New So Called Gur Matta Re Dasam Granth Ji

[N30S1NGH]

like to share this article from santsipahi website;

http://www.santsipahi.org/patshahi10/srida...anthparkash.pdf

“NO BOOK CAN BE INSTALLED AT PAR WITH SRI GURU GRANTH

SAHIB JI”

Chapter IV of Sikh Rahit Maryada which deals with Gurdwaras and the maryada to be followed

there lays down quite unambiguously therein that no book (pustak) is to be installed at par with Sri

Guru Granth Sahib ji. (ਸੀ ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ). This is the

mandate of the panth and ought to be honoured by each and every one.

The text and its intent are awfully simple and there is no scope of any confusion about it. But lately

it is seen that this simple clause is being distorted and misinterpreted. Hence this sincere effort to

clear the doubts.

First of all this provision in the Sikh Rahit Maryada is about the maryada that is to be followed in

the Gurdwaras. There is an obvious difference between a Gurdwara and a Takhat and their

maryada. A Takhat is not a Gurdwara and vice versa. Sachkhand Sri Harimandir Sahib is a

Gurdwara and Sri Akal Takhat Sahib is a Takhat, hence the difference in the maryada of these two

most pious institutions of the panth. The maryadas of these two institutions, though mutually

exclusive are complementary to each other. This is what embodies the Miri-Piri and Sant-Sipahi

concept of the Khalsa. Sachkhand Sri Harimandir Sahib was there but still Guru Hargobind ji gave

to the panth Sri Akal Takhat Sahib. Whatever could not be said or done in the Harimandir Sahib

was said and done at Sri Akal Takhat Sahib. Sri Harimandir Sahib was the seat of Sri Guru Granth

Sahib and Sri Akal Takhat Sahib became the seat of the nagaras, and shastras.

It is not surprising thus that whereas in any Gurdwara the throne or singhasan is designated for the

parkash of Sri Guru Granth Sahib but the throne or singhasan at every Takhat, be it Sri Akal

Takhat Sahib, Kesh Garh Sahib, Patna Sahib, Hazur Sahib or Damdama Sahib does not have the

parkash of Sri Guru Granth Sahib, rather it has the display of the weapons and arms of Guru Sahibs

and other warriors. At Akal Takhat Sahib, as in every other Takhats, the parkash of Sri Guru

Granth Sahib Ji is on the side of the main singhasan. And this is the unique concept and an

intriguing relationship between a Gurdwara and a Takhat which has hardly been addressed and

understood.

The Granth of the Sikhs that embodies the warrior spirit of the Khalsa is Sri Dasam Granth Sahib.

Hence, it is not an exaggeration to propose that Sri Dasam Granth Sahib has the same status with

relation to Sri Guru Granth Sahib what Sri Akal Takhat Sahib has to Sri Harimandir Sahib.

Interestingly, maybe it is for this reason that at Hazur Sahib the palanquin (palki) that has the

parkash of Sri Guru Granth Sahib has the design of the dome of Harimandir Sahib and the one

having the parkash of Sri Dasam Granth Sahib has the design of Akal Takhat Sahib. Also the palki

having the prakash of Sri Guru Granth Sahib is much bigger in size than the one having the

prakash of Sri Dasam Granth Sahib.

At every Takhat, though the parkash of Guru Granth Sahib is there but it is not on the main seat or

singhasan, but at a lower level. This decision was not made by the Sikhs but by the divine wisdom

of the Guru. There is no denigration here but the true philosophical spirit of the proper appreciation

of the status of a Gurdwara and a Takhat. The Guru’s wisdom has to be understood and applied in

its true perspective.

2 www.patshahi10.org

Parkash of Sri Guru Granth Sahib and Sri Dasam Granth Sahib at Takhat Sri Hazur Sahib. Even the shape,

size and structure of the palkis are conspicuously different and symbolise the embodiment of Sant Sipahi

concept of the Khalsa.

