga Saptashati of the Markandey Puran, the writings granhh an independent form and style giving them an identity of their own. The third piece of writing associated gurmukbi the portrayal of Chandi is called Chandi di Vaar.
Written in fifty-five stanzas, this is the only composition this is granyh Punjabi. The first stanza of Chandi di Vaar forms the introductory part of the ardaas, the Sikh prayer. Following the invocation, this composition highlights the granht events and incidents about Chandi as mentioned in the ancient writings.
The remaining portion is a description of war. Since it is written in such a clear style and deals with matters related to war it appeals strongly to soldiers and warriors. In the ancient times literature of this kind was read during the wars to enthuse the warriors to heights of glory and grxnth even today the same tradition prevails.
The main reason for writing about Chandi so many times was that Guru Gobind Singh Ji wanted to affect a sea change in the mental make up of the society, to enthuse and encourage them for the war of Righteousness that he planned to undertake. Thus Chandi the embodiment of might in the female form was described in all her majesty and glory, her strength and might.
And as expected through his inspirational writings the Guru was able to transform the character of the multitudes totally. At the same time, he agrandised the image of the mother placing it on a pedestal unequalled by any. This composition has two main divisions. The first part is devoted to the praise of the Almighty God, He who is all gurmukkhi, Omniscient and Omnipotent. His various attributes, His might, magnanimity and his greatness are the subject of this part of Gyan Prabodh.
The entire description follows the tradition of gurbani and elucidates the main ideas that are presented within it. The second part is in the form of a dialogue in which the soul questions God about that super power whose radiance and glory daswm unending. The answers are all within. He is without differences dasamm caste, creed, religion.
Sri Dasam Granth Sahib : ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ :-
For Him friend and foe are alike. Then the soul asks about the four dharmas in answer the four dharmas are elaborated upon. These are Raj dharma, Daan dharma, Bhog dharma and Mokh dharma. Giving ggurmukhi from the lives of great personalities as mentioned in the various scriptures about Daan Dharam have been explained to the soul.
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Baba Mani Singh Ji placed a great emphasis of learning larivaar paath. Due to the rising majority of GurSikhs doing Paath from Padd-Chhed Saroops, Baba Ji realised that if the blessing of reciting Gurbani from larivaar saroop was to disappear, it will be gone forever. This is why Baba Ji decided to make parkash of larivaar saroop a major aspect of the Sri Akal Bunga Sahib Maryada.
Larivaar is where Gurbani is written in continuous form, with no breaks in between the words of Gurbani. Padd-Chhed is the form of many Saroops we see today, where the Gurbani words are separated. Padd-Chhed is respectable and so are all Gurbani pothis but Sri Guru Granth Sahib Ji's unchanged form ie. Larivaar form can be seen as most authentic as this is what Guru Arjan Sahib Ji, Guru Gobind Singh Ji and Gursikhs such as Baba Deep Singh Ji themselves scribed Saroops of Aad Guru Granth Sahib Ji in.
In the different schools of thought in the Sikh tradition, each has their own form of 'Ucharan' (Speaking style) and how to do 'Padd Chhed' of Gurbani. It must be understood that where Gurbani must be printed/written in Larivaar, the reader must do Padd Chhed (separate the words) as they do paath. Many different scholars have had different views about how to do Padd Chhed of Gurbani.
The Sampardai school of thought (i.e. Damdami Taksal, Nanaksar, Rara Sahib, Nirmala etc) will have their traditional way of Ucharan and Paath, and newer schools of thought such as the Sikh Missionary and Akhand Kirtani Jatha base their ucharan more on 'Viaakaran' (grammar) and therefore may separate some words when reading differently when reading. Some common examples are:
Sampardai Paath – Laakh Karori Bandhan Pare – Sukhmani Sahib
Other Schools of thought – Laakh Karori Bandh N Pare – Sukhmani Sahib
Sampardai Paath – Jo Mar Jameh So Kachn Kach – Asa Di Var
Other Schools of thought – Jo Mar Jameh So Kach Nikach - Asa Di Var
Where we are not saying which Ucharan is correct, as everyone is entitled to their own views, what this does show is that if we print/ write Saroops in Padd-Chhed we would be using our own Man-Mat rather then Gur-Mat. Gur-Mat is to keep the Saroop in larivaar, and then leave it to the reader (paathi) to do paath according to their understanding.
