ਸਬਦੁ ਗੁਰੂ ਪਰਕਾਸਿਓ ਹਰਿ ਰਸਨ ਬਸਾਯਉ || (ਸਵਈਏ ਮਹਲੇ ਪੰਜਵੇਂ ਕੇ - ਅੰਗ ੧੪੦੭) Today, on the 1st of September, many Sikhs around the world are celebrating the first prakash of Sri Guru Granth Sahib Jee. This article is presented to encourage the celebrations and remembrance of one of the most prodigious events in Sikh history.
Sri Guru Nanak Dev Sahib Jee brought Naam & Gurbani from Sach Khand. The Guru-jot then went to Sri Guru Angad Dev Sahib Jee at Khadoor Sahib. Guru Sahib did kirpa on the Sikh population by creating and teaching the formal Gurmukhi Lipi script in which Gurbani could be effectively written. It was in this divine script of Gurmukhi Lipi that the ferryboat of Kaljug, the shining light of Vaheguru Jee in this dark age, Sri Guru Granth Sahib Jee would be written. Sri Guru Arjun Pancham Patshaah prepared the Aad Sri Granth Sahib Jee that would later be rewritten and infused with the Gurujot for the remainder of time by Kalgiavale Sri Guru Gobind Singh Jee Maharaaj. It must also be noted that the Aad BiR dictated by Sri Guru Arjun Dev Jee and written by Bhai Gurdaas Jee although often referred to as such, does not actually have “Guru” status. This is because the Gurujot was only given by Sri Guru Gobind Singh Sahib Jee Maharaaj to the Saroop of Sri Guru Granth Sahib Jee which contained the Gurbani of Sri Guru Tegh Bahadur Sahib Jee.
Reasons for writing the Sri Aad BiRThere were several deciding factors in Guru Sahib’s decision to begin the preparation of Aad Sri Granth Sahib Jee. Baba Prithi Chand had made an imitation of Sri Harmandar Sahib and the holy sarovar and instead of the real Dukh Bhanjani Beri, Prithi Chand made his own fraudulent Dukh Nivaaran Beri. Prithi Chand’s son Meharbaan’s deceptive ways also had an impact; he had begun writing and publishing imitation Pothiya of Gurbani mixing in the writings of pirs, bharats, Mohammad, the Geeta, and adding the stamp of “Nanak” into them to give them an illusion of authenticity.
This unsurprisingly led to confusion occurring amongst the masses. Those not very well versed in, or knowledgeable about Gurbani even began unknowingly reciting Kachi Bani, even including some Ragis. I could present an example of such Kachi Bani below but I did not wish to type it up. Spiritual and well informed Gursikhs, just as they do now in modern times, could differentiate between Kachi and Sachi Bani, but the average person could not.
Seeing the increasing confusion and doubts being spread by Prithi Chand and Meharbaan, 5 Gursikhs by the names of Bhai Gopi Mehta Jee, Bhai Teerath Jee, Bhai Natha Jee, Bhai Bhao Mokal Jee, and Bhai Dilli (ਢਿਲੀ) Jee came to Guru Arjun Sahib Pancham Gurdev with the benti, “O’ Sache Patshaah! Hearing your Bani, love wells up inside a person, but Prithi Chand and Meharbaan (the Sodhis) have begun mixing Sachi Bani with countless other sources of many different influences. Hearing such Kachi Bani one’s mind gets entrapped by cleverness and egotistical pride increases in a person. Please bless us and resolve this situation!”
Hearing this, the benefactor of the World, Sri Guru Arjun Dev Sahib Jee called out to His faithful Gursikh, Bhai Gurdaas Jee,
“Bhai Gurdaas! Now, at this time, Gursikhs are still able to distinguish between what is Kachi and Sachi Bani, but this will become increasingly difficult, and as time goes on, many will not be able to recognise which Bani is which. So to solve this, we shall collate and compile all the Gurbani of the previous Guru Sahibaan and Bhagats into a single volume using only the Gurmukhi Lipi script!”
(Sikhan di Bhagat Mala, p. 149)In Bansavli Nama it is written that the contagion of Prithi Chand and Meharbaan’s malevolence caused so much ataxia amongst some Sikhs, that on one occasion a Ragi, in the presence of Sri Guru Arjun Dev Sahib actually did Kirtan of a verse written by Meharbaan. These noxious words of Meharbaan were heard by the divine ears of Sri Guru Jee who then did the bachan,
ਭਾਈ ਗੁਰਦਾਸ! ਗੁਰੂ ਦੀ ਬਾਣੀ ਜੁਦਾ ਕਰੀਏ
ਮੀਨੇ ਪਾਂਦੇ ਨੇ ਰਲਾ, ਸੋ ਵਿਚਿ ਰਲਾ ਨ ਧਰੀਏ |O Bhai Gurdaas! Let us collect the Guru’s Bani
That which the Meene have mixed, we shall not put in(Bansavli Nama Britaat, Guru Arjun, Charan 5)The Meene (descendants of Prithi Chand, from whom Sikhs are forbidden to associate with) went to the extent of preparing a Granth in which they put the Gurbani of the previous 4 Guru Sahibaan but corrupted it by mixing in their own falsehood:
ਮੀਨਿਆਂ ਵੀ ਇਕ ਪੁਸਤਕ ਗ੍ਰੰਥ ਬਣਾਇਆ |
ਚੌਹਾਂ ਪਾਤਸ਼ਾਹੀਆਂ ਦੇ ਸ਼ਬਦ ਬਾਣੀ ਵਿਚ ਲਿਖ ਪਾਇਆ |The Meeniya also prepared a Granth
They wrote in it the Shabads of the previous 4 Guru SahibaanIn Mehima Prakash the circumstances in which Guru Sahib decided to prepare a single volume containing only Sachi Bani is also highlighted:
ਏਕ ਦਿਵਸ ਪ੍ਰਭ ਪ੍ਰਾਤਹ ਕਾਲਾ |
ਦਇਆ ਭਰੇ ਪ੍ਰਭ ਦੀਨ ਦਯਾਲਾ |
ਯਹ ਮਨ ਉਪਜੀ ਪ੍ਰਗਟਿਓ ਜਗ ਪੰਥ |
ਤਿਹ ਕਾਰਨ ਕੀਜੈ ਅਬ ਗ੍ਰੰਥ |
ਭਾਈ ਗੁਰਦਾਸ ਕੋ ਆਗਿਆ ਕਰੀ |
ਸਭ ਕਰੇ ਇਕਤ੍ਰ ਬਾਨੀ ਇਹ ਘਰੀ |
ਅਹੁ ਬਾਨੀ ਭਗਤਨ ਕੀ ਸਭ ਮੇਲੋ |
ਸਾਚੀ ਰਾਖੋ, ਝੂਠੀ ਪੇਲੋ |Guru Sahib decided that all this confusion must come to an end. Guru Jee lovingly asked Bhai Gurdaas Jee that how is it that you are able to distinguish between what is Gurbani and what is Kachi Bani. Bhai Sahib Gurdaas Jee with the utmost humility replied, “O’ Sache Patshaah! This is Khasam di Bani! If a husband is sitting in a nearby room talking with many other men, then a devoted wife will always be immediately able to recognise the voice of her own husband. She will not pay attention to the words of the other men and will only care for what her husband says.”:
ਬਹੁਤ ਪੁਰਖ ਮਿਲ ਬਾਤ ਬਖਾਨੇ |
ਨਿਜ ਭਰਤਾ ਬੋਲ ਤਿਰੀਆਂ ਪਹਿਚਾਨੇ | ੧੭ |
ਅਵਰ ਕੋ ਵਾਕ ਤਿਸ ਮਨ ਨਹੀਂ ਆਵੈ |
ਸੁਨ ਭਰਤਾ ਬੋਲ ਹੀਏ ਮੋ ਭਾਵੈ | ੧੮|(Mehima Prakash, Saakhi 11, Guru Arjun)Guru Sahib wished to make the truth accessible for all, irrespective of caste, creed, wealth etc., and to give a special gift for all eternity to His beloved Gursikhs.
Amritsar by its very name is the lake of Amrit. It was here that the preparations for writing and creating the Amrit Saroop of Gurbani – Sri Guru Granth Sahib Jee began. For this special and momentous task, an equally special location was required. Sri Guru Raam Daas Sahib Jee had already founded and began construction at a very beautiful, secluded, leafy site of greenery in a thicket. This place was shady and scenic, and at this setting, Pancham Patshaah had a sarovar dug that would further cool down the hot wind during the summer months. The sarovar was completed quite quickly, a tent was erected by the side of the sarovar, and this place was named Sri Raamsar Sahib. Just seeing this charming place one’s eyes and mind would be soothed.
Gurdev Jee discussed with Bhai Sahib Gurdaas Jee, that we are now going to compile the Gurbani of the previous Guru Sahibaan, we will not have time to meet the Sangat during this time, so someone needs to be at Sri Harmandar Sahib. Bhai Sahib asked Guru Sahib, “Who will sit at Sri Harmandar Sahib in your place, Maharaaj?” Sri Guru Jee announced to summon Baba Buddha Jee from BiR Sahib. During this busy time, Sri Guru Arjun Dev Sahib Jee summoned Baba Buddha Jee to return to Sri Harmandar Sahib from BiR Sahib. Guru Jee requested, “Baba Buddha Jee, please come to Sri Harmandar Sahib and give the sangat aatmic updesh (spiritual teachings) while we are busy compiling the Pothi Sahibaan, and writing and compiling Maharaaj Jee’s Gurbani into a single volume. Carry on teaching Gurmat and Gurmukhi to all of our Sahibzade, and look after the accommodation and langar of all visiting sangat.” As well as this Sri Guru Jee announced to the sangat, “Saadh Sangat Jee! All the while we are preparing and writing the saroop of Aad Sri Granth Sahib Jee, Baba Buddha Jee shall look after all affairs. Guru Nanak dwells upon the rasna of Baba Buddha Sahib, whatever he says, the sangat should accept it as sat bachan!” Let us pause, and think about the kirpa that Guru Jee would do upon a Sikh to come and give spiritual discourse in the Darbaar of Sri Harmandar Sahib in His own place.
Compiling the Aad BiR – Goindwal PothiyaSo, in 1601, Guru Sahib sent out Hukamname to Sikh Sangat all over the country for them to come and submit whatever Gurbani they had written down in volumes. From the time of Sri Guru Nanak Sahib to 4th Patshaah Sri Guru Raam Daas Sahib Jee all Gurbani & Bhagat Bani was collected by Pancham Patshaah. However, Baba Mohan Jee, the son of Sri Guru Amar Daas Sahib Jee had some important volumes of Gurbani in his possession that he refused to relinquish possession of. These volumes written by Baba Mohan Jee’s son, Bhai Sansraam Jee, are referred to today as the Goindwal Pothiya.
