ਭੋਗ ਲਾਊ ਜਾ ਪਰਵਾਨ ਕਰੋਹ

Vahiguru jee kaa khalsa
Vahiguru jee kee fateh

Dass found this interesting book by Giani Harbans Singh jee on Gurmat Krah Parshad Maryada. Giani jee has written a chapter saying during the time of Ardaas should we say ਭੋਗ ਲਾਊ ਜਾ ਪਰਵਾਨ ਕਰੋਹ. Dass has share the images here. Veechar Share karoh.

It depends what you believe is happening during Ardas and kirpan bhet. If you believe Guru Sahib is partaking the food then you say Bhog , if you believe he is approving/accepting the offering then you say Parvan. Using references Giani Ji has given some evidence that traditionally proves it was Parvan, but Giani Ji has shared his views without being sensitive to the practices of certain samparads.

Panthic Maryada also has mentioned during Kirpan bhet degh is being accepted. At the end of the day words are words and its the faith behind the Ardas that matters. While its important to have unity in Ardas and Degh Maryada I dont think all hell well break loose if someone chooses one saying over the other as long as their intention is genuine.

ਗਿਆਨੀ ਜੀ ਦੀ ਇਹ ਪੁਸਤਕ ਦੇਗ ਮਰਯਾਦਾ ਬਾਰੇ ਚੰਗੀ ਵੀ ਹੈ ਪਰ ਕਈ ਥਾਂ ਤੇ ਉਹਨਾਂ ਦੇ ਨਿੱਜੀ ਵਿਚਾਰ ਵੀ ਹਨ। ਮਸਲਨ ਸਾਧਾਂ ਵਲੋਂ ਆਪਣੀ ਜੂਠ ਰਲਾਉਣੀ ਆਦਿ ਦੀ ਚੱਲੀ ਕੁਰੀਤੀ ਬਾਰੇ ਅਾਗ੍ਰਹ ਕਰਨਾ ਚੰਗਾ ਹੈ ਪਰ ਅਰਦਾਸ ਦੌਰਾਨ ਗੁਰਬਾਣੀ ਪੰਕਤੀਆਂ ਦਾ ਅਵਾਜਾਂ ਨਹੀ ਦੇਣਾ ਚਾਹੀਦਾ ਆਦਿ ਕਹਿਣਾ ਉਹਨਾਂ ਦੇ ਆਪਣੇ ਨਿਜ ਵਿਚਾਰ ਹਨ। ਅਗਰ ਭੇਂਟ ਕੀਤੇ ਹੋਏ ਰੂਮਾਲਾਂ ਵਾਸਤੇ ਅਰਦਾਸੀਏ ਸਿੰਘ ਵਲੋਂ ਇਹ ਆਖਿਆ ਜਾ ਸਕਦਾ ਹੈ ਕਿ 'ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਰੁਮਾਲੇ ਜਾਂ ਪੁਸ਼ਾਕੇ ਅੰਗੀਕਾਰ ਕਰੋ ਜੀ", ਕਦੇ ਇਹ ਨਹੀਂ ਸੁਣਿਆਂ ਕਿ ਰੁਮਾਲੇ ਜਾਂ ਪੁਸ਼ਾਕੇ ਪਰਵਾਨ ਕਰਨਾ ਤਾਂ ਗੁਰੂ ਦਰਬਾਰ ਵਿਚ ਹਾਜ਼ਰ ਪੰਚਾਮਿ੍ਤ ਦੇਗ ਨੂੰ ਕਿਰਪਾਨ ਭੇਂਟ ਕਰਨ ਸਮੇਂ ਜੇਕਰ 'ਭੋਗ ਲਾਉਣਾ' ਅਾਖਿਆ ਵੀ ਜਾਵੇ ਤਾਂ ਕੋਈ ਅੱਤ ਕਥਨੀ ਨਹੀਂ ਹੈ।

ਛਪੇ ਹੋਏ ਸਿੱਖ ਰਹਿਤ ਮਰਯਾਦਾ ਦੇ ਖਰੜੇ ਵਿਚ ਇਹ ਕਿਤੇ ਵੀ ਨਹੀਂ ਲਿਖਿਆ ਕਿ 'ਪਰਵਾਨ ਕਰਨਾ' ਹੀ ਆਖਿਆ ਜਾਵੇ। ਦਾਸ ਦੀ ਤੁੱਛ ਬੁੱਧੀ ਅਨੁਸਾਰ ਜਿਵੇਂ ਸ਼ਰਧਾਲੂ ਦੀ ਭਾਵਨਾ ਹੈ ਉਵੇਂ ਹੀ ਆਖਿਆ ਜਾ ਸਕਦਾ ਹੈ। ਜਿਹੜਾ ਨਾਮ ਰਸੀਆ ਸਿੱਖ ਦਸਾਂ ਨੋਹਾਂ ਦੀ ਕਿਰਤ ਕਮਾਈ ਵਿਚੋਂ ਰਸਦ ਖਰੀਦ ਕੇ ਪੂਰਨ ਮਰਯਾਦਾ ਅਨੁਸਾਰ ਦੇਗ ਤਿਆਰ ਕਰਕੇ ਗੁਰੂ ਮਹਾਰਾਜ ਜੀ ਦੇ ਦਰਬਾਰ ਹਾਜ਼ਰ ਕਰਦਾ ਹੈ, ਉਹਦੇ ਵਲੋਂ ਬੇਨਤੀ ਰੂਪ ਅਕਾਲੀ ਬਾਣੀ ਦੀਆਂ ਪੰਕਤੀਅਾਂ ਪੜ੍ਹਨੀਆਂ "ਅਨਿਕ ਪ੍ਰਕਾਰ ਭੋਜਨ ਬਹੁ ਕੀਏ ਬਹੁ ਬਿੰਜਨ ਮਿਸਟਾਏ ॥ ਕਰੀ ਪਾਕਸਾਲ ਸੋਚ ਪਵਿਤ੍ਰਾ ਹੁਣਿ ਲਾਵਹੁ ਭੋਗੁ ਹਰਿ ਰਾਏ ॥੨॥" ਅਸਲ ਵਿਚ ਦੇਗ ਨੂੰ ਅਕਾਲੀ ਜੋਤ ਦਾ ਭੋਗ ਲਵਾਉਦੀਆਂ ਹਨ। ਬਾਕੀ ਭਾੜੇ ਦੇ ਟੱਟੂ ਕੀਤੇ ਹੋਏ ਭਾਂਵੇ ਪਰਵਾਨ ਕਰਨਾ ਜਾਂ ਭੋਗ ਲਾਉਣਾ ਆਖੀ ਜਾਣ ਕੋਈ ਫਰਕ ਨਹੀਂ ਪੈਂਦਾ।

