Bhai Nand Lal Sahib Jeeeeeeeeeo!

I thought I would quote some of the most beautiful poetry coming from Sri Dasmeh Pita Jis court by one of his most beloved Gurmukhs Sri Maan Bhai Nand Lal ji. Bhai Sahib lived in the court of Sri Dasmesh. Bhai Sahib was extremely fortunate to have close contact with Guru Sahib; we are very fortunate that his Gurmat literature has still been preserved. It would benefit us if we took some time to study his works.

Their child like love Bhai Sahib had for GUru Sahib is very touching. Many people have tried to say all kinds of weird things about Bhai Sahib like he was not Amrit Chhaak etc. How can anybody read his poetry and say such things. Surely BHai Sahib was a complete bridesmaid of Guru Sahib if we had an small fraction of the love he had for GUru Sahib who knows what spiritual heights we can reach. Here are a few beautiful sayings from his writings GanjNama.

WARNING- This poetry is extremely intoxicating and full of Vairaag.



ਸਾਰੇ ਪਵਿਤ੍ਰ ਫਰਿਸ਼ਤੇ ਗੁਰ ਗੋਬਿੰਦ ਸਿੰਘ ਦੇ ਤਾਬਿਆ ਹਨ

ਅਤੇ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੀਆਂ ਬਖ਼ਸ਼ਸ਼ਾਂ ਦੀ ਸਿਫਤ ਕਰਨ ਵਾਲੇ ਹਨ

ਜਗਤ ਦੀ ਪਵਿਤ੍ਰ ਜਨਮਦਾਤਾ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੀ ਸੇਵਾ ਵਿਚ ਰਹਿੰਦੀ ਹੈ

ਅਤੇ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੀ ਟਹਿਲਣ, ਸੇਵਾਦਾਰ,ਹੈ

ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੇ ਸਾਮ੍ਨਣੇ ਕੁਦਰਤ ਦੀ ਕੀ ਕਦਰ ਹੈ

ਓੁਹ ਵੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੀ ਬੰਦਗੀ ਵਿਚ ਬੱਧੀ ਰਹਿਣਾ ਚਾਹੁੰਦੀ ਹੈ


All pure angels come to the seat ( Darbar Sahib) of Sri Guru Gobind Singh Ji.
and praise the great giver Sri Guru Gobind Singh JI for the birth of a Sikh life.

The Pure ones ( SInghnia) of this earth whom give birth to these angels are servants to Sri GUru Gobind Singh Ji.

Nature is at the holy feet of Sri Guru Gobind Singh Ji
all of nature ( all atmas) stays in firm devotion to Sri GUru Gobind Singh Ji and beg to take birth as a Sikh.

Forgive the translations. The whole GanjNama with more accurate translations can be viewed at

[www.vidhia.com]


Bhai Sahib was so much in love with Guru Sahib he saw that the whole creation came into existence to fall at the feet of his beloved.

These divine verses are completely true. I remember a Singh was once mentioning that we never wear socks in Guru Sahibs Darbar, because for two reasons. One, Guru Sahibs Darbar should be kept clean since GUru Sahib resides here. Two many devtas are waiting in line to Matha Tekh to Guru Sahib; knowing devtas and Shaheed Singhs come for Guru Sahibs Darshan how can we wear socks?

Also, I truly believe every atma has the name of Guru Sahib in their heart inside even if they dont know it they are all longing to fall at the holy feet of GUru Sahib. I remember awhile back I went to go substitute teach at an Orthodox Jewish School. During lunch time, a Bibi Ji asked me questions about who I was and what Dharam I belonged too. I mentioned I was a Sikh, and she asked me if I had a prophet and what was his name. As soon as I mentioned the name " Sri Guru Gobind SIngh Ji" her eyes began to shine and was in complete awe. The rest of the table also became silent. I was amazed too see that just by listening to Guru Sahibs name this Bibi Ji went in a small trance. What would be her reaction if she knew the life and teachings of GUru Sahib?

