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{~*--::-*-::--*~...Raag Darbar...~*--::-*-::--*~} Saturday 27Th November 6Pm Till Midnight


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VAHEGURU JI KA KHALSA! VAHEGURU JI KI FATEH!

dhha(n)n s raag sura(n)garrae aalaapath sabh thikh jaae ||

Blessed are those beautiful Ragas which, when chanted, quench all thirst.

To commemorate the shaheedi purab of Guru Tegh Bahadur Sahib Ji Maharaaj a Raag Darbar is taking place, where all Kirtan will be performed in the Raags that Guru Sahib gave to us.

Therefore this is a humble Benti to attend and experience this unique event. Where we can all come together and remember the great sacrifice of

Guru Tegh Bahadur Sahib Ji Maharaaj.

Our Gurus have gifted us with the golden treasure of gurmat sangeet for which we should be proud of and feel blessed to have.

Jathe include : Sant Joginder Singh Ji Damelivale

Padam Sri Nirmal Singh Ji Khalsa (Sri Darbar Sahib)

Bhai Harjinder Singh Lallie (Gurmat Sangeet Acadamy)

Bhai Amarjit Singh Ji (Nanaksar Thath)

Bhai Jasbir Singh Ji Khalsa (Sri Darbar Sahib)

Bhai Harpal Singh Ji Dehlivale

Bhai Gurdev Singh Ji Seera Chandigarhvale

Bhai Harbaljeet Singh Ji Batalavale

Guru Har Rai Gurudvara

126-128 High Street West Bromwich

West Midlands B70 6JW

Saturday 27th November 6:00 PM till Midnight

Contact: Jagdish Singh 07883003652

sabhanaa raagaa(n) vich so bhalaa bhaaee jith vasiaa man aae ||

Among all Ragas, that one is sublime, O Siblings of Destiny, by which the Lord comes to abide in the mind.

raag naadh sabh sach hai keemath kehee n jaae ||

Those Ragas which are in the Sound-current of the Naad are totally true; their value cannot be expressed.

raagai naadhai baaharaa einee hukam n boojhiaa jaae ||

Those Ragas which are not in the Sound-current of the Naad - by these, the Lord's Will cannot be understood.

VAHEGURU JI KA KHALSA! VAHEGURU JI KI FATEH!

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'Gur Ladho Re Gur Ladho Re'

Vaheguru Ji Ka Khalsa! Vaheguru Ji ki Fateh!

Baba Bakale', was the only clue given by Guru Har Krishen Sahib Ji for his successor. As this word reached the village Bakala, twenty-two Sodhis including Baba Dhir Mal, the grandson of Guru Har Gobind Sahib Ji, set up their shops and claimed themselves as the ninth Guru. The Sikhs were in great confusion as they could not know who the real Guru was. Makhan Shah Labana of Jehlem district was a trade merchant. When his vessel full of merchandise was sinking, he had invoked Guru Nanak and had vowed to offer five hundred gold mohars (coins) if the vessel reached the shore safely (some say that he vowed 101 gold mohars). Makhan Shah came to the village of Bakala to pay his offering to the Guru. He was surprised to find that twenty-two Sodhis had installed themselves as Gurus. In that state of confusion and uncertainty, he resolved to try the pretenders. He thought to put two mohars before each impostor and the real Guru being the searcher of hearts, would ask for the balance of his promised offering. He visited all the 22 impostors and made each of them offering of two gold mohars, but none of them asked for the balance.

He then inquired if there was any one else in Bakala. Someone informed him about Guru Tegh Bahadur. Makhan Shah went and as usual made his offering of two gold mohars. Upon this Guru Tegh Bahadur Sahib Ji asked," How now, O Sikh, thou art trying to wheedle the Guru by presenting him with only two gold mohars? Where are the balance of five hundred gold mohars you had promised when your ship was sinking?" Mukhan Shah was delighted and prostrated himself before the Guru. He then went to the roof of the house and screamed," Gur Ladho! Gur Ladho!" 'I have found the Guru! I have found the Guru!' Guru Tegh Bahadur Sahib Ji was the fifth and the youngest son of Guru Har Gobind Sahib Ji and was born on first of April, 1621 to Mata Nanaki at Amritsar, Guru ke Mahal. He was married to Mata Gujri, daughter of Lal Chand of Kartarpur in Jullundhur district. Guru Sahib with his mother, Mata Nanaki and his wife went to live in Bakala.