There is an interesting story during the times of Bhai Sahib Bhai Randhir Singh Ji.

One day he went to Sri Harmandir Sahib. After Bhog he refused to eat Degh. The Sikh- Politicians became angry and started scolding him claiming that Bhog was done to the degh. Bhai Sahib said there was no maryada so how could bhog have taken place. Bhai Sahib then made degh according to maryada. He then did kirpan bhet, and bhog of degh was complete. He then weighed the original degh with the degh made according to maryada. There was a difference in weight which showed sangat how Guru Sahib partakes of degh partakes of degh made according to maryada.

Giani Ji has taken extracts from history. One cannot understand history of maryada through text because they are often vague. For example, Bhai Nand Lal's rehatname is the most popular and accepted but if we were to take it literally or as a formal guide to maryada then we would assume that only two banis were recited during morning nitnem instead of the traditional 5. There are limitations in understanding maryada by making assumptions on vague literature. Giani Ji refers to texts like Balas Janamsakhis and Surak Parkash to understand degh . These texts never speak in full detail. Either way there is no reason to have dubhida about this issue as long as ones intentions are true and pure I dont Guru Sahib is going to mind.

Saying Parvaan Karo stems from missionary thinking that states that Guru Sahib does not eat the Degh. However, Shardavaan and Puratan thinking Gursikhs know that if Degh is made according to Maryada then Guru Sahib for sure eats the degh and blesses it. This is why it is called Sheet Parshaad, meaning Guru Sahib has tasted the Degh. Saying Bhog laao is Puratan Maryada and should be followed. I have seen within Jatha that all old Singhs who have done Sangat with Bhai Sahib are adamant about saying Bhog Laao. Recently however, as Jatha has come under the influence of missionaries new age Jatha Gursikhs are now saying Parvaan karo at Smagams which is very sad.

“Parvaan Karo” does not make any sense not because it is irrational to pray for Degh parvaan to Guru Sahib. What makes anyone think Degh prepared according to maryada by a rehatvaan Sikh would not be parvaan? Preparation of Degh according to maryada is by default parvaan. Traditional words of “Bhog Laavo” are proper and according to Gurmat. Missionaries have unnecessarily started saying parvaan because Brahmins say bhog to their deities but they do not realize that idols are not divine and Guru Sahib is alive, Divine and has consciousness. Few points to consider against "parvaan" wording:

1) Why isn’t degh prepared according to maryada by a rehatvaan Sikh parvaan?

2) At what point is it considered parvaan?

a) If from Hukamnama, then is Hukamnama taken solely for this purpose? If no then shouldn’t separate hukamnama be taken? What if degh is parvaan but not langar so what kind of hukamnama can we expect? Should two separate hukamnamas be taken for langar and degh? Further, has there been any instance where degh was not parvaan and it was thrown away and prepared again? Can any advocate of “parvaan” answer this? If hukamnama gives indication of parvaan then why is kirpan bhet done? Hukamnama renders kirpan bhet a useless practice.

b) If kirpan bhet is a sign of parvaan then there is no need to either pray for it or take hukamnama

On the other hand, wording bhog does not raise any issues. Bhog does not simply mean to eat but has many meanings. Bhog generally refers to food presented to deity. So in this context, bhog means food presented to Satguru for his blessings. In Gurmat, the only deity worthy of worship is Vaheguru who sis present in Gurbani. So we present food to Guru Sahib. According to maryada, degh must be brought in during diwaan while kirtan is being recited. So kirtan instills Bhagti aspect and kirpan bhet instill Shakti aspect in the degh (and langar). It is a combination of miri and piri, bhagti and Shakti. We pray for bhog because we are requesting Guru Sahib to exercise his kala to bless the degh with bhagti and Shakti so whoever eats it gets nihaal with these two qualities.

Consider Amrit Sanchaar example during which no one prays for Amrit parvaan because as long as maryada is followed, it is Amrit. But Ardaas is done to Guru Ji to bless the Amrit with His power. Gurbani and khanda combined instill saint-soldier qualities. Degh and langar are no different.

I do not in any way mean that Guru Sahib cannot eat degh. Guru Sahib’s body is not like ours so His eating would be as it behooves His Shabad Moorat. What I mean to stress it that bhog doesn’t just mean to eat. Degh is not a “seet parshaad” because no food eaten by Guru Sahib can ever be jootha. Guru Rakha

In my opinion if during Ardaas "bhog laao" wasn't said, then it shouldn't be eaten. Bhog laao and parvaan karo mean totally twp different things and cannot be used interchangeably.