I remember a Sakhi about Bhai Sahib in which he used to wait outside of GUru Sahibs room to receive the left over crumbs of Guru Sahibs food the way a dog waits for the left over food of his master.Towards the end of Ganjama, BHai Sahib speaks in extreme humility. He mentions he is a enslaved dog of Guru Sahib who is lower the the dogs owned by Guru Sahib. He says he takes the leftover crumbs from the table of Guru Sahib.

ਲਾਲ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦਾ ਇਕ ਗੁਲਮ ਕੂਕਰ ਹੈ

ਉਹ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੇ ਨਾਮ ਦੇ ਦਾਗ ਵਾਲਾ ਹੈ

ਉਹ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੇ ਕੁੱਤਿਆ ਤੋ ਵੀ ਨੀਚ ਹੈ

ਉਹ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੇ ਦਸਤਰਖਾਨ ਤੌਂ ਭੋਰੇ ਚੁਗਨ ਵਾਲਾ ਹੈ


What loving humility! Bhai Sahib took much delight in taking the leftover crumbs of Guru Sahib. BHai Sahib was like a dog who felt completely helpless with the glance of his master. Whenever his Master ( Guru Sahib) gave his glance Bhai Sahib felt like he just inherited the whole world. Without this glance that comes when Guru Sahib is please Bhai felt like a widow ready to jump in the fire. Perhaps it was because of this obedient like nature that Bhai Sahib was given the honor of receiving GUru Sahibs code of conduct. The conversation between Guru Sahib and Bhai Sahib is simply amazing.

Here is some of the conversation

ਦੋਹਰਾ

ਪ੍ਰਸ਼ਨ ਕੀਆ ਨੰਦ ਲਾਲ ਜੀ ਗੁਰੂ ਬਤਾਈਏ ਮੋਹਿ

ਕੌਣ ਕਰਮ ਇਨ ਜੋਗ ਹੈਂ ਕੌਣ ਕਰਮ ਨਹੀਂ ਸੋਹਿ

ਦੋਹਰਾ


ਨੰਦ ਲਾਲ ਤੁਮ ਬਚਨ ਸੁਣਹੁ ਸਿਖ ਕਰਮ ਹੈ ਏਹਿ

ਨਾਮ ਦਾਨੁ ਇਸ਼ਨਾਨ ਬਿਨ ਕਰੇ ਨਾ ਅਨ ਸਿਓੁੱ ਨੇਹੁ



- Nand Lal inquired and asked the Guru what actions should one do and what actions should one avoid.

Nand Lal listen to the actions that a Sikh must follow.
Without Naam , Daan , Ishnaan do not partake of any food.

This is such a wonderful recorded conversation between father and son. To view the whole conversation go to the previous website suggested earlier.


I know that I am guilty of not following the above Bachans of Guru Sahib. Many times in the past I have eaten lunch without doing Panj IShnaan and Naam Abhyiaas or Paaht.

Hopefully Guru Sahib can give blessings to make all of us like the obidient GUrumukh that Bhai Nand Lal Ji was.


Here is a nice kirtan recording of one of Bhai Sahibs works it also has the English meanings of this poetry which was written in Persian.

Note: I would strongly recommend NOT to go the website advertised on this video.

ਨੰਦ ਲਾਲ ਤੁਮ ਬਚਨ ਸੁਣਹੁ ਸਿਖ ਕਰਮ ਹੈ ਏਹਿ

ਨਾਮ ਦਾਨੁ ਇਸ਼ਨਾਨ ਬਿਨ ਕਰੇ ਨਾ ਅਨ ਸਿਓੁੱ ਨੇਹੁ


I was wondering n the following rehatnama is Guru Sahib saying

Not to eat from those who have not committed themselves to the Gurmat Principles Naam, Daan , Ishnaan ( Gurmat Naam)?

