Bhagat Bani and Guru Bani

[Bijla Singh]

In this topic we discuss how Bhagat Bani is very similar to Gurbani. Guru Maharaj Ji collected all of the Bhagat Bani during his four udasis. He reviewed it completely and added more Shabads to explain the concept in more details which is why we see Guru Ji’s Shabads in Bhagat Bani. It is a misconception that people think Guru Ji wrote His Shabads to answer the questions raised by Bhagats. Bhagats were one with Waheguru and had no doubts about anything. If their Bani was not perfect then why would Guru Ji add their Bani in Granth Sahib Ji to begin with. Guru Ji rejected Bani of some other Bhagats who came from Lahore. Bhagat Bani that did not contradict with Guru Bani was given the equal status. In my opinion, had Guru Ji not done that, Bhagats’ real message would’ve been lost. Today, Kabeer panthis are nowhere near the path of Kabeer Ji and followers of Ravidaas Ji are inventing their own ways. Guru Ji passed on the Gurbani Pothis to His next form. Let’s look at some examples. I found very interesting concepts. One thing that is worth mentioning is that Bhagat Bani is full of Punjabi words which really coincide with Gurbani. Why Bhagats used so many Punjabi words is a different topic but try to understand the meanings and notice how Shabads end. I am giving Bhagat Bani first because Guru Ji’s Shabads were added later on to explain the concept in greater detail.

First Bhagat Kabeer Ji’s two Shabads. Black color is Gurbani and blue color is Bhagat Bani.

Awsw ]

qnu rYnI mnu pun rip kir hau pwcau qq brwqI ]

rwm rwie isau Bwvir lYhau Awqm iqh rMig rwqI ]1]

gwau gwau rI dulhnI mMglcwrw ]

myry igRh Awey rwjw rwm Bqwrw ]1] rhwau ]

nwiB kml mih bydI ric ly bRhm igAwn aucwrw ]

rwm rwie so dUlhu pwieE As bfBwg hmwrw ]2]

suir nr muin jn kauqk Awey koit qyqIs aujwnW ]

kih kbIr moih ibAwih cly hY purK eyk Bgvwnw ]3]2]24]

Awsw mhlw 1 ]

kir ikrpw ApnY Gir AwieAw qw imil sKIAw kwju rcwieAw ]

Kylu dyiK min Andu BieAw shu vIAwhx AwieAw ]1]

gwvhu gwvhu kwmxI ibbyk bIcwru ]

hmrY Gir AwieAw jgjIvnu Bqwru ]1] rhwau ]

gurU duAwrY hmrw vIAwhu ij hoAw jW shu imilAw qW jwinAw ]

iqhu lokw mih sbdu rivAw hY Awpu gieAw mnu mwinAw ]2]

Awpxw kwrju Awip svwry horin kwrju n hoeI ]

ijqu kwrij squ sMqoKu dieAw Drmu hY gurmuiK bUJY koeI ]3]

Bniq nwnku sBnw kw ipru eyko soie ]

ijs no ndir kry sw sohwgix hoie ]4]10]

Awsw ]

swsu kI duKI ssur kI ipAwrI jyT ky nwim frau ry ]

sKI shylI nnd ghylI dyvr kY ibrih jrau ry ]1]

myrI miq baurI mY rwmu ibswirE ikn ibiD rhin rhau ry ]

syjY rmqu nYn nhI pyKau iehu duKu kw sau khau ry ]1] rhwau ]

bwpu swvkw krY lrweI mwieAw sd mqvwrI ]

bfy BweI kY jb sMig hoqI qb hau nwh ipAwrI ]2]

khq kbIr pMc ko Jgrw Jgrq jnmu gvwieAw ]

JUTI mwieAw sBu jgu bwiDAw mY rwm rmq suKu pwieAw ]3]3]25]

Awsw mhlw 1 ]

kwcI gwgir dyh duhylI aupjY ibnsY duKu pweI ]

iehu jgu swgru duqru ikau qrIAY ibnu hir gur pwir n pweI ]1]

quJ ibnu Avru n koeI myry ipAwry quJ ibnu Avru n koie hry ]

srbI rMgI rUpI qUMhY iqsu bKsy ijsu ndir kry ]1] rhwau ]

swsu burI Gir vwsu n dyvY ipr isau imlx n dyie burI ]

sKI swjnI ky hau crn sryvau hir gur ikrpw qy ndir DrI ]2]