Coming back to the provision of Sikh Rahit Maryada that no book (pustak) is to be installed

(asthapan) at par with Sri Guru Granth Sahib ji, there is no denying that Khalsa is the creation of

two source granths Sri Guru Granth Sahib and Sri Dasam Granth. To initiate a person into the fold

of Sikhism and to make him remain in this fold the banees of amrit sanchar and nitnem are required

and the sources of these are the two pious granths. We as Sikhs don’t address our granths, Sri Guru

Granth Sahib and Sri Dasam Granth as mere books.

Lately, some anti-Sikh forces have misused and misinterpreted this clause of Sikh Rehat Maryada

and have used it as a tool to attack the banees of Sri Guru Gobind Singh Sahib contained in Sri

Dasam Granth.

The parkash of Sri Dasam Granth Sahib at Sanchkhand Sri Hazur Sahib or Takhat Sri Harimandir

ji Patna Sahib in no way contravenes the panthic mandate as enshrined in the provisions of Sikh

Rahit Maryada that “no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji. (ਸੀ

ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ) .”

Notably, whereas in Hinduism an idol or book is installed but in Sikhism such installation is neither

permitted nor takes place. Parkash simply means to open a granth for the purpose of reciting (ਪਾਠ),

studying (ਅਿਧਐਨ), teaching (ਉਪਦੇਸ਼), and discourse (ਿਵਿਖਆਨ). Without opening or parkash of the

granth, none of the above can be done. So the usage of word parkash should not be narrowed down

literally otherwise if we say that in the presence of Sri Guru Granth Sahib nothing else can be

parkashed then will it bring the dahrha parkash (flowing beard) under its mischief too?

There are mandates given in rahitnamas to recite and memorize the banees from these two pious

granths. ਦੁਹੂ ਗੰਥ ਮੈ ਬਾਣੀ ਜੋਈ॥ ਚੁੰਨ ਚੁੰਨ ਕੰਠ ਕਰੇ ਿਨਤ ਸੋਈ॥ (ਰਿਹਤਨਾਮਾ, ਭਾਈ ਦੇਸਾ ਿਸੰਘ) For this, obviously

the parkash of granths has to be done. Hence the provision given in the Sikh Rahit Maryada that

“no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji (ਸੀ ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ

ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ)” does not apply here because there is no installation

3 www.patshahi10.org

[N30S1NGH]

personally speaking, whole debate if parkash of sri dasam granth sahib should be done or not is been blown out of propotion.. there are two parts to it, one is historical debate and second which unfortunately no one touched on it- spiritual vichar on two granths.

ask yourself.

- Does both of the scriptures have dhur ki bani in them? yes just look at gyan in jaap sahib and japji sahib, sri akaal ustat and sukhmani sahib.

- Does both of the scriptures have certains compositions mukhvaak by our guru's? yes

I don't know about you guys, i would matha taik to ikongkar which is from gurbani written on peace of leaf and treat it same as sri guru granth sahib because shabad guru is eternal...go ahead give me fatwa or excommunciate me from the panth... i m sure there are lot of people who are against that because they are still stuck in karam kaand which is highly critisized by sri guru gobind singh ji in akaal ustat... i m sure there are lot of people out there who would only matha taik to larivar saroop not padched.. the only thing i could do is do ardas for them one day hopefully guru will open their deb dristi and make them realize what is true essense of shabad guru... its lot more than ink, bidding, rumale.. its tatgyan in them.

We do parkash out of satkar, out of love, and follow panthic maryada..fighting over why sri dasam granth sahib is parkash close to sri guru granth sahib ji.. whole debate is totally useless because we havent understood the concept of shabad guru.

Lot of sikhs these days are more busy anaylising how parkash should be done rather than doing vichar on gyan of gurbani. if one could have balance then we wouldnt have these kind of discussions.

[SunSingh]

Singstah, do you believe that Adh Granth Sahib ji had the Guru's jyot in it before Gurgaddi?