Guru Sahib also says

ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥
ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥

One who works for what he eats, and gives some of what he has
- O Nanak, he knows the Path. ||1||

the following rehetnama appears in Amrit Keertan, i believe it must be bhai nand lal jee...

sorry, i can't post it in gurmukhi,


ran mae jaae n kabehoo(n) bhaajai ||
dhrirr kar shhathree dhharam lo gaajai ||
shasathreheen eih kabehoo(n) n hoee ||
rehithava(n)th khaalas hai soee ||
rehith behith n kabehoo(n) thiaagai ||
sanamukh larai n ran thae bhaagai ||
kut(h)aa hukaa charas thamaakoo ||
gaa(n)jaa ttopee thaarree khaakoo ||
ein kee our n kabehoo dhaekai ||
rehithava(n)th so si(n)gh visaekhai ||
vaahiguroo nith bachan ouchaarae ||
vaahiguroo ko hiradhai dhhaarai ||
aagae aavath si(n)gh j pavai ||
vaahiguroo kee fathae bulaavai ||
ka(n)ghaa dhono vakath kar paag chunai kar baa(n)dhhee ||
dhaathan neeth karaee naa dhukh paavai laal jee ||
t(h)a(n)ddae paanee jo nehi nhaavai bin jap parrhae prasaadh j khaavai ||
bin rehiraas samaa(n) jo khovai keerathan parrhae binaa jo sovai ||
chugalee kar jo kaaj bigaarai dhhrig this janam j dhharam bisaarai ||
praathakaal sathasa(n)g n jaavai thanakhaahadhaar veh vaddaa kehaavai ||
sathasa(n)g jaae kar chth ddulaavai har yas sunathae baath chalaavai ||
niradhhan dhaekh n paas behaavai so thanakhaahee mool kehaavai ||
kathhaa keerathan man nehi laavai sa(n)th sikh ko buraa alaavai ||
ni(n)dhaa jooaa hirai j maal mehaa(n) dhukhaavai this ko kaal ||
gurasikh rehith sunahu hae meeth parabhaathae out(h) kar hith cheeth ||
vaahiguroo gur ma(n)thr s jaap kar eisanaan parrhai jap jaap ||
sa(n)dhhiaa samai(n) sunai rehiraas keerathan kathhaa sunai har yaas ||
ein mai nae j eaek karaae so sikh amaraapuree mehi jaae ||
dhuhoo gra(n)thh mae baanee joee chun chun ka(n)t(h) karae nith soee ||
rehithavaan gur sikh hai joee kar oupaae dhhan khaattai soee ||
thaahee(n) kar ghar ko nirabehai poojaa bhool n kabehoo gehai ||
jo koee si(n)gh pujaaree ahai so bhee poojaa bahuth n gehai ||
than nirabaah maathr so laevai adhhik hoe tha jehi(n) kehi(n) dhaevai ||
dhas nakh kar jo kaar kamaavai thaa(n) kar jo dhhan ghar mai aavai ||
this thae gur dhasaa(n)adhh jo dhaeee si(n)gh suyas bahu jag mehi loee ||
golak raakhai naahi jo shhal kaa karai vapaar ||
kehai gobi(n)dh si(n)gh laal jee bogai narak hazaar ||
dhasava(n)dhh guroo nehi dhaevee jhoot(h) bol jo khaae ||
kehai gobi(n)dh si(n)gh laal jee this kaa kashh n bisaah ||
jo prasaadh shhakanae lagae haathh suchaeth karaee ||
eaekaakee behi khaahi nehi avaran ko bhee dhaee ||
aap si(n)gh jo raajaa hoee niradhhan si(n)ghan paalai soee ||
paradhaesee si(n)ghan jab dhaekhai oun kee saevaa karae bisaekhai ||
madhhur bachan sabehin ko bhaakhai chaakar si(n)ghan ko hee raakhai ||
si(n)gh si(n)gh so naeh s karano vair bhaav man thae pareharano ||
dhhan keerath sukh raaj baddaaee ||
yuvathee suth vidhiaa bahu bhaaee ||