Awpu bIcwir mwir mnu dyiKAw qum sw mIqu n Avru koeI ]

ijau qUM rwKih iqv hI rhxw duKu suKu dyvih krih soeI ]3]

Awsw mnsw doaU ibnwsq iqRhu gux Aws inrws BeI ]

qurIAwvsQw gurmuiK pweIAY sMq sBw kI Et lhI ]4]

igAwn iDAwn sgly siB jp qp ijsu hir ihrdY AlK AByvw ]

nwnk rwm nwim mnu rwqw gurmiq pwey shj syvw ]5]22]

Now, Bhagat Fareed Ji’s Shabads.

pihlY phrY PulVw Plu BI pCw rwiq ]

jo jwgMin@ lhMin sy sweI kMno dwiq ]112]

slok mÚ 1 ]

dwqI swihb sMdIAw ikAw clY iqsu nwil ]

iek jwgMdy nw lhMin ieknw suiqAw dyie auTwil ]1]

qnu qpY qnUr ijau bwlxu hf blµin@ ]

My body is cooking like an oven; my bones are burning like firewood.

pYrI QkW isir julW jy mUM iprI imlµin@ ]119]

If my feet become tired, I will walk on my head, if I can meet my Beloved. ||119||

Pay attention to English translation of the above Shabad and compare it to Guru Ji’s Shabad below.

qnu n qpwie qnUr ijau bwlxu hf n bwil ]

Do not heat up your body like an oven, and do not burn your bones like firewood.

isir pYrI ikAw PyiVAw AMdir iprI inhwil ]120]

What harm have your feet and head done to you? Behold your Beloved within yourself. ||120||

See how the translation just played a great role in showing how Gurbani contradict itself. Of course it wasn’t intentional but the translation is done assuming that Bhagat Ji raised his questions and Guru Ji added His Shabad to provide the correct answer. The translator also assumes that Guru Ji is proving Bhagat Ji wrong by explaining the truth which Bhagat Ji had no knowledge of. Translation is completely wrong. Guru Ji is explaining the Shabad of Bhagat in more details so that people wouldn’t get confused. I don’t know why people would still miss it.

mY jwixAw vf hMsu hY qW mY kIqw sMgu ]

mai jaaniaa vadd ha(n)s hai thaa(n) mai keethaa sa(n)g ||

I knew him as a great swan, so I associated with him.

jy jwxw bgu bpuVw jnim n ByVI AMgu ]123]

jae jaanaa bag bapurraa janam n bhaerree a(n)g ||123||

If I had known that he was a only wretched crane, I would never in my life have crossed paths with him. ||123||

ikAw hMsu ikAw bgulw jw kau ndir Dry ]

Who is a swan, and who is a crane, if God blesses him with His Glance of Grace?

jy iqsu BwvY nwnkw kwghu hMsu kry ]124]

If it pleases Him, O Nanak, He changes a crow into a swan. ||124||

Again, translation just did “Anarath” of Gurbani.

Look at the following Shabads and see how similar they are. Not only that Guru Ji wrote His Shabads in the same raag as Bhagat Ji’s bani.

sUhI lilq ]

byVw bMiD n sikE bMDn kI vylw ]

Bir srvru jb aUClY qb qrxu duhylw ]1]

hQu n lwie ksuMBVY jil jwsI Folw ]1] rhwau ]

iek AwpIn@Y pqlI sh kyry bolw ]

duDw QxI n AwveI iPir hoie n mylw ]2]

khY PrIdu shylIho shu AlweysI ]

hMsu clsI fuMmxw Aih qnu FyrI QIsI ]3]2]

sUhI mhlw 1 ]

jp qp kw bMDu byVulw ijqu lµGih vhylw ]

nw srvru nw aUClY AYsw pMQu suhylw ]1]

qyrw eyko nwmu mMjITVw rqw myrw colw sd rMg Folw ]1] rhwau ]

swjn cly ipAwirAw ikau mylw hoeI ]

jy gux hovih gMTVIAY mylygw soeI ]2]

imilAw hoie n vICuVY jy imilAw hoeI ]

Awvw gauxu invwirAw hY swcw soeI ]3]

haumY mwir invwirAw sIqw hY colw ]

gur bcnI Plu pwieAw sh ky AMimRq bolw ]4]

nwnku khY shylIho shu Krw ipAwrw ]

hm sh kyrIAw dwsIAw swcw Ksmu hmwrw ]5]2]4]

The above Shabads of Bhagat are explained by Guru Nanak Dev Ji. Now Guru Amardas Ji and Bhagat Ji, which shows that third Guru Ji had Gurbani pothis with Him not Baba Mohan Ji.