[AK-47]

ghorandar

At every step we look at what sikhs have done in the past to try and understand their actions, so looking at sant jarnail singh ji is a valid point. You say belief is an evolution of thought, so by that i can assume that you think that the mat/thought of vedanti, makkar, badal etc is more evolved then that of sant jarnail singh ji? that he was a bechara who didnt understand satkar for guru granth sahib ji, or didnt understand where dasam granth ji stood in comparison to guru granth sahib ji?

come on, let somebody openly say that sant jarnail singh ji did beadbi of guru granth sahib ji by having joint parkash? if your thinking it you may as well just say it?

and if you think im banging on and on about sant ji, i dont care, ill bang this drum da and night until i go deaf!!

talking about amrit cereminies is however a different topic. discussing the parkash of gurbani is what we are talking about. your point on amrit sanchar is totally off tangent. fact is that gurbani was treated with 100% satkar by all the gurus and was treated equal to themselves.

you will all sing and quote 'bani guru guru he bani' when it suits you, but here suddenly everyone finds excuses!!

i agree with you namastang. very good article as well.

shad pureh, waste of time fighting as usual!

[V]

ok, I'm going to break it down to: Do you believe the work of Bhai Gurdas Ji to be any "less" bani, than the bani fo Bhagat Ravidas Ji, or Bhagat Sain Ji or the Gurus themselves for that matter? Ithhas tells us Guru Arjan Dev Ji didn't. It was Bhai Sahibs own request not to include it in Guru Granth Sahib Ji (ring a bell? Wasn't that just what Guru Gobind Singh Ji did? Decide his bani shouldnt be in Maharajs saroop.) Yet the parkash of Bhai Sahibs Vaara has never been an issue. I don't mind matha tek-ing to Bhai Sahibs vaara, or any other bani for that matter, as Namastang Veer Ji says. The question is ultimately about doing Parkash or not. The Vaars of Bhai Gurdas Ji are not.

Why isn't the parkash of Bhai Gurdas Ji's Vaars done at par with Guru Granth Sahib Ji in darbar of the Guru? Is it any "less" than the bani of the Guru?

At Nanded, Gurgaddi was ultimately given to Guru Granth Sahib Ji.

[JustME]

AND the countdown to lockdown begins

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:D

[ghorandhar]

The rehit maryada uses the words vakar tul (which come after Guru Granth Sahib in the line), look at what these words mean in relation to the Guru Granth Sahib jee.

Veer AK47 jee, im not saying look at the mat of vendanti or Badal, im saying look at what guru Gobind Singh jee did, he gave gurgaddi to Guru Granth Sahib, according to my knowledge there was no gurgaddi given to the dasam granth nearly 300 years ago. Therefore why would we look at what sikhs have done in the past, we first need to focus on what Guru sahib said and did.

Veer jee if someone does something out of bhavna, how can that constitute beadbi? If someone does something with malicious intent knowing full well what they are doing is wrong, it should constitute beadbi (in my opinion). Even when we do things out of bhavna which are wrong or because of bhul, Guru maharaj is bakshanhar. Beadbi is another matter.

The reason I was talking about amrit sanchar is because guru jee has the right to change a practice (as Guru Gobind Singh jee did in your example). However do we have the right to override Guru jees decision?

[JustME]

mmm........... so if Sacheh Patishah was standing in front of you right now you would say to Them..........."Father, i do not agree to Aap Ji Ki Dasam Granth Bani given anything equal a PHYSICAL status to Guru Granth Sahib ji, even though, You are Guru Granth Sahib Ji and You are Dasam Granth Sahib Ji?"

:gg:

just a general question

[ghorandhar]

ok, I'm going to break it down to: Do you believe the work of Bhai Gurdas Ji to be any "less" bani, than the bani fo Bhagat Ravidas Ji, or Bhagat Sain Ji or the Gurus themselves for that matter? Ithhas tells us Guru Arjan Dev Ji didn't. It was Bhai Sahibs own request not to include it in Guru Granth Sahib Ji (ring a bell? Wasn't that just what Guru Gobind Singh Ji did? Decide his bani shouldnt be in Maharajs saroop.) Yet the parkash of Bhai Sahibs Vaara has never been an issue. I don't mind matha tek-ing to Bhai Sahibs vaara, or any other bani for that matter, as Namastang Veer Ji says. The question is ultimately about doing Parkash or not. The Vaars of Bhai Gurdas Ji are not.