eae sabh dhaath guroo kee jaanai ||
thaa(n) thae nehi abhimaanehi t(h)aanai ||
aradhaas binaa(n) jo kaaj sidhhaavai bhaett keeeae bin kashh mukh paavai ||
thiaagee vasath grehin jo karai bin thria apanee saej j dhharai ||
athithh dhaekh nehi dhaevai dhaan so nehi paavai dharagehi maan ||
maal athithh kaa bal kar shhalai ||
jap thap thaa(n) ko kashh nehi falai ||
dhasamee aadh guroo dhin jaethae purab samaan kehae hai(n) thaethae ||
thin mae(n) kashh parasaadh banaavai kar karraah khhaalasae khuaavai ||
karraah karan kee bidhh sun leejai theen bhaag ko samasar keejai ||
laepan aagai bahukar dheejai maa(n)jan kar bhaa(n)jan dhhoveejai ||
kar eisanaan pavithr hvai behai vaahiguroo bin avar n kehai ||
kar thiaag chaakee par dhharai chaar our keerathan behi karai ||
jo prasaadh ko baa(n)tt hai man mae dhhaarae lobh ||
kis thhorraa kis agalaa sadhaa rehai this sog ||
lagae dhivaan mool n jaavai rehith binaa prasaadh brathaavai ||
sooaa pehir leae nasavaar gobi(n)dh si(n)gh hoe s khavaar ||
maa(n)e bhain jo aavai sa(n)gith dhrishatt buree dhaekhae this pa(n)gath ||
si(n)kh hoe jo karae karodhh ka(n)niaa mool n dhaevai sodhh ||
dhheea bhain kaa paisaa khaae gobi(n)dh si(n)gh dhhaakae yam laae ||
vaahiguroo bin kehae j paavai vaeshaa dhavaarae sikh j jaavae ||
par eisathree sio naeh lagaavai gobi(n)dh si(n)gh veh sikh n bhaavae ||
par baettee ko baettee jaanai ||
par eisathree ko maath bakhaanai ||
apanee eisathree so rath hoee ||
rehithavaan gur kaa si(n)gh soee ||
paranaaree jooaa asaath choree madhiraa jaan
paa(n)ch aib yae jagath mo thajai s si(n)gh sujaan ||
khhalak khhaalik kee jaan kai khhalak dhukhaavai naahi
khhalak dhukhai jo na(n)dh jee khhaalik kopai thaahi ||
jagath maa(n)hi hai pa(n)thh s jaethae karai ni(n)dh nehi kabehoo(n) thaethae ||
namar subhaav n kabehoo(n) thiaagae ||
dhurajan dhaekh dhoor thae bhaagae ||
dhurajan kee sa(n)gath sukh naahee(n) ||
kar bichaar dhaekho man maahee(n) ||
vinay bibaek dhharam dhrirr raakhai mithhiaa bachan n kabehoo bhaakhai ||
karai bachan jo paalai naahee(n) gobi(n)dh si(n)gh this t(h)aar n aahee ||
vaadtee lae kar niaae n kareeeae ||
jhoot(h)ee saakhaa kabehoo(n) n bhareeeae ||
guroo saroop khhaalasaa heeeae ||
jaa(n) kee ttehil param sukh leheeeae ||
jae kurehitheeeae jag dharasaavath paahul peee kukaram kamaavath ||
thin so(n) varathan naahi(n) milaavai rehi niralaep param sukh paavai ||
sa(n)niaasee bairaagee jaevai aar oudhaasee yogee thaevai
ja(n)gam vaamee avar j koee thaa(n) kaa joot(h)aa kabee n laeee ||

These translations are english translations of punjabi tranlations of Bhai Nand Lal Singh Ji's wonderful Gazals wriitten in Persion. I feel original works alongwith translations are better option. May be original works are available in Punjabi script. Sukhdeep Singh Veer Ji, did you read those?

i think master jaswant singh jee has published some pamphlets explaining several of bhai nand lal jee's (persian) ghazals in punjabi... i will see if i can find them.

