Santhiya - Siri Rehraas Sahib

Sadhsangat jeeo,

By great Kirpa of Guru Sahib, Santhiya for Siri Rehraas Sahib has been uploaded at the following link:

[www.gurmatbibek.com]

Now Santhiya for only Siri Sohila Sahib (Kirtan Sohila) is left to be done and then the Santhiya for 7 Baani Nitnem will be complete. Thereafter Santhiya for extra-Nitnem Baanis will be started.

Any suggestions for Santhiya would be appreciated.

Please do point out any omissions, typos from the above Siri Rehraas Sahib file.

Gurbani is Agam Agaadh Bodh.

Bhul Chuk dee Maafi jee.

Daas,
Kulbir Singh

What? Why doesnt this start at "Har Jug Jug Bhagat Upaaeaa"?

Thank you very much for this.

jaspreet singh jee

shortening bania is cool nowadays

gsingh Wrote:
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> jaspreet singh jee
>
> shortening bania is cool nowadays


Almost every jathebandi has their own take on start and ending of Rehras Sahib as well as the length of chaupi sahib. Just because people place the word "sampooran" beside it doesn't make it such. If we look at it with common sense you can easily find out where Rehras Sahib should start, end as well as with chapui sahib. Har Jugo Jugo Bhagat Opaya is not even the beginning of the Shabad so how would it make sense for it to be the beginning of Rehras Sahib. I'm not sure about other Sampardas, but Buddha Dal and Taksali Rehras Sahib are much different from one another. Also all nitnem banian have been placed in the first 13 angs of Guru Granth Sahib, with So Dar coming after Jap Ji Sahib.

Jaspreet Singh, most Singhs you hear read from Har Jugo Jugo Bhagat Opaya because it doesn't interfere with Rehras Sahib, thus there no problem with reading these extra Shabad's before beginning So Dar path, however reading extended Chaupi Sahib, from Kirpa Kari Hum Pag Jag Matha, effects Rehras Sahib since its in the middle of the path. Obviously, there is nothing wrong with reading more Bani but Nitnem Banian should remain unchanged.

I also believe So Dar should end at Mundavani, but again many Singhs read after that, which is again not wrong since these Shabads are read after completing Rehras Sahib.

The Shabads that many people read before and after rehras sahib are Rakhiya Shabads (Har Jugo Jugo Bhagat Opaya,Titeh toon Simrath Jiteh Koi Nah, Rakeh Rakhan Har aap obarian) , thus it could be that many puratan singhs read these shabads before and after So Dar and eventually became apart of everyone's nitnem. Much like many people recite Rakya Shabad before Keertan Sohila.

Anytime Singhs come together, its appropriate to just read the Panthic accepted Rehras to avoid conflicts.

I totally agree with Gurman Singh ji. However, it may seem then that why do we do Siri Chopai Sahib ji Ka Paath, is this Baani does not appear in Siri Guru Granth Sahib ji, but that is a totally different story.
In a recent conversation with some Gursikhs regarding this topic, one Singh informed Daas that this Shabads have been added, but Sodar Paath really starts from Sodar, which seems like simple logic, hence we call it Sodar Da Paath.
Of course, different Sampardaas have their version, but theres nothing wrong with reading more Baani. Sometime ago, I recall someone posted a Guru Nanak Dal's version of Siri Rehraas Sahib, in the end, it all boils down to whether we have read the basic Baani of Siri Rehraas Sahib, the base, framework, if an individual wants to add more Baani, they can do that at their own time, but as Gurman Singh virji has said, that when doing Paath together, it is always logical to do the Panthic accepted version of Siri Rehraas Sahib ji Ka Paath.

Waheguroo Ji Ka Khalsa Waheguroo Ji Ki Fatheh

VaahegurooJeeKaaKhaalsaa! VaahegurooJeeKeeFateh!

GurmanSingh, you say "Also all nitnem banian have been placed in the first 13 angs of Guru Granth Sahib, with So Dar coming after Jap Ji Sahib." Veer Jee, what about Sri Jaap Sahib, Sri TavParsaad Savaiye, Sri Chaupai Sahib, and Sri Anand Sahib? What about all the other shabads we recite in Sri Rehraas Sahib other than SoDar and SoPurakh shabads? This statement is not correct.

"If we look at it with common sense you can easily find out where Rehras Sahib should start, end as well as with chapui sahib." By using this kind of logic, then Sri Rehraas Sahib should only contain the shabads of SoDar and SoPurakh, as this is the framework provided in Sri Guru Granth Sahib Jee. Does your common sense tell you to then add various shabads after SoDar, and then add more shabads after SoPurakh? How would you know which specific shabads to add? \

Veer Jee, what does your common sense tell you about where Sri Chaupai Sahib starts and ends? Please share this with us. It's pretty clear in Sri Dasam Granth Sahib where Kabiyo Baach Benti Chaupai starts and ends. Common sense would be to follow Chaupai Sahib as outlined by Dasam Paatshaah himself, right? But that same framework is not followed in the "standard" Rehraas Sahib which you refer to as "Panthic accepted." By the way, that same "Panthic accepted" maryaadaa you refer to was never really accepted by the Panth as a whole, including Singhs affiliated with Taksaal and the Jathaa, as it allowed the eating of meat, shortened standard 5 bani Amrit velaa Nitnem to 3 banees, made dastaar/keskee optional for women, etc.