Initially, to try and regain the Goindwal Pothiya, Guru Sahib dispatched Bhai Gurdaas Jee to Goindwal, but Baba Mohan Jee did not oblige. After Bhai Gurdaas Jee was unable to convince Baba Mohan Jee to give up the Pothiya, Sri Hazoor decided to now send Baba Buddha Jee. Guru Sahib instructed Baba Buddha Jee, “Go and find out everything you can from Baba Mohan Jee, if he gives the Pothiya back to us then that is all well and good, however if he does not, then find out exactly what it will take for him to give the Pothiya to us and what he wants in exchange.” Baba Jee accepted Gurdev Jee’s hukam and set off to Sri Goindwal Sahib. Baba Jee arrived and tried to make arrangements to meet with Baba Mohan Jee, however, despite all of Baba Jee’s efforts this was not possible. Baba Buddha Jee was outside of Baba Mohan Jee’s house but there was no answer or anyone else around. So Baba Buddha Sahib decided to climb up the house to the upper story (chubara) of the house, through a gap, Baba Buddha Jee saw Baba Mohan Jee engrossed in meditation. Baba Jee went into the upper story room where Baba Mohan Jee was sat and respectfully took hold of Baba Mohan Jee’s feet in order to try and wake him from his meditative trance. This was to no avail, and Baba Mohan Jee remained in samadhi. Having been unsuccessful, Baba Buddha Jee climbed back down and thought to himself that Guru Jee is going to have to come Himself to collect these Pothiya.
The following day, Baba Buddha Jee arrived back at Sri Harmandar Sahib and narrated the happenings at Baba Mohan Jee’s house at Goindwal Sahib. Baba Jee pleaded to Guru Jee, “Only You are all powerful. This task can only be accomplished by You, and You alone!” Hearing these words from Baba Jee, Sri Hazoor Pancham Patshaah immediately began making preparations to depart from Sri Goindwal Sahib to retrieve the Pothiya from Baba Mohan Jee. Within a few days, Maharaaj set off alone, and arrived at Sri Goindwal Sahib outside Baba Mohan Jee’s house at Amritvela. Then, the Light of the World, The Shelter of the Shelterless, Sache Sirjanhaar Sri Guru Arjun Dev Sahib Jee, carrying a saranda in His hand, sat down upon a small rocky platform in an alleyway outside Baba Mohan Jee’s house, and in their divine necteranean voice began singing the Shabad:
ਗਉੜੀ ਮਹਲਾ ੫ ||
ਮੋਹਨ ਤੇਰੇ ਊਚੇ ਮੰਦਰ ਮਹਲ ਅਪਾਰਾ ||
http://www.sikhitothemax.com/page.asp?ShabadID=754There was no way that these rapturous waves of ecstasy generated by Sache Patshaah Guru Arjun Dev singing this Shabad in full raag at Amritvela could not have attracted Baba Mohan Jee’s attention. Baba Mohan Jee came out of his upper story room, climbed down, and met Guru Sahib with love and respect. He then submitted the Pothiya to Guru Jee. Gurdwara Chubara Baba Mohan Jee stands here at this place in memory of this event.
Upon gaining possession of the Pothiya, Guru Sahib set off barefooted, performing Chaur Sahib over the Pothiya, and gave His Darshan at Sri Khadoor Sahib, Nuranga Baad, Sri Taran Taaran, and many other local villages becoming coming to rest at Sri Sangrane Sahib. When Bhai Gurdaas Jee and Baba Buddha Jee heard where Sri Guru Sahib had reached, they immediately set off so that they could lead this procession. In this way, respecting Gurbani, Guru Sahib, Baba Buddha Jee, & Bhai Gurdaas Jee arrived back at Sri Raamsar Sahib, Amritsar.
It was at this time, after the Goindwal Pothiya had safely been brought back to Amritsar and Guru Sahib did prakash of them in front that this Shabad of Gurbani was spoken by Sri Guru Jee in delight of having regained custody of the Pothiya:
ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ||
ਹਮ ਧਨਵੰਤ ਭਾਗਠ ਸਚ ਨਾਇ ||
ਹਰਿ ਗੁਣ ਗਾਵਹ ਸਹਜਿ ਸੁਭਾਇ ||੧|| ਰਹਾਉ ||
ਪੀਊ ਦਾਦੇ ਕਾ ਖੋਲਿ ਡਿਠਾ ਖਜਾਨਾ ||
ਤਾ ਮੇਰੈ ਮਨਿ ਭਇਆ ਨਿਧਾਨਾ ||੧||
ਰਤਨ ਲਾਲ ਜਾ ਕਾ ਕਛੂ ਨ ਮੋਲੁ ||
ਭਰੇ ਭੰਡਾਰ ਅਖੂਟ ਅਤੋਲ ||੨||
ਖਾਵਹਿ ਖਰਚਹਿ ਰਲਿ ਮਿਲਿ ਭਾਈ ||
ਤੋਟਿ ਨ ਆਵੈ ਵਧਦੋ ਜਾਈ ||੩||
ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਇ ||
ਸੁ ਏਤੁ ਖਜਾਨੈ ਲਇਆ ਰਲਾਇ ||੪||੩੧||੧੦੦||http://www.sikhitothemax.com/page.asp?ShabadID=551Professor Sahib Singh Jee has rejected the saakhi of Guru Sahib going to Baba Mohan Jee at Goindwal Sahib to collect the Pothiya and singing the Shabad ਮੋਹਨ ਤੇਰੇ ਊਚੇ ਮੰਦਰ ਮਹਲ ਅਪਾਰਾ || directed at Baba Mohan Jee in favour of suggesting that Sri Guru Nanak Dev Jee had in His possession Pothiya contaning Gurbani and Bhagat Bani that were passed down along with the Gurgaddi. However, the majority of Sikh scholars and historians including Giani Gurditt Singh Jee, Giani Trilok Singh, and Principal Satbir Singh amongst many others, agree with Sikh tradition that the Pothiya were obtained by Sri Guru Jee from Baba Mohan Jee at Goindwal Sahib, and that Guru Arjun Sahib did uchaaran of the above shabad of Gurbani on the occasion that these Pothiya were safely recovered and done prakash of at Sri Amritsar. Two such Pothiya are still in existence today.