I was going to write similar to what Bhai MB Singh jee has written. The Punjabi poems that Veer Sukhdeep Singh has quoted are not original poems of Bhai Sahib Nandlal jee but are translations of his Farsi work. The original are too good for words. Ones who can understand even small amount of Farsi know that Bhai Sahib's Ghazals bring immediate Vismaad to the listener.

I read it in some book and now vaguely remember that once at a Samagam in Bombay a person requested Bhai Sahib Randhir Singh jee for time to do Kirtan. The request was granted and this Singh started Kirtan with a Ghazal of Bhai Sahib Nandlal jee. Bhai Sahib and other Sangat who could understand Farsi immediately went into Vismaad and the whole Sangat enjoyed Anand of Kirtan.

Farsi is such a beautiful language. The way it expresses thoughts is very Vismaadi, enchanting and heart-piercing. It was Farsi that made Urdu language so beautiful but now the fundamentalists in Pakistan are replacing the Farsi words with Arabic and this is ruining the language. Even the most common wish - Khuda Hafiz has been replaced with Allah Hafiz and so on. The presence of Farsi words in Bhai Sahib's writings make such a strong impact. Now common Farsi words in Punjabi has been replaced with Hindi and Sanskrit words. Such biased developments are detrimental to the development of a language.

Kulbir Singh

MB Singh Wrote:
-------------------------------------------------------
> These translations are english translations of
> punjabi tranlations of Bhai Nand Lal Singh Ji's
> wonderful Gazals wriitten in Persion. I feel
> original works alongwith translations are better
> option. May be original works are available in
> Punjabi script. Sukhdeep Singh Veer Ji, did you
> read those?


Wow ! thats interesting. I never knew that these are not the original words BHai Sahib used. I know that the original writings were written in Persian script but changes into GUrmukhi Script the same way Zaffarnama was but I had no idea they were completely different words. Where can I get the rehatnama written in persian with English transliteration . I live in a city with many Persian people ( Assyrian) Im sure I can find someone to do translations of this rehat.

This reminds me of a story of my cousin. My cousin in the UK was studying the Zaffarnama and Persian. He decided to send the book in Persian to one of his friends. After his friend read it she was speechless. Her reply to my cousin was " you people do not know how rich your culture is. Shame on you. THe person who wrote this was great!"

Quote

This reminds me of a story of my cousin. My cousin in the UK was studying the Zaffarnama and Persian. He decided to send the book in Persian to one of his friends. After his friend read it she was speechless. Her reply to my cousin was " you people do not know how rich your culture is. Shame on you. THe person who wrote this was great!"

I had a similar experience as above. I used to have a small pamphlet that had Zafarnama written in Farsi script. I knew a Iranian Kurd, who of course knew Farsi and when he read some Shayers of Zafarnama, he was very astonished. His English vocabulary was not very vast and all he could say was that the person who wrote this Kalaam (poetry) is a "Very Big Man".

Kulbir Singh

That is a big surprise to know that Veer Ji was considering Simple translations as GOA Ji's kallaam. . It seems like mistaking shadows as the original.

Anyway, as Veer Ji lives with Persian knowing people, he can benefit a lot from the original. Master Jaswant Singh Ji has got published one small book JINDAGI NAMA, which is punjabi translation (slightly poetic) of original text of GOA JI's JINDGI NAMA. That is currently in press for reprinting. The small brochure named, GURU NANAK DI WADEAAEE, JIVEN GOA JI NE GAAEE (Praises of Guru Nanak, as sung by Goa Ji), was published too. Presently, I have no access to both. I will upload it, when possible.

