For the same issue this is what daas discussed on another forum:
Guru Piyare Khalsa jio,
Waheguru ji ka Khalsa, Waheguru ji ki fateh
In concern to confusion about the length of Sri Rehraas Sahib, daas feel that it is inappropriate to decipher any doubts without the help of Gurbani, Gur-Ithaas and Sikh history when required. Without the presence of those factors while discussing any thought may fall under one’s own mat. Daas thinks we are not a decision making body here on this forum but just to discuss some thing in friendly environment with our GurBhai(s)/Bhen(s). Although reading more Gurbani does not fall under manmat but just arguing based on one’s reading format that, “mien is better than yours” is surely an EGO, hence falls under manmat. So let’s not be part of this category, be a Gurmukh and if any doubts comes up decipher with above key factors (Gurbani, Contemporary Gur/SikhIthaas, Gurmat based Rehatnaamay) and not to look for hearsay or a base less facts to argue.
Before daas further this post, first of all, this is a request that please read it with patience and secondly daas is not imposing the saroop of sri Rehraas sahib on any one just presenting the facts (if I may so) based on above factors and from sri Dasam Granth about the different popular Rehraas saroops we see today.
Version1: SRM saroop is from “So-dar, Kabeo vaach benti (hamri Karo haath….Dushat Dokh te leho bachee), Dohra, Anand Sahib 6 pausris then Mudavani M5 followed by salok M5. As this saroop itself is decided by many scholars so daas has no other argument except one why only 6 pauris of Anand Sahib?
Version 2: This saroop which is also very common is a little bit longer to above starting with one additional shabad at beginning “Dukh Daroo Sukh…” then SRM version then additional Shabads at the end “Pauri Tithay Tu(n) Samrath ...", "Antar Gur Araadana…” and "Rakhay Rakhanhaar...." etc. As daas said reading additional bani is not a manmat, so no argue over it except one thing noticed that while reading “Anter Gur” shabad it is missing its mangalacharan and mehla.
Version 3: The controversial is this third saroop of Rehraas. Forgive daas for using word controversial because the publishers/readers of this saroop (also publicized it as Sampooran Rehraas) are the one’s who are creating controversy over readers of above two versions. For daas it was quiet interesting to see what they offer in this so called Sampooran or longer Rehraas Sahib. So, let’s see the contents of this type of Rehraas based of different Gutkay.
In this version there is one additional shabad at start to the Version 2 which is “Har Jug Jug Bhagat …. “ and ending is same as version 2 but the difference is addtion to Kabeo Vaach Benti. In this case Choupai start from "Pun Rashsh ka kata seesa...". Here daas did not understand the reason that how some one would call this a Sampooran Rehraas if this Choupai itself is incomplete because see this Pun Rashsh ka keeta seesa is a last few padda of this full Choupai:
ਚੌਪਈ ॥