After this, it was here at Raamsar Sahib where Guru Sahib began dictating and Bhai Gurdaas Jee began writing the holy saroop of Aad Sri Granth Sahib Jee in 1601. In our history it is written that Guru Sahib and Bhai Sahib Gurdaas Jee used to write for sava (1.25) pehar which equals approximately 3 hours and 45 minutes every day. For the remainder of the day, Sri Guru Jee used to remain fixed in solitary mediation. Principal Satbir Singh estimates that 3 years passed in this fashion.
All of Gurbani was organized in Raags, with Manglacharan, and Sirlekhs. Instead of using the different names of Guru Sahibaan in the Sirlekh, the word Mahalla meaning form or roop was used. As in the 2nd, 3rd, 4th, 5th form or part of Nanak. This is why the stamp is always “Nanak” in Gurbani and not the name of any other Guru Sahib, as they were all the form of Sri Guru Nanak Dev Jee. To safeguard Gurbani from any interference, Guru Sahib meticulously created a perfect, complex, and impenetrable numbering security system. If one would like to know more details of the contents and numbers of Raags, Shabads, Guru Sahibaan, Bhagats etc in Gurbani please refer to Bhai Joginder Singh TalwaRa Jee’s book Bani Biora.
Bhai Banno JeeBhai Banno Jee was a very devoted Sikh who lived at Sandal Bar (
ਸਾਂਦਲ ਬਾਰ) which is an area West of Lahore sandwiched by the Rivers Chenab and Ravi. Bhai Banno Jee lived a true Gursikh way of life, totally free and unaffected by maya and manmukhs. When Bhai Jee heard that Guru Sahib was undertaking this massive task of writing the Aad Sri Granth Sahib he immediately dropped all his affairs at his home, rushed over to Guru Sahib at Sri Raamsar and requested to be given some seva to do. Maharaaj Jee accepted Bhai Banno Jee’s benti and gave Bhai Sahib the seva of looking after all necessities at Raamsar Sahib. Bhai Banno Jee took care of everything: food, water, writing materials etc and did so in such a gupt way that no one would even know who was doing everything at Raamsar. He would also occasionally bring sangat who wished to have Guru Sahib’s darshan to Raamsar, and bring the water for their ishnaan. Sri Guru Jee was very pleased by all of Bhai Banno Jee’s seva and Guru Sahib referred to Bhai Sahib as their premi Sikh:
ਇਕ ਤੋ ਸੰਗਤਿ ਕੋ ਮੁਹਰਲੀ, ਦੂਜੀ ਪ੍ਰੇਮੀ ਅਹੈ ਮਹਾਨਾ |(Mehima Prakash)Bhai Banno Jee was not just a premi Sikh, he was totally engrossed in love for Sri Guru Arjun Dev Sahib Jee. When the Aad BiR was nearing completion, Guru Sahib knew that the BiR would be prakash at Sri Harmandar Sahib but Sikhs all over will wish to be able to read and have darshan of Gurbani so to address this, Guru Sahib gave the seva of making copies of the Aad Granth Sahib to Bhai Banno Jee:
ਭਾਈ ਬੰਨੋ ਜੀ ਕਰਿਓ, ਸ੍ਰੀ ਗ੍ਰੰਥ ਉਤਾਰਾ |(Gurbilaas Patshahi 6)Unfortunately, it was at this, extremely early stage in the history of Sri Guru Granth Sahib Jee that mistakes and omissions began to occur within Gurbani:
ਬਹੁ ਹਾਥਨ ਕਰ ਲਿਖਨਾ ਭਇਆ |
ਕੋਊ ਸ਼ਬਦ ਮਿਸਲ ਬੇਮਿਸਲ ਹੋ ਗਇਆ |
ਇਹ ਖਾਰੇ ਕੀ ਮਿਸਲ ਕਹਾਵੇ |
ਗੁਰਦਾਸ ਮਿਸਲ ਸੇ ਭੇਦ ਜਨਾਵੈ |(Mehima Prakash)Mistakes and discrepancies began to occur with Gurbani from this early point due to the fact there were many people (of whom perhaps not all were Sikhs) writing many different BiRs and there were no strict controls on double checking and proof reading. If mistakes were occurring at this early stage then there is not much to be said about the state of affairs now, at the present time. Bhai Banno Jee’s BiR (also known in history as the ਖਾਰੀ ਬੀੜ) was further doctored as time went by, and by 1642 it contained such Kachi Bani as Gosht Maler Nal and Rattan Mala as well as infiltrations in Raag Gauree, Sorath, Raamkali, Maroo, & Sarang which I do not wish to type up. However, the name of Bhai Banno Jee as a Gursikh should not be tarnished due to this. The Lahore BiR was another such early recension of the Aad BiR which was altered to remove the names of the 9 Dhunnis. It is a very sad thing that there should even be a single missing or superfluous laga matra in the whole of Gurbani never mind the tampering that has been occurring over the last 400 years. I believe that now, it will only be after the Khalsa Raj is established that all discrepancies shall be cleared up.
After three years, on the 15th of August 1604, all the Gurbani writing was completed, and what remained to be done now was the binding. The history books mention that Bhai Banno Jee and other Gursikhs were sent to Lahore to have the Sri Aad Granth Sahib bound and covered.