I was wondering is the translation a translation from Persian Script to Punjabi Script or actually Persian langauge ( words) to Punjabi Words. ZaffarNama was origianlly written in persian by Guru Sahib, the language stayed as Persian but GUru Sahib had one of his scribes change the script to Gurmukhi.For example the famous verses Nasro Mansoor Guru Gobind Singh are in Farsi but have been sribed in Gurmukhi.

It it possible that Bhai Sahib spoke some verses/works in Punjabi but wrote them in Farsi. Since he wrote as the thoughts flowed in his mind perhaps it was easier for him to write in Persian the language he was most competent in?

i think i have master jee's translation of zindagi nama somewhere... i'll try to find it.

sukhdeep veerji... i believe that most (if not all) of bhai nand lal jee's works are translated from persian to punjabi, and english translations are made from the punjabi translations... you can see how it can be watered down by the time english speakers like me get to it!

the same is true for some parts of dasam granth sahib. i think this must fuel some of the dasam granth debate... reading translations (or translations of translations) cannot give the power or message of the original text.

I dont see anything watered down in Bhai Nand Lal Jis rehatnama reading it brings much blessings, nor has the Dasam Granth been watered down. Parts have been taken out but it has not been watered down. Zaffarnama in Sri DasamGranth is not a translation its still in persian it is just have Gurmukhi script.

In regards to your other thread about Persian. The Mughal layman would read the Quaran in Farsee not in its original Arabic. Only the educated Mullas could knew how to read the original QUaran in Arabic. The same would go to those who converted they too would read Farsee. People from Iraq and Iran speak Persian. In northern Iraq there is a place called Kurdistan which is the border of Turkey and Iraq. Many people naturally migrated from Iraq to Turkey and took their language with them. These people would later invade India and take their language with them. Either way the Mughals did not speak Arabic they mainly spoke Farsee which would later turn into Urdu.

yes, i have iranian friends. yes, they speak farsi. however, they read, memorize, and recite the quran in arabic. muslim prayers and masjid services are in arabic.
just like i speak english, but i read and recite gurbani in it's original form. when i go to the gurdwara, the keertan is in the language it was written in, and the katha is in punjabi. assuming that mughals did their prayers in farsi is like assuming i do my nitnem in english because i'm american. i don't, by the way.

when we translate between such vastly different languages, things invariably get changed or confused. even i can see some mistranslations in the various english translations of sri guru granth sahib ji... the translator adds their own perspective to it. in one translation, the translator says "maas" is "hearty food", clearly trying to put a pro-meat spin on gurbani.

this is one reason christianity is so corrupted... their scriptures have been translated so many times, added to, deleted from... no one even knows what the original said.

yes, dasam granth sahib is in the original languages. but the people who attack it are not scholars of persian or brj pasha... so they read punjabi translations to make their judgement. worse yet, the western born youth who attack it use english translations of the punjabi translation. i'm sorry if i wasn't clear before.

1) During the times of Guru Sahib, Muslims were commonly referred to as Turks and even in Gurbani, they have been called Turks as is evident from the following Pankitis: ਕੋਈ ਕਹੈ ਤੁਰਕੁ ਕੋਈ ਕਹੈ ਹਿੰਦੂ ॥ and ਹਿੰਦੂ ਅੰਨ੍‍ਾ ਤੁਰਕੂ ਕਾਣਾ ॥

2) Farsi and Arabic script are one and the same; so, Mughals and other Farsi speaking people used to read Quran in Arabic, not in Farsi or Turki.