Makhan Shah's discovery of the genuine Guru put an end to the pretensions of the false Gurus. Dhir Mal could not reconcile with the situation and was determined to snatch the Guruship by force. One day he communicated his feelings to his masand, Sihan who promised to put an end to his enemy (Guru). Accordingly the masand, along with a score of people, set forth to kill the Guru. He fired and the bullet struck Guru's shoulder without serious wound who remained calm and full of composure. The other men plundered the property of the Guru and went away. When Makhan Shah heard of this incident, he proceeded with a body of Sikhs to Dhir Mal's residence. Dhir Mal closed his doors but they burst it open and seized him and his accomplices, tied his masand's hands at his back and brought them before the Guru. They brought back all the property of the Guru and they also took Dhir Mal's property. They brought back the original copy of the Aad(i) Granth which was in the possession of Dhir Mal and placed it before the Guru. The masand Sihan fell at the feet of the Guru and asked for forgiveness for his sins. The Guru pardoned the masand and ordered Makhan Shah to return all the property of Dhir Mal including the Aad(i) Granth. He preached Makhan Shah and his other Sikhs that the Dhan Guru Nanak Dev Ji Sahib gave them the wealth of Naam which was sufficient for all their needs.

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

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Raags & Gurbani Part 1

The significance of Bani in Sri Guru Granth Sahib, being set to Ragas is an interesting question to ponder. Primary sources such as Bhai Gurdas Ji's Vaars unfortunately do not offer many clues as to why the Gurus employed Ragas in their ucharan of Bani.

Perhaps the best clue comes from Sri Guru Granth Sahib (Tilang Mahala 1; Sri Guru Granth Sahib, Ang 722) :

As the Word of the Lord comes to me

So do I express it, O Lalo

Perhaps this is how Bani was revealed to the Guru Sahiban and they just faithfully documented it, in the Ragas that it was revealed to them. Sri Guru Nanak Dev Ji refers to himself as a Dhadi or minstrel. Jamamsakhi accounts recount numerous occasions when Guru Nanak Dev Ji asks Bhai Mardana to play his Rabab and proceeds to sing his Bani. It is said that the Gurus were very accomplished musicians and that they found that music was an excellent way of reaching the masses; in this sense Ragas and music served as a vehicle for message that was contained in the Bani.

Some scholars believe that the way the Bani is set to Ragas is primarily the expression of Guru Arjan's genius. When the Guru Granth Sahib was being composed., there was on-going conflict on the matter of succession to the Guru Gaddi and there were conflicting claims about he teachings of the past Gurus. Guru Arjan wanted to produce a compilation that would be definitive and put to rest controversies and counter-claims. Having collected all the manuscripts that contained the writings of the Guru Sahiban before him, Guru Arjan proceeded to add his own compositions, deleted the compositions of some Bhagats, simplified others and proceeded to arrange the bani in such a way as to make alteration almost impossible without violating the rhythm and the musical setting.

In 'The Sikhs, their religious beliefs and practices' , W.O.Cole and P.S.Sambhi state :

"Generally speaking, ragas are composed to suit various moods. Some are appropriate to the morning, others to the evening, some to joy and some to grief. Guru Arjan Dev Ji indicated that faith should produce a balanced outlook, tempering both happiness and sadness, so for example between Angs 917 and 924 [in the Adi Granth] are found both the Anand, Guru Amar Das Ji's hymn of joy and Sunder's dirge on the Guru's death. The setting is Ramkali Raag, which relates to the season of Besant in March shortly before the harvest. The mood is one of yearning. The rag was often favoured by yogis. Another example is the inclusion of songs sung by ladies at wedding parties and laments put on adjacent pages under Raag Wadhans (ANG 575-81)."

Whatever the motivation, one thing is abundantly clear. There is clear indication in Sri Guru Granth Sahib that Shabdas are to be sung according to the specified Raga, which is reiterated before practically every shabad. (Malhar Mahala 1, as an example indicates that the shabad that follows was revealed to Guru Nanak Dev Ji in Raga Malhar etc.)