The binding took a further fifteen days and during this time Hukamname were sent to Sikh Sangat all across the nation stating that it is soon time to do prakash of the Aad BiR and that they should come to have darshan. Guru Sahib stated that this Granth is the ferry ship upon which Sikhs can cross over the terrible world ocean. He who reads and listens with attention and understanding shall effortlessly be saved:
ਗ੍ਰੰਥ ਜਹਾਜ਼ ਸੁ ਭੋਜਲ ਕੇ, ਤਰ ਜਾਤ ਸੁਖੈਨ ਜਿਨੀ ਚਿਤ ਲਾਯੋ |(Sooraj Prakash, Raas 3, Ansoo 50)Guru Sahib knew that the human body in which the Gurujot was currently residing could not last forever and Sikhs would not be able have darshan after the body has perished. However, the Aad Sri Granth Sahib is the heart of the Guru that will always be able to be beheld and read. Sri Guru Jee instructed that the Granth is to be given even more respect and reverence (ਅਦਬ ਤੇ ਸਤਕਾਰ) than the human body of the Guru:
ਸ਼੍ਰੀ ਗੁਰ ਕੇਰ ਸਰੀਰ ਜੁਊ ਸਭਿ ਥਾਨ ਸਮੈ ਸਭਿ ਨ ਦਰਸੈ ਹੈਂ |
ਗ੍ਰਿੰਥ ਰਿਦਾ ਗੁਰ ਕੋ ਇਹ ਜਾਨਹੁ ਉਤਮ ਹੈ, ਸਭ ਕਾਲ ਰਹੈ ਹੈ |
ਮੇਰੇ ਸਰੂਪ ਤੇ ਯਾਂ ਤੇ ਹੈ ਦੀਰਘ, ਸਾਹਿਬ ਜਾਨਿ ਅਦਾਇਬ ਕੈ ਹੈ |(Sooraj Prakash, Raas 3, Ansoo 50)On the 30th of August 1604, the binding was complete and Aad Sri Granth Sahib was fully ready and placed with the utmost respect on the Manji Sahib at Raamsar. Guru Sahib and the Gursikhs slept on the floor:
ਭੁਮ ਸੈਨ ਸਭ ਤਹਾਂ ਬਿਰਾਜੇ |
ਗੁਰੂ ਗ੍ਰੰਥ ਮੰਜੀ ਪਰ ਰਾਜੇ |(Gurbilaas Paatshahi 6)Guru Sahib also instructed that no one should ever even dare to try and change a shabad, a letter, or even a single laga matra of Gurbani. He who does is a fool and shall regret it:
ਆਪ ਤੇ ਘਾਟ ਨ ਬਾਧ ਕਰੈ, ਜਿ ਕਰੈ, ਹੋਇ ਮੂਰਖ, ਸੋ ਪਛਤਾਈ |(Sooraj Prakash, Raas 3, Ansoo 50)Vaheguru. May Guru Sahib do kirpa on us and forgive us for the way we have treated Gurbani and taken it for granted over all these years.
Guru Sahib also stated that one should take the support of Gurbani at all times, whether it is a time of happiness or sadness one should do the Paath of Gurbani. After a Sikh leaves his body (does Akaal Chalana) one should arrange a Paath of the Granth Sahib:
ਕਾਰਜ ਹੋਇ ਸੰਪੂਰਨ, ਬਾਂਛਤਿ, ਪਾਠ ਕਰੋ ਕਿ ਕਰਾਵਹਿਗੋ ।
ਸਿਖ ਸਰੀਰ ਤਜੈ ਤਿਸ ਪੀਛਹਿ ਗਿਰੰਥ ਕੋ ਪਾਠ ਕਰਾਵਹਿਗੋ । (Sooraj Prakash, Raas 3, Ansoo 50)The first such complete recitation (sehaj paath) noted in Sikh history was 2 years later in 1606 after the Shahadat of Sri Guru Arjun Dev Sahib Jee that Sri Guru Hargobind Jee organised and Baba Buddha Sahib Jee did the Paath of:
ਸਾਹਿਬ ਬੁਢੇ ਐਸ ਉਚਾਰਾ || ਜਗਤ ਰੀਤ ਗੁਰ ਕਰੇ ਸੁਧਾਰਾ ||
ਹਰਿਗੋਬਿੰਦ ਰੀਤ ਕਰਾਈ || ਗੁਰੂ ਗ੍ਰੰਥ ਕਾ ਪਾਠ ਧਰਾਈ ||
ਗੁਰੂ ਗ੍ਰੰਥ ਕੀ ਕੋਠੀ ਮਾਹੀ || ਸਾਹਿਬ ਬੁਢਾ ਪਾਠ ਸੁਨਾਈ ||(Gurbilaas Patshaahi 6)First Prakash of Aad Sri Granth Sahib JeeGuru Jee sent a message to Baba Buddha Jee to come to Sri Raamsar Sahib from Sri Harmandar Sahib by evening. It was evening time when Baba Jee arrived, Guru Jee and Gursikhs like Bhai Gurdaas Jee and many others were sitting together on the floor, and Aad Sri Granth Sahib Jee was on the Manja Sahib:
ਭੂਮ ਸੈਨ ਸਭ ਤਹਾਂ ਬਿਰਾਜੇ ।
ਗੁਰੂ ਗ੍ਰੰਥ ਮੰਜੀ ਪਰ ਰਾਜੇ ।(Gurbilaas Patshaahi 6)The first prakash was due to happen the next morning at Amritvela. Some Gursikhs were curious as to where the first prakash would be happening, Sri Guru Jee replied that there was no other place in the world except Sri Harmandar Sahib for this prestigious undertaking, and in fact this is the sole reason that Sri Harmandar Sahib was built. After the evening Nitnem of Sri Rehraas Sahib and having langar, just when Guru Sahib and the Gursikhs were getting ready to retire for the night, the question arose in the mind of some Sikhs as to who would be the sevadar of Aad Sri Granth Sahib Jee in the morning? So they asked Guru Jee. Guru Sahib was also in these thoughts and did not give a response at that time. The Gursikhs went to sleep, but Sri Guru Arjun Dev Jee remained awake thinking about whom to give this most sanctified seva. It was most important to Guru Sahib that the right Gursikh was chosen for this seva, Guru Sahib knew it must be a Sikh in whom the very essence of Gurbani resides and who has lived and breathed Gurbani for his whole life.