Why isn't the parkash of Bhai Gurdas Ji's Vaars done at par with Guru Granth Sahib Ji in darbar of the Guru? Is it any "less" than the bani of the Guru?

At Nanded, Gurgaddi was ultimately given to Guru Granth Sahib Ji.

I agree with everything you said veer jee, Bhai Gurdass vara and kabbitt sawayai themselves are considered to be the key of Guru Granth Sahib jee and why cant we do namashkar to these bani? The Issue in the end is gurgaddi being given to the Guru Granth Sahib jee by Guru Gobind Singh jee. We must consider this decision by Guru Gobind Singh jee to be wrong if we need to rectify the situation by doing parkash of the Dasam Granth jee with Guru GRanth Sahib jee.

[N30S1NGH]

The rehit maryada uses the words vakar tul (which come after Guru Granth Sahib in the line), look at what these words mean in relation to the Guru Granth Sahib jee.

Veer AK47 jee, im not saying look at the mat of vendanti or Badal, im saying look at what guru Gobind Singh jee did, he gave gurgaddi to Guru Granth Sahib, according to my knowledge there was no gurgaddi given to the dasam granth nearly 300 years ago. Therefore why would we look at what sikhs have done in the past, we first need to focus on what Guru sahib said and did.

Veer jee if someone does something out of bhavna, how can that constitute beadbi? If someone does something with malicious intent knowing full well what they are doing is wrong, it should constitute beadbi (in my opinion). Even when we do things out of bhavna which are wrong or because of bhul, Guru maharaj is bakshanhar. Beadbi is another matter.

The reason I was talking about amrit sanchar is because guru jee has the right to change a practice (as Guru Gobind Singh jee did in your example). However do we have the right to override Guru jees decision?

your concern is already been adressed in this article:

like to share this article from santsipahi website;

http://www.santsipahi.org/patshahi10/srida...anthparkash.pdf

“NO BOOK CAN BE INSTALLED AT PAR WITH SRI GURU GRANTH

SAHIB JI”

Chapter IV of Sikh Rahit Maryada which deals with Gurdwaras and the maryada to be followed

there lays down quite unambiguously therein that no book (pustak) is to be installed at par with Sri

Guru Granth Sahib ji. (ਸੀ ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ). This is the

mandate of the panth and ought to be honoured by each and every one.

The text and its intent are awfully simple and there is no scope of any confusion about it. But lately

it is seen that this simple clause is being distorted and misinterpreted. Hence this sincere effort to

clear the doubts.

First of all this provision in the Sikh Rahit Maryada is about the maryada that is to be followed in

the Gurdwaras. There is an obvious difference between a Gurdwara and a Takhat and their

maryada. A Takhat is not a Gurdwara and vice versa. Sachkhand Sri Harimandir Sahib is a

Gurdwara and Sri Akal Takhat Sahib is a Takhat, hence the difference in the maryada of these two

most pious institutions of the panth. The maryadas of these two institutions, though mutually

exclusive are complementary to each other. This is what embodies the Miri-Piri and Sant-Sipahi

concept of the Khalsa. Sachkhand Sri Harimandir Sahib was there but still Guru Hargobind ji gave

to the panth Sri Akal Takhat Sahib. Whatever could not be said or done in the Harimandir Sahib

was said and done at Sri Akal Takhat Sahib. Sri Harimandir Sahib was the seat of Sri Guru Granth

Sahib and Sri Akal Takhat Sahib became the seat of the nagaras, and shastras.

It is not surprising thus that whereas in any Gurdwara the throne or singhasan is designated for the

parkash of Sri Guru Granth Sahib but the throne or singhasan at every Takhat, be it Sri Akal

Takhat Sahib, Kesh Garh Sahib, Patna Sahib, Hazur Sahib or Damdama Sahib does not have the

parkash of Sri Guru Granth Sahib, rather it has the display of the weapons and arms of Guru Sahibs

and other warriors. At Akal Takhat Sahib, as in every other Takhats, the parkash of Sri Guru

Granth Sahib Ji is on the side of the main singhasan. And this is the unique concept and an

intriguing relationship between a Gurdwara and a Takhat which has hardly been addressed and

understood.