Padd-Chhed also creates a divide between the Sikhs who belong to different schools of thought, whereas Larivaar will unite the panth as there will be no confusion regarding how to separate the words of Gurbani in print/writing, that will be left to the Paathi to differentiate the words when reading.
How did Padd-Chhed come about?
Many would be surprised that 'Padd-Chhed' Saroops are a very recent invention, and up until 100 years ago only Larivaar would be used through out the panth. Until 100 years ago all Handwritten Saroops of Guru Granth Sahib Ji, Dasam Granth and other pothis were in Larivaar, and also printed Saroops which were printed in 'Pathar Shaap' (using stone blocks.)
Teja 'Singh' Bhasauria (the ex-Sajjan of Bhai Sahib Bhai Randhir Singh Ji, who was ex-communicated for removing Bhagat Banee from AGGS) who has the 'distinction' of being the first person to attempt Padd-ched of Maharaaj Ji's Saroop, although this was in the form of volumes (Sainchis) of Gurbani. Apparently the actual printing press he had hired for the purpose was forcefully stopped by Gursikhs during the first print-run, before the first Sainchiyan could be completed.
Sri Guru Granth Sahib Pdf
Once again the issue came to the attention of Chief Khalsa Diwan and SGPC when a group of printers attempted to push forward the Padd-Chhed printing of Maharaaj Ji's Saroop. Chief Khalsa Diwan stated the following about the matter in 1945, after a meeting where both sides of the argument were put across by both lobbies i.e. pro and anti Padd-ched proponents:
'The matter of doing Akhand Path from Birs with separated-words was presented together with the opinions of advisors, it was directed that neither is it proper to do the Parkash of Sri Guru Granth Sahib Ji from such Birs nor is it proper to do Akhand Path from such Birs and it is not appropriate and it is harmful to the Panth to publish and bind separated words form (of Sri Guru Granth Sahib Ji) in one cover. A copy of this decision should be sent to the Shiromani Gurdwara Prabandhak Committee and it should also be published in common (public) newspapers.' (Resolution No. 2682; 21/1/1945 – Working Committee – Chief Khalsa Diwan).
This resolution was sent to the SGPC. After giving above resolution due consideration for over 5 year, in 1950 they said:
'Gurmatta Number 1637 dated 28th May, 1950, of the Executive Committee of the Shiromani Committee about the publication or the Parkash of the separated words form of Sri Guru Granth Sahib Ji, about which the advice of the Dharmic Salahkaar (Religious Advisory) Committee was asked, was presented and passed to the effect that until such time as the matter is decided by the Panth, any one individual or organisation should not publish separated words form Birs nor should such a Bir be placed in Parkash state (for holy sight and paying respects to ie. for darshan, and for reading).' (Gurmatta No. 7; 1/1/1950 – Dharmik Committee of Shiromani Gurdwara Prabandhak Committee)
It is an undisputed fact that Gursikhs from all jathas promoted Larivaar. Some examples of recent Gursikhs who promoted Larivaar are:
Sant Giani Gurbachan Singh Ji
Sant Giani Kartar Singh Ji Bhindranwale (until now the Taksal only teaches Gurbani Santhia in Larivaar)
Bhai Sahib Bhai Randhir Singh Ji Naarangwal
Baba Nand Singh Ji themselves kept a Larivaar Saroop from which they received Darshan of Guru Nanak Sahib Ji
And many more.
Sant Giani Kartar Singh Ji Bhindranwale (until now the Taksal only teaches Gurbani Santhia in Larivaar)
Bhai Sahib Bhai Randhir Singh Ji Naarangwal
Baba Nand Singh Ji themselves kept a Larivaar Saroop from which they received Darshan of Guru Nanak Sahib Ji
And many more.
Shri Guru Granth Sahib Gurmukhi
Padd-Chhed Gurbani should be given the utmost respect, but the need to bring back the traditions of the Gurus, as they themselves gave us it is in dire need of re-establishment, which is what Sant Mani Singh Ji did by up keeping this tradition. Another note of interest is that all historical Gurdwaras in India, including Sri Darbar Sahib, Amritsar, are only permitted to do Parkash of Larivaar Saroop of Guru Granth Sahib Ji.
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