In addition nine tunes or Dhunis are prescribed for the singing of some of the Vars in The Guru Granth Sahib. These Dhunis are :

Majh Ki Malik Murid Tatha Chandrhada Sohiya Ki Dhuni

Gaudi Ki // Kamal Di Mojdi Di // Ki Dhuni

Asa Ki // Tunde Asraje Ki Dhuni

Gujri Ki // Kikandar Birahim Ki // Ki Dhuni

Vadhans Ki // Lalla Bahlima Ki Dhuni

Ramkali Ki // Jodhai Veerai Purbani Ki Dhuni

Sarang Ki // Mahmai Hasnay Ki Dhuni

Malkar Ki Kailas Tatha Mal Do Ki Dhuni

Kahnare Ki // Muse Ki // Ki Dhuni

In all likelihood, these Dhunis or tunes were popular and well known when the Guru Granth Sahib was compiled. By prescribing these popular tunes, the Gurus brought a synthesis of the elements of Raga based music with folk music. It is a matter of great sorrow that these Dhunis are all but lost today. The lack of a written tradition in the context of Gurmat Sangeet has resulted in uneven propagation of these musical traditions. One can often hear many Ragis present their version of a particular Dhuni. Unfortunately their renditions are divergent and make it impossible to identify the genuine traditional tune. Some source material on Dhunis has been obtained, which will be analyzed and presented in a separate paper.

Sarbpreet Singh Hopkinton, MA

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FOUNDATION OF ANANDPUR SAHIB

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

Leaving Amritsar the Guru passed through the Majha and Malwa regions before reaching Kiratpur sometimes in May, 1665. He attended the last rites of Raja Dip Singh of Bilaspur and expressed his desire to build a new settlement near Kiratpur and also showed his inclination to buy a suitable land for that purpose. The Rani of Bilaspur offered to donate the site of Makhowal. The offer was accepted, a token price of about five hundred rupees was paid. The foundation stone of new settlement, Chak Nanaki was laid in June, 1665, after the revered name of Guru's mother. In the course of time, a beautiful town called Anandpur grew up around it.

GURU SAHIB ON MISSIONARY TOUR

After founding the new settlement, the Guru did not stay there long. However he entrusted the construction work to his trustworthy followers. It is said that the Guru undertook his missionary tour of the east in response to the invitation of his Sikhs from that area, Bhai Bulaki Das and Bhai Hulas Chand from Dacca and Bhai Darbara and Bhai Chain Sukh from Patna. These Sikhs had met the Guru at Kiratpur and begged him to visit their land in the east with his family. The Guru left Anandpur in August, 1665.

After leaving Anandpur he passed through Ghanauli, Rupar, Dadoomajra and Lung village and then reached Mulowal in Patiala state. The people of Mulowal complained to him that they did not have drinking water nearby and for that purpose they had to travel a long distance. There was a well nearby but its water was brackish and unwholesome. The Guru told them to first repeat God's Name, then draw water, and they would find it pure and sweet. From that day the well yielded sweet water and it is known Guru's well.

The Guru then proceeded to Pharwali, Handiaya, Bhandehar, Khiwa and Bhikki. He gave religious instructions wherever he stopped and instructed the people not to worship idols and tombs, but worship only One God, the Formless. He passed through the villages of Dhaleo, Alisheir, Khiala and reached Maur where he was awaited by a great concourse of people to whom he preached true Name. He induced the people to sink a well over there. He then went to Maisarkhana and thence to Sabo ki Talwandi, now known as Damdama Sahib and then travelled to Kot Dharmwala, Bachhoana, Gobindpura, Sangheri, Gurna and reached Dhamdhan in the Bangar tract. The Guru presented the Chaudhri of the village with funds to construct a well and a dharmsala for the reception of the travellers.

The Guru was accompanied by a Sikh, Ramdev, who was totally devoted to his service. He drew water, brought firewood from the forest for the kitchen, and performed all the services for the Guru. He always kept a cushion on his head to lift the burdens and it was continually wet from water and as a consequence his head festered. One day as he put his pitcher of water down, his cushion and turban fell off when maggots were seen from a sore in his head. It was brought to the notice of the Guru who sent for him. Being pleased with his devotion to service, the Guru gave him a robe of honor, named him Bhai Mihan and promised him that he would be a Mahant or a superior of religious order. On the Guru's instruction he preached Sikh religion. His generation is called today Mihan Shahi or Mihan Dasiay. The Guru then proceeded to Tekpur and he stayed for a few days in the house of a carpenter who conducted him as far as Kaithal. Thence he reached Barna. He preached here against the use of tobacco.

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

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Raags and Gurbani Part 2

Before the advent of Sri Guru Nanak Dev Ji Maharaaj, in the fifteenth century, a clear dichotomy existed between North Indian (Hindustani) and South Indian (Carnatic) music. In addition Bhaktas such as Jayadeva, Surdas and Mirabai had starting using music to spread their message of personal devotion to God among common people. Guru Nanak Dev Ji also adopted music and Ragas as the primary medium for propagating his Bani.. Guru Nanak Dev Ji and other Gurus after him, evolved the existing traditions of devotional, classical and folk music significantly through many unique contributions and innovations, into the form of music that is known today as Gurmat Sangeet.