At that time of the night when Guru Sahib was in these thoughts Baba Buddha Jee was taking bishraam on the floor, right at the back of the room in the direction where the other Gursikh’s feet were facing. Guru Sahib took a loving glance at the resting roop of Baba Buddha Jee whose countenance was glowing like a diva at night, even when not awake. Guru Jee stood up next to where Baba Jee was taking bishraam, did shukar of Vaheguru Jee that they have been blessed with such a Gursikh and said, as written in Sooraj Prakash:
ਚਾਰ ਗੁਰੂ ਕੀ ਸੇਵਾ ਕਰੀ |
ਪਾਯੋ ਪਰਮ ਨਿਧਾਨ |
ਸੇਵਕ ਕੀ ਇਹ ਬਸਤ ਹੈ, ਸ੍ਰੀ ਮੁਖ ਕੀਓ ਬਖਾਨ |In Gurbilaas Patshahi 6 it is written:
ਨਿਜ ਨਿਜ ਆਸਨ ਸਭ ਹੀ ਬੈਠੇ |
ਦਯਾ ਸਿੰਧ ਮਨ ਅੇਸੀ ਪੈਠੇ |
ਨਿਜ ਮਨ ਏਹੁ ਵਿਚਾਰਤ ਭਏ |
ਗੁਰੂ ਗ੍ਰੰਥ ਸੇਵਕ ਕਿੰਹ ਕਏ |
ਦੋਹਰਾ |
ਕਰਤ ਵਿਚਾਰ ਏਹ ਠਹਿਰਾਈ |
ਬੁ੍ਨਢਾ ਜੀ ਸੇਵਾ ਨਿਪੁਨਾਈ |
ਗੁਰੂ ਨਾਨਕ ਇਨ ਦਰਸ਼ਨ ਕਰੇ |
ਸੇਵਾ ਮੇਂ ਅਤਿ ਹਿਤ ਇਹ ਧਰੇ |Night passed, and Amritvela arrived at Sri Raamsar Sahib. Guru Jee and Gursikhs took ishnaan and went into Maharaaj Jee’s Darbaar. Baba Buddha Jee also did the same, and then very humbly came in, matha tekked, and quietly sat down right at the back as he always did. Baba Jee was the choubdaar (guardian) against any manmat practices going on by anyone in the Darbaar of Satguru Jee. Baba Jee even sometimes used to take bishraam outside of the Darbaar at night performing this duty. Bhai Bidhi Chand Jee used to perform a similar duty, Bhai Sahib would sit with the Sangat’s shoes. Guru Jee saw Baba Jee and warmly called Baba Jee and said “Baba Jee, aj pichai nahee” Baba Jee replied, “Sache Patshaah! It’s Anand at the back!” Guru Jee then said “Today Baba Jee, you will walk ahead, and we will walk behind. Aap jee age aao!” (please come to the front).
Baba Jee came to the front, and was told by Guru Jee to lead the procession of Sri Guru Granth Sahib towards Sri Harmandar Sahib:
ਬੁੱਢਾ ਨਿਜ ਸਿਰ ਪਰ ਧਰਿ ਗੰਥ |
ਅਗੇ ਚਲਹੁ ਸੁਧਾਸਰ ਪੰਥ |
ਸਾਹਿਬ ਬੁੱਢਾ ਆਗੇ ਕੀਨਾ | ਤਹਿ ਪਾਛੇ ਸਤਿਗੁਰ ਸੁਖ ਲੀਨਾ |Baba Buddha Sahib was put in front | Satguru Jee was happy walking behindBaba Jee with tears flowing from his eyes, thinking in his mind how kind has Sri Guru Nanak Dev Sahib Jee been to me, lifted the holy Saroop of Aad Sri Granth Sahib Jee onto his head and set off barefooted towards Sri Harmandar Sahib. Sri Guru Arjun Dev Sahib Jee Himself followed doing Chaur Sahib and all the other Gursikhs followed in pursuit singing Shabads while playing shaine and dholkis. What a magnificent sight that must have been to behold!
Guru Sahib’s entourage arrived at Sri Harmandar Sahib, where Kirtan was going on. Just at that time Sri Asa Ki Vaar was coming to conclusion. Perhaps this is why, to this day, that the Prakash of Sri Guru Granth Sahib Jee is done at Darbar Sahib after Asa Ki Vaar Kirtan finishes. Baba Jee placed Aad Sri Granth Sahib Jee on the Manja Sahib with the utmost respect and then deferentially stepped aside, thinking in his mind that Sri Hazoor Guru Sahib will do prakash Himself. Vaheguru! Such adab and satkaar! However Sri Guru Jee saw Baba Jee doing this, took hold of Baba Jee’s arm, put the Chaur Sahib in Baba Jee’s hand, and exclaimed, as written in Sooraj Prakash:
ਬੁੱਢਾ ਸਾਹਿਬ, ਖੋਲੋ ਗ੍ਰੰਥ! |
ਲੇਹੁ ਆਵਾਜ਼, ਸੁਨਹਿ ਸਭ ਪੰਥ |
ਅਦਬ ਸੰਗ ਤਬ ਗ੍ਰਿੰਥ ਸੁ ਖੋਲਾ |
ਲੇ ਆਵਾਜ਼, ਬੁੱਢਾ ਮੁਖ ਬੋਲਾ |Baba Buddha Jee then sat on the tabiya, Sri Guru Arjun Dev Sahib Jee came and stood behind Baba Jee and performed Chaur Sahib over Sri Guru Granth Sahib Jee. Baba Buddha Jee did prakash, and the first Hukamnama Sahib was taken and spoken:
ਸੂਹੀ ਮਹਲਾ ੫ ॥
ਸੰਤਾ ਕੇ ਕਾਰਜਿ ਆਪਿ ਖਲੋਇਆ ਹਰਿ ਕੰਮੁ ਕਰਾਵਣਿ ਆਇਆ ਰਾਮ ॥
ਧਰਤਿ ਸੁਹਾਵੀ ਤਾਲੁ ਸੁਹਾਵਾ ਵਿਚਿ ਅੰਮ੍ਰਿਤ ਜਲੁ ਛਾਇਆ ਰਾਮ ॥
ਅੰਮ੍ਰਿਤ ਜਲੁ ਛਾਇਆ ਪੂਰਨ ਸਾਜੁ ਕਰਾਇਆ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥
ਜੈ ਜੈ ਕਾਰੁ ਭਇਆ ਜਗ ਅੰਤਰਿ ਲਾਥੇ ਸਗਲ ਵਿਸੂਰੇ ॥
ਪੂਰਨ ਪੁਰਖ ਅਚੁਤ ਅਬਿਨਾਸੀ ਜਸੁ ਵੇਦ ਪੁਰਾਣੀ ਗਾਇਆ ॥
ਅਪਨਾ ਬਿਰਦੁ ਰਖਿਆ ਪਰਮੇਸਰਿ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥
ਨਵ ਨਿਧਿ ਸਿਧਿ ਰਿਧਿ ਦੀਨੇ ਕਰਤੇ ਤੋਟਿ ਨ ਆਵੈ ਕਾਈ ਰਾਮ ॥
ਖਾਤ ਖਰਚਤ ਬਿਲਛਤ ਸੁਖੁ ਪਾਇਆ ਕਰਤੇ ਕੀ ਦਾਤਿ ਸਵਾਈ ਰਾਮ ॥
ਦਾਤਿ ਸਵਾਈ ਨਿਖੁਟਿ ਨ ਜਾਈ ਅੰਤਰਜਾਮੀ ਪਾਇਆ ॥
ਕੋਟਿ ਬਿਘਨ ਸਗਲੇ ਉਠਿ ਨਾਠੇ ਦੂਖੁ ਨ ਨੇੜੈ ਆਇਆ ॥
ਸਾਂਤਿ ਸਹਜ ਆਨੰਦ ਘਨੇਰੇ ਬਿਨਸੀ ਭੂਖ ਸਬਾਈ ॥
ਨਾਨਕ ਗੁਣ ਗਾਵਹਿ ਸੁਆਮੀ ਕੇ ਅਚਰਜੁ ਜਿਸੁ ਵਡਿਆਈ ਰਾਮ ॥੨॥
ਜਿਸ ਕਾ ਕਾਰਜੁ ਤਿਨ ਹੀ ਕੀਆ ਮਾਣਸੁ ਕਿਆ ਵੇਚਾਰਾ ਰਾਮ ॥
ਭਗਤ ਸੋਹਨਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਵਹਿ ਸਦਾ ਕਰਹਿ ਜੈਕਾਰਾ ਰਾਮ ॥
ਗੁਣ ਗਾਇ ਗੋਬਿੰਦ ਅਨਦ ਉਪਜੇ ਸਾਧਸੰਗਤਿ ਸੰਗਿ ਬਨੀ ॥
ਜਿਨਿ ਉਦਮੁ ਕੀਆ ਤਾਲ ਕੇਰਾ ਤਿਸ ਕੀ ਉਪਮਾ ਕਿਆ ਗਨੀ ॥
ਅਠਸਠਿ ਤੀਰਥ ਪੁੰਨ ਕਿਰਿਆ ਮਹਾ ਨਿਰਮਲ ਚਾਰਾ ॥
ਪਤਿਤ ਪਾਵਨੁ ਬਿਰਦੁ ਸੁਆਮੀ ਨਾਨਕ ਸਬਦ ਅਧਾਰਾ ॥੩॥
ਗੁਣ ਨਿਧਾਨ ਮੇਰਾ ਪ੍ਰਭੁ ਕਰਤਾ ਉਸਤਤਿ ਕਉਨੁ ਕਰੀਜੈ ਰਾਮ ॥
ਸੰਤਾ ਕੀ ਬੇਨੰਤੀ ਸੁਆਮੀ ਨਾਮੁ ਮਹਾ ਰਸੁ ਦੀਜੈ ਰਾਮ ॥
ਨਾਮੁ ਦੀਜੈ ਦਾਨੁ ਕੀਜੈ ਬਿਸਰੁ ਨਾਹੀ ਇਕ ਖਿਨੋ ॥
ਗੁਣ ਗੋਪਾਲ ਉਚਰੁ ਰਸਨਾ ਸਦਾ ਗਾਈਐ ਅਨਦਿਨੋ ॥
ਜਿਸੁ ਪ੍ਰੀਤਿ ਲਾਗੀ ਨਾਮ ਸੇਤੀ ਮਨੁ ਤਨੁ ਅੰਮ੍ਰਿਤ ਭੀਜੈ ॥
ਬਿਨਵੰਤਿ ਨਾਨਕ ਇਛ ਪੁੰਨੀ ਪੇਖਿ ਦਰਸਨੁ ਜੀਜੈ ॥੪॥੭॥੧੦॥(Ang 783)http://www.sikhitothemax.com/page.asp?ShabadID=2911The whole duration of the Hukamnama Sahib, Guru Sahib continued performing Chaur Sahib over Aad Sri Granth Sahib Jee. After taking and hearing the first Hukamnama Sahib, the entire Sangat’s eyes got filled with tears. Sri Guru Jee looked towards Baba Jee and requested of him, “Baba Jee, today, please recite for us the Paath of Sri Jap Jee Sahib with your own voice.” Baba Jee replied “O’ Great Giver, me?”, Sri Hazoor replied, “Baba Jee, you have seen with your own eyes and heard with your own ears Sri Guru Nanak Dev Sahib Jee reciting Sri Jap Jee Sahib. So, recite for us today Sri Jap Jee Sahib in the exact way that Sri Guru Nanak Dev Sahib Jee used to at Sri Kartarpur Sahib.” Baba Jee did the Paath of Sri Jap Jee Sahib (ਬੁੱਢਾ ਜਪੁਜੀ ਪਾਠ ਕਰੰਤਾ) which Guru Sahib personally listened to, it seemed that Sri Guru Nanak Dev Sahib Jee was Himself reciting the Amrit Bani. Baba Jee then announced to the entire Sikh Sangat that Sri Guru Granth Sahib Jee is the heart of Guru Jee, wherever or whoever a Sikh may be, if he connects with devotion with Sri Guru Granth Sahib Jee, he will get the full love of Satguru Jee’s heart. After these words were spoken, KaRaah Prashaad was distributed and this blessed event in history was concluded. The whole day, the Aad BiR Sahib remained prakash and a lot of sangat came for darshan.