VaahegurooJeeKaaKhaalsaa! VaahegurooJeeKeeFateh!
Tarnveer Singh

do whatever you want bros

i look to the puratan pothia and gutkai and read that bani
i dont follow any so called "panthic" maryada that was made in the 1900's

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gsingh
jaspreet singh jee

shortening bania is cool nowadays
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do whatever you want bros

i look to the puratan pothia and gutkai and read that bani
i dont follow any so called "panthic" maryada that was made in the 1900's

ਇਹ ਬਖ਼ੇੜਾ ਸ਼ੁਰੂ ਕਰਨ ਦੀ ਕੀ ਲੋੜ ਸੀ ?
ਆਪਣੇ ਮਨ ਦੇ ਝਗੜੇ ਮੁਕ ਦੇ ਨਹੀ , ਦੁਨਿਯਾ ਵਿਚ ਕਲੇਸ਼ ਪਾਉਣ ਤੋ ਹਟ ਦੇ ਨਹੀ ......

Chota veer

It seems strange that the people who want to read their own Rehras Sahib's then refer to old Guktas and Pothias, but why aren't those same Pothias consulted regarding the Mangla Charan issue, especially since they always have the Mangala Charan come first. I still remember when someone posted a picture of a Gutka of the 6th Guru which clearly proved that Manglacharan should come first in Sukhmani Sahib, yet still we have veers who refuse to change their views because their Mahapursh said Manglacharan does not come first, which only shows that for some Guru is not as important as Mahapursh.

Also, what is sampooran for you? is the Nihang (same as kooka) version sampooran? is Sri Hazoor Sahib (same as Nanaksar) version sampooran? is Taksal version Sampooran? even within Taksal it is not the same. When Taksal moved to Mehta they added the "har jug jug bhagat apaya" shabad which was not there in the original older (Bhinderkalan) Gutkas which start from "Dukh Daru" shabad.

Daas simply did Santhiya of the format of Siri Rehraas Sahib, that is accepted by SGPC plus three extra Shabads in the end because this is what Gursikhs normally do as part of Siri Rehraas Sahib. This thread is not to discuss whether the current format is sampooran or not. Please focus on the Uchaaran and Bishraam suggested in the Santhiya and point out any mistakes or omissions.

There are just too many formats of Siri Rehraas Sahib out there and no matter which one, one picks, there would Premis who would object to it. Nihungs have different format, and Nanaksaris have different. Even within Taksal, there is a difference between different Jathas. Just compare the Rehraas Sahib suggested by Mehta, Bhindran and Sato ki Gali Jathas. There are differences. Which one is one supposed to choose?

Daas has chosen the basic Siri Rehraas Sahib suggested by SGPC and if there are Premis who want to read more, that is their choice.

Kulbir Singh

Thank you for the santhiya.

jaspreet singh jee thanda raho.

daas,
khalsaji.

Gavan tudhno ratan upaae tere adsadh teerath naale

Should nanna in naale be pronounced with a heavy nanna, like naavaNa?

i am not arguing over what is sampooran,

and i dont want to argue over this issue of longer rehraas. i was just answering jaspreet singhs question

Thank you Kulbir Singh Bhai Sahib for the amazing. However, I recall encountering one error, if you do not mind me pointing it out you.
Your translation for "ਹੈ, ਭੀ, ਹੋਸੀ, ਜਾਇ ਨ ਜਾਸੀ, ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥" says "ਹੈ - ਹੁਣ ਵੀ ਹੈ; ਭੀ - ਪਹਿਲਾਂ ਵੀ ਸੀ; ਹੋਸੀ - ਅਗੇ ਨੂੰ ਵੀ ਹੋਵੇਗਾ; ਜਾਇ ਨ ਜਾਸੀ - ਜੰਮਦਾ ਹੈ ਨਾ ਮਰਦਾ ਹੈ।"
I believe it should be" ਨਾ ਉਹ ਜੰਮਦਾ ਹੈ,". Since the translation you have provided would interpret the idea, which is false of course, that Waheguroo is born i.e. takes births, but then it says "ਨਾ ਮਰਦਾ ਹੈ।" which gets confusing.
This wrong translation then also contracdicts with 'ਅਜੂਨੀ ਸੈਭੰ'.
So I would suggest fixing up that error.

Waheguroo Ji Ka Khalsa Waheguroo Ji Ki Fatheh

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ਜੰਮਦਾ ਹੈ ਨਾ ਮਰਦਾ ਹੈ।

In the sentence above the word ਨਾ is Dehli Deepak i.e. was for both ਜੰਮਦਾ and ਮਰਦਾ but as you pointed out, it may confuse some readers. So as per your request, this has been edited as per your wishes and the file has been updated. Please refresh your browser after loading the file.

Kulbir Singh