Bhai Mardana, Guru Nanak Dev Ji's beloved disciple, a fine singer and musician and an accomplished player of the Rabab was instrumental in delivering Guru Nanak Dev Ji's message. Bhai Mardana accompanied Guru Nanak Dev Ji on all of his Udasis or travels throughout the world. It is said that Guru Nanak Dev Ji commissioned Bhai Firanda, a well known musician from Kapurthala, who may have been Bhai Mardana's teacher to build a special Rabab for him, suitable for the rigors of travel. Janamsakhi accounts indicate that Gur Nank Dev Ji actively used music as the primary means of disseminating his message during his travels. Bhai Mardana would play his Rabab, people would gather around and Guru Nanak Dev Ji would then share his Bani with them.

Guru Nanak Dev Ji's use of music as a medium for his message, while nominally similar to the use of Bhakti Sangeet, had a lasting and far reaching impact on the practice and traditions of the new faith that he created. Gurmat Sangeet, is an integral part of the practice of Sikhsim today, hundreds of years after his passing. The traditions of Raga, Tala and the practice of singing Bani are as prevelant today as they were in Guru Nanak Dev Ji's time, as a result of his directly encouraging his followers to sing the praises of God day and night.

The enduring of Gurmat Sangeet as one of the fundamental elements of the practice of Sikhism is surely not an accident. Guru Nank Dev Ji, in his Bani has provided several precise directions and indications on how the Bani is to be sung. First and foremost is the indication of the Raga; this is unequivocally the Raga in which the shabad is to be sung. The word 'Rahao' or pause, signals that the preceding line encapsulates the central theme of the shabad. This is the line that is to be sung as the Sthai or refrain. All other lines in the shabad are to be sung as Antras, usually set to notes different from the Sthai and often employing higher notes in the register, from the set of notes permitted in the Raga the shabad is being sung in

Guru Nanak Dev Ji has referred to himself as a 'Dadhi' or Minstrel in his Bani. His compositions were set to 38 unique Ragas and employed many poetic forms. His eclectic approach to music is reflected in the diversity of Ragas used and influences that can be traced to many different musical forms and schools, in addition to his own innovations. Despite the clear dichotomy that existed between the music of the North and the South in his time, Guru Nanak Dev Ji, composed Bani in at least 7 Ragas from the South Indian school : Gaudi Dakhni, Wadhans Dakhni, Maru Dakhni, Bilawal Dakhni, Ramkali Dakhni and Prabhati Dakhni.

In addition to these, Guru Nanak Dev Ji composed Bani in the following major Ragas : Sri, Majh, Gaudi, Asa, Gujri, Devgandhari, Bihagada, Wadhans, Sorath, Dhanasri, Tilang, Suhi, Bilawal, Ramkali, Maru, Tukhari, Bhairav, Basant, Sarang, Malhar and Prabhati. Of these, Majh and Tukhari are unique innovations, references to which are not found in any classical texts on Indian Music.

Guru Nanak Dev Ji also compsed Bani in the following composite Ragas : Gaudi Guareri, Gaudi Cheti, Gaudi Bairagan, Gaudi Deepki, Gaudi Purbi, Asa Kafi, Suhi Kafi, Maru Kafi, Basant Hindol and Prabhati Vibhas.

Sarbpreet Singh Hopkinton, MA

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BIRTH OF A SON

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

While the Guru was at Dacca, a messenger arrived from Patna to inform him of the birth of his son. He was born on the seventh day of the light half of the month of Poh, Sammat 1723 (December 26, 1666) at Patna. Before his departure the Guru had directed his wife to name the child as Gobind Rai, who would be born in his absence. He wrote a letter of thanks to the Sikh Sangat of Patna for looking after his family.

There lived in the city of Kuhram a Muslim saint, Bhikan Shah. On the morning of Gobind Rai's birth, Bhikan Shah looked and bowed towards the east (towards Patna). His disciples asked why he bowed towards the east which was contrary to Muslim custom. He replied that there had just been born a spiritual and temporal king in the east who should establish true religion and destroy evil. Bhikan Shah set out for Patna along with his disciples to behold the young prince. When he reached Patna, the Muslim saint asked to have darshan (sight) of the newly-born child. When the infant was brought, Bhikan Shah bowed at the young prince's feet. He placed before him two earthen vessels covered with muslin, one containing milk and the other with water. The child touched both the vessels. Upon this Bhikan Shah thanked them for the opportunity given to him to behold the child and then prepared to leave. He was asked what he meant by the two vessels. Bhikan Shah explained that one vessel was marked for the Hindus and the other for the Muslims. He wanted to know whether he would favor the Hindus or the Muslims. As the child touched both the vessels, it meant that he should abide by both the Hindus and the Muslims and he should include both of them in his religion.

The Guru then left Assam early in 1670 and reached Patna via Bangaigaon, Siliguri and Kathiar. From there after giving instructions to his brother-in-law, Kirpal Chand left for Punjab. He travelled through Jaunpur, Ayudhya, Lucknow, Shah Jahanpur, Muradabad and reached Chack Nanaki (Anandpur). The Guru soon sent for his family who joined him later on at Anandpur.

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

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AURANGZEB'S CAMPAIGN OF RELIGIOUS PERSECUTION

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

As Aurangzeb ascended the throne of India by imprisoning his father and murdering his brothers, he decided to enlist the sympathies of the fanatical section of his co-religionists. His idea was to exterminate the idolatrous Hindus and to convert the whole of India to Islam. In order to achieve this objective he tried to go through four fundamental means to deal with the Hindus. Firstly he made peaceful overtures; secondly he offered money; thirdly he threatened punishment and lastly he tried to cause dissention among them. When all these measures failed, he resorted to forcible conversion. Orders were issued to the governors of all the provinces that they should destroy the schools and temples of the infidels and thereby put an end to educational activities as well as the practices of the religion of the Kafirs (non-Muslims meant Hindus). Many temples at Mathura and Banaras were destroyed. Even a Sikh temple in Buriya in Khizrabad pargna of Sirhind had been demolished and a mosque was built on the site. Some Sikhs, however, attacked the mosque and killed the priest. This type of incidents had become common occurrences. In order to force conversion to Islam, all possible means were adopted. In the field of taxation, the policy of discrimination was launched with great vigor. Jaziya and pilgrimage taxes were re-levied. Five percent custom duty was levied on the Hindus while the Muslims were charged only half of that.

The proselytizing zeal of the officials, with their campaign of religious persecution and their conversion at the point of the sword, had sent the wave of terror throughout the country. Sher Afghan Khan, the Emperor's viceroy in Kashmir, set about converting the Kashmiri Hindus by force and massacred those who opposed to embrace Islam. Even the Mohammadans who in any way assisted the Hindus, were mercilessly put to death. In extreme agony of too much slaughter, the Brahman priests of Kashmir prayed to their gods. It is said that the Kashmiri Brahmans heard a supernatural voice who told them," Guru Nanak is the spiritual king in this age. Guru Tegh Bahadur is now seated on his throne. Go to him, he will protect your honor and your religion."

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

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KASHMIRI BRAHMANS COME TO GURU SAHIB

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

A deputation of Kashmiri Pandits (Brahmans) came to Anandpur Sahib and among tears of agony, they narrated their tales of woe and suffering to the Master. The Guru's eight year old son,Gobind Rai appeared on the scene and asked his father why those people had tears in their eyes. The Guru replied," The Emperor of India is converting the Hindus to Islam at the point of the sword and thus there is no end to the misery of these people."

"What is the remedy, father?" asked Gobind Rai.

The Guru replied," This requires sacrifice- sacrifice of a holy and supreme soul." His son responded," O dear father, who is more holy than you in this age? Go and offer yourself and save these people and their religion." On hearing this the Guru asked the Kashmiri Brahmans to go to the Emperor and make the following representation to him," Guru Tegh Bahadur, the ninth Sikh Guru is now seated on the throne of the great Guru Nanak Dev Ji, who is the protector of faith and religion. First make the Guru a Musalman and then all the people, including ourselves, will of our own accord adopt the faith of Islam."

The Pandits obeyed the Guru and conveyed the proposal to the Emperor. On hearing this proposal, the Emperor was very much pleased because he thought that it was much easier to convert one person than the whole lot. He retorted," If the Guru does not become Musalman, he will then at least show us a miracle." He was hopeful that once the Guru was converted, there would be a large accession of Hindu and Sikh converts. The Emperor, therefore, sent his emissary to the Guru to invite him to Delhi. The Guru received Emperor's message and wrote in reply that he would come to Delhi after the rainy season.

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!

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