In the evening, the time for Sukhaasan of Aad Sri Granth Sahib Jee came. Baba Buddha Sahib Jee asked Guru Jee where the resting place of the Aad BiR would be, Guru Sahib replied KoTha Sahib, where we take bishraam:
ਜਿਸ ਕੋਠਰੀ ਰਹਿਨ ਹਮਾਰਾ ।
ਤਹਾਂ ਨਿਵਾਸ ਕਰਹੁ ਜੁਤਿ ਮਾਨ ।Baba Jee then asked “Guru Jee, where will you take bishraam then?” Sri Hazoor replied “On a white chadar on the floor below.”:
ਸ੍ਰੀ ਗੁਰ ਭਤਲ ਨਿਕਟ ਆਸੀਨੋ ।Baba Buddha Jee performed Sukhaasan, lifted Maharaaj Jee’s Saroop onto his sees and travelled to the Sukhaasan Asthaan of Sri KoTha Sahib where Aad Sri Granth Sahib Jee was respectfully placed on the Palang Sahib, and Guru Sahib, Baba Jee, and other Gursikhs took bishraam on the floor beside. To this day, there is a white chadar spread on the floor on that spot where Sri Guru Arjun Dev Sahib Jee rested on the floor beneath Aad Sri Granth Sahib Jee. If one asks the Granthi Singhs in whose name is this chadar? They will reply, in the name, and in the honour of Sri Guru Arjun Dev Sahib Jee.
Some scholars these days are saying that the paper, ink, and binding of Sri Guru Granth Sahib Jee is not the Guru, rather the gyaan inside is the Guru. However, Sri Hazoor tells us in Gurbani:
ਸਲੋਕ ਮਃ ੧ ||
ਧੰਨੁ ਸੁ ਕਾਗਦੁ ਕਲਮ ਧੰਨੁ ਧਨੁ ਭਾਂਡਾ ਧਨੁ ਮਸੁ ||
ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਜਿਨਿ ਨਾਮੁ ਲਿਖਾਇਆ ਸਚੁ ||੧||(Ang 1291)We should remember these pangtees, and show the appropriate respect to Sri Guru Granth Sahib Jee. Guru Sahib is the Shabad Avtaar so one can never show enough respect, but also of equal importance is avoiding superstitious customs that Gurbani itself condemns.
The purpose of this article was to give an outline of why, and a description of the circumstances in which, Sri Guru Granth Sahib Jee was revealed in Kaljug with the motive that we also may try and form some type of connection with Gurbani by reading, understanding, and most importantly of all, following it in our lives. These days, although Kaljug is worsening, Gurbani is currently very accessible through computers, mobile phones, television etc., we should take advantage of this by exploring the limitless ocean of Gurbani and getting immersed in it. Guru Sahib has written that the Sikh who listens to just one thing the Guru says has their mind enriched with diamonds and jewels (ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ||). There is no bigger encouragement than that. If we want to be truly wealthy then we should open up the treasure chest (ਖ਼ਜ਼ਾਨਾ / khazana) of Gurbani and partake of the wealth (ਧਨ / dhan) inside.
ReferencesThe majority of this article was translated and adapted from Principal Satbir Singh’s book Partakh Har, Chapter 10, “Shabad Prakash”. Most of the quotes from the historical granths are cited by the Principal in his book and are thus secondary references so I did not bother to include a reference list of those. If any historical quotes are missing a reference, that is because Principal Satbir Singh has not provided them in his book either, and I personally am not sure which granths they are from. Other sources used include Katha by Gyani Pinderpal Singh Jee and a few other Sikh history books.
As well as mistakes with my own writing and words, it is also possible that the source material contains faults that I have then (unknowingly) also reproduced here so please excuse all errors and inaccuracies.
Let us conclude with the wonderful words of Bhai Gurdaas Jee II:
ਗੁਰੂ ਅਰਜਨ ਪੰਚਮ ਠਹਰਾਇਓ ||
ਜਿਨ ਸਬਦ ਸੁਧਾਰ ਗਰੰਥ ਬਣਾਇਓ ||
ਗ੍ਰੰਥ ਬਣਾਇ ਉਚਾਰ ਸੁਨਾਇਓ ||
ਤਬ ਸਰਬ ਜਗਤ ਮੈ ਪਾਠ ਰਚਾਇਓ ||
ਕਰਿ ਪਾਠ ਗ੍ਰੰਥ ਜਗਤ ਸਭ ਤਰਿਓ ||
ਜਿਹ ਨਿਸ ਬਾਸੁਰ ਹਰਿ ਨਾਮ ਉਚਰਿਓ|| (Bhai Gurdaas Jee II, Pauri 21) http://www.sikhitothemax.com/page.asp?ShabadID=6473
ਸਤਿਗੁਰਬਚਨਕਮਾਵਣੇਸਚਾਏਹੁਵੀਚਾਰੁ॥