Kulbir Singh

I think we are getting words mixed up , forgive me perhaps I wasnt clear in my last post. What I meant to say is the people would read a persian transliteration of the Quaran which is originally in Arabic Script. The language ( words) of the Quaran would still be the same but the text would be in persian transliteration. This is not unusual for many layman . I know many Singhs today who do their Nitnem or started their Nitnem by Reading Gurmukhi words in English Transliteration. My understanding that the Turks read Farsi script is due to my conversation I had with a Pakistani friend. During college I had a conversation with a Muslim friends who took an Islamic class with me, I was surprised to know he did not know how to read Arabic fluently. He mentioned that he reads the Quaran in Urdu script ( transliteration) which is similar to Persian which is then similar to Arabic but there are some differences. He said this has been a tradition in Pakistan for along time. He also traces his ancestory back to the Turks who invaded Punjab. He also mentioned to me languages such as Persian and Punjabi are becoming less and less popular, because of f the Fanatical Muslims the language Arabic is becoming dominant. He said the country is building many Madrasas ( Islamic Schools) where they teach Arabic. He said eventually this might be the state language.

This worries me because once they make Arabic the state language and start enforcing this language then they will also start enforcing Islam on the Religious minorities in Pakistan. The same way the Christian Missionaries did with the English language in India, and the same way the Hindus do with Sanskrit currently in Punjab. Either way my understanding is dont trust those who read Farsee means dont trust those that have assimilated to the customs and beliefs of the Turks. That doesnt mean its wrong to study Farsee, but it would be wrong if one just studied Farsi and did not Study Gurmukhi as Bhai Daya Singh Ji rehatnamey suggest. To learn Gurmukhi one has to learn Faarsi to some extent. Through out Histroy the Gurmukhi script has been repressed only a few great scholars restated this tradition of writing in Gurmukhi. Because Sikhi is a distinct panth its important to widely produce literature in its own script ( Gurmukhi). For this reason its important to learn and study this script , and for those who know Gurmukhi its important to teach Gurmukhi.

The same logic applies today. For example, many of us in the West spend much more time in learning English and English subjects instead of learning Gurmukhi and Gurmat Literature. For this reason we are somewhat Tankhiya because its a Sikhs duty to learn Gurmukhi. By Gurmukhi I do not mean Punjabi. Gurmukhi contains Arabic, Farsi, Sanskrit, Western Punjabi, Eastern Punjabi, Southern Hindi, Kashmiri , Bengali etc. When we recite Gurbani and we do not have some understanding of this language we make much mistakes. Take the following GurVaak for example that all of us recite everyday its one of the first words we recite in the morning.

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Because many of us are not familiar with Gurmukhi we mispronounce the words ਹੁਕਮਿ, ਰਜਾਈ, ਲਿਖਿਆ, and ਨਾਲਿ wrong. For example the word ਰਜਾਈ is of Arabic origin which derives from the Arabic word Razza ( Will) which is mentioned in the Quaran. But many of us decided to pronounce in modern Punjabi and say Rajaaee. Rajaee does not mean will instead it means quilt the whole meaning changes and more importantly we are not producing the pure sound which originally occurred when Guru Sahib recited this pangti.Those people who are propagating not to use Bindis in reciting Gurmukhi and propagating people to become Tankhiya ( Unpleasing Sikhs)


Obviously its extremely difficult and time consuming to learn all these languages but we should ( those of us in the West) should make stronger efforts in at least learning the Punjabi language. My Punjabi is quite poor and because of this my Sikhi has taken an dramatic effect. For example, when I first start my day I read Nitnem in my poor Punjabi because the Punjabi is poor many of the recitations is not shud the flow of Naam does not come so naturally. Had I taken greater time to learn Gurmukhi and the Punjabi language then the pronunciations would be more shud and the flow of Naam would be automatic.

Either way Guru Sahib gives us orders which is best for our life. There is much to learn from his orders if we want to become accepted Sikhs. Guru Sahib is the ultimate forgiver and most merciful he will forgive us if we make mistakes. But if we dont make mistakes when reciting Gurmukhi then we will gain his pleasing which nothing is better in the world then gaining the blessing of GUru Sahib. So when Guru Sahib is saying dont trust those who read Farsi , I believe the belief is dont trust those that dont study Gurmat and instead study and practice the beliefs of other faiths instead.