PrIdw rqI rqu n inklY jy qnu cIrY koie ]

fareedhaa rathee rath n nikalai jae than cheerai koe ||

Fareed, not even a drop of blood would issue forth, if someone cut my body.

jo qn rqy rb isau iqn qin rqu n hoie ]51]

jo than rathae rab sio thin than rath n hoe ||51||

Those bodies which are imbued with the Lord - those bodies contain no blood. ||51||

Is it really possible that a person’s body who is one with Waheguru does not contain any blood? Obviously translation is wrong. Guru Ji explains this concept in more details.

mÚ 3 ]

iehu qnu sBo rqu hY rqu ibnu qMnu n hoie ]

This body is all blood; without blood, this body could not exist.

jo sh rqy Awpxy iqqu qin loBu rqu n hoie ]

Those who are imbued with their Lord, do not have the blood of greed in their bodies.

PrIdw pwiV ptolw Dj krI kMblVI pihryau ]

fareedhaa paarr pattolaa dhhaj karee ka(n)balarree pehiraeo ||

Fareed, I have torn my clothes to tatters; now I wear only a rough blanket.

ijn@I vysI shu imlY syeI vys kryau ]103]

jinhee vaesee sahu milai saeee vaes karaeo ||103||

I wear only those clothes which will lead me to meet my Lord. ||103||

mÚ 3 ]

kwie ptolw pwVqI kMblVI pihryie ]

Why do you tear apart your fine clothes, and take to wearing a rough blanket?

nwnk Gr hI bYiTAw shu imlY jy nIAiq rwis kryie ]104]]

O Nanak, even sitting in your own home, you can meet the Lord, if your mind is in the right place. ||104||

Two examples are enough but notice how translation has failed to explain the truth of Gurbani. Not only the true message is lost but wrong message is being preached. Anyone coming into Sikhi would think that our Guru Sahib Ji is proving each other wrong. People fail to see the beauty of Gurbani that it is written in first person whereas all holy books are written in second person.

I should repeat it again that I am writing these posts to show how Gurbani does not contradict itself. You can check every Bhagat’s Bani and you will find it supporting every single concept of other Bhagats’ and Guru Ji’s Bani. The translation is wrong. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

[Bijla Singh]

If you look at any Bhagat’s Bani and compare it with Guru Ji’s Bani you will find the same message, similar words and lines. Bhagat Bani does not contradict with GuruBani. Not only that, Bhagat Bani does not contradict itself. Based on this I have come to conclusion that all Bhagats were one with Waheguru and therefore Mukat. Some scholars preach that all Bhagats came to Guru Ji and gave their Bani which is not true. But even if it is true then it is equally possible that all of them came to take Amrit. Although all Bhagats had their own approaches but none of their way contradicted with each other. All of their ways are mostly accepted with Gurmat. I say mostly because some of the things were changed by Guru Sahib and therefore not acceptable in Sikhi anymore. So I would like to address some of the questions raised by people. This is just my understanding and may not be entirely accurate. Everyone is welcome to share their input but please no arguments. Give quotes from Gurbani.

Are all Bhagats our Gurus?

No. Bhagats are not Gurus but their Bani is. Shabad had always been the Guru of Sikhs. Bhagats were in the cycle of death and birth until they realized the true path. After they had darshan of Waheguru they composed their Bani. I think Waheguru Ji sent these Bhagats to different areas to spread the message of truth but dispelling the darkness of ignorance for one Bhagat could not get the job done. Guru Ji had to guide people for 240 years and only then the mission was complete. Any other Bhagat could not have done the same for many reasons. First of all, not a single Bhagat started his own religion and neither did any one of them preached the message in an organized way like Guru Ji. Some people did benefit from their true message but neither did they travel to preach nor did they do anything to change the society. Their Bani is great but they did not preach to live practical way of life according to Bani. Thus people stayed in the blindness and kept themselves busy in rituals. The biggest disadvantage Bhagats had was that they were born in low caste families therefore they could only attract low cast people.