The Granth of the Sikhs that embodies the warrior spirit of the Khalsa is Sri Dasam Granth Sahib.

Hence, it is not an exaggeration to propose that Sri Dasam Granth Sahib has the same status with

relation to Sri Guru Granth Sahib what Sri Akal Takhat Sahib has to Sri Harimandir Sahib.

Interestingly, maybe it is for this reason that at Hazur Sahib the palanquin (palki) that has the

parkash of Sri Guru Granth Sahib has the design of the dome of Harimandir Sahib and the one

having the parkash of Sri Dasam Granth Sahib has the design of Akal Takhat Sahib. Also the palki

having the prakash of Sri Guru Granth Sahib is much bigger in size than the one having the

prakash of Sri Dasam Granth Sahib.

At every Takhat, though the parkash of Guru Granth Sahib is there but it is not on the main seat or

singhasan, but at a lower level. This decision was not made by the Sikhs but by the divine wisdom

of the Guru. There is no denigration here but the true philosophical spirit of the proper appreciation

of the status of a Gurdwara and a Takhat. The Guru’s wisdom has to be understood and applied in

its true perspective.

2 www.patshahi10.org

Parkash of Sri Guru Granth Sahib and Sri Dasam Granth Sahib at Takhat Sri Hazur Sahib. Even the shape,

size and structure of the palkis are conspicuously different and symbolise the embodiment of Sant Sipahi

concept of the Khalsa.

Coming back to the provision of Sikh Rahit Maryada that no book (pustak) is to be installed

(asthapan) at par with Sri Guru Granth Sahib ji, there is no denying that Khalsa is the creation of

two source granths Sri Guru Granth Sahib and Sri Dasam Granth. To initiate a person into the fold

of Sikhism and to make him remain in this fold the banees of amrit sanchar and nitnem are required

and the sources of these are the two pious granths. We as Sikhs don’t address our granths, Sri Guru

Granth Sahib and Sri Dasam Granth as mere books.

Lately, some anti-Sikh forces have misused and misinterpreted this clause of Sikh Rehat Maryada

and have used it as a tool to attack the banees of Sri Guru Gobind Singh Sahib contained in Sri

Dasam Granth.

The parkash of Sri Dasam Granth Sahib at Sanchkhand Sri Hazur Sahib or Takhat Sri Harimandir

ji Patna Sahib in no way contravenes the panthic mandate as enshrined in the provisions of Sikh

Rahit Maryada that “no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji. (ਸੀ

ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ) .”

Notably, whereas in Hinduism an idol or book is installed but in Sikhism such installation is neither

permitted nor takes place. Parkash simply means to open a granth for the purpose of reciting (ਪਾਠ),

studying (ਅਿਧਐਨ), teaching (ਉਪਦੇਸ਼), and discourse (ਿਵਿਖਆਨ). Without opening or parkash of the

granth, none of the above can be done. So the usage of word parkash should not be narrowed down

literally otherwise if we say that in the presence of Sri Guru Granth Sahib nothing else can be

parkashed then will it bring the dahrha parkash (flowing beard) under its mischief too?

There are mandates given in rahitnamas to recite and memorize the banees from these two pious

granths. ਦੁਹੂ ਗੰਥ ਮੈ ਬਾਣੀ ਜੋਈ॥ ਚੁੰਨ ਚੁੰਨ ਕੰਠ ਕਰੇ ਿਨਤ ਸੋਈ॥ (ਰਿਹਤਨਾਮਾ, ਭਾਈ ਦੇਸਾ ਿਸੰਘ) For this, obviously

the parkash of granths has to be done. Hence the provision given in the Sikh Rahit Maryada that

“no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji (ਸੀ ਗੁਰੂ ਗੰਥ ਸਾਿਹਬ ਜੀ ਦੇ

ਵਾਕਰ ਤੁੱਲ ਿਕਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹ ਕਰਨਾ)” does not apply here because there is no installation

3 www.patshahi10.org