ਦੁਸਟ ਦੈਤ ਕਛੁ ਬਾਤ ਨ ਜਾਨੀ ॥ ਮਹਾ ਕਾਲ ਤਨ ਪੁਨਿ ਰਿਸਿ ਠਾਨੀ ॥ ਬਲ ਅਪਬਲ ਅਪਨੋ ਨ ਬਿਚਾਰਾ ॥ ਗਰਬ ਠਾਨਿ ਜਿਯ ਬਹੁਰਿ ਹੰਕਾਰਾ ॥੩੬੮॥ਰੇ ਰੇ ਕਾਲ ਫੂਲਿ ਜਿਨਿ ਜਾਹੂ ॥ ਬਹੁਰਿ ਆਨਿ ਸੰਗ੍ਰਾਮ ਮਚਾਹੂ ॥ ਏਕ ਨਿਦਾਨ ਕਰੋ ਰਨ ਮਾਹੀ ॥ ਕੈ ਅਸਿਧੁਜਿ ਕੈ ਦਾਨਵ ਨਾਹੀ ॥੩੬੯॥ਏਕ ਪਾਵ ਤਜਿ ਜੁਧ ਨ ਭਾਜਾ ॥ ਮਹਾਰਾਜ ਦੈਤਨ ਕਾ ਰਾਜਾ ॥ ਆਂਤੌ ਗੀਧ ਗਗਨ ਲੈ ਗਏ ॥ ਬਾਹਤ ਬਿਸਿਖ ਤਊ ਹਠ ਭਏ ॥੩੭੦॥ਅਸੁਰ ਅਮਿਤ ਰਨ ਬਾਨ ਚਲਾਏ ॥ ਨਿਰਖਿ ਖੜਗਧੁਜ ਕਾਟਿ ਗਿਰਾਏ ॥ ਬੀਸ ਸਹਸ੍ਰ ਅਸੁਰ ਪਰ ਬਾਨਾ ॥ ਸ੍ਰੀ ਅਸਿਧੁਜ ਛਾਡੇ ਬਿਧਿ ਨਾਨਾ ॥੩੭੧॥ਮਹਾ ਕਾਲ ਪੁਨਿ ਜਿਯ ਮੈ ਕੋਪਾ ॥ ਧਨੁਖ ਟੰਕੋਰ ਬਹੁਰਿ ਰਨ ਰੋਪਾ ॥ ਏਕ ਬਾਨ ਤੇ ਧੁਜਹਿ ਗਿਰਾਯੋ ॥ ਦੁਤਿਯ ਸਤ੍ਰੁ ਕੋ ਸੀਸ ਉਡਾਯੋ ॥੩੭੨॥ਦੁਹੂੰ ਬਿਸਿਖ ਕਰਿ ਦ੍ਵੈ ਰਥ ਚਕ੍ਰ ॥ ਕਾਟਿ ਦਏ ਛਿਨ ਇਕ ਮੈ ਬਕ੍ਰ ॥ ਚਾਰਹਿ ਬਾਨ ਚਾਰ ਹੂੰ ਬਾਜਾ ॥ ਮਾਰ ਦਏ ਸਭ ਜਗ ਕੇ ਰਾਜਾ ॥੩੭੩॥ਬਹੁਰਿ ਅਸੁਰ ਕਾ ਕਾਟਸਿ ਮਾਥਾ ॥ ਸ੍ਰੀ ਅਸਿਕੇਤਿ ਜਗਤ ਕੇ ਨਾਥਾ ॥ ਦੁਤਿਯ ਬਾਨ ਸੌ ਦੋਊ ਅਰਿ ਕਰ ॥ ਕਾਟਿ ਦਯੋ ਅਸਿਧੁਜ ਨਰ ਨਾਹਰ ॥੩੭੪॥ਪੁਨਿ ਰਾਛਸ ਕਾ ਕਾਟਾ ਸੀਸਾ ॥ ਸ੍ਰੀ ਅਸਿਕੇਤੁ ਜਗਤ ਕੇ ਈਸਾ ॥ ਪੁਹਪਨ ਬ੍ਰਿਸਟਿ ਗਗਨ ਤੇ ਭਈ ॥ ਸਭਹਿਨ ਆਨਿ ਬਧਾਈ ਦਈ ॥੩੭੫॥ਧੰਨ੍ਯ ਧੰਨ੍ਯ ਲੋਗਨ ਕੇ ਰਾਜਾ ॥ ਦੁਸਟਨ ਦਾਹ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਅਖਲ ਭਵਨ ਕੇ ਸਿਰਜਨਹਾਰੇ ॥ ਦਾਸ ਜਾਨਿ ਮੁਹਿ ਲੇਹੁ ਉਬਾਰੇ ॥੩੭੬॥.
Followed by regular Kabeo vaach Benti Choupai then there is Arrill and another short Choupai "ਚੌਪਈ ॥ ਸੰਬਤ ਸੱਤ੍ਰਹ ਸਹਸ ਭਣਿੱਜੈ ॥ ਅਰਧ ਸਹਸ ਫੁਨਿ ਤੀਨਿ ਕਹਿੱਜੈ ॥ਭਾਦ੍ਰਵ ਸੁਦੀ ਅਸ਼ਟਮੀ ਰਵਿ ਵਾਰਾ ॥ ਤੀਰ ਸਤੁੱਦ੍ਰਵ ਗ੍ਰੰਥ ਸੁਧਾਰਾ ॥੪੦੫॥" which tells the date of completion (needs separate topic why this should be read or not). In Dasam Granth the ending is also same followed by Zafarnama. Readers of this Rehraas should not argue about shorter version of Choupai because they them self read a broken version “ਪੁਨਿ ਰਾਛਸ ਕਾ ਕਾਟਾ ਸੀਸਾ...” of additional Choupai. Some Gutkay also printed portions of other Choupaiees from previous part of Chritro pakhiaan, in the end of Choupai "ਚੌਪਈ ॥ ਸੰਬਤ ਸੱਤ੍ਰਹ ਸਹਸ...ਤੀਰ ਸਤੁੱਦ੍ਰਵ ਗ੍ਰੰਥ ਸੁਧਾਰਾ ॥੪੦੫॥". By doing so it is quite not sequenced to the Kabeo Vaach Benti Choupai. Next, those Gutkay have Anand Sahib 6 pauris printed in the Rehraas which is again a broken Bani not sampooran.
So basically the arguments broke over the saroop of Choupai in Rehraas not other parts of Rehraas because other parts of bani are almost same to Version 2. Now seeing these facts one can question why call it Sampooran Rehraas yet banis in this Rehraas are also broken in pieces from different Choupais and Anand Sahib. Hence to me the argument of Sampooran Rehraas is base less. It is a reading based on what you like to read. Historically it is incorrect to say that Guru Gobind Singh jee or Baba Deep Singh Jee Shaheed’s Gutkay have same version of Rehraas. We know how people relates any thing which looks little old to Guru Jee or other contemporary Sikhs. For example, the Kalgi issue we see today, how some tried to relate it to Guru Gobind Singh Jee and there are numerous other occasions in Sikh panth where some artifacts said to be belonged to Guru Sahib, are found to be holding no credentials at all.
Again Daas feels and strongly holds this belief that reading more Gurbani is beneficial as long as reading is shudh and attention is kept to Gurbani. Reading more Gurbani is a tool for uplifting one's avastha but just to argue that I am better than you because I read sampooran Rehraas is a childish and egoistic action which can only make a show piece but not a small benefit to any Sikh and others surrounding him/her.
So, reading other banis in Rehraas is good thing but we have to try to read those in complete form not in broken Shabads of particular Baani to call it sampooran Rehraas. Personally daas prefers to read Version 2 with full Anand Sahib but at the same time Daas respect who reads Version 1 or more. Again this post is not to target particular person(s) but in general the views are made on the facts from Dhan Guru Granth Sahib Jee and Sri Dasam Granth. Gurbani is agaadh bodh so while writing or discussing if any mistakes were made may Guru Sahib and Guru ki Sangat forgive daas.
With Regards,
JASJIT SINGH