Guru Ji on the other hand, was born in high caste family which put Him in greater advantages. Not only He lived a practical way of life but preached to people to live the same way of life. He traveled all over the world to spread the true message yet people say it is not our responsibility to preach Sikhi. Guru Ji started Dharamsaal where everybody would get together and do satsang. He started Langar where everybody would practice equality. Women were given equal rights and it was practiced in Dharamsaals and Langars. So everything was done in very organized way. Realizing that 40-50 years of preaching would not do the job Guru Ji became Guru Angad and carried the mission forward. Guru Ji turned a slave of India to saint-soldier and protector of Indian land. How successful this mission of Guru Ji was needs no words to explain. The result is very well clear. Guru Ji knew that the message of Bhagats was totally correct so He collected their bani. This saved their message. Those Bhagats were like complete gursikhs who had merged with Waheguru. Thus their message is equally well important as Guru Ji’s message. Their Bani is equal to Guru Ji’s Bani because it is in Guru Granth Sahib Ji and there is no difference.

All Bhagats were not Amritdharis which shows there are other ways separate from Sikhi to reach Waheguru.

When this question is asked, very important key points are neglected.

Gurbani clearly says that Waheguru is infinity and therefore infinity ways to reach Him but what people really ignore is that all those ways MUST NOT contradict with each other. Pick any person from any religion who was one with Waheguru and what you will find is that he/she had to do Naam Simran in order to get there. Gurbani says only true Naam can take you to Sachkhand and true Naam is only obtained from the Guru (let me know if you need quotes). For Sikhs, Guru and Naam source is Guru Granth Sahib Ji. I do not wish to discuss Islam and Hinduism here because I think they deserve a separate topic. We are discussing Bhagats only. Their way was not any different from Gurmat. However there are some differences.

To begin with, they were not Amritdharis. Of course, because their Gurus had no such requirement. But that does not mean they had no requirements. Now, if you wish to go the same way as Bhagat then find the same Gurus they had. Good luck on that. Secondly, they all had to find a Guru to get Naam. Sakhis very well support this idea. Bhagat Farid Ji coming from a Muslim background had to find a Guru which means he had to join Sufis and leave the orthodox Islam behind. Bhagat Kabeer Ji had to go through very hard time to find a Guru. This sakhi is very famous but keep in mind that the same Guru never gave Naam to low caste people. So what I mean is that every Bhagat had so much trouble to find a Guru and then getting Naam from a Guru was even harder because in those days, the human Gurus had hard requirements and tested their disciples very much. After spending years in their service they would give you naam.

Now, Guru Ji knew all this and changed everything. Up to Dasam Nanak, human guruship (in a way) continued and then Guruship was handed over to Guru Granth Sahib Ji. Sikhs were given Hukam (not requested or given choice) to follow Guru Granth Sahib Ji only. Get Naam by taking Amrit from Guru Ji only. Any other way would not make you a Guru Ka Sikh. How did this change things? Well, first of all, Sikhs had no need to find another Guru after the first one died. Secondly, this true Guru gave and still gives Naam to everybody and hence no discrimination based on caste. Even women could obtain Naam which no other Gurus of Bhagats practiced. Following some set of instructions of Guru Ji anyone can obtain Naam. The major difference is that Guru Ji takes everyone as disciple and after giving Naam would put him/her in a test. Other Gurus tested first and then gave naam. True Guru Ji gave Naam, tested and helped at the same time. Having a Guru became much simpler, getting Naam became simpler, no hardships or physical torture to your own body and most importantly no need to find any other Guru.

Furthermore, Guru Ji gave gift of sword to fight for justice and truth. Guru Ji taught to fight to establish peace in society. Guru Ji not only stayed with His disciples forever but gave them equality and His own self image. Now tell me if there is any other prophet or Guru who did the same? Human guruship is no more. Spirituality had more importance 500 years ago but now it is very very very hard to find someone spiritual. There are many hindu and muslim religious people who do naam simran and get some powers but nothing is equal to name Waheguru. You can compare any other way and you will find Sikhi to be superior to all other. Hukam of Guru Ji is to take Amrit, live according to Rehat, do seva and simran and worship Akaal Purakh only. Every single way that preaches Naam Simran is capable of getting you there but Sikhi is the easiet because Naam can only be obtained from Guru Ji. House of Guru Nanak is complete, a Sikh of Guru Nanak is complete and Guru Kirpa, our country Khalsa Raaj will be complete. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh