Spiritualism-A Sikh Perspective

AAD SIRI GURU GRANTH SAHIB

ABSTRACT

ਭੂਲੇ ਮਾਰਗੁ ਜਿਨਹਿ ਬਤਾਇਆ ॥

ਐਸਾ ਗੁਰੁ ਵਡਭਾਗੀ ਪਾਇਆ ॥

Bẖūlė mārag jineh baṯāiā. Aisā gur vadbẖāgī pāiā.

Such perfectly-endowed master is attained by great good fortune, which shows the way to the strayed ones. -----Guru Arjun, Raag Bilawal, AGGS, Page, 803-18,19

Aad Sri Guru Granth Sahib is the metaphor of 'living Guru' emphasizing Its importance to Sikhs. Unfortunately, as we see in some Gurudwaras, some Sikhs take this too literally. I think it is better to describe it as the embodiment of the Gurus' teachings and the SOLE perpetual guidance for all Sikhs to grow on the spiritual path of morality.

Guru Arjun Dev, the Fifth Sikh Guru, compiled the original version of the Aad Sri Guru Granth Sahib. The original edition of the Guru Granth Sahib (known at that time as Pothi Sahib), was installed on a high pedestal within the Harmandir Sahib (later named Golden Temple) in August 1604. The Guru's older brother Prithi Chand, as well as others, had started passing off some of their own compositions as the hymns of the Gurus.

----------------------------------------------------

The Sikhs needed an authentic compilation of the hymns of their Gurus. Thus, Guru Arjun started collecting the original verses of all the Gurus and realized that if he allowed the situation created by his brother and others to continue it would undermine the Sikh religion. He sent trusted Sikhs such as Bhai Piara, Bhai Gurdas, and Baba Buddha across the country in search of the original manuscripts. Guru Arjun made trips to Goindwal, Khadur, and Kartarpur to visit the families of the previous Gurus. Guru Arjun collected original manuscripts of the Gurus from Mohan (son of Guru Amar Das), Datu (son of Guru Angad) as well as Sri Chand (son of Guru Nanak).

Guru Arjun pitched a tent by the side of the Ramsar tank in Amritsar and started the arduous task of compiling the first edition of the Holy Guru Granth Sahib. He entrusted Bhai Gurdas as the Guru's scribe for the master copy, which after a number of years was finally completed. In August 1604, this original edition of the Pothi Sahib was installed within the Harmandir Sahib on a high pedestal. Guru Arjun seated himself at a lower level and instructed all Sikhs to bow before it, not as an idol, but as the book of divine inspiration, which instructed living men in the ways of God and dedicated secular life. The revered Baba Buddha was appointed the first Granthi (custodian) of the book. Guru Arjun wanted that unlike the Hindu scriptures, the Pothi Sahib could be open to reading by anyone of any caste, creed or sex. Of course, this dictum is not being currently followed with full dedication.

Guru Arjun provided the following epilogue (Mundavani) for the scripture:

"Three things have been placed on the plate; Truth, Contentment, and Contemplation (with deliberation). The ambrosial Name of God as sustenance to all is added to it. He who eats and relishes it shall be saved. One must not abandon this gift; it should ever remain dear to one's heart. The dark ocean of the world (ਭਵਜਲ) is crossed over by clinging to God’s feet (ਗੁਰਬਾਣੀ). Nanak, it is the God who is immanent (ਨਿਰੰਤਰ)."

The Sixth Guru Har Gobind kept Pothi Sahib (known today as the Kartarpur Bir/Copy) in his house. From there his grandson Dhir Mal who intended to use it to further his claims on the succession of the Guruship stole it. The followers of Ninth Guru, thirty years forcibly recovered it, but they were instructed by the Guru to return it to the owner. They placed it in the shallow riverbed of the Satluj River, recovered later by Dhir Mal, and miraculously it was undamaged.

Throughout the eighteenth century, it most likely remained with Dhir Mal's family, the Sodhi's of Kartarpur, thus the name Kartarpur Bir (Bir means volume). The Holy Book next emerged from obscurity in 1849. In that year the British in the custody of the Lahore royal court discovered following the annexation of Punjab, the volume together with its golden stand. In 1850, the volume was returned to Sadhu Singh Sodhi of Kartarpur and his family on request.

The preserved Kartarpur Bir, to this day, is installed monthly for worshippers viewing. An unauthorized edition of the Guru Granth Sahib known as the Banno Bir (Copy) also exists. Guru Arjun gave the original copy of the Granth Sahib (Pothi) to Bhai Banno one of his disciples to take to Lahore for binding. Bhai Banno made a personal copy of it, which contains additional verses of Surdas, Mirabai, in Raag Ramkali at pages 927, and a few hymns allegedly to be by Guru Nanak at the end of his copy of the Granth, which it is believed had been rejected by the Guru. This copy is still in the possession of his descendants and lying at Bhai Banno Sahib Gurudwara of Kanpur.

Dhir Mal even refused to return the Kartarpur Bir over to Guru Gobind Singh, The Tenth and Final Master. While at Talwandi Sabo (known as Damdama Sahib today), Guru Gobind Singh undertook to prepare a new edition of the Granth Sahib including all of the hymns appearing in the original edition and adding the hymns of his late father and one of his hymn in reply to his father described below, the Ninth Master Guru Tegh Bahadur.

The text of Guru Granth Sahib consists of 1430 Angs (pages) and 5,867 Sabds (line compositions), which are poetically rendered and set to a rhythmic ancient north Indian classical form of music. The bulk of the scripture is classified into thirty-one rāgas, with each Granth rāga subdivided according to length and author. The hymns in the scripture are arranged primarily by the rāgas in which they are supposed to be read. The Guru Granth Sahib is written in the Gurmukhī script, in various dialects, including Lahnda (Western Punjabi), Braj Bhasha, Khariboli, Sanskrit, Sindhi, and Persian – often coalesced under the generic title of Sant Bhasha. It consists of the writings of 6 Gurus and one line by 10th Guru, 15 Bhagats, 3 Bards, and 8-17 Bhatt's.

The Guru dictated the entire Granth to his scribe Bhai Mani Singh from his memory adding 115 hymns of his father (Guru Tegh Bahadur). Out of his humility, Guru Gobind Singh who was a prolific writer and poet only included one of his own hymns at Page, 1429-7 as hymn # 54 which is a reply to hymn#53 (Dohira) of Guru Tegh Bahadur (1429-6):

ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ ॥
ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥੫੩॥(ਮ–੯)
Bal Chutkeo Bandhan Paray Kachoo Na Hoat Oupaa-ey, Kaoh Nanak Ub OaT Gaj Jeo Hoh Sahaa-ey. (M-9)

My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, the God is my Support; It will help me, as It did the elephant.------M-9, Slokes, AGGS, page, 1429-7

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥

ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ॥੫੪॥ (ਮ–੧੦)

Bal Hoaa Bandhan Chutay Sabh Kich Hoat Oupaa-ey, Nanak Sabh Kich Tumrai Haath Mai Tum Hee Hoat Sahaa-ey. (M-10)

My strength is restored, and my bonds have broken; now, I can do anything. Nanak: everything is in Your hands, O, God; You are my Helper and Support. -----M 10, Slokes, AGGS, Page,1429-

Ref- Mahan Kosh and Old Birs in the library of Punjabi University, Patiala.

The great task was finally completed in 1705. The Damdama Sahib Bir was then taken to Nanded where it was installed as desired by the Guru. Near the end of his life, Guru Gobind Singh ended the line of personal Guru Ship by investing the Granth Sahib with the status of Eternal Guru and his official successor in 1708. Bhai Nand Lal one of Guru Gobind Singh’s disciples recorded the Guru's words as; "He, who would wish to see the Guru, Let him come and see the Granth. He who would wish to speak to him, Let him read and reflect upon what the Granth says. He who would wish to hear his word, He should with all his heart read the Granth."

In 1721, Mata Sundri the widow of Guru Gobind Singh instructed Bhai Mani Singh to go to Harmandir Sahib as the head Granthi along with the Sacred Volume. This Sacred Volume, which was carried by the Sikhs before their troops, in March, was tragically lost in a battle during the Second Sikh Holocaust (Wadda Ghalughara) on February 5, 1762. Fortunately, since a number of copies had been made by then, this text has survived to become the official authorized version of the Guru.

A breakdown of the 5,867 hymns found in the Guru Granth Sahib by authors is shown below. The authors include 7 Gurus, 15 Bhagats (of different faiths), 3 Sikh Bards, 8-17 Bhatt's, and Raag Mala.

Gurus:

Guru Nanak Dev Ji: 947 hymns.

Guru Angad Dev Ji: 63 hymns.
Guru Amar Das Ji: 869 hymns.
Guru Ram Das Ji: 638 hymns.
Guru Arjun Dev Ji: 2,312 hymns.
Guru Tegh Bahadur Ji: 116 hymns.

Guru Gobind Singh Ji: 1 hymn

Bhagats:

1 Bhagat Beni.

2 Bhagat Bhikhan.

Bhagat Dhanna.

4 Bhagat Jaidev.

5 Bhagat Kabir.

6 Bhagat Namdev.

7 Bhagat Parmanand

8 Bhagat Pipa.

9 Bhagat Ramanand.

1 Bhagat Ravidas.

1 Bhagat Sadhna.

1 Bhagat Sain

1 Bhagat Sheikh Farid.

. Bhagat Surdas.

1 Bhagat Trilochan

Hindu Bhagats began their life as idolaters but later on switched to monotheism from their study and contemplation of Naam of God. It is said that Muslim Bhagats lived in Hindu centers but kept their beliefs in Divine Unity.

Four others including Bhai Mardana, two Bards (Satta and Balwand) and Baba Sunder, and 6-17 other bards.

Bhagat Beni: 3 hymns: Nothing is known about the exact date and place of birth of Bhagat Beni. According to some scholars, he was born in Asani, but nothing is known about the exact location of this village or town. In spite of all this uncertainty, he can be called a contemporary of Guru Nanak. It seems that Beni lived in this world somewhere between the mid-15th century to the mid-16th century. He was unperturbed by poverty and enjoyed a life of solitude enriched by his spiritual per suits. He was a great scholar as is evident from his writings.

ਸ੍ਰੀਰਾਗ ਬਾਣੀ ਭਗਤ ਬੇਣੀ ਜੀਉ ਕੀ ॥

ਪਹਰਿਆ ਕੈ ਘਰਿ ਗਾਵਣਾ ॥

Sarīrāg baṇī bẖagaṯ Beṇī jī▫o kī. Pėhri▫ā kai gẖar gāvṇā.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

k▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਰੇ ਨਰ ਗਰਭ ਕੁੰਡਲ ਜਬ ਆਛਤ ਉਰਧ ਧਿਆਨ ਲਿਵ ਲਾਗਾ ॥

ਮਿਰਤਕ ਪਿੰਡਿ ਪਦ ਮਦ ਨਾ ਅਹਿਨਿਸਿ ਏਕੁ ਅਗਿਆਨ ਸੁ ਨਾਗਾ॥

ਤੇ ਦਿਨ ਸੰਮਲੁ ਕਸਟ ਮਹਾ ਦੁਖ ਅਬ ਚਿਤੁ ਅਧਿਕ ਪਸਾਰਿਆ॥

ਗਰਭ ਛੋਡਿ ਮ੍ਰਿਤ ਮੰਡਲ ਆਇਆ ਤਉ ਨਰਹਰਿ ਮਨਹ ਬਿਸਾਰਿਆ ॥੧॥

ਫਿਰਿ ਪਛੁਤਾਵਹਿਗਾ ਮੂੜਿਆ ਤੂੰ ਕਵਨ ਕੁਮਤਿ ਭ੍ਰਮਿ ਲਾਗਾ ॥

ਚੇਤਿ ਰਾਮੁ ਨਾਹੀ ਜਮ ਪੁਰਿ ਜਾਹਿਗਾ ਜਨੁ ਬਿਚਰੈ ਅਨਰਾਧਾ ॥੧॥ ਰਹਾਉ ॥

ਬਾਲ ਬਿਨੋਦ ਚਿੰਦ ਰਸ ਲਾਗਾ ਖਿਨੁ ਖਿਨੁ ਮੋਹਿ ਬਿਆਪੈ ॥

ਰਸੁ ਮਿਸੁ ਮੇਧੁ ਅੰਮ੍ਰਿਤੁ ਬਿਖੁ ਚਾਖੀ ਤਉ ਪੰਚ ਪ੍ਰਗਟ ਸੰਤਾਪੈ ॥

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਛੋਡਿ ਸਕ੍ਰਿਤ ਮਤਿ ਰਾਮ ਨਾਮੁ ਨ ਅਰਾਧਿਆ ॥

ਉਛਲਿਆ ਕਾਮੁ ਕਾਲ ਮਤਿ ਲਾਗੀ ਤਉ ਆਨਿ ਸਕਤਿ ਗਲਿ ਬਾਂਧਿਆ ॥੨॥

ਤਰੁਣ ਤੇਜੁ ਪਰ ਤ੍ਰਿਅ ਮੁਖੁ ਜੋਹਹਿ ਸਰੁ ਅਪਸਰੁ ਨ ਪਛਾਣਿਆ ॥

ਉਨਮਤ ਕਾਮਿ ਮਹਾ ਬਿਖੁ ਭੂਲੈ ਪਾਪੁ ਪੁੰਨੁ ਨ ਪਛਾਨਿਆ ॥

ਸੁਤ ਸੰਪਤਿ ਦੇਖਿ ਇਹੁ ਮਨੁ ਗਰਬਿਆ ਰਾਮੁ ਰਿਦੈ ਤੇ ਖੋਇਆ ॥

ਅਵਰ ਮਰਤ ਮਾਇਆ ਮਨੁ ਤੋਲੇ ਤਉ ਭਗ ਮੁਖਿ ਜਨਮੁ ਵਿਗੋਇਆ ॥੩॥

ਪੁੰਡਰ ਕੇਸ ਕੁਸਮ ਤੇ ਧਉਲੇ ਸਪਤ ਪਾਤਾਲ ਕੀ ਬਾਣੀ ॥

ਲੋਚਨ ਸ੍ਰਮਹਿ ਬੁਧਿ ਬਲ ਨਾਠੀ ਤਾ ਕਾਮੁ ਪਵਸਿ ਮਾਧਾਣੀ ॥

ਤਾ ਤੇ ਬਿਖੈ ਭਈ ਮਤਿ ਪਾਵਸਿ ਕਾਇਆ ਕਮਲੁ ਕੁਮਲਾਣਾ ॥

ਅਵਗਤਿ ਬਾਣਿ ਛੋਡਿ ਮ੍ਰਿਤ ਮੰਡਲਿ ਤਉ ਪਾਛੈ ਪਛੁਤਾਣਾ ॥੪॥

ਨਿਕੁਟੀ ਦੇਹ ਦੇਖਿ ਧੁਨਿ ਉਪਜੈ ਮਾਨ ਕਰਤ ਨਹੀ ਬੂਝੈ ॥

ਲਾਲਚੁ ਕਰੈ ਜੀਵਨ ਪਦ ਕਾਰਨ ਲੋਚਨ ਕਛੂ ਨ ਸੂਝੈ ॥

ਥਾਕਾ ਤੇਜੁ ਉਡਿਆ ਮਨੁ ਪੰਖੀ ਘਰਿ ਆਂਗਨਿ ਨ ਸੁਖਾਈ ॥
ਬੇਣੀ ਕਹੈ ਸੁਨਹੁ ਰੇ ਭਗਤਹੁ ਮਰਨ ਮੁਕਤਿ ਕਿਨਿ ਪਾਈ ॥੫॥

Re nar garabẖ kundal jab ācẖẖaṯ uraḏẖ ḏẖi▫ān liv lāgā. Mirṯak pind paḏ maḏ nā ahinis ek agi▫ān so nāgā. Ŧe ḏin sammal kasat mahā ḏukẖ ab cẖiṯ aḏẖik pasāri▫ā. Garabẖ cẖẖod miṯar mandal ā▫i▫ā ṯa▫o narhar manhu bisāri▫ā. Fir pacẖẖuṯāvhigā mūṛi▫ā ṯūŉ kavan kumaṯ bẖaram lāgā. Cẖeṯ rām nāhī jam pur jāhigā jan bicẖrai anrāḏẖā. rahā▫o. Bāl binoḏ cẖinḏ ras lāgā kẖin kẖin mohi bi▫āpai. Ras mis meḏẖ amriṯ bikẖ cẖākẖī ṯa▫o pancẖ pargat sanṯāpai. Jap ṯap sanjam cẖẖod sukariṯ maṯ rām nām na arāḏẖi▫ā. Ucẖẖli▫ā kām kāl maṯ lāgī ṯa▫o ān sakaṯ gal bāŉḏẖi▫ā. Ŧaruṇ ṯej par ṯari▫a mukẖ johėh sar apsar na pacẖẖāṇi▫ā. Unmaṯ kām mahā bikẖ bẖūlai pāp punn na pacẖẖāni▫ā. Suṯ sampaṯ ḏekẖ ih man garbi▫ā rām riḏai ṯe kẖo▫i▫ā. Avar maraṯ mā▫i▫ā man ṯole ṯa▫o bẖag mukẖ janam vigo▫i▫ā. Pundar kes kusam ṯe ḏẖa▫ule sapaṯ pāṯāl kī baṇī. Locẖan sarmėh buḏẖ bal nāṯẖī ṯā kām pavas māḏẖāṇī. Ŧā ṯe bikẖai bẖa▫ī maṯ pāvas kā▫i▫ā kamal kumlāṇā. Avgaṯ bāṇ cẖẖod miṯar mandal ṯa▫o pācẖẖai pacẖẖuṯāṇā. Nikutī ḏeh ḏekẖ ḏẖun upjai mān karaṯ nahī būjẖai. Lālacẖ karai jīvan paḏ kāran locẖan kacẖẖū na sūjẖai. Thākā ṯej udi▫ā man pankẖī gẖar āŉgan na sukẖā▫ī. Beṇī kahai sunhu re bẖagṯahu maran mukaṯ kin pā▫ī.

ਰਾਮਕਲੀ ਬਾਣੀ ਬੇਣੀ ਜੀਉ ਕੀ

Rāmkalī baṇī Beṇī jī▫o kī

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰ ਸੁਖਮਨਾ ਤੀਨਿ ਬਸਹਿ ਇਕ ਠਾਈ ॥

ਬੇਣੀ ਸੰਗਮੁ ਤਹ ਪਿਰਾਗੁ ਮਨੁ ਮਜਨੁ ਕਰੇ ਤਿਥਾਈ ॥੧॥

ਸੰਤਹੁ ਤਹਾ ਨਿਰੰਜਨ ਰਾਮੁ ਹੈ ॥

ਗੁਰ ਗਮਿ ਚੀਨੈ ਬਿਰਲਾ ਕੋਇ ॥

ਤਹਾਂ ਨਿਰੰਜਨੁ ਰਮਈਆ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

ਦੇਵ ਸਥਾਨੈ ਕਿਆ ਨੀਸਾਣੀ ॥

ਤਹ ਬਾਜੇ ਸਬਦ ਅਨਾਹਦ ਬਾਣੀ ॥

ਤਹ ਚੰਦੁ ਨ ਸੂਰਜੁ ਪਉਣੁ ਨ ਪਾਣੀ ॥

ਸਾਖੀ ਜਾਗੀ ਗੁਰਮੁਖਿ ਜਾਣੀ ॥੨॥

ਉਪਜੈ ਗਿਆਨੁ ਦੁਰਮਤਿ ਛੀਜੈ ॥

ਅੰਮ੍ਰਿਤ ਰਸਿ ਗਗਨੰਤਰਿ ਭੀਜੈ ॥

ਏਸੁ ਕਲਾ ਜੋ ਜਾਣੈ ਭੇਉ ॥

ਭੇਟੈ ਤਾਸੁ ਪਰਮ ਗੁਰਦੇਉ ॥੩॥

ਦਸਮ ਦੁਆਰਾ ਅਗਮ ਅਪਾਰਾ ਪਰਮ ਪੁਰਖ ਕੀ ਘਾਟੀ ॥

ਊਪਰਿ ਹਾਟੁ ਹਾਟ ਪਰਿ ਆਲਾ ਆਲੇ ਭੀਤਰਿ ਥਾਤੀ ॥੪॥

ਜਾਗਤੁ ਰਹੈ ਸੁ ਕਬਹੁ ਨ ਸੋਵੈ ॥

ਤੀਨਿ ਤਿਲੋਕ ਸਮਾਧਿ ਪਲੋਵੈ ॥

ਬੀਜ ਮੰਤ੍ਰੁ ਲੈ ਹਿਰਦੈ ਰਹੈ ॥

ਮਨੂਆ ਉਲਟਿ ਸੁੰਨ ਮਹਿ ਗਹੈ ॥੫॥

ਜਾਗਤੁ ਰਹੈ ਨ ਅਲੀਆ ਭਾਖੈ ॥

ਪਾਚਉ ਇੰਦ੍ਰੀ ਬਸਿ ਕਰਿ ਰਾਖੈ ॥

ਗੁਰ ਕੀ ਸਾਖੀ ਰਾਖੈ ਚੀਤਿ ॥

ਮਨੁ ਤਨੁ ਅਰਪੈ ਕ੍ਰਿਸਨ ਪਰੀਤਿ ॥੬॥

ਕਰ ਪਲਵ ਸਾਖਾ ਬੀਚਾਰੇ ॥

ਅਪਨਾ ਜਨਮੁ ਨ ਜੂਐ ਹਾਰੇ ॥

ਅਸੁਰ ਨਦੀ ਕਾ ਬੰਧੈ ਮੂਲੁ ॥

ਪਛਿਮ ਫੇਰਿ ਚੜਾਵੈ ਸੂਰੁ ॥

ਅਜਰੁ ਜਰੈ ਸੁ ਨਿਝਰੁ ਝਰੈ ॥

ਜਗੰਨਾਥ ਸਿਉ ਗੋਸਟਿ ਕਰੈ ॥੭॥

ਚਉਮੁਖ ਦੀਵਾ ਜੋਤਿ ਦੁਆਰ ॥

ਪਲੂ ਅਨਤ ਮੂਲੁ ਬਿਚਕਾਰਿ ॥

ਸਰਬ ਕਲਾ ਲੇ ਆਪੇ ਰਹੈ ॥

ਮਨੁ ਮਾਣਕੁ ਰਤਨਾ ਮਹਿ ਗੁਹੈ ॥੮॥

ਮਸਤਕਿ ਪਦਮੁ ਦੁਆਲੈ ਮਣੀ ॥

ਮਾਹਿ ਨਿਰੰਜਨੁ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥

ਪੰਚ ਸਬਦ ਨਿਰਮਾਇਲ ਬਾਜੇ ॥

ਢੁਲਕੇ ਚਵਰ ਸੰਖ ਘਨ ਗਾਜੇ ॥

ਦਲਿ ਮਲਿ ਦੈਤਹੁ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ॥

ਬੇਣੀ ਜਾਚੈ ਤੇਰਾ ਨਾਮੁ ॥੯॥੧॥

Iṛā pingulā a▫or sukẖmanā ṯīn basėh ik ṯẖā▫ī. Beṇī sangam ṯah pirāg man majan kare ṯithā▫ī. Sanṯahu ṯahā niranjan rām hai. Gur gam cẖīnai birlā ko▫e. Ŧahāŉ niranjan rama▫ī▫ā ho▫e. rahā▫o. Ḏev sathānai ki▫ā nīsāṇī. Ŧah bāje sabaḏ anāhaḏ baṇī. Ŧah cẖanḏ na sūraj pa▫uṇ na pāṇī. Upjai gi▫ān ḏurmaṯ cẖẖījai. Amriṯ ras gagnanṯar bẖījai. Ės kalā jo jāṇai bẖe▫o. Bẖetai ṯās param gurḏe▫o. Ḏasam ḏu▫ārā agam apārā param purakẖ kī gẖātī. Ūpar hāt hāt par ālā āle bẖīṯar thāṯī. Jāgaṯ rahai so kabahu na sovai. Ŧīn ṯilok samāḏẖ palovai. Bīj manṯar lai hirḏai rahai. Manū▫ā ulat sunn mėh gahai. Jāgaṯ rahai na alī▫ā bẖākẖai. Pācẖa▫o inḏrī bas kar rākẖai. Gur kī sākẖī rākẖai cẖīṯ. Man ṯan arpai krisan parīṯ. Kar palav sākẖā bīcẖāre. Apnā janam na jū▫ai hāre. Asur naḏī kā banḏẖai mūl. Pacẖẖim fer cẖaṛāvai sūr. Ajar jarai so nijẖar jẖarai. Jagannāth si▫o gosat karai. Cẖa▫umukẖ ḏīvā joṯ ḏu▫ār. Palū anaṯ mūl bicẖkār. Sarab kalā le āpe rahai. Man māṇak raṯnā mėh guhai. Masṯak paḏam ḏu▫ālai maṇī. Māhi niranjan ṯaribẖavaṇ ḏẖaṇī. Pancẖ sabaḏ nirmā▫il bāje. Dẖulke cẖavar sankẖ gẖan gāje. Ḏal mal ḏāṯahu gurmukẖ gi▫ān. Beṇī jācẖai ṯerā nām.

The three energy channels of the Ida, Pingla, and Sukhmana dwell in one place. This is the true place of confluence of the three sacred rivers: this is where my mind takes its cleansing bath. O, Saints, the Immaculate God dwells there; how rare are those who go to the Guru, and understand this. The all-pervading immaculate God is there. What is the insignia of the Divine God's dwelling? The unstruck sound current of the Sabd vibrates there. There is no moon or sun, no air or water there. The Guru oriented becomes aware and knows the Teachings. Spiritual wisdom wells up, and evil-mindedness departs; the nucleus of the mind sky is drenched with Ambrosial Nectar. One who knows the secret of this device meets the Supreme Divine Guru. The Tenth Gate is the home of the inaccessible, infinite Supreme God. Above the store is a niche, and within this niche is the commodity. One who remains awake never sleeps. The three qualities and the three worlds vanish, in the state of Deep Meditation. He takes the repeated hymns to decode divinity and keeps it in his heart. Turning his mind away from the world, he focuses on the cosmic void of the absolute God. One remains awake and does not lie. One keeps the five sensory organs under his control. One cherishes in his consciousness the Guru's Teachings. One dedicates his mind and body to God's Love. One considers his hands to be the leaves and branches of the tree. One does not lose his life in the gamble. One plugs up the source of the river of evil tendencies. Turning away from the west, one makes the sunrise in the east. One bears the unbearable, and the drops trickle down within; then, one speaks with God of the world. The four-sided lamp illuminates the Tenth Gate. The Primal God is at the center of countless leaves. God Itself abides there with all Its powers. One weaves the jewels into the pearl of the mind. The lotus is at the forehead, and the jewels surround it. Within it is the Immaculate God, the Master of the three worlds. The five primal sounds, resound and vibrate there in their purity. The fly brushes wave and the conch shells blare like thunder. The Guru oriented tramples the demons underfoot with his spiritual wisdom. Beni longs for Your Name, God.

ਪ੍ਰਭਾਤੀ ਭਗਤ ਬੇਣੀ ਜੀ ਕੀ

Parbẖāṯī bẖagaṯ Beṇī jī kī

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਤਨਿ ਚੰਦਨੁ ਮਸਤਕਿ ਪਾਤੀ ॥

ਰਿਦ ਅੰਤਰਿ ਕਰ ਤਲ ਕਾਤੀ ॥

ਠਗ ਦਿਸਟਿ ਬਗਾ ਲਿਵ ਲਾਗਾ ॥

ਦੇਖਿ ਬੈਸਨੋ ਪ੍ਰਾਨ ਮੁਖ ਭਾਗਾ ॥੧॥

ਕਲਿ ਭਗਵਤ ਬੰਦ ਚਿਰਾਂਮੰ ॥

ਕ੍ਰੂਰ ਦਿਸਟਿ ਰਤਾ ਨਿਸਿ ਬਾਦੰ ॥੧॥ ਰਹਾਉ ॥

ਨਿਤਪ੍ਰਤਿ ਇਸਨਾਨੁ ਸਰੀਰੰ ॥

ਦੁਇ ਧੋਤੀ ਕਰਮ ਮੁਖਿ ਖੀਰੰ ॥

ਪਰ ਦਰਬੁ ਹਿਰਨ ਕੀ ਬਾਨੀ ॥੨॥

ਸਿਲ ਪੂਜਸਿ ਚਕ੍ਰ ਗਣੇਸੰ ॥

ਨਿਸਿ ਜਾਗਸਿ ਭਗਤਿ ਪ੍ਰਵੇਸੰ ॥

ਪਗ ਨਾਚਸਿ ਚਿਤੁ ਅਕਰਮੰ ॥

ਏ ਲੰਪਟ ਨਾਚ ਅਧਰਮੰ ॥੩॥

ਮ੍ਰਿਗ ਆਸਣੁ ਤੁਲਸੀ ਮਾਲਾ ॥

ਕਰ ਊਜਲ ਤਿਲਕੁ ਕਪਾਲਾ ॥

ਰਿਦੈ ਕੂੜੁ ਕੰਠਿ ਰੁਦ੍ਰਾਖੰ ॥

ਰੇ ਲੰਪਟ ਕ੍ਰਿਸਨੁ ਅਭਾਖੰ ॥੪॥

ਜਿਨਿ ਆਤਮ ਤਤੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ॥

ਸਭ ਫੋਕਟ ਧਰਮ ਅਬੀਨਿਆ ॥

ਕਹੁ ਬੇਣੀ ਗੁਰਮੁਖਿ ਧਿਆਵੈ ॥

ਬਿਨੁ ਸਤਿਗੁਰ ਬਾਟ ਨ ਪਾਵੈ ॥੫॥੧॥

Ŧan cẖanḏan masṯak pāṯī. Riḏ anṯar kar ṯal kāṯī. Riḏ anṯar kar ṯal kāṯī. Ŧẖag ḏisat bagā liv lāgā. Ḏekẖ baisno parān mukẖ bẖāgā. Kal bẖagvaṯ banḏ cẖirāŉmaŉ. Karūr ḏisat raṯā nis bāḏaŉ. rahā▫o. Niṯparaṯ isnān sarīraŉ. Ḏu▫e ḏẖoṯī karam mukẖ kẖīraŉ. Riḏai cẖẖurī sanḏẖi▫ānī. Par ḏarab hiran kī bānī. Sil pūjas cẖakar gaṇesaŉ. Nis jāgas bẖagaṯ parvesaŉ. Pag nācẖas cẖiṯ akarmaŉ. Ė lampat nācẖ aḏẖarmaŉ. Marig āsaṇ ṯulsī mālā. Kar ūjal ṯilak kapālā. Riḏai kūṛ kanṯẖ ruḏrākẖaŉ. Re lampat krisan abẖākẖaŉ. Jin āṯam ṯaṯ na cẖīnĥi▫ā. Sabẖ fokat ḏẖaram abīni▫ā. Kaho Beṇī gurmukẖ ḏẖi▫āvai. Bin saṯgur bāt na pāvai.

You rub your body with sandalwood oil and place basil leaves on your forehead. But you hold a knife in the hand of your heart. You look like criminal deceit; pretending to meditate, you pose like a crane. You try to look like a Vaishnava (Worshiping Hindu god Vishnu), but the breath of life escapes through your mouth. You pray for hours to God the Beautiful. But your gaze is evil, and your nights are wasted in conflict. Pause. You perform daily cleansing rituals, wear two loin-cloths, perform religious rituals, and put only milk in your mouth. But in your heart, you have drawn out the sword. You routinely steal the property of others. You worship the stone idol and paint ceremonial marks of Ganesh (Hindu god). You remain awake throughout the night, pretending to worship God. You dance, but your consciousness is filled with evil. You are lewd and depraved - this is such an unrighteous dance! You sit on a deerskin, and chant on your rosary. You put the sacred mark, the tilak, on your forehead. You wear the rosary beads of Shiva (Hindu god) around your neck, but your heart is filled with falsehood. You are lewd and depraved - you do not chant God's Name. Whoever does not realize the essence of the soul -all his religious actions are hollow and false. Says Beni, as Guru oriented, meditate. Without the True Guru, you shall not find the Way. -----Bhagat Beni, Raag Parbhati, AGGS, Page, 135

Bhagat Sheikh Bhikhan: 2 hymns (Every reference available says about 2 hymns but I have not been able to find the 2^nd hymn in Sikh Scripture)- (1480-1573) A Muslim Sufi medieval Indian saint two of whose hymns are included in the Guru Granth Sahib. There are in fact two saints of that time sharing the same name— Bhakta Bhikhan and Bhikhan the Sufi. Bhakta Bhikhan was a devotee in the tradition of Ravidas and Dhanna. He was born at Kakori near Lucknow in present-day, Uttar Pradesh state in India. His hymns in the Guru Granth Sahib reflect his dedication to the Name of God which he describes as "cure for all ills of the world." Bhagat Bhikhan was the most learned of the learned men of the time of Emperor Akbar. For many years, he was engaged in teaching and instructing the people. He stated that this spiritual succession was from Mir Saiyed Ibrahim of Iraj. He left several children who were adorned with piety, wisdom, knowledge, and virtue. The hymns of Bhagat Ji resemble those of Sheikh Farid:

ਰਾਗੁ ਸੋਰਠਿ ਬਾਣੀ ਭਗਤ ਭੀਖਨ ਕੀ

Rāg soraṯẖ baṇī bẖagaṯ Bẖīkẖan kī

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ

One Universal Creator God. By The Grace of The True Guru:

ਨੈਨਹੁ ਨੀਰੁ ਬਹੈ ਤਨੁ ਖੀਨਾ ਭਏ ਕੇਸ ਦੁਧ ਵਾਨੀ ॥

ਰੂਧਾ ਕੰਠੁ ਸਬਦੁ ਨਹੀ ਉਚਰੈ ਅਬ ਕਿਆ ਕਰਹਿ ਪਰਾਨੀ ॥੧॥

ਰਾਮ ਰਾਇ ਹੋਹਿ ਬੈਦ ਬਨਵਾਰੀ ॥

ਅਪਨੇ ਸੰਤਹ ਲੇਹੁ ਉਬਾਰੀ ॥੧॥ ਰਹਾਉ ॥

ਮਾਥੇ ਪੀਰ ਸਰੀਰਿ ਜਲਨਿ ਹੈ ਕਰਕ ਕਰੇਜੇ ਮਾਹੀ ॥

ਐਸੀ ਬੇਦਨ ਉਪਜਿ ਖਰੀ ਭਈ ਵਾ ਕਾ ਅਉਖਧੁ ਨਾਹੀ ॥੨॥

ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਨਿਰਮਲੁ ਇਹੁ ਅਉਖਧੁ ਜਗਿ ਸਾਰਾ ॥

ਗੁਰ ਪਰਸਾਦਿ ਕਹੈ ਭੀਖਨੁ ਪਾਵਉ ਮੋਖ ਦੁਆਰਾ॥੩॥੧॥

ਐਸਾ ਨਾਮੁ ਰਤਨੁ ਨਿਰਮੋਲਕੁ ਪੁੰਨਿ ਪਦਾਰਥੁ ਪਾਇਆ ॥

ਅਨਿਕ ਜਤਨ ਕਰਿ ਹਿਰਦੈ ਰਾਖਿਆ ਰਤਨੁ ਨ ਛਪੈ ਛਪਾਇਆ ॥੧॥

ਹਰਿ ਗੁਨ ਕਹਤੇ ਕਹਨੁ ਨ ਜਾਈ ॥

ਜੈਸੇ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥੧॥ ਰਹਾਉ ॥

ਕਹੁ ਭੀਖਨ ਦੁਇ ਨੈਨ ਸੰਤੋਖੇ ਜਹ ਦੇਖਾਂ ਤਹ ਸੋਈ ॥੨॥੨॥

Nainhu nīr bahai ṯan kẖīnā bẖa▫e kes ḏuḏẖ vānī. Rūḏẖā kanṯẖ sabaḏ nahī ucẖrai ab ki▫ā karahi parānī. Rām rā▫e hohi baiḏ banvārī. Apne sanṯėh leho ubārī. rahā▫o. Māthe pīr sarīr jalan hai karak kareje māhī. Aisī beḏan upaj kẖarī bẖa▫ī vā kā a▫ukẖaḏẖ nāhī. Har kā nām amriṯ jal nirmal ih a▫ukẖaḏẖ jag sārā. Gur parsāḏ kahai jan Bẖīkẖan pāva▫o mokẖ ḏu▫ārā. Aisā nām raṯan nirmolak punn paḏārath pā▫i▫ā.Anik jaṯan kar hirḏai rākẖi▫ā raṯan na cẖẖapai cẖẖapā▫i▫ā. Har gun kahṯe kahan na jā▫ī. Jaise gūnge kī miṯẖi▫ā▫ī. rahā▫o.Rasnā ramaṯ sunaṯ sukẖ sarvanā cẖiṯ cẖeṯe sukẖ ho▫ī.Kaho Bẖīkẖan ḏu▫e nain sanṯokẖe jah ḏekẖāŉ ṯah so▫ī.

Tears well up in my eyes, my body has become weak, and my hair has become milky-white. My throat is tight, and I cannot utter even one word; what can I do now? I am a mere mortal. O God, my King, Gardener of the world-garden, be my Physician and save me, You’re Saint. I have headaches, my body is burning, and my heart is filled with anguish. Such is the disease that has struck me; there is no medicine to cure it. The Name of God, the ambrosial, immaculate nectar, is the best medicine in the world. By Guru's Grace, says servant Bhikhan, I have found the Door of Salvation. Such is the Naam, the Name of God, the invaluable jewel, the most sublime wealth, which I have found through good deeds. By various efforts, I have enshrined it within my heart; this jewel cannot be hidden by hiding it. The Glorious Praises of God cannot be spoken by speaking. They are like the sweet candies given to a mute. Pause. The tongue speaks, the ears listen, and the mind contemplates God; they find peace and comfort. Says Bhikhan, my eyes are content; wherever I look, there I see God. ----Bhagat Bhikhan, Raag Sorath, AGGS, Page, 659

Bhagat Dhanna has 3 hymns in AGGS: Dhanna was born in 1415 in the village of Dhuan Kalan near Deoli city, in the Tonk district of Rajasthan, India. He was a Dhaliwal gotra Jat. There is a Gurudwara of Bhagat Dhann in village Duan Kala. He lived most of his life as an idol worshipper but in later years became a worshipper of One God and renounced all superstitious practices. Enlightenment or absorption in God residing in the Higher Self comes through devotional worship, the company of holy people, the subjugation of lower instincts, and the development of virtues with the evolvement of character. Bhagats originally were idolaters but later became monotheistic. The following hymns of Guru Arjun, Dhanna, and Guru Ram Das reveal the modes Operandi:

ਧੰਨੈ ਸੇਵਿਆ ਬਾਲ ਬੁਧਿ ॥

Ḏẖannai sėviā bāl buḏẖ.

Dhanna served God, with the innocence of a child----Guru Arjun, Raag Basant, AGGS, Page, 1192-8

Bhagat Dhanna describes his enlightenment in self in Raag Asa:

ਭ੍ਰਮਤ ਫਿਰਤ ਬਹੁ ਜਨਮ ਬਿਲਾਨੇ ਤਨੁ ਮਨੁ ਧਨੁ ਨਹੀ ਧੀਰੇ ॥

ਲਾਲਚ ਬਿਖੁ ਕਾਮ ਲੁਬਧ ਰਾਤਾ ਮਨਿ ਬਿਸਰੇ ਪ੍ਰਭ ਹੀਰੇ ॥

ਬਿਖੁ ਫਲ ਮੀਠ ਲਗੇ ਮਨ ਬਉਰੇ ਚਾਰ ਬਿਚਾਰ ਨ ਜਾਨਿਆ ॥

ਗੁਨ ਤੇ ਪ੍ਰੀਤਿ ਬਢੀ ਅਨ ਭਾਂਤੀ ਜਨਮ ਮਰਨ ਫਿਰਿ ਤਾਨਿਆ ॥

ਜੁਗਤਿ ਜਾਨਿ ਨਹੀ ਰਿਦੈ ਨਿਵਾਸੀ ਜਲਤ ਜਾਲ ਜਮ ਫੰਧ ਪਰੇ ॥

ਬਿਖੁ ਫਲ ਸੰਚਿ ਭਰੇ ਮਨ ਐਸੇ ਪਰਮ ਪੁਰਖ ਪ੍ਰਭ ਮਨ ਬਿਸਰੇ ॥

ਗਿਆਨ ਪ੍ਰਵੇਸੁ ਗੁਰਹਿ ਧਨੁ ਦੀਆ ਧਿਆਨੁ ਮਾਨੁ ਮਨ ਏਕ ਮਏ ॥

ਪ੍ਰੇਮ ਭਗਤਿ ਮਾਨੀ ਸੁਖੁ ਜਾਨਿਆ ਤ੍ਰਿਪਤਿ ਅਘਾਨੇ ਮੁਕਤਿ ਭਏ ॥

ਜੋਤਿ ਸਮਾਇ ਸਮਾਨੀ ਜਾ ਕੈ ਅਛਲੀ ਪ੍ਰਭੁ ਪਹਿਚਾਨਿਆ ॥

ਧੰਨੈ ਧਨੁ ਪਾਇਆ ਧਰਣੀਧਰੁ ਮਿਲਿ ਜਨ ਸੰਤ ਸਮਾਨਿਆ ॥

Bẖarmaṯ firaṯ baho janam bilānė ṯan man ḏẖan nahī ḏẖīrė. Lālacẖ bikẖ kām lubaḏẖ rāṯā man bisrė parabẖ hīrė. Bikẖ fal mīṯẖ lagė man baurė cẖār bicẖār na jāniā. Gun ṯė parīṯ badẖī an bẖāŉṯī janam maran fir ṯāniā. Jugaṯ jān nahī riḏai nivāsī jalaṯ jāl jam fanḏẖ parė. Bikẖ fal sancẖ bẖarė man aisė param purakẖ parabẖ man bisrė. Giān parvės gureh ḏẖan ḏīā ḏẖiān mān man ėk maė. Parėm bẖagaṯ mānī sukẖ jāniā ṯaripaṯ agẖānė mukaṯ bẖaė. Joṯ samāė samānī jā kai acẖẖlī parabẖ pehcẖāniā. Ḏẖannai ḏẖan pāiā ḏẖarṇīḏẖar mil jan sanṯ samāniā.

I wandered through countless lives, but mind, body, and wealth never remained stable. Attached to, and stained by the poisons of sexual desire and greed, the mind has forgotten the jewel of God. The poisonous fruit seems sweet to the demented mind, which does not know the difference between good and evil. Turning away from virtue, his love for other things increases, and he weaves again the web of birth and death. He does not know the way to God, who dwells within his heart; burning in the trap, he is caught by the noose of death. Gathering the poisonous fruits, he fills his mind with them, and he forgets God, the Supreme Being, from his mind. The Guru has given the wealth of spiritual wisdom; practicing meditation, the mind becomes one with God. Embracing loving devotional worship for God, I have come to know peace; satisfied and satiated, I have been liberated. One, who is filled with the Divine Light, recognizes the undeceivable God. Dhanna has obtained God, the Sustainer of the World, as his wealth; meeting the humble Saints, he merges in It. -----Dhanna, Raag Asa, AGGS, Page, 487

ਕਹੈ ਧੰਨਾ ਪੂਰਨ ਤਾਹੂ ਕੋ ਮਤ ਰੇ ਜੀਅ ਡਰਾਂਹੀ ॥੩॥੩॥

Kahai ḏẖannā pūran ṯāhū ko maṯ re jī▫a darāŉhī.

Says Dhanna, the Perfect God takes care of him. Fear not, O my soul. -----Bhagat Dhanna, Raag Asa, AGGS, Page, 488-6

ਗੋਪਾਲ ਤੇਰਾ ਆਰਤਾ ॥

ਜੋਜਨ ਤੁਮਰੀ ਭਗਤਿ ਕਰੰਤੇ ਤਿਨ ਕੇ ਕਾਜ ਸਵਾਰਤਾ ॥੧॥ ਰਹਾਉ ॥

ਦਾਲਿ ਸੀਧਾ ਮਾਗਉ ਘੀਉ ॥

ਹਮਰਾ ਖੁਸੀ ਕਰੈ ਨਿਤ ਜੀਉ ॥

ਪਨ੍ਹ੍ਹੀਆ ਛਾਦਨੁ ਨੀਕਾ ॥

ਅਨਾਜੁ ਮਗਉ ਸਤ ਸੀ ਕਾ ॥੧॥

ਗਊ ਭੈਸ ਮਗਉ ਲਾਵੇਰੀ ॥

ਇਕ ਤਾਜਨਿ ਤੁਰੀ ਚੰਗੇਰੀ ॥

ਘਰ ਕੀ ਗੀਹਨਿ ਚੰਗੀ ॥

ਜਨੁ ਧੰਨਾ ਲੇਵੈ ਮੰਗੀ ॥੨॥੪॥

Gopāl ṯerā ārṯā. Jo jan ṯumrī bẖagaṯ karanṯe ṯin ke kāj savāraṯā. rahā▫o. Ḏāl sīḏẖā māga▫o gẖī▫o. Hamrā kẖusī karai niṯ jī▫o. Panĥī▫ā cẖẖāḏan nīkā. Anāj maga▫o saṯ sī kā. Ga▫ū bẖais maga▫o lāverī. Ik ṯājan ṯurī cẖangerī. Gẖar kī gīhan cẖangī. Jan ḏẖannā levai mangī.

O God of the world, this is Your lamp-lit worship service. You are the Arranger of the affairs of those humble beings who perform Your devotional worship service. Pause. Lentils, flour, and ghee - these things, I beg of You. My mind shall ever be pleased. Shoes, fine clothes, and grain of seven kinds - I beg of You. A milk cow, and a water buffalo, I beg of You, and a fine Turkestani horse. .A good wife to care for my home -Your humble servant Dhanna begs for these things, God. -----Bhagat Dhanna, Raag Dhanasari, AGGS, Page, 695

Gurus Ram Das in Raag Bilawal and Arjun in Raag Asa state that the Bhagats got enlightened through Naam and company of Sadh Sangat (Holy Congregation);

ਜੋ ਜੋ ਮਿਲੈ ਸਾਧੂ ਜਨ ਸੰਗਤਿ ਧਨੁ ਧੰਨਾ ਜਟੁ ਸੈਣੁ ਮਿਲਿਆ ਹਰਿ ਦਈਆ ॥

Jo jo milai sāḏẖū jan sangaṯ ḏẖan Ḏẖannā jat Saiṇ miliā har ḏaīā.

Blessed Dhanna and Sain, and all those who joined the humble Sadh and Holy met the Merciful God.-----Guru Ram Das, Raag Bilawal, AGGS, Page, 835-16

ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥

ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ ਧੰਨਾ ਵਡਭਾਗਾ ॥

Ih biḏẖ sun kai jātro uṯẖ bẖagṯī lāgā. Milė parṯakẖ gusāīā ḏẖannā vadbẖāgā.

Hearing this, Dhanna the Jaat applied himself to devotional worship. The God of the Universe met him personally; Dhanna was so very blessed.-----Guru Arjun, Raag Asa, AGGS, Page, 488-1

Bhagat Jaidev-2 hymns: Born in the 12^th century in Bengal and was a renowned poet laureate in the royal court of King Lakshman Sen of Bengal. His famous work of poetry Gitgovind is well known for its poetic beauty and musical richness. His two Sabds (ਪਦਾ) are recorded in AGGS in Raag Gujri and Maru. In Raag Gujri he talks about, moral the attributes, the inutility of Hindu forms of worship of God, development of virtues, and subjugation of lower instincts:

ਗੂਜਰੀ ਸ੍ਰੀ ਜੈਦੇਵ ਜੀਉ ਕਾ ਪਦਾ ਘਰੁ ੪

Gūjrī sarī Jaiḏev jī▫o kā paḏā gẖar 4

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace of The True Guru:

ਪਰਮਾਦਿ ਪੁਰਖਮਨੋਪਿਮੰ ਸਤਿ ਆਦਿ ਭਾਵ ਰਤੰ ॥

ਪਰਮਦਭੁਤੰ ਪਰਕ੍ਰਿਤਿ ਪਰੰ ਜਦਿਚਿੰਤਿ ਸਰਬ ਗਤੰ ॥੧॥

ਕੇਵਲ ਰਾਮ ਨਾਮ ਮਨੋਰਮੰ ॥

ਬਦਿ ਅੰਮ੍ਰਿਤ ਤਤ ਮਇਅੰ ॥

ਨ ਦਨੋਤਿ ਜਸਮਰਣੇਨ ਜਨਮ ਜਰਾਧਿ ਮਰਣ ਭਇਅੰ ॥੧॥ ਰਹਾਉ ॥

ਭਵ ਭੂਤ ਭਾਵ ਸਮਬ੍ਯ੍ਯਿਅੰ ਪਰਮੰ ਪ੍ਰਸੰਨਮਿਦੰ ॥੨॥

ਲੋਭਾਦਿ ਦ੍ਰਿਸਟਿ ਪਰ ਗ੍ਰਿਹੰ ਜਦਿਬਿਧਿ ਆਚਰਣੰ ॥

ਤਜਿ ਸਕਲ ਦੁਹਕ੍ਰਿਤ ਦੁਰਮਤੀ ਭਜੁ ਚਕ੍ਰਧਰ ਸਰਣੰ ॥੩॥

ਹਰਿ ਭਗਤ ਨਿਜ ਨਿਹਕੇਵਲਾ ਰਿਦ ਕਰਮਣਾ ਬਚਸਾ ॥

ਜੋਗੇਨ ਕਿੰ ਜਗੇਨ ਕਿੰ ਦਾਨੇਨ ਕਿੰ ਤਪਸਾ ॥੪॥

ਗੋਬਿੰਦ ਗੋਬਿੰਦੇਤਿ ਜਪਿ ਨਰ ਸਕਲ ਸਿਧਿ ਪਦੰ ॥

ਜੈਦੇਵ ਆਇਉ ਤਸ ਸਫੁਟੰ ਭਵ ਭੂਤ ਸਰਬ ਗਤੰ ॥੫॥੧॥

Parmāḏ purakẖmanopimaŉ saṯ āḏ bẖāv raṯaŉ. Parmaḏ▫bẖuṯaŉ parkariṯ paraŉ jaḏcẖinṯ sarab gaṯaŉ. Keval rām nām manormaŉ. Baḏ amriṯ ṯaṯ ma▫i▫aŉ. Na ḏanoṯ jasmarṇen janam jarāḏẖ maraṇ bẖa▫i▫aŉ. rahā▫o. Icẖẖas jamāḏ parābẖ▫yaŉ jas savasṯ sukariṯ kirt▫aŉ. Bẖav bẖūṯ bẖāv sam▫bi▫yam parmaŉ parsanmiḏaŉ. Lobẖāḏ ḏarisat par garihaŉ jaḏibiḏẖ ācẖarṇaŉ. Ŧaj sakal ḏuhkariṯ ḏurmaṯī bẖaj cẖakarḏẖar sarṇaŉ. Har bẖagaṯ nij nihkevlā riḏ karmaṇā bacẖsā. Jogen kiŉ jagen kiŉ ḏāḏen kiŉ ṯapsā. Gobinḏ gobinḏeṯ jap nar sakal siḏẖ paḏaŉ. Jaiḏev ā▫i▫o ṯas safutaŉ bẖav bẖūṯ sarab gaṯaŉ.

Before all things, was the Primal God, unrivaled, endued with permanence, the Lover of Truth, and other virtues? God is supremely wonderful, transcending creation, incomprehensible, and remembering It, all are emancipated. Dwell the beauteous Name of God, which is ambrosia and essence of all things. Remembering It in meditation, the fear of birth, old age, and death will not afflict you. If you desire to defeat the god of Death, then praise It joyfully, and do good deeds. God is equally in the present, past, and future, imperishable and supremely happy. O man, if you seek to do good acts, renounces greed and coveting another’s house (Wife & property). Together with all evil deeds and evil inclinations seek Its forgiveness and sanctuary. Embrace Its service in thought, word, and deed. What is the use of the practice of Jog, sacrifice, alms, and penance? O men utter the Name of God, the Bestower of all supernatural power. Jai dev has openly come to Its sanctuary that is in the present past and contained in all things.-----Bhagat Jaidev, Raag Gujri, AGGS, Page, 526

In the following composition in the mode of Maru, he illustrates the practice of Yoga;

ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਜੈਦੇਉ ਜੀਉ ਕੀ

Rāg mārū baṇī jaiḏe▫o jī▫o kī

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace of The True Guru

ਚੰਦ ਸਤ ਭੇਦਿਆ ਨਾਦ ਸਤ ਪੂਰਿਆ ਸੂਰ ਸਤ ਖੋੜਸਾ ਦਤੁ ਕੀਆ ॥

ਅਬਲ ਬਲੁ ਤੋੜਿਆ ਅਚਲ ਚਲੁ ਥਪਿਆ ਅਘੜੁ ਘੜਿਆ ਤਹਾ ਅਪਿਉ ਪੀਆ ॥੧॥

ਮਨ ਆਦਿ ਗੁਣ ਆਦਿ ਵਖਾਣਿਆ ॥

ਤੇਰੀ ਦੁਬਿਧਾ ਦ੍ਰਿਸਟਿ ਸੰਮਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥

ਅਰਧਿ ਕਉ ਅਰਧਿਆ ਸਰਧਿ ਕਉ ਸਰਧਿਆ ਸਲਲ ਕਉ ਸਲਲਿ ਸੰਮਾਨਿ ਆਇਆ ॥

ਬਦਤਿ ਜੈਦੇਉ ਜੈਦੇਵ ਕਉ ਰੰਮਿਆ ਬ੍ਰਹਮੁ ਨਿਰਬਾਣੁ ਲਿਵ ਲੀਣੁ ਪਾਇਆ ॥੨॥੧॥

Cẖanḏ saṯ bẖeḏi▫ā nāḏ saṯ pūri▫ā sūr saṯ kẖoṛsā ḏaṯ kī▫ā. Abal bal ṯoṛi▫ā acẖal cẖal thapi▫ā agẖaṛ gẖaṛi▫ā ṯahā api▫o pī▫ā. ||1|| Man āḏ guṇ āḏ vakẖāṇi▫ā. Ŧerī ḏubiḏẖā ḏarisat sammāni▫ā. rahā▫o. Araḏẖ ka▫o arḏẖi▫ā saraḏẖ ka▫o sarḏẖi▫ā salal ka▫o salal sammān ā▫i▫ā. Baḏaṯ jaiḏe▫o Jaiḏev ka▫o rammi▫ā barahm nirbāṇ liv līṇ pā▫i▫ā.

I drew up my breath by the left nostril (Ira); it is held it between both nostrils (Sukhmana), and exhaled through the right nostril (Pingala), repeating the God's Name sixteen times. I broke my strength and have become weak, I have stabilized and fixed my unstable mind and quaffed the ambrosial nectar. In that state, I sang of God who preceded the Supreme Spirit and three qualities. The idea that God and I are separate and distinct has been removed. What was worthy of worship I worshipped, what was worthy of the trust I trusted and have blended with God as water with water. Says Jaidev, I have repeated God’s Name and becoming absorbed in Its love have obtained It who lives undisturbed. ------Bhagat Jaidev, Raag Maru, AGGS, Page, 1106

Bhagat Kabir: 530 hymns: (1398 CE to 1518 Common Era/71 years before Guru Nanak) was raised by Muslim parents. Kabir Panthis (followers of Kabir) say that he lived up to the age of 120 years. Bhagat Kabir Das (Kabir is Arabic for "great", and Das is Prakrit for "slave" or "servant"), is widely acknowledged as one of the great personalities of the Bhakti movement in North India. In AGGS among all Bhagats, Kabir's contribution is the largest, 287 Padas in 17 ragas and 243 Slokes. In his poems, he was quick to express the illustrations of moral and spiritual truth in the incidents of everyday life, and many of his similes and metaphors are very striking. Under each raga or musical mode marking a section of the Holy Book, Kabir's hymns appear at the head of Bhagat Bani, a generic name for the works of contributors other than the Gurus. He lived as a householder, abhorred the caste system and religious rituals. He was a saintly apostle of peace, love, and unity and a great poet. Kabir believed in inward purity and was respected by both Hindus and Muslims

1 Kabir was a critique of the Vedic philosophy and fossilized his beliefs in the very heartland of the Hindu orthodoxy and makes a departure from Sanskrit which was deemed to be a divine language. Kabir preached in the dialect (Khari Boli) of the common folks. He and other Bhagats popularized, liberalized and democratized the Bhakti cult among the downtrodden. Vedic philosophy was also criticized by Gautama Buddha before.

2 Kabir refused to use the Divine language (Sanskrit) instead used 'Khari Boli' of the masses for his Bani and so did the Buddhists to write the Buddha's philosophy in Pali instead of Sanskrit before.- Guru Nanak also preferred to use the language of the masses (Punjabi) to write his Thoughts/Bani.

3 The Khari Boli of Kabir is very similar to the Punjabi of Guru Nanak. In AGGS some verses of Bani of Guru Nanak and that of Kabir started with letters of Punjabi. It means Punjabi (Khari Boli) was known in Banaras. It is worth noting that the Buddhists, Guru Nanak, and Kabir and other Bhagats did not use the Divine language (Sanskrit) to write their philosophies, but used the language spoken by the masses to have close contact with them so that the masses could easily grasp their message. The question arises as to why do the great Gurus/teachers/prophets/seers preferred to use the language of the masses rather than the Divine language (Sanskrit)? It indicates that the Sanskrit was synthesized for the Brahmans to rewrite the Hindu holy books in that language so that only Brahmans could read it and to shackle the masses into ritualism to control them with their own code of conduct. Under these circumstances, it is difficult to relate that Sanskrit could be the mother of all Indian languages since the masses were entirely ignorant of this Divine language (Sanskrit). There is a possibility that Sanskrit was codified from the spoken language of the people of Punjab in such a way that an ordinary person could not understand it and to keep it the language of the elite.

4 Due to virulent criticism of the Vedic Brahmanism and ritualism, Kabir became a charismatic religious personality and was popular among the subaltern masses. His sayings became part and parcel of the collective subaltern psyche.

Kabir in Raag Gauri is very happy being slandered:

ਨਿੰਦਉ ਨਿੰਦਉ ਮੋ ਕਉ ਲੋਗੁ ਨਿੰਦਉ ॥

ਨਿੰਦਾ ਜਨ ਕਉ ਖਰੀ ਪਿਆਰੀ ॥

ਨਿੰਦਾ ਬਾਪੁ ਨਿੰਦਾ ਮਹਤਾਰੀ ॥੧॥ ਰਹਾਉ ॥

ਨਿੰਦਾ ਹੋਇ ਤ ਬੈਕੁੰਠਿ ਜਾਈਐ ॥

ਨਾਮੁ ਪਦਾਰਥੁ ਮਨਹਿ ਬਸਾਈਐ ॥

ਰਿਦੈ ਸੁਧ ਜਉ ਨਿੰਦਾ ਹੋਇ ॥

ਹਮਰੇ ਕਪਰੇ ਨਿੰਦਕੁ ਧੋਇ ॥੧॥

ਨਿੰਦਾ ਕਰੈ ਸੁ ਹਮਰਾ ਮੀਤੁ ॥

ਨਿੰਦਕ ਮਾਹਿ ਹਮਾਰਾ ਚੀਤੁ ॥

ਨਿੰਦਕੁ ਸੋ ਜੋ ਨਿੰਦਾ ਹੋਰੈ ॥

ਹਮਰਾ ਜੀਵਨੁ ਨਿੰਦਕੁ ਲੋਰੈ ॥੨॥

ਨਿੰਦਾ ਹਮਰੀ ਪ੍ਰੇਮ ਪਿਆਰੁ ॥

ਨਿੰਦਾ ਹਮਰਾ ਕਰੈ ਉਧਾਰੁ ॥

ਜਨ ਕਬੀਰ ਕਉ ਨਿੰਦਾ ਸਾਰੁ ॥

ਨਿੰਦਕੁ ਡੂਬਾ ਹਮ ਉਤਰੇ ਪਾਰਿ ॥੩॥੨੦॥੭੧॥

Ninḏa¬o ninḏa¬o mo ka¬o log ninḏa¬o, Ninḏā jan ka¬o kẖarī pi¬ārī, Ninḏā bāp ninḏā mehṯārī, Ninḏā ho¬ė ṯa baikunṯẖ jā¬ī¬ai, Nām paḏārath maneh basā¬ī¬ai, Riḏai suḏẖ ja¬o ninḏā ho¬ė, Hamrė kaprė ninḏak ḏẖo¬ė, Ninḏā karai so hamrā mīṯ, Ninḏak māhi hamārā cẖīṯ, Ninḏak so jo ninḏā horai, Hamrā jīvan ninḏak lorai, Ninḏā hamrī parėm pi¬ār, Ninḏā hamrā karai uḏẖār, Jan Kabīr ka¬o ninḏā sār, Ninḏak dūbā ham uṯrė pār.

O people come on and find faults in me. Slander is pleasing to God's humble servant. Slander is my father, slander is my mother. I go to heaven; because the wealth of the Name of God abides within my mind. If my heart is pure, and I am faulted, then the finder washes my clothes. One who finds faults in me is my friend and is in my thoughts. The fault-finder is the one who prevents me from being faultier. The finder wishes me a long life. I have love and affection for him. The fault is my salvation, which is the best thing for servant Kabir. The fault-finder is drowned, while I am carried across. -----Kabir, Raag Gauri, AGGS, Page, 339

Kabir's Riddle in Raag Asa

ਪਹਿਲਾ ਪੂਤੁ ਪਿਛੈਰੀ ਮਾਈ ॥

ਗੁਰੁ ਲਾਗੋ ਚੇਲੇ ਕੀ ਪਾਈ ॥

ਏਕੁ ਅਚੰਭਉ ਸੁਨਹੁ ਤੁਮ੍ਹ੍ਹ ਭਾਈ ॥

ਦੇਖਤ ਸਿੰਘੁ ਚਰਾਵਤ ਗਾਈ ॥

ਜਲ ਕੀ ਮਛੁਲੀ ਤਰਵਰਿ ਬਿਆਈ ॥

ਦੇਖਤ ਕੁਤਰਾ ਲੈ ਗਈ ਬਿਲਾਈ ॥

ਤਲੈ ਰੇ ਬੈਸਾ ਊਪਰਿ ਸੂਲਾ ॥

ਤਿਸ ਕੈ ਪੇਡਿ ਲਗੇ ਫਲ ਫੂਲਾ ॥

ਘੋਰੈ ਚਰਿ ਭੈਸ ਚਰਾਵਨ ਜਾਈ ॥

ਬਾਹਰਿ ਬੈਲੁ ਗੋਨਿ ਘਰਿ ਆਈ॥

ਕਹਤ ਕਬੀਰ ਜੁ ਇਸ ਪਦ ਬੂਝੈ॥

ਰਾਮ ਰਮਤ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਸੂਝੈ॥

Pahilā pūṯ picẖẖairī mā¬ī. Gur lāgo cẖėlė kī pā¬ī.nĖk acẖambẖa¬o sunhu ṯumĥ bẖā¬ī. Ḏėkẖaṯ singẖ cẖarāvaṯ gā¬ī. Jal kī macẖẖulī ṯarvar bi¬ā¬ī. Ḏėkẖaṯ kuṯrā lai ga¬ī bilā¬ī.Ŧalai rė baisā ūpar sūlā. Ŧis kai pėd lagė fal fūlā.Gẖorai cẖar bẖais cẖarāvan jā¬ī. Bāhar bail gon gẖar ā¬ī.Kahaṯ Kabīr jo is paḏ būjẖai. Rām ramaṯ ṯis sabẖ kicẖẖ sūjẖai.

Literal Translation:

First, the son was born, and then, his mother. The guru falls at the feet of the disciple. Listen to this wonderful thing, O Siblings of Destiny! I saw the lion herding the cows. The fish of the water gives birth upon a tree. I saw a cat carrying away a dog. The branches are below, and the roots are above. The trunk of that tree bears fruits and flowers. Riding a horse, the buffalo takes him out to graze. The bull is away, while his load has come home. Says Kabir, one who understands this hymn, and chants the God's Name, comes to understand everything. -----Kabir, Raag Asa, AGGS, Page, 481

The above literal translation does not make any sense as it is difficult to translate poetry literally.

Translation as I understand:

Conscience at birth was pure and later got polluted by falsehood (Maya). Then Conscience became subservient to the mind. Hear this wonderful thing, You Folks! I have seen the Conscience herding the senses. The spiritual wisdom has joined the company of worldly falsehood (Maya). Thus losing the spiritual understanding to worldly desires. The lower instincts have taken over higher instincts or virtues. The body started to bear the consequences of good or bad actions. Now the material understanding (Fickleness) of vicious thoughts is riding the endurance. The desires are ahead of the self after death. Says Kabir that who so ever understands the meaning of this riddle, meditating on God’s Name will understand all the secrets.

Bhagat Namdev: 62 hymns: Namdev (1270 to 1350) was a celebrated saint from Maharashtra who traveled extensively across the country. He was the son of a tailor. Namdev beheld Vishoba Khechar (Renounced Saint) who made a trial of Namdev by becoming a leper and lying in front of a temple with his feet on a lingam. Namdev asked Vishoba how a man reputed to be a saint could be guilty of placing his feet on lingam and thus outraging god. Vishoba replied that he found no place which was not filled by God. Namdev lived in Punjab for a number of years. His few hymns are mentioned here

ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ਘਰੁ ੧

raag gond banee naamday-o jee kee ghar 1

Raag Gond, The Word Of Naam Dev Ji, First House:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ik-oNkaar satgur parsaad.

One Universal Creator God. By The Grace Of The True Guru:

ਅਸੁਮੇਧ ਜਗਨੇ ॥ ਤੁਲਾ ਪੁਰਖ ਦਾਨੇ ॥ ਪ੍ਰਾਗ ਇਸਨਾਨੇ ॥੧॥

ਤਉ ਨ ਪੁਜਹਿ ਹਰਿ ਕੀਰਤਿ ਨਾਮਾ ॥ ਅਪੁਨੇ ਰਾਮਹਿ ਭਜੁ ਰੇ ਮਨ ਆਲਸੀਆ ॥੧॥ ਰਹਾਉ ॥

ਗਇਆ ਪਿੰਡੁ ਭਰਤਾ ॥ ਬਨਾਰਸਿ ਅਸਿ ਬਸਤਾ ॥ ਮੁਖਿ ਬੇਦ ਚਤੁਰ ਪੜਤਾ ॥੨॥

ਸਗਲ ਧਰਮ ਅਛਿਤਾ ॥ ਗੁਰ ਗਿਆਨ ਇੰਦ੍ਰੀ ਦ੍ਰਿੜਤਾ ॥ ਖਟੁ ਕਰਮ ਸਹਿਤ ਰਹਤਾ ॥੩॥

ਸਿਵਾ ਸਕਤਿ ਸੰਬਾਦੰ ॥ ਮਨ ਛੋਡਿ ਛੋਡਿ ਸਗਲ ਭੇਦੰ ॥

ਸਿਮਰਿ ਸਿਮਰਿ ਗੋਬਿੰਦੰ ॥ ਭਜੁ ਨਾਮਾ ਤਰਸਿ ਭਵ ਸਿੰਧੰ ॥੪॥੧॥

asumayDh jagnay. tulaa purakh daanay. paraag isnaanay. ta-o na pujeh har keerat naamaa. apunay raameh bhaj ray man aalsee-aa. rahaa-o. ga-i-aa pind bhartaa. banaaras as bastaa. mukh bayd chatur parh-taa. sagal Dharam achhitaa.gur gi-aan indree darirh-taa.khat karam sahit rahtaa. sivaa sakat sambaadaN.man chhod chhod sagal bhaydaN.simar simar gobindaN.bhaj naamaa taras bhav sinDhaN.

The ritual sacrifice of horses, giving one's weight in gold to charities, and ceremonial cleansing baths. These are not equal to singing the Praises of God's Name. Meditate on your God, you lazy man! Pause. Offering sweet rice at Gaya (Place where Buddha got his liberation),living on the river banks at Benares (Hindu Religious Town), reciting the four Vedas by heart; Completing all religious rituals, restraining sexual passion by the spiritual wisdom given by the Guru, and performing the six rituals; Expounding on Shiva and Shakti (Hindu gods) - O, man renounce and abandon all these things. Meditate, meditate in remembrance on God of the Universe. Meditate, O Naam Dev, and cross over the terrifying world-ocean. ----Namdev, Raag Gond, Page, 873

The following Sabd was sung by him after meeting Vishoba, when the Pundits (Brahmins told him to go on the back of the temple being a of a lower caste- He went back and sung the following Sand and the temple rotated bringing the front of temple in front of him).

ਹਸਤ ਖੇਲਤ ਤੇਰੇ ਦੇਹੁਰੇ ਆਇਆ ॥

ਭਗਤਿ ਕਰਤ ਨਾਮਾ ਪਕਰਿ ਉਠਾਇਆ ॥੧॥

ਹੀਨੜੀ ਜਾਤਿ ਮੇਰੀ ਜਾਦਿਮ ਰਾਇਆ ॥

ਛੀਪੇ ਕੇ ਜਨਮਿ ਕਾਹੇ ਕਉ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

ਲੈ ਕਮਲੀ ਚਲਿਓ ਪਲਟਾਇ ॥

ਦੇਹੁਰੈ ਪਾਛੈ ਬੈਠਾ ਜਾਇ ॥੨॥

ਜਿਉ ਜਿਉ ਨਾਮਾ ਹਰਿ ਗੁਣ ਉਚਰੈ ॥

ਭਗਤ ਜਨਾਂ ਕਉ ਦੇਹੁਰਾ ਫਿਰੈ ॥੩॥੬॥

Hasaṯ kẖelaṯ ṯere ḏehure ā▫i▫ā. Bẖagaṯ karaṯ nāmā pakar uṯẖā▫i▫ā. Hīnṛī jāṯ merī jāḏim rā▫i▫ā. Cẖẖīpe ke janam kāhe ka▫o ā▫i▫ā. rahā▫o. Lai kamlī cẖali▫o paltā▫e. Ḏehurai pācẖẖai baiṯẖā jā▫e. Ji▫o ji▫o nāmā har guṇ ucẖrai. Bẖagaṯ janāŉ ka▫o ḏehurā firai.

Laughing and playing, I came to Your Temple, O God. While Naam Dev was worshipping, he was grabbed and driven out. I am of a low social class, O God; why was I born into a family of fabric dyers? Pause. I picked up my blanket and went back, to sit behind the temple. As Naam Dev uttered the Glorious Praises of God, the temple turned around to face God's humble devotee. -----Bhagat Namdev, Raag Bhairo, AGGS, Page, 1164

ਸਾਪੁ ਕੁੰਚ ਛੋਡੈ ਬਿਖੁ ਨਹੀ ਛਾਡੈ ॥

ਉਦਕ ਮਾਹਿ ਜੈਸੇ ਬਗੁ ਧਿਆਨੁ ਮਾਡੈ ॥੧॥

ਕਾਹੇ ਕਉ ਕੀਜੈ ਧਿਆਨੁ ਜਪੰਨਾ ॥

ਜਬ ਤੇ ਸੁਧੁ ਨਾਹੀ ਮਨੁ ਅਪਨਾ ॥੧॥ ਰਹਾਉ ॥

ਸਿੰਘਚ ਭੋਜਨੁ ਜੋ ਨਰੁ ਜਾਨੈ ॥

ਐਸੇ ਹੀ ਠਗਦੇਉ ਬਖਾਨੈ ॥੨॥

ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਲਾਹਿ ਲੇ ਝਗਰਾ ॥

ਰਾਮ ਰਸਾਇਨ ਪੀਓ ਰੇ ਦਗਰਾ ॥੩॥੪॥

Sāp kuncẖ cẖẖodai bikẖ nahī cẖẖādai. Uḏak māhi jaise bag ḏẖi▫ān mādai. Kāhe ka▫o kījai ḏẖi▫ān japannā. Jab ṯe suḏẖ nāhī man apnā. rahā▫o. Singẖacẖ bẖojan jo nar jānai. Aise hī ṯẖagḏe▫o bakẖānai. Nāme ke su▫āmī lāhi le jẖagrā. Rām rasā▫in pī▫o re ḏagrā.

The snake sheds its skin but does not lose its venom. The heron appears to be meditating, but it is concentrating on the water. Why do you practice meditation and chanting, when your mind is not pure? That man, who feeds by fraud, is called the god of thieves. Naam Dev's God and Master have settled my inner conflicts. Drink the sublime elixir of the God, O deceitful one. -----Bhagat Namdev, Raag Asa, AGGS, Page, 485

ਜੌ ਰਾਜੁ ਦੇਹਿ ਤ ਕਵਨ ਬਡਾਈ ॥

ਜੌ ਭੀਖ ਮੰਗਾਵਹਿ ਤ ਕਿਆ ਘਟਿ ਜਾਈ ॥੧॥

ਤੂੰ ਹਰਿ ਭਜੁ ਮਨ ਮੇਰੇ ਪਦੁ ਨਿਰਬਾਨੁ ॥

ਬਹੁਰਿ ਨ ਹੋਇ ਤੇਰਾ ਆਵਨ ਜਾਨੁ ॥੧॥ ਰਹਾਉ ॥

ਸਭ ਤੈ ਉਪਾਈ ਭਰਮ ਭੁਲਾਈ ॥

ਜਿਸ ਤੂੰ ਦੇਵਹਿ ਤਿਸਹਿ ਬੁਝਾਈ ॥੨॥

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਸਹਸਾ ਜਾਈ ॥

ਕਿਸੁ ਹਉ ਪੂਜਉ ਦੂਜਾ ਨਦਰਿ ਨ ਆਈ ॥੩॥

ਏਕੈ ਪਾਥਰ ਕੀਜੈ ਭਾਉ ॥

ਦੂਜੈ ਪਾਥਰ ਧਰੀਐ ਪਾਉ ॥

ਜੇ ਓਹੁ ਦੇਉ ਤ ਓਹੁ ਭੀ ਦੇਵਾ ॥

ਕਹਿ ਨਾਮਦੇਉ ਹਮ ਹਰਿ ਕੀ ਸੇਵਾ ॥੪॥੧॥

Jou rāj ḏėh ṯa kavan badā▫ī. Jou bẖīkẖ mangāvėh ṯa ki▫ā gẖat jā▫ī. Ŧūŉ har bẖaj man mere paḏ nirbān. Bahur na ho▫e ṯerā āvan jān. Sabẖ ṯai upā▫ī bẖaram bẖulā▫ī Jis ṯūŉ ḏevėh ṯisėh bujẖā▫ī. Saṯgur milai ṯa sahsā jā▫ī. Kis ha▫o pūja▫o ḏūjā naḏar na ā▫ī. Ėkai pāthar kījai bẖā▫o. Ḏūjai pāthar ḏẖarī▫ai pā▫o.Je oh ḏe▫o ṯa oh bẖī ḏevā. Kahi nāmḏe▫o ham har kī sevā.

If You gave me an empire, then what glory would be in it for me? If You made me beg for charity, what would it take away from me? Meditate and vibrate upon God, O my mind, and you shall obtain salvation. You shall not have to take birth again. You created all, and You lead them astray in doubt. They alone understand, unto whom You give understanding. Meeting the True Guru, doubt is dispelled. Who else should I worship? I can see no other. One stone is being adored, while another stone is trodden underfoot. If one is a god, then the other must be God too. I serve God says Naam Dev. -----Bhagat Namdev, Raag Gujri, AGGS, Page, 525

Bhagat Namdev and Cow in Raag Bhairo:

ਸੁਲਤਾਨੁ ਪੂਛੈ ਸੁਨੁ ਬੇ ਨਾਮਾ ॥

ਦੇਖਉ ਰਾਮ ਤੁਮ੍ਹ੍ਹਾਰੇ ਕਾਮਾ ॥੧॥

ਨਾਮਾ ਸੁਲਤਾਨੇ ਬਾਧਿਲਾ ॥

ਦੇਖਉ ਤੇਰਾ ਹਰਿ ਬੀਠੁਲਾ ॥੧॥ ਰਹਾਉ ॥

ਬਿਸਮਿਲਿ ਗਊ ਦੇਹੁ ਜੀਵਾਇ ॥

ਨਾਤਰੁ ਗਰਦਨਿ ਮਾਰਉ ਠਾਂਇ ॥੨॥

Sulṯān pūcẖẖai sun be nāmā. Ḏekẖ▫a▫u rām ṯumĥāre kāmā. Nāmā sulṯāne bāḏẖilā. Ḏekẖ▫a▫u ṯerā har bīṯẖulā. rahā▫o. Bismil ga▫ū ḏeh jīvā▫e. Nāṯar garḏan māra▫o ṯẖāŉ▫e.

The Sultan said, "Listen, Namdev: let me see the actions of your God."The Sultan arrested Namdev, and said, "Let me see your Beloved God."Pause. Bring this dead cow back to life.

Otherwise, I shall cut off your head here and now."-----Bhagat Namdev, Raag Bhairo, AGGS, Page, 1165

Bhagat Parmanand: 1 Hymn: Born in 1483, he has resided at Bãrsi, situated to the north of Pandharpur, in the present-day Sholapur district of Maharashtra. Parmanand was a devotee of Vishnu and used in his writings in Raag Sarang (the name of a bird ever thirsty for the raindrop). He always longed for God whom he worshipped in the Vaisnavite manifestation of Krishna.

ਸਾਰੰਗ ॥

Sārang.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਤੈ ਨਰ ਕਿਆ ਪੁਰਾਨੁ ਸੁਨਿ ਕੀਨਾ ॥

ਅਨਪਾਵਨੀ ਭਗਤਿ ਨਹੀ ਉਪਜੀ ਭੂਖੈ ਦਾਨੁ ਨ ਦੀਨਾ ॥੧॥ ਰਹਾਉ ॥

ਕਾਮੁ ਨ ਬਿਸਰਿਓ ਕ੍ਰੋਧੁ ਨ ਬਿਸਰਿਓ ਲੋਭੁ ਨ ਛੂਟਿਓ ਦੇਵਾ ॥

ਪਰ ਨਿੰਦਾ ਮੁਖ ਤੇ ਨਹੀ ਛੂਟੀ ਨਿਫਲ ਭਈ ਸਭ ਸੇਵਾ ॥੧॥

ਬਾਟ ਪਾਰਿ ਘਰੁ ਮੂਸਿ ਬਿਰਾਨੋ ਪੇਟੁ ਭਰੈ ਅਪ੍ਰਾਧੀ ॥

ਜਿਹਿ ਪਰਲੋਕ ਜਾਇ ਅਪਕੀਰਤਿ ਸੋਈ ਅਬਿਦਿਆ ਸਾਧੀ ॥੨॥

ਹਿੰਸਾ ਤਉ ਮਨ ਤੇ ਨਹੀ ਛੂਟੀ ਜੀਅ ਦਇਆ ਨਹੀ ਪਾਲੀ ॥

ਪਰਮਾਨੰਦ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਕਥਾ ਪੁਨੀਤ ਨ ਚਾਲੀ ॥੩॥੧॥੬॥

Ŧai nar ki▫ā purān sun kīnā. Anpāvnī bẖagaṯ nahī upjī bẖūkẖai ḏān na ḏīnā. rahā▫o. Kām na bisri▫o kroḏẖ na bisri▫o lobẖ na cẖẖūti▫o ḏevā. Par ninḏā mukẖ ṯe nahī cẖẖūtī nifal bẖa▫ī sabẖ sevā. Bāt pār gẖar mūs birāno pet bẖarai aprāḏẖī. Jihi parlok jā▫e apkīraṯ so▫ī abiḏi▫ā sāḏẖī. Hinsā ṯa▫o man ṯe nahī cẖẖūtī jī▫a ḏa▫i▫ā nahī pālī. Parmānanḏ sāḏẖsangaṯ mil kathā punīṯ na cẖālī.

So what have you accomplished by listening to the Puranas (Hindu Scriptures)? Faithful devotion has not welled up within you, and you have not been inspired to give to the hungry. Pause. You have not forgotten sexual desire, and you have not forgotten anger; greed has not left you either. Your mouth has not stopped slandering and gossiping about others. Your service is useless and fruitless. By breaking into the houses of others and robbing them, you fill your belly, you sinner. But when you go to the world beyond, your guilt will be well known, by the acts of ignorance which you committed. Cruelty has not left your mind; you have not cherished kindness for other living beings. Parmanand has joined the Company of the Holy. Why have you not followed the sacred teachings? -----Bhagat Parmanand, Raag Sarang, AGGS, Page, 1253

ਸਾਰੰਗ ॥

Sārang.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਤੈ ਨਰ ਕਿਆ ਪੁਰਾਨੁ ਸੁਨਿ ਕੀਨਾ ॥

ਅਨਪਾਵਨੀ ਭਗਤਿ ਨਹੀ ਉਪਜੀ ਭੂਖੈ ਦਾਨੁ ਨ ਦੀਨਾ ॥੧॥ ਰਹਾਉ ॥

ਕਾਮੁ ਨ ਬਿਸਰਿਓ ਕ੍ਰੋਧੁ ਨ ਬਿਸਰਿਓ ਲੋਭੁ ਨ ਛੂਟਿਓ ਦੇਵਾ ॥

ਪਰ ਨਿੰਦਾ ਮੁਖ ਤੇ ਨਹੀ ਛੂਟੀ ਨਿਫਲ ਭਈ ਸਭ ਸੇਵਾ ॥੧॥

ਬਾਟ ਪਾਰਿ ਘਰੁ ਮੂਸਿ ਬਿਰਾਨੋ ਪੇਟੁ ਭਰੈ ਅਪ੍ਰਾਧੀ ॥

ਜਿਹਿ ਪਰਲੋਕ ਜਾਇ ਅਪਕੀਰਤਿ ਸੋਈ ਅਬਿਦਿਆ ਸਾਧੀ ॥੨॥

ਹਿੰਸਾ ਤਉ ਮਨ ਤੇ ਨਹੀ ਛੂਟੀ ਜੀਅ ਦਇਆ ਨਹੀ ਪਾਲੀ ॥

ਪਰਮਾਨੰਦ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਕਥਾ ਪੁਨੀਤ ਨ ਚਾਲੀ ॥੩॥੧॥੬॥

Bhagat Pipa: 1 hymn: Born in 1425, Pipa was the king of the princely state of Gagaraungarh. He had been at first a worshipper of Durga, the consort of Shiva. He abdicated his throne, traveled extensively with his wife Sita, and became a disciple of Ramanand. Finally accompanied Ramanand and settled at Dwarka while his Guru returned to Benaras. There are many anecdotes about his teaching service of God, chanting Its Name, and abolished the tyranny of veiling by women from men (Parda). He lived a life of extreme austerity and humility. His hymn is included in Raag Dhanasari of AGGS, where he shows that it is internal and not external worship which is advantageous to progress in spirituality.

ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥

ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥੧॥

ਕਾਇਆ ਬਹੁ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥

ਨਾ ਕਛੁ ਆਇਬੋ ਨਾ ਕਛੁ ਜਾਇਬੋ ਰਾਮ ਕੀ ਦੁਹਾਈ ॥੧॥ ਰਹਾਉ ॥

ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥

ਪੀਪਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰੁ ਹੋਇ ਲਖਾਵੈ ॥੨॥੩॥

Kā▫ya▫o ḏevā kā▫i▫a▫o ḏeval kā▫i▫a▫o jangam jāṯī. Kā▫i▫ā baho kẖand kẖojṯe nav niḏẖ pā▫ī. Nā kacẖẖ ā▫ibo nā kacẖẖ jā▫ibo rām kī ḏuhā▫ī. rahā▫o. Jo barahmanḏe so▫ī pinde jo kẖojai so pāvai. Pīpā paraṇvai param ṯaṯ hai saṯgur ho▫e lakẖāvai.

The self is the deity, the self the temple, The self is the tribe of the trackers who trample. The self is the essence, light, and offers. In the self are the flowers the devotee's string. In the continent of the self, I found the Treasures Nine. No one is born, no one dies, says the God sublime. Whatever is in the world is obtaining in self, He who seeks finds it himself. Says Pipa, it is eternal truth, Only the True Guru helps realize forsooth. -----Bhagat Pipa, Raag Dhanasari, AGGS, Page, 695

Bhagat Ramanand: 1 Hymn: Ramanand, a Brahmin was born in 1359 in Madras and was fourth in spiritual descent of Swami Ramanuj. His life span was 1359-1467A.D. The later was a worshiper of Vishnu and died after living 120 years and believed that purity of thought could only be obtained by eating food not seen by others. He found himself in difficulty between pantheism and anthropomorphism. Ramanand canceled observance of caste rules and all can eat together irrespective of birth. He said a low caste man who loves God is superior to a Brahman. He was distinguished for his kindness to others and the love of God is monotheistic. His disciples in AGGS are Pipa, Sain, Dhanna, Ravidas, Kabir, and others like Anantanand, Sureshwaranand, Sukhanand, Bhawanand. He died at Benares at an advanced age. He is regarded as the pioneer of the Bhakti movement in northern India. A Vaishnava in his early life, he became a worshipper of Brahma and condemned the caste system. Kabir was the most renowned amongst his disciples. The Bhagats in AGGS, for the most part, began life as idolaters but became monotheistic by study, experience, and contemplation. Following is his hymn in AGGS:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsād.

One Universal Creator God. By The Grace Of The True Guru.

ਕਤ ਜਾਈਐ ਰੇ ਘਰ ਲਾਗੋ ਰੰਗੁ ॥

ਮੇਰਾ ਚਿਤੁ ਨ ਚਲੈ ਮਨੁ ਭਇਓ ਪੰਗੁ ॥੧॥ ਰਹਾਉ ॥

ਏਕ ਦਿਵਸ ਮਨ ਭਈ ਉਮੰਗ ॥

ਘਸਿ ਚੰਦਨ ਚੋਆ ਬਹੁ ਸੁਗੰਧ ॥

ਪੂਜਨ ਚਾਲੀ ਬ੍ਰਹਮ ਠਾਇ ॥

ਸੋ ਬ੍ਰਹਮੁ ਬਤਾਇਓ ਗੁਰ ਮਨ ਹੀ ਮਾਹਿ ॥੧॥

ਜਹਾ ਜਾਈਐ ਤਹ ਜਲ ਪਖਾਨ ॥

ਤੂ ਪੂਰਿ ਰਹਿਓ ਹੈ ਸਭ ਸਮਾਨ ॥

ਬੇਦ ਪੁਰਾਨ ਸਭ ਦੇਖੇ ਜੋਇ ॥

ਊਹਾਂ ਤਉ ਜਾਈਐ ਜਉ ਈਹਾਂ ਨ ਹੋਇ ॥੨॥

ਸਤਿਗੁਰ ਮੈ ਬਲਿਹਾਰੀ ਤੋਰ ॥

ਜਿਨਿ ਸਕਲ ਬਿਕਲ ਭ੍ਰਮ ਕਾਟੇ ਮੋਰ ॥

ਰਾਮਾਨੰਦ ਸੁਆਮੀ ਰਮਤ ਬ੍ਰਹਮ ॥

ਗੁਰ ਕਾ ਸਬਦੁ ਕਾਟੈ ਕੋਟਿ ਕਰਮ ॥੩॥੧॥

Kaṯ jā▫ī▫ai re gẖar lāgo rang. Merā cẖiṯ na cẖalai man bẖa▫i▫o pang. rahā▫o Ėk ḏivas man bẖa▫ī umang. Gẖas cẖanḏan cẖo▫ā baho suganḏẖ. Pūjan cẖālī barahm ṯẖā▫e. So barahm baṯā▫i▫o gur man hī māhi. Jahā jā▫ī▫ai ṯah jal pakẖān. Ŧū pūr rahi▫o hai sabẖ samān. Beḏ purān sabẖ ḏekẖe jo▫e. Ūhāŉ ṯa▫o jā▫ī▫ai ja▫o īhāŉ na ho▫e. Saṯgur mai balihārī ṯor. Jin sakal bikal bẖaram kāte mor. Rāmānanḏ su▫āmī ramaṯ barahm. Gur kā sabaḏ kātai kot karam.

Where should I go? My home is filled with bliss. My consciousness does not go out wandering. My mind has become crippled. One day, a desire welled up in my mind. I ground up sandalwood, along with several fragrant oils. I went to God's place and worshipped It there. That God showed me the Guru, within my own mind. Wherever I go, I find water and stones. God is totally pervading and permeating in all. I have searched through all the Vedas and the Puranas. I would go there, only if God were not here. I am a sacrifice to You, O my True Guru. You have cut through all my confusion and doubt. Ramanand's God and Master are All-pervading. The Word of the Guru's Sabd eradicates the karma of millions of past actions. -----Ramanand, Raag Basant, AGGS, Page, 1195-11

Bhagat Ravidas: 40 hymns: He was born on January 30,1399 in Kashi. A contemporary of Kabir and a disciple of Ramanand, Ravidas represent the culmination of the Bhakti Movement. He came from a low caste cobbler family but had many disciples because of his spirituality. He stressed the life of simplicity and piety. Few of his Sabds are referred here:

ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ

Āsā baṇī sarī Raviḏās jī▫o kī

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਮ੍ਰਿਗ ਮੀਨ ਭ੍ਰਿੰਗ ਪਤੰਗ ਕੁੰਚਰ ਏਕ ਦੋਖ ਬਿਨਾਸ ॥

ਪੰਚ ਦੋਖ ਅਸਾਧ ਜਾ ਮਹਿ ਤਾ ਕੀ ਕੇਤਕ ਆਸ ॥

ਮਾਧੋ ਅਬਿਦਿਆ ਹਿਤ ਕੀਨ ॥

ਬਿਬੇਕ ਦੀਪ ਮਲੀਨ ॥੧॥ ਰਹਾਉ ॥

ਤ੍ਰਿਗਦ ਜੋਨਿ ਅਚੇਤ ਸੰਭਵ ਪੁੰਨ ਪਾਪ ਅਸੋਚ ॥

ਮਾਨੁਖਾ ਅਵਤਾਰ ਦੁਲਭ ਤਿਹੀ ਸੰਗਤਿ ਪੋਚ ॥੨॥

ਜੀਅ ਜੰਤ ਜਹਾ ਜਹਾ ਲਗੁ ਕਰਮ ਕੇ ਬਸਿ ਜਾਇ ॥

ਕਾਲ ਫਾਸ ਅਬਧ ਲਾਗੇ ਕਛੁ ਨ ਚਲੈ ਉਪਾਇ ॥੩॥

ਰਵਿਦਾਸ ਦਾਸ ਉਦਾਸ ਤਜੁ ਭ੍ਰਮੁ ਤਪਨ ਤਪੁ ਗੁਰ ਗਿਆਨ ॥

ਭਗਤ ਜਨ ਭੈ ਹਰਨ ਪਰਮਾਨੰਦ ਕਰਹੁ ਨਿਦਾਨ ॥੪॥੧॥

Marig mīn bẖaring paṯang kuncẖar ėk ḏokẖ binās. Pancẖ ḏokẖ asāḏẖ jā meh ṯā kī kėṯak ās. Māḏẖo abiḏi¬ā hiṯ kīn. Bibėk ḏīp malīn. Bibek ḏīp malīn. rahā▫o. Ŧarigaḏ jon acẖeṯ sambẖav punn pāp asocẖ. Mānukẖā avṯār ḏulabẖ ṯihī sangaṯ pocẖ. Jī▫a janṯ jahā jahā lag karam ke bas jā▫e. Kāl fās abaḏẖ lāge kacẖẖ na cẖalai upā▫e. Raviḏās ḏās uḏās ṯaj bẖaram ṯapan ṯap gur gi▫ān. Bẖagaṯ jan bẖai haran parmānanḏ karahu niḏān.

The deer, the fish, the bumblebee, the moth, and the elephant are destroyed, each for a single defect. So the one who is filled with the five incurable vices - what hope is there for him? O, God, he is in love with ignorance. His lamp of clear wisdom has grown dim. Pause. The creeping creatures live thoughtless lives, and cannot discriminate between good and evil. It is so difficult to obtain this human incarnation, and yet, they keep company with the low. Wherever the beings and creatures are, they are born according to the karma of their past actions. The noose of death is unforgiving, and it shall catch them; it cannot be warded off. O servant Ravi Das, dispel your sorrow and doubt and know that Guru-given spiritual wisdom is the penance of penances. O God, Destroyer of the fears of Your humble devotees, make me supremely blissful in the end. -----Ravidas, Raag Asa, AGGS, Page, 486-6

ਧਨਾਸਰੀ ਭਗਤ ਰਵਿਦਾਸ ਜੀ ਕੀ

Ḏẖanāsrī bẖagaṯ Raviḏās jī kī

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਹਮ ਸਰਿ ਦੀਨੁ ਦਇਆਲੁ ਨ ਤੁਮ ਸਰਿ ਪਤੀਆਰੁ ਕਿਆ ਕੀਜੈ ॥

ਬਚਨੀ ਤੋਰ ਮੋਰ ਮਨੁ ਮਾਨੈ ਜਨ ਕਉ ਪੂਰਨੁ ਦੀਜੈ ॥

ਹਉ ਬਲਿ ਬਲਿ ਜਾਉ ਰਮਈਆ ਕਾਰਨੇ ॥

ਕਾਰਨ ਕਵਨ ਅਬੋਲ ॥

ਬਹੁਤ ਜਨਮ ਬਿਛੁਰੇ ਥੇ ਮਾਧਉ ਇਹੁ ਜਨਮੁ ਤੁਮ੍ਹ੍ਹਾਰੇ ਲੇਖੇ ॥

ਕਹਿ ਰਵਿਦਾਸ ਆਸ ਲਗਿ ਜੀਵਉ ਚਿਰ ਭਇਓ ਦਰਸਨੁ ਦੇਖੇ

Ham sar ḏīn ḏa¬i¬āl na ṯum sar ab paṯī¬ār ki¬ā kījai, Bacẖnī ṯor mor man mānai jan ka¬o pūran ḏījai, Ha¬o bal bal jā¬o rama¬ī¬ā kārnė, Kāran kavan abol, Bahuṯ janam bicẖẖurė thė māḏẖa¬o ih janam ṯumĥārė lėkẖė, Kahi Raviḏās ās lag jīva¬o cẖir bẖa¬i¬o ḏarsan ḏėkẖė.

There is none as poor and helpless as I am, and none as Compassionate as You; what need is there to test us now? May my mind surrender to Your Word; please, bless Your humble servant with this perfection. I am a sacrifice, a sacrifice to God. O, God, why are You silent? For so many incarnations, I have been separated from You, God; I dedicate this life to You. Says Ravidas: placing my hopes in You, I live; it is so long since I have gazed upon the Blessed Vision of Your Sight.-----Ravidas, Raag Dhanasari, AGGS, Page, 694

Bhagat Ravidas-Raag Sorath:

ਜਉ ਤੁਮ ਗਿਰਿਵਰ ਤਉ ਹਮ ਮੋਰਾ ॥
ਜਉ ਤੁਮ ਚੰਦ ਤਉ ਹਮ ਭਏ ਹੈ ਚਕੋਰਾ ॥
ਮਾਧਵੇ ਤੁਮ ਨ ਤੋਰਹੁ ਤਉ ਹਮ ਨਹੀ ਤੋਰਹਿ ॥
ਤੁਮ ਸਿਉ ਤੋਰਿ ਕਵਨ ਸਿਉ ਜੋਰਹਿ ॥

ਜਉ ਤੁਮ ਦੀਵਰਾ ਤਉ ਹਮ ਬਾਤੀ ॥

ਜਉ ਤੁਮ ਤੀਰਥ ਤਉ ਹਮ ਜਾਤੀ ॥

ਸਾਚੀ ਪ੍ਰੀਤਿ ਹਮ ਤੁਮ ਸਿਉ ਜੋਰੀ ॥

ਤੁਮ ਸਿਉ ਜੋਰਿ ਅਵਰ ਸੰਗਿ ਤੋਰੀ ॥

ਜਹ ਜਹ ਜਾਉ ਤਹਾ ਤੇਰੀ ਸੇਵਾ ॥
ਤੁਮ ਸੋ ਠਾਕੁਰੁ ਅਉਰੁ ਨ ਦੇਵਾ ॥

ਤੁਮਰੇ ਭਜਨ ਕਟਹਿ ਜਮ ਫਾਂਸਾ ॥

ਭਗਤਿ ਹੇਤ ਗਾਵੈ ਰਵਿਦਾਸਾ ॥
Jaou Tum Girivar Taou Ham Moraa, Jaou Tum Chand Taou Ham Bha-ay Hai Chakoraa. MaaDhvay Tum Na Torahu Taou Ham Nahee Toreh, Tum Si-o Tor Kavan Si-o Joreh. Jaou Tum Deevraa Taou Ham Baatee, Jaou Tum Tirath Taou Ham Jaatee. Saachee Pareet Ham Tum Si-o Joree, Tum Si-o Jor Avar Sang Toree. Jeh Jeh Jaa-ou Tahaa Tayree Sayvaa. Tum So Thaakur Aour Na Dayvaa. Tumray Bhajan Kateh Jam FaaNsaa, Bhagat Hayt Gaavai Ravidaasaa.

If You are the mountain, God, then I am the peacock. If You are the moon, then I am the partridge in love with It. O God, if You will not break with me, then I will not break with You. For, if I were to break with You, with who would I then join? If You are the lamp, then I am the wick. If You are the sacred place of pilgrimage, then I am the pilgrim. I am joined in true love with You, God. I am joined with You, and I have broken with all others. Wherever I go, there I serve You. There is no other Master than You, O Divine God. Meditating, vibrating upon You, the noose of death is cut away. To attain devotional worship, Ravidas sings to You, God. ------Ravidas, Raag Sorath, AGGS, Page, 658

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਨਾਥ ਕਛੂਅ ਨ ਜਾਨਉ ॥

ਮਨੁ ਮਾਇਆ ਕੈ ਹਾਥਿ ਬਿਕਾਨਉ ॥

ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥

ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥

ਇਨ ਪੰਚਨ ਮੇਰੋ ਮਨੁ ਜੁ ਬਿਗਾਰਿਓ ॥

ਪਲੁ ਪਲੁ ਹਰਿ ਜੀ ਤੇ ਅੰਤਰੁ ਪਾਰਿਓ ॥

ਜਤ ਦੇਖਉ ਤਤ ਦੁਖ ਕੀ ਰਾਸੀ ॥

ਅਜੌਂ ਨ ਪਤ੍ਯ੍ਯਾਇ ਨਿਗਮ ਭਏ ਸਾਖੀ ॥

ਗੋਤਮ ਨਾਰਿ ਉਮਾਪਤਿ ਸ੍ਵਾਮੀ ॥

ਸੀਸੁ ਧਰਨਿ ਸਹਸ ਭਗ ਗਾਂਮੀ ॥

ਇਨ ਦੂਤਨ ਖਲੁ ਬਧੁ ਕਰਿ ਮਾਰਿਓ ॥

ਬਡੋ ਨਿਲਾਜੁ ਅਜਹੂ ਨਹੀ ਹਾਰਿਓ ॥

ਕਹਿ ਰਵਿਦਾਸ ਕਹਾ ਕੈਸੇ ਕੀਜੈ ॥

ਬਿਨੁ ਰਘੁਨਾਥ ਸਰਨਿ ਕਾ ਕੀ ਲੀਜੈ ॥

Nāth kacẖẖū¬a na jān¬o. Man mā¬i¬ā kai hāth bikāna¬o. Ŧum kahī¬aṯ hou jagaṯ gur su¬āmī. Ham kahī¬aṯ kalijug kė kāmī. In pancẖan mėro man jo bigāri¬o. Pal pal har jī ṯė anṯar pāri¬o. Jaṯ ḏėkẖ¬a¬u ṯaṯ ḏukẖ kī rāsī. Ajouŉ na paṯ¬yā¬ė nigam bẖa¬ė sākẖī. In ḏūṯan kẖal baḏẖ kar māri¬o. Bado nilāj ajhū nahī hāri¬o. Kahi Raviḏās kahā kaisė kījai. Bin ragẖunāth saran kā kī lījai.

O my God and Master, I know nothing. My mind has sold out and is in Maya's hands. You are called God and Master, the Guru of the World. I am called a lustful being of the Dark Age of (Kali Yuga). The five vices have corrupted my mind. Moment by moment, they lead me further away from God. Wherever I look, I see loads of pain and suffering. I do not have faith, even though the Vedas (Hindu Scriptures) bear witness to God. Gautama’s wife and the god Indra mated; Shiva cut off Brahma's head (Hindu gods), Brahma's head got stuck to Shiva's hand, and Indra came to bear the marks of a thousand female organs. These demons have fooled, bound, and destroyed me. I am very shameless - even now, I am not tired of them. Says Ravi Das, what am I to do now? Without the Sanctuary of God's Protection, who else's should I seek? -----Ravidas, Raag Jaitsari, AGGS, Page, 710

Bhagat Sadhna: 1 Hymn: He was born in 1180 at village Sehwan in Hyderabad Sindh province and was a meat seller by profession. He never killed the animals by himself but purchased those killed by others. His idol was salagram with which he weighed out retail meat for his customers. He became monotheistic and was wrapped up in God’s love. His piety and meditation of God elevated him to saintly status. In one of his journeys, he was passing through a village where he went to ask for food from a married woman’s house. She fell in love with Sadhna being young and handsome and purposed to elope with him. He refused even if she cut his throat. She understood that her husband has to be killed, so she can go with him. She killed her husband and on refusal to take her with him blamed him for murder. He thought that since God put him in this position, no one will accept his denial. As a punishment, his hands were cut off by the order of a judge. He became the object of further persecution and was condemned by Brahmins on a false charge of religious opinion and was arrested by a king, who ordered him to be buried alive. His one hymn/Sabd comes in Raag Bilawal in AGGS, which he composed as the wall closed around him:

ਨ੍ਰਿਪ ਕੰਨਿਆ ਕੇ ਕਾਰਨੈ ਇਕੁ ਭਇਆ ਭੇਖਧਾਰੀ ॥

ਕਾਮਾਰਥੀ ਸੁਆਰਥੀ ਵਾ ਕੀ ਪੈਜ ਸਵਾਰੀ ॥

ਤਵ ਗੁਨ ਕਹਾ ਜਗਤ ਗੁਰਾ ਜਉ ਕਰਮੁ ਨ ਨਾਸੈ ॥

ਸਿੰਘ ਸਰਨ ਕਤ ਜਾਈਐ ਜਉ ਜੰਬੁਕੁ ਗ੍ਰਾਸੈ ॥

ਏਕ ਬੂੰਦ ਜਲ ਕਾਰਨੇ ਚਾਤ੍ਰਿਕੁ ਦੁਖੁ ਪਾਵੈ ॥

ਪ੍ਰਾਨ ਗਏ ਸਾਗਰੁ ਮਿਲੈ ਫੁਨਿ ਕਾਮਿ ਨ ਆਵੈ ॥

ਪ੍ਰਾਨ ਜੁ ਥਾਕੇ ਥਿਰੁ ਨਹੀ ਕੈਸੇ ਬਿਰਮਾਵਉ ॥

ਬੂਡਿ ਮੂਏ ਨਉਕਾ ਮਿਲੈ ਕਹੁ ਕਾਹਿ ਚਢਾਵਉ ॥

ਮੈ ਨਾਹੀ ਕਛੁ ਹਉ ਨਹੀ ਕਿਛੁ ਆਹਿ ਨ ਮੋਰਾ ॥

ਅਉਸਰ ਲਜਾ ਰਾਖਿ ਲੇਹੁ ਸਧਨਾ ਜਨੁ ਤੋਰਾ ॥

Nrip kanniā kė kārnai ik bẖa¬i¬ā bẖėkẖ¬ḏẖārī. Kāmārathī su¬ārthī vā kī paij savārī. Ŧav gun kahā jagaṯ gurā ja¬o karam na nāsai. Singẖ saran kaṯ jā¬ī¬ai ja¬o jaŉbuk garāsai. Ėk būnḏ jal kārnė cẖāṯrik ḏukẖ pāvai. Parān ga¬ė sāgar milai fun kām na āvai. Parān jo thākė thir nahī kaisė birmāva¬o. Būd mū¬ė na¬ukā milai kaho kāhi cẖadẖāva¬o. Mai nāhī kacẖẖ ha¬o nahī kicẖẖ āhi na morā. A¬osar lajā rākẖ lėho saḏẖnā jan ṯorā.

For a king's daughter, a man disguised himself as Vishnu. (A carpenter’s son who on hearing that a king’s daughter desired to marry Vishnu, decked himself like him and married her) He did it for sexual exploitation, and for selfish motives, but God protected his honor (as another king attacked his kingdom he prayed to Vishnu to save him and his people). What is Your value, O God of the world, if You will not erase the karma of my past actions (as he was being buried)? Why seek safety from a lion (God), if one is to be eaten by a jackal (king)? For the sake of a single rain-drop, the rainbird suffers in pain. When its breath of life is gone, even an ocean is of no use to it. Now, my life has grown weary, and I shall not last much longer; how can I be patient? If I drown and die, and then a boat comes along, tell me, how shall I climb aboard (Here he wanted salvation while alive but God promised salvation after death)? I am nothing, I have nothing, and nothing belongs to me. Now, protect my honor; Sadhana is Your humble servant. -----Bhagat Sadhna, Raag Bilawal, AGGS, Page, 858

Bhagat Sain-1 Hymn- He lived at the end of the fourteenth and the beginning of the fifteenth century. Sain was a barber of the royal court of Raja Ram, king of Rewa. He was a follower of Ramanand and his followers became followers of Kabir, who was also a disciple of Ramanand. In addition to the usual duties of being a barber towards Raja of Bandhavgarh, he was devoted in serving the holy people. Once he was late in his duties towards Raja in serving the holy people the legend says that by God’s favor a holy man performed his duties towards the Raja. On apologizing from the Raja being late the later told him that he was just there and already performed his duties. The Raja understood and became his disciple.

ਧੂਪ ਦੀਪ ਘ੍ਰਿਤ ਸਾਜਿ ਆਰਤੀ ॥

ਵਾਰਨੇ ਜਾਉ ਕਮਲਾ ਪਤੀ ॥੧॥

ਮੰਗਲਾ ਹਰਿ ਮੰਗਲਾ ॥

ਨਿਤ ਮੰਗਲੁ ਰਾਜਾ ਰਾਮ ਰਾਇ ਕੋ ॥੧॥ ਰਹਾਉ ॥

ਊਤਮੁ ਦੀਅਰਾ ਨਿਰਮਲ ਬਾਤੀ ॥

ਤੁਹੀਂ ਨਿਰੰਜਨੁ ਕਮਲਾ ਪਾਤੀ ॥੨॥

ਰਾਮਾ ਭਗਤਿ ਰਾਮਾਨੰਦੁ ਜਾਨੈ ॥

ਪੂਰਨ ਪਰਮਾਨੰਦੁ ਬਖਾਨੈ ॥੩॥

ਮਦਨ ਮੂਰਤਿ ਭੈ ਤਾਰਿ ਗੋਬਿੰਦੇ ॥

ਸੈਨੁ ਭਣੈ ਭਜੁ ਪਰਮਾਨੰਦੇ ॥੪॥੨॥

Ḏẖūp ḏīp gẖariṯ sāj ārṯī. vārne jā▫o kamlā paṯī. Manglā har manglā. Niṯ mangal rājā rām rā▫e ko. rahā▫o. Ūṯam ḏī▫arā nirmal bāṯī. Ŧuhīŉ niranjan kamlā pāṯī. Rāmā bẖagaṯ Rāmānanḏ jānai. Pūran parmānanḏ bakẖānai.Maḏan mūraṯ bẖai ṯār gobinḏe. Sain bẖaṇai bẖaj parmānanḏe.

With incense, lamps, and ghee, I offer this lamp-lit worship service. I am a sacrifice to the God of Lakshmi. Hail to You, God, hail to You! Again and again, hail to You, God The King, Ruler of all! Pause. Sublime is the lamp, and pure is the wick. You are immaculate and pure, O Brilliant God of Wealth! Ramanand knows the devotional worship of God. He says that God is all-pervading, the embodiment of supreme joy. The God of the world, of wondrous form, has carried me across the terrifying world-ocean. Says Sain, remember God, The embodiment of supreme joy! -----Bhagat Sain, Raag Dhanasari, AGGS, Page, 695

Bhagat Sheikh Farid: There are 134 hymns of Sheik Farid incorporated in the Guru Granth Sahib. Many Sikh scholars ascribe them to Farid Shakarganj (1173 – 1265AD or 569-664 AH) of Pak Pattan, a disciple of the Sufi Qutbuddin Bakhtiyar Kaki. The tenth in succession to his post was Sheikh Brahm (Ibrahim), also known as "Farid Sani" or "Farid the 2nd", and it is this Farid who Guru Nanak Dev met on two occasions. Max Arthur McAuliffe who has been described as a 'Matchless Scholar of Sikh Lore' states that hymns ascribed to Farid are compositions by the latter Farid, whereas others have ascribed them to Farid Shakarganj. There are still other scholars who believe that the hymns were composed by different Sufis of the Pak Pattan, center, all using the poetic name Farid as was the custom in those days as the leader of an order chose his most suitable devotee to take his place shortly before his death. ----Ref-Sikhi Wiki

ਦਿਲਹੁ ਮੁਹਬਤਿ ਜਿੰਨ੍ਹ੍ਹ ਸੇਈ ਸਚਿਆ ॥

ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਸਿ ਕਾਂਢੇ ਕਚਿਆ ॥

ਰਤੇ ਇਸਕ ਖੁਦਾਇ ਰੰਗਿ ਦੀਦਾਰ ਕੇ ॥

ਵਿਸਰਿਆ ਜਿਨ੍ਹ੍ਹ ਨਾਮੁ ਤੇ ਭੁਇ ਭਾਰੁ ਥੀਏ ॥

ਆਪਿ ਲੀਏ ਲੜਿ ਲਾਇ ਦਰਿ ਦਰਵੇਸ ਸੇ ॥

ਤਿਨ ਧੰਨੁ ਜਣੇਦੀ ਮਾਉ ਆਏ ਸਫਲੁ ਸੇ ॥

ਪਰਵਦਗਾਰ ਅਪਾਰ ਅਗਮ ਬੇਅੰਤ ਤੂ ॥

ਜਿਨਾ ਪਛਾਤਾ ਸਚੁ ਚੁੰਮਾ ਪੈਰ ਮੂੰ ॥

ਤੇਰੀ ਪਨਹ ਖੁਦਾਇ ਤੂ ਬਖਸੰਦਗੀ ॥

ਸੇਖ ਫਰੀਦੈ ਖੈਰੁ ਦੀਜੈ ਬੰਦਗੀ ॥

Ḏilahu muhabaṯ jinĥ sėī sacẖiā. Jinĥ man hor mukẖ hor se kāŉdẖė kacẖiā. Raṯė isak kẖuḏāė rang ḏīḏār kė. visriā jinĥ nām ṯė bẖuė bẖār thīė. Āp līė laṛ lāė ḏar ḏarvės sė. Ŧin ḏẖan jaṇėḏī māo āė safal sė. Parvarḏagār apār agam bėanṯ ṯū. Jinā pacẖẖāṯā sacẖ cẖummā pair mūŉ. Ŧėrī panah kẖuḏāė ṯū bakẖsanḏgī. Sėkẖ Farīḏai kẖair ḏījai banḏagī

They alone are true, whose love for God is deep and heartfelt. Those who have one thing in their heart, and something else in their mouth, are judged to be false. Those who are imbued with love for God are delighted by Its Vision. Those who forget the Naam, the Name of God, are a burden on the earth. Those, whom the God attaches to the hem of Its robe, are the true beggars at Its Door. Blessed are the mothers who gave birth to them, and fruitful are they're coming into the world. O, God, Sustainer, and Cherisher, You are infinite, unfathomable, and endless. Those who recognize the True God - I kiss their feet. I seek Your Protection - You are the Forgiving God. Please, bless Sheikh Farid with the bounty of Your meditative worship. -----Sheikh Farid, Raag Asa, AGGS, Page, 488

Few Sheikh Farid’s Slokes:

ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥

ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨਂ ‍ੀਵਾਂ ਕਰਿ ਦੇਖੁ ॥

Farīḏā jė ṯū akal laṯīf kālė likẖ na lėkẖ, Āpnaṛė girīvān meh sir nīŉvāŉ kar ḏėkẖ.

Farid, if you have acute wisdom write not a black mark against others. Bend thy head and look beneath your own collar. -----Sheikh Farid Sloke # 6, AGGS, Page, 1378

ਫਰੀਦਾ ਕਾਲੀ ਧਉਲੀ ਸਾਹਿਬੁ ਸਦਾ ਹੈ ਜੇ ਕੋ ਚਿਤਿ ਕਰੇ ॥

ਆਪਣਾ ਲਾਇਆ ਪਿਰਮੁ ਨ ਲਗਈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥

ਏਹੁ ਪਿਰਮੁ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੧੩॥

Farīḏā kālī ḏẖa▫ulī sāhib saḏā hai je ko cẖiṯ kare. Āpṇā lā▫i▫ā piram na lag▫ī je locẖai sabẖ ko▫e. Ėhu piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e.

Farid, whether one's hair is black or grey, our God and Master is always here if one remembers It. Even if all men desire to love God, they will not succeed by their own endeavors; this cup of love belongs to God and It gives to whom It is pleased with.------Sheikh Farid Sloke # 13, AGGS, Page, 1378

ਫਰੀਦਾ ਮੈ ਜਾਨਿਆ ਦੁਖੁ ਮੁਝ ਕੂ ਦੁਖੁ ਸਬਾਇਐ ਜਗਿ ॥

ਊਚੇ ਚੜਿ ਕੈ ਦੇਖਿਆ ਤਾਂ ਘਰਿ ਘਰਿ ਏਹਾ ਅਗਿ ॥

Farīḏā mai jāniā ḏukẖ mujẖ kū ḏukẖ sabāiai jag. Ūcẖė cẖaṛ kai ḏėkẖiā ṯāŉ gẖar gẖar ėhā ag

Farid, I thought that I was in trouble; the whole world is in trouble! When I climbed the hill and looked around, I saw this fire in each and every home. ------Sheikh Farid Sloke# 81, AGGS, Page, 1382-4

ਇਕੁ ਫਿਕਾ ਨ ਗਾਲਾਇ ਸਭਨਾ ਮੈ ਸਚਾ ਧਣੀ ॥

ਹਿਆਉ ਨ ਕੈਹੀ ਠਾਹਿ ਮਾਣਕ ਸਭ ਅਮੋਲਵੇ ॥
Ik fikā na gālāė sabẖnā mai sacẖā ḏẖaṇī, Hiāo na kaihī ṯẖāhi māṇak sabẖ amolvė.

Do not utter even a single harsh word; you’re True God and Master abides in all. Do not break anyone's heart; these are all priceless jewels. -----Sheikh Farid Sloke #129, AGGS, Page, 1384-17

ਸਭਨਾ ਮਨ ਮਾਣਿਕ ਠਾਹਣੁ ਮੂਲਿ ਮਚਾਂਗਵਾ ॥

ਜੇ ਤਉ ਪਿਰੀਆ ਦੀ ਸਿਕ ਹਿਆਉ ਨ ਠਾਹੇ ਕਹੀ ਦਾ ॥

Sabẖnā man māṇik ṯẖāhaṇ mūl macẖāŉgvā, Jė ṯao pirīā ḏī sik hiāo na ṯẖāhė kahī ḏā.

It is not good and advisable to injure the feelings of others, as their mind is as precious as emeralds and rubies. Moreover, if you desire the Beloved, distress no one’s heart. -----Sheikh Farid Sloke # 130, AGGS, Page, 1384

There is a Persian expression attributed to God by Muslims:

I can allow you to destroy a temple or a mosque, but to break another’s heart is an act that cannot be sanctioned. The temple and the mosque may be repaired or renewed, but not the broken heart.

BHAGAT SURDAS: 1 hymn: (1483-1573) Surdas was a Brahmin born in 1528. He was learned in Sanskrit, Persian, arts, and studied music and poetry. On account of his beauty was named Madan Mohan. He was appointed a governor by Emperor Akbar but was later imprisoned for dereliction of duty. Towards the end of his life, he became a hermit and lived among holy men. One line of his hymn is found in AGGS in the mode of Sarang. The whole hymn was present in the Kartarpur Bir, but a pen was subsequently drawn through it and arsenic sulfate was rubbed over it subsequently for more complete erasure but is present in Banno Bir. It is believed that he described a sinner incorrigible for whom there is no hope of redemption because it ran counter to the Sikh belief in God’s grace even for the worst sinners as replied by Guru Arjan following the one line of the hymn;

ਛਾਡਿ ਮਨ ਹਰਿ ਬਿਮੁਖਨ ਕੋ ਸੰਗੁ ॥

Cẖẖād man har bimukẖan ko sang.

O man, do not even associate with those who have turned their backs on God.

Complete hymn;(Not found in AGGS)

In association with the evil desires are produced, and devotion is interrupted. What is the use of giving milk to a serpent to drink? It will not part with its poison. What avail it to bathe an elephant in the river? He will soil his body as before. What avail it to a crow to peck at camphor or to a dog to bathe in the Ganges? What avail it to a donkey to be smeared with fragrant aloes, or to a monkey to wear jewels on his body?

Sinners are like stones; the arrows of Divine Knowledge pierce them not, even though quiversful be discharged.

Says Surdas, O God, this black blanket cannot be dyed another color (meaning a man turned away from God cannot be regenerated).

Guru Arjan replies to Surdas’s above hymn AGGS, Raag Sarang, Page, 1253:

ਹਰਿ ਕੇ ਸੰਗ ਬਸੇ ਹਰਿ ਲੋਕ ॥

ਤਨੁ ਮਨੁ ਅਰਪਿ ਸਰਬਸੁ ਸਭੁ ਅਰਪਿਓ ਅਨਦ ਸਹਜ ਧੁਨਿ ਝੋਕ ॥੧॥ ਰਹਾਉ ॥

ਦਰਸਨੁ ਪੇਖਿ ਭਏ ਨਿਰਬਿਖਈ ਪਾਏ ਹੈ ਸਗਲੇ ਥੋਕ ॥

ਆਨ ਬਸਤੁ ਸਿਉ ਕਾਜੁ ਨ ਕਛੂਐ ਸੁੰਦਰ ਬਦਨ ਅਲੋਕ ॥੧॥

ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਆਨ ਜੁ ਚਾਹਤ ਜਿਉ ਕੁਸਟੀ ਤਨਿ ਜੋਕ ॥

ਸੂਰਦਾਸ ਮਨੁ ਪ੍ਰਭਿ ਹਥਿ ਲੀਨੋ ਦੀਨੋ ਇਹੁ ਪਰਲੋਕ ॥੨॥੧॥੮॥

Har ke sang base har lok. Ŧan man arap sarbas sabẖ arpi▫o anaḏ sahj ḏẖun jẖok. rahā▫o. Ḏarsan pekẖ bẖa▫e nirbikẖa▫ī pā▫e hai sagle thok. Ān basaṯ si▫o kāj na kacẖẖū▫ai sunḏar baḏan alok. Si▫ām sunḏar ṯaj ān jo cẖāhaṯ ji▫o kustī ṯan jok. Sūrḏās man parabẖ hath līno ḏīno ih parlok.

The people of God dwell with It. They dedicate their minds, bodies, and everything to It; they are intoxicated with the celestial melody of intuitive ecstasy. Pause. Gazing upon the Blessed Vision of Its vision, they are cleansed of corruption. They obtain absolutely everything. They have nothing to do with anything else; they gaze on the beauteous Face of God. But one who forsakes the elegantly beautiful God, and harbors a desire for anything else, is like a leech on the body of a leper. Surdas, God has taken my mind in Its Hands and has blessed me with the world beyond. -----Guru Arjun, Raag Sarang, AGGS, Page, 1253

Bhagat Trilochan: a name which literally means three-eyed. 3 hymns: (1267 A.D.) A contemporary of Kabir and Namdev and was a celebrated Saint of the Vaisya caste. He believed in One God and condemned superficial rituals and stressed the holiness of the heart. Three of his hymns are mentioned here:

ਸਿਰੀਰਾਗੁ ਤ੍ਰਿਲੋਚਨ ਕਾ ॥

Sirīrāg Ŧrilocẖan kā.

ਮਾਇਆ ਮੋਹੁ ਮਨਿ ਆਗਲੜਾ ਪ੍ਰਾਣੀ ਜਰਾ ਮਰਣੁ ਭਉ ਵਿਸਰਿ ਗਇਆ ॥

ਕੁਟੰਬੁ ਦੇਖਿ ਬਿਗਸਹਿ ਕਮਲਾ ਜਿਉ ਪਰ ਘਰਿ ਜੋਹਹਿ ਕਪਟ ਨਰਾ ॥੧॥

ਦੂੜਾ ਆਇਓਹਿ ਜਮਹਿ ਤਣਾ ॥

ਤਿਨ ਆਗਲੜੈ ਮੈ ਰਹਣੁ ਨ ਜਾਇ ॥

ਕੋਈ ਕੋਈ ਸਾਜਣੁ ਆਇ ਕਹੈ ॥

ਮਿਲੁ ਮੇਰੇ ਬੀਠੁਲਾ ਲੈ ਬਾਹੜੀ ਵਲਾਇ ॥

ਮਿਲੁ ਮੇਰੇ ਰਮਈਆ ਮੈ ਲੇਹਿ ਛਡਾਇ ॥੧॥ ਰਹਾਉ ॥

ਅਨਿਕ ਅਨਿਕ ਭੋਗ ਰਾਜ ਬਿਸਰੇ ਪ੍ਰਾਣੀ ਸੰਸਾਰ ਸਾਗਰ ਪੈ ਅਮਰੁ ਭਇਆ ॥

ਮਾਇਆ ਮੂਠਾ ਚੇਤਸਿ ਨਾਹੀ ਜਨਮੁ ਗਵਾਇਓ ਆਲਸੀਆ ॥੨॥

ਬਿਖਮ ਘੋਰ ਪੰਥਿ ਚਾਲਣਾ ਪ੍ਰਾਣੀ ਰਵਿ ਸਸਿ ਤਹ ਨ ਪ੍ਰਵੇਸੰ ॥

ਮਾਇਆ ਮੋਹੁ ਤਬ ਬਿਸਰਿ ਗਇਆ ਜਾਂ ਤਜੀਅਲੇ ਸੰਸਾਰੰ ॥੩॥

ਆਜੁ ਮੇਰੈ ਮਨਿ ਪ੍ਰਗਟੁ ਭਇਆ ਹੈ ਪੇਖੀਅਲੇ ਧਰਮਰਾਓ ॥

ਤਹ ਕਰ ਦਲ ਕਰਨਿ ਮਹਾਬਲੀ ਤਿਨ ਆਗਲੜੈ ਮੈ ਰਹਣੁ ਨ ਜਾਇ ॥੪॥

ਜੇ ਕੋ ਮੂੰ ਉਪਦੇਸੁ ਕਰਤੁ ਹੈ ਤਾ ਵਣਿ ਤ੍ਰਿਣਿ ਰਤੜਾ ਨਾਰਾਇਣਾ ॥

ਐ ਜੀ ਤੂੰ ਆਪੇ ਸਭ ਕਿਛੁ ਜਾਣਦਾ ਬਦਤਿ ਤ੍ਰਿਲੋਚਨੁ ਰਾਮਈਆ ॥੫॥੨॥

Mā▫i▫ā moh man āglaṛā parāṇī jarā maraṇ bẖa▫o visar ga▫i▫ā.Kutamb ḏekẖ bigsahi kamlā ji▫o par gẖar johėh kapat narā. Ḏūṛā ā▫i▫ohi jamėh ṯaṇā.Ŧin āglaṛai mai rahaṇ na jā▫e.Ko▫ī ko▫ī sājaṇ ā▫e kahai.Mil mere bīṯẖulā lai bāhṛī valā▫e.Mil mere bīṯẖulā lai bāhṛī valā▫e. Mil mere rama▫ī▫ā mai lehi cẖẖadā▫e. rahā▫o.Anik anik bẖog rāj bisre parāṇī sansār sāgar pai amar bẖa▫i▫ā.Mā▫i▫ā mūṯẖā cẖeṯas nāhī janam gavā▫i▫o ālsī▫ā. Bikẖam gẖor panth cẖālṇā parāṇī rav sas ṯah na parvesaŉ.Mā▫i▫ā moh ṯab bisar ga▫i▫ā jāŉ ṯajī▫ale saŉsāraŉ. Āj merai man pargat bẖa▫i▫ā hai pekẖī▫ale ḏẖaramrā▫o.Ŧah kar ḏal karan mahābalī ṯin āglaṛai mai rahaṇ na jā▫e. Je ko mūŉ upḏes karaṯ hai ṯā vaṇ ṯariṇ raṯ▫ṛā nārā▫iṇā.Ai jī ṯūŉ āpe sabẖ kicẖẖ jāṇḏā baḏaṯ Ŧrilocẖan rām▫ī▫ā.

The mind is totally attached to Maya; the mortal has forgotten his fear of old age and death. Gazing upon his family, he blossoms forth like the lotus flower; the deceitful person watches and covets the homes of others. When the powerful Messenger of Death comes no one can stand against his awesome power. Rare, very rare, is that friend who comes and says, O my Beloved, take me into Your Embrace! Meet me O, my God and please save me! Pause. Indulging in all sorts of princely pleasures, O mortal, you have forgotten God; you have fallen into the world-ocean, and you think that you have become immortal. Cheated and plundered by Maya, you do not think of God, and you waste your life in laziness. The path you must walk is treacherous and terrifying, O mortal; neither the sun nor the moonshine there Your emotional attachment to Maya will be forgotten, when you have to leave this world. Today, it became clear to my mind that the Righteous Judge of Righteousness (Dharma) is watching us. His messengers, with their awesome power, crush people between their hands; I cannot stand against them. If someone is going to teach me something, let it be that God is pervading the forests and fields. O Dear God, You Yourself know everything; so prays Trilochan, God. -----Bhagat Trilochan, Siri Raag, Page, 92

ਗੂਜਰੀ ਸ੍ਰੀ ਤ੍ਰਿਲੋਚਨ ਜੀਉ ਕੇ ਪਦੇ ਘਰੁ ੧

Gūjrī sarī Ŧrilocẖan jī▫o ke paḏe gẖar 1

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਅੰਤਰੁ ਮਲਿ ਨਿਰਮਲੁ ਨਹੀ ਕੀਨਾ ਬਾਹਰਿ ਭੇਖ ਉਦਾਸੀ ॥

ਹਿਰਦੈ ਕਮਲੁ ਘਟਿ ਬ੍ਰਹਮੁ ਨ ਚੀਨ੍ਹ੍ਹਾ ਕਾਹੇ ਭਇਆ ਸੰਨਿਆਸੀ ॥੧॥

ਭਰਮੇ ਭੂਲੀ ਰੇ ਜੈ ਚੰਦਾ ॥

ਨਹੀ ਨਹੀ ਚੀਨ੍ਹ੍ਹਿਆ ਪਰਮਾਨੰਦਾ ॥੧॥ ਰਹਾਉ ॥

ਘਰਿ ਘਰਿ ਖਾਇਆ ਪਿੰਡੁ ਬਧਾਇਆ ਖਿੰਥਾ ਮੁੰਦਾ ਮਾਇਆ ॥

ਭੂਮਿ ਮਸਾਣ ਕੀ ਭਸਮ ਲਗਾਈ ਗੁਰ ਬਿਨੁ ਤਤੁ ਨ ਪਾਇਆ ॥੨॥

ਕਾਇ ਜਪਹੁ ਰੇ ਕਾਇ ਤਪਹੁ ਰੇ ਕਾਇ ਬਿਲੋਵਹੁ ਪਾਣੀ ॥

ਲਖ ਚਉਰਾਸੀਹ ਜਿਨ੍ਹ੍ਹਿ ਉਪਾਈ ਸੋ ਸਿਮਰਹੁ ਨਿਰਬਾਣੀ ॥੩॥

ਕਾਇ ਕਮੰਡਲੁ ਕਾਪੜੀਆ ਰੇ ਅਠਸਠਿ ਕਾਇ ਫਿਰਾਹੀ ॥

ਬਦਤਿ ਤ੍ਰਿਲੋਚਨੁ ਸੁਨੁ ਰੇ ਪ੍ਰਾਣੀ ਕਣ ਬਿਨੁ ਗਾਹੁ ਕਿ ਪਾਹੀ ॥੪॥੧॥

Anṯar mal nirmal nahī kīnā bāhar bẖekẖ uḏāsī.Hirḏai kamal gẖat barahm na cẖīnĥā kāhe bẖa▫i▫ā sani▫āsī.Bẖarme bẖūlī re jai cẖanḏā.Nahī nahī cẖīnĥi▫ā parmānanḏā. rahā▫o.Gẖar gẖar kẖā▫i▫ā pind baḏẖā▫i▫ā kẖinthā munḏa mā▫i▫ā. Bẖūm masāṇ kī bẖasam lagā▫ī gur bin ṯaṯ na pā▫i▫ā. Kā▫e japahu re kā▫e ṯaphu re kā▫e bilovahu pāṇī.Lakẖ cẖa▫orāsīh jiniĥ upā▫ī so simrahu nirbāṇī.Kā▫e kamandal kāpṛī▫ā re aṯẖsaṯẖ kā▫e firā▫ī.Baḏaṯ Ŧrilocẖan sun re parāṇī kaṇ bin gāhu kė pāhī.

You have not cleansed the filth from within yourself, although outwardly, you wear the dress of a renunciate. In the heart-lotus of yourself, you have not recognized God - why have you become a Sanyasi? Deluded by doubt, O Jai Chand, you have not realized God, the embodiment of supreme bliss. Pause. You eat in each and every house, fattening your body; you wear the patched coat and the ear-rings of the beggar, for the sake of wealth. You apply the ashes of cremation to your body, but without a Guru, you have not found the essence of reality. Why bother to chant your spells? Why bother to practice austerities? Why bother to churn water? Meditate on God of Nirvana (Salvation), who has created the 8.4 million species of beings. Why bother to carry the water-pot, O saffron-robed Yogi? Why bother to visit the sixty-eight holy places of pilgrimage? Says Trilochan, listen, mortal: you have no corn - what are you trying to thresh? -----Bhagat Trilochan, Raag Gujri, AGGS, Page, 526-4

ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥

ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥

ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥

ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥

ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥

ਅੰਤਿ ਕਾਲਿ ਜੋ ਲੜਿਕੇ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥

ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥

ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥

ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥

ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥

ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥
Unt Kaal Jo Lachami Simrai Aisee Chinta Meh Jay Marai, Sarap Joan Val Val Aoutrai, Aree Baayi Gobid Naam Mat Beesrai, Unt Kaal Jo Istri Simrai Aisi Chinta Meh Jay Marai, Bayswa Joan Val Val Aoutrai, Unt Kaal Jo Larhkay Simrai Aisee Chinta Meh Jay Marai, Sookar Joan Val Val Aoutrai, Unt Kaal Jo Mander Simrai Aisee Chinta Meh Jo Marai, Prayt Joan Val Val Aoutrai, Unt Kall Narain Simrai Aisee Chinta Meh Jo Marai, Badit Tilochan Tay Nar Mukta Peetanbar Va Kay Ridai Basai.

At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be reincarnated repeatedly, in the form of serpents. O sister do not forget the Name of the Creator of the Universe. At the very last moment, who thinks of women, and dies in such thoughts, shall be reincarnated repeatedly as a prostitute. At the very last moment, one who thinks of his children, and dies in such thoughts, shall be reincarnated repeatedly as a pig. At the very last moment, one who thinks of mansions, and dies in such thoughts, shall be reincarnated repeatedly as a goblin. At the very last moment, one who thinks of God, and dies in such thoughts, Says Trilochan, that man shall be liberated; God shall abide in his heart. -----Bhagat Trilochan, Raag Gujri, AGGS, Page, 526

ਧਨਾਸਰੀ ਬਾਣੀ ਭਗਤਾਂ ਕੀ ਤ੍ਰਿਲੋਚਨ

Ḏẖanāsrī baṇī bẖagṯāŉ kī Ŧrilocẖan

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਨਾਰਾਇਣ ਨਿੰਦਸਿ ਕਾਇ ਭੂਲੀ ਗਵਾਰੀ ॥

ਦੁਕ੍ਰਿਤੁ ਸੁਕ੍ਰਿਤੁ ਥਾਰੋ ਕਰਮੁ ਰੀ ॥੧॥ ਰਹਾਉ ॥

ਸੰਕਰਾ ਮਸਤਕਿ ਬਸਤਾ ਸੁਰਸਰੀ ਇਸਨਾਨ ਰੇ ॥

ਕੁਲ ਜਨ ਮਧੇ ਮਿਲ੍ਯ੍ਯਿੋ ਸਾਰਗ ਪਾਨ ਰੇ ॥

ਕਰਮ ਕਰਿ ਕਲੰਕੁ ਮਫੀਟਸਿ ਰੀ ॥੧॥

ਬਿਸ੍ਵ ਕਾ ਦੀਪਕੁ ਸ੍ਵਾਮੀ ਤਾ ਚੇ ਰੇ ਸੁਆਰਥੀ ਪੰਖੀ ਰਾਇ ਗਰੁੜ ਤਾ ਚੇ ਬਾਧਵਾ ॥

ਕਰਮ ਕਰਿ ਅਰੁਣ ਪਿੰਗੁਲਾ ਰੀ ॥੨॥

ਅਨਿਕ ਪਾਤਿਕ ਹਰਤਾ ਤ੍ਰਿਭਵਣ ਨਾਥੁ ਰੀ ਤੀਰਥਿ ਤੀਰਥਿ ਭ੍ਰਮਤਾ ਲਹੈ ਨ ਪਾਰੁ ਰੀ ॥

ਕਰਮ ਕਰਿ ਕਪਾਲੁ ਮਫੀਟਸਿ ਰੀ ॥੩॥

ਅੰਮ੍ਰਿਤ ਸਸੀਅ ਧੇਨ ਲਛਿਮੀ ਕਲਪਤਰ ਸਿਖਰਿ ਸੁਨਾਗਰ ਨਦੀ ਚੇ ਨਾਥੰ ॥

ਕਰਮ ਕਰਿ ਖਾਰੁ ਮਫੀਟਸਿ ਰੀ ॥੪॥

ਦਾਧੀਲੇ ਲੰਕਾ ਗੜੁ ਉਪਾੜੀਲੇ ਰਾਵਣ ਬਣੁ ਸਲਿ ਬਿਸਲਿ ਆਣਿ ਤੋਖੀਲੇ ਹਰੀ ॥

ਕਰਮ ਕਰਿ ਕਛਉਟੀ ਮਫੀਟਸਿ ਰੀ ॥੫॥

ਪੂਰਬਲੋ ਕ੍ਰਿਤ ਕਰਮੁ ਨ ਮਿਟੈ ਰੀ ਘਰ ਗੇਹਣਿ ਤਾ ਚੇ ਮੋਹਿ ਜਾਪੀਅਲੇ ਰਾਮ ਚੇ ਨਾਮੰ ॥

ਬਦਤਿ ਤ੍ਰਿਲੋਚਨ ਰਾਮ ਜੀ ॥੬॥੧॥

Nārā▫iṇ ninḏas kā▫e bẖūlī gavārī.Ḏukariṯ sukariṯ thāro karam rī. rahā▫o.Sankrā masṯak basṯā sursarī isnān re.Kul jan maḏẖe mili▫yo sārag pān re.Karam kar kalank mafītas rī. Bisav kā ḏīpak savāmī ṯā cẖe re su▫ārthī pankẖī rā▫e garuṛ ṯā cẖe bāḏẖvā. Bisav kā ḏīpak savāmī ṯā cẖe re su▫ārthī pankẖī rā▫e garuṛ ṯā cẖe bāḏẖvā. Karam kar aruṇ pingulā Anik pāṯik harṯā ṯaribẖavaṇ nāth rī ṯirath ṯirath bẖarmaṯā lahai na pār rī. Karam kar kapāl mafītas rī. Amriṯ sasī▫a ḏẖen lacẖẖimī kalpaṯar sikẖar sunāgar naḏī cẖe nāthaŉ. Karam kar kẖār mafītas rī. Ḏāḏẖīle lankā gaṛ upāṛīle rāvaṇ baṇ sal bisal āṇ ṯokẖīle harī. Karam kar kacẖẖ▫utī mafītas rī. Baḏaṯ Ŧrilocẖan rām jī.

Why do you slander God? You are ignorant and deluded. Pain and pleasure are the results of your own actions. Pause. The moon dwells in Shiva's forehead; it takes its cleansing bath in the Ganges. Among the men of the moon's family, Krishna was born; even so, the stains from its past actions remain on the moon's face. Aruna was a charioteer; his master was the sun, the lamp of the world. His brother was Garuda, the king of birds; and yet, Aruna was made a cripple, because of the karma of his past actions. Shiva (Hindu god), the destroyer of countless sins, God and Master of the three worlds, wandered from sacred shrine to sacred shrine; he never found an end to them. And yet, he could not erase the karma of cutting off Brahma's head. Through the nectar, the moon, the wish-fulfilling cow, Lakshmi, the miraculous tree of life, Sikhar the sun's horse, and Dhanavantar the wise physician - all arose from the ocean, the god of rivers; and yet, because of its karma, its saltiness has not left it. Hanuman burnt the fortress of Sri Lanka, uprooted the garden of Rawan, and brought healing herbs for the wounds of Lachman, pleasing God Rama; and yet, because of his karma, he could not be rid of his loincloth. The karma of past actions cannot be erased, O wife of my house; this is why I chant the Name of God. So prays Trilochan, Dear God. -----Bhagat Trilochan, Raag Dhanasari, AGGS, Page, 695

The Bhatt’s: 123 hymns: The Bhatt’s were a group of musicians who lived in the sixteenth century. All of them were scholars, poets, and singers. Scholars differ on the exact number of contributors to the Granth Sahib. Bhatts in AGGS is said to be 8- 17 named Bal, Bhalh, Bhika, Gyand, Harbans, Jal, Jalap, Kal, Kas, Kalshar, Kirat, Mathura, Nal, Salh, Sehar, Sevak, and Tal.

Four others including Bhai Mardana, two Bards (Satta & Balwand) and Baba Sunder, and 6-17 other bards.

Bhai Mardana: 3 hymns: (1459-1534) Mardana was a rabab (rebeck) player who spent most of his life as a disciple and musician of Guru Nanak. Born a Muslim, Mardana was a childhood friend of Guru Nanak and accompanied him on all his great travels.

Satta and Balwand: 8 hymns: Satta was a rebeck player who served Guru Angad, Guru Amar Das, Gur Ram Das, and Guru Arjan Dev. Along with his fellow musician Balwand, they jointly composed a ballad that appears in the Guru Granth Sahib.

Baba Sunder: 6 hymns: Baba Sunder (1560-1610) was the great-grandson of Guru Amar Das. His composition called Sadd (Calling) was written at the request of Guru Arjan Dev after the death of Guru Ram Das.

Rag Mala:

In A.D. 1583, a Mohammedan poet by the name of Alim wrote: “Madhva Nal Sangit” describing the love affair of Madhava Nal with his beloved Kam Kandala. This work consisted of 353 stanzas of four to six lines each. Rag Mala in AGGS consists of stanzas sixty-third to seventy-second stanzas from the above work. This story also appears in the tale 91 of Chirtro Pakhyyan of Dasam Granth.

AGGS is written in 31 modes of music. The Rag Mala in AGGS describes 17 of these Ragas and Ragini's. Their subdivisions are presented as sons and daughters of these Ragas. Each Raag is accompanied by five main sub-ragas (like their spouses) along with 8 meters (as their sons), which the musicians sing. By the sunrise they sing, the “Bhairou Raag” along with 5 more sub-ragas in accompaniment. First, they sing Raag Bhairvi, then Bilawali (second), along with Punia (third) and Bangli (the fourth). Then the fifth sub-raga of Aslekhi (Ragini) is sung, which are the five sub-ragas of Raag Bhairo.

This is followed by Pancham, Harkh, and Disakh and in turn, followed by Bangalam and Madhu Raga. Then they sing all of them and Bilawal as the eight shoots of Raag Bhairou. Then follow the other Ragas. The Ragas mentioned here do not correspond to the Ragas in AGGS. However, as indicated above bout 17 of the 31 Ragas are contained in this Rag Mala.

It is generally understood that that Rag Mala is NOT Gurbani and that there is much uncertainty as to how and when it was included in the sacred AGGS.

Ragas of Granth:

AGGS is arranged firstly according to the Raga, secondly, according to the nature or meter of the Sabd, thirdly authorship, and fourthly the clef. The total number of Ragas and Ragini's is 84; the Guru has used only 31 musical measures in the scripture.

The Adi Granth starts with a non-raga section, Japji (ਜਪੁਜੀ), as the first entry. This is followed by thirty-one ragas in the following order: Sri Raga (ਸਿਰੀਰਾਗੁ), Majh (ਮਾਝ), Gauri (ਗਉੜੀ), Asa (ਆਸਾ), Gujri (ਗੂਜਰੀ), Devgandhari (ਦੇਵਗੰਧਾਰੀ), Bihagarha (ਬਿਹਾਗੜਾ), Wadahans (ਵਡਹੰਸੁ), Sorath (ਸੋਰਠਿ), Dhanasri (ਧਨਾਸਰੀ), Jaitsri (ਜੈਤਸਰੀ), Todi (ਟੋਡੀ), Bairari (ਬੈਰਾੜੀ), Tilang (ਤਿਲੰਗ), Suhi (ਸੂਹੀ), Bilawal (ਬਿਲਾਵਲੁ), Gond (ਗੌਂਡ), Ramkali (ਰਾਮਕਲੀ), Nut (ਨਟ), Mali-Gaurha (ਮਾਲੀ ਗਉੜਾ), Maru (ਮਾਰੂ), Tukhari (ਤੁਖਾਰੀ), Kedara (ਕੇਦਾਰਾ), Bhairo (ਭੈਰਉ) Basant (ਬਸੰਤੁ), Sarang (ਸਾਰਗ), Malar (ਮਲਾਰ), Kanrha (ਕਾਨੜਾ), Kalyan (ਕਲਿਆਨੁ), Parbhati (ਪ੍ਭਾਤੀ), and Jaijawanti (ਜੈਜਾਵੰਤੀ). Then come Slokes (ਸਲੋਕ) and Sweayas (ਸਵਈਏ). The final sections are Mundawani (ਮੁੰਦਾਵਣੀ), a Sloke, and Raag Mala.

BIRS OF GURU GRANTH SAHIB

Damdami Bir: Here the ninth Guru’s Bani was entered into the then prevailing Granth to make the Holy Scripture complete by Bhai Mani Singh at Damdama Sahib under the guidance of the 10^th Guru. It is this that has been conferred the status of “Sabd Guru” by the 10^th Master. This Bir was lost in the battle with Durrani in 1762 by certain accounts. Sikh encyclopedia states that one copy of it is preserved there containing 707 leaves excluding the list of contents spread over 29 leaves. Copies continued to be made from this recension. Its characteristics are:

1. It has in it the So Purkh cluster of four hymns that now form the supplementary part of the original Rehras.

2. It does not have the Apocrypha of Banno Bir except Raag Mala.

3. It has all the Bani of Ninth Guru at respective places.

Bhai Banno’s Bir: Bhai Banno was a contemporary of Guru Arjun and Guru Har Gobind. He rendered service at the construction of Harmandir at Amritsar. After completion of the Granth, he was deputed to take the volume for binding at Lahore after visiting his village on the way. During his, this journey he prepared his own copy of the Holy Granth. He got both the copies bound. It is said that he introduced some hymns, which had been omitted by the fifth Guru in his volume and installed it in his house at Khara-Mangat. Hymns added were:

1. A hymn by Kabir in Raag Sorath; “Audhu So Jogi Guru Mera …”

2. The disputed Chhant by Guru Arjun in Raag Ramkali; “Ran Jhunjhanara Gao Sakhi …”

AGGS, Page 927

3. Mira Bai’s pada, “ Man Hamara Bandhio mai …“ in Raag Maru

4. Surdas pada, Chaddi Man Hari Bemukhan Kau Sang…..in Raag Sarang.

5. Apocrypha current in the name of Guru Nanak:

a) Jit Dar Lakh Mohammad; Es Kalio n Panj Bhition; Dist Na Rahia Nanaka.

b) Bai atash Ab ...: 16 Slokes.

c) Ratanmala …: 25 stanzas.

6. Haqiqat Rah Mukam Rajeh Shivnabhi Ki;

7. Siahi Ki Bidhi.

This Bir is lodged in Bhai Banno Sahib Gurudwara at Kanpur.

The Kartarpuri Bir: The custodians of this Bir claim it to be the original “Adi Granth” prepared by Bhai Gurdas under the direct supervision and guidance of Guru Arjan. Being a private property, it is not open to all for inspection. Only a few chosen persons have had access to it. In the present age as we use printed books, it is not easy to realize how records of every description could have been forged, altered, and destroyed in an age when only manuscripts existed.

Due to the controversy surrounding Raag Mala, in the early 20^th century, SGPC asked a committee consisting of Bhai Jodh Singh, Principal Ganga Singh, and Jathedar Mohan Singh to determine if it was a genuine part or an interloper in AGGS.

The contentions before them were:

1. Ragmala is an integral part of the Bir

2. The Bir fulfills 3 conditions necessary:

a) Japu is a copy of one inscribed by Guru Ram Das.

b) The dates of the demise of the first to fifth Gurus in it are in Bhai Gurdas’s handwriting.

c) Approval marks of Sudhu and Sudhu Keechai(Corrected) are in Guru Arjun’s

handwriting.

3. The discrepancies in actual folio numbers in sabad-tatkara are explainable.

4. The Bir has three Tatkaras, which is a unique feature of this Bir.

The Kartarpur Manuscript has a total number of marked 974 folios (i.e. 1948 pages). The folio numbers are written on left-hand pages following the Sanskrit tradition. 226 folios (i.e. 456 pages are completely blank and some other folios are partly blank. Work was still going on even after 1604 CE on a Master Draft.

The present copies are from a Bir lying at Anandpur.

Persons, who examined this Bir:

1. Harnam Das Udasin’s book came out in 1969 and 1972 claiming that this Bir is not the original Bir prepared by Bhai Gurdas under the supervision of Guru Arjan. It is a defective version of Bhai Banno’s version. He doubts the veracity of Guru’s autograph and it contains thousands of errors. He says that this and the Damdami original Birs are not available.

2. Taran Taran Gianni's - Ishar Singh, Narain Singh, and Lachman Singh examined this Bir in 1924.

3. Bhai Manna Singh reports 200 text-variants of this Bir.

4. Sant Gurbachan Singh Khalsa.

5. S. Randhir Singh late research scholar of SGPC.

6. Daljit Singh’s work is supportive of Bhai Jodh Singh’s views.

7. Dr.McLeod mentions that two other Englishmen with Bhai Jodh Singh examined Bir named Dr. J.C.Archer and Dr. C.H.Loehlin.

Bhai Jodh Singh’s findings:

1. The Granth has a new margin affixed to it on all four sides and mended at many places.

2. Folio numbers appear on the left side.

3. Folio numbers appearing in the table of contents often differ from those in the text.

4. The Bir has large numbers of blank pages in between the inscribed ones.

5. All the folio-pages that are blank or inscribed have foil numbers, indicating that numbering was done before the hymns were inscribed.

6. Just below certain sub-headings of Raag Asa or Gauri are hanging figures peculiar to this copy.

7. Bir has three Tatkaras: Suchi-Patra, Sabd-tatkara, and Tatkara-tatkara. This shows where respective ragas figure in the Sabd-tatkara.

8. The Suchi-patra lists the presence of two autographs in the Bir, one by fifth Guru and the other by 6^th Guru.

9. The Bir has few extra-canonical documents pasted on it, a recipe for converting mercury into ash (kushta, bhasam) to make it serve as a panacea for several diseases.

10. There are numerous discrepancies in the listing of hymns in the Tatkaras and their corresponding texts in the Bir.

11. At the close of certain Vaars, the word sudh or sudh Keechai(Corrected) appears as proper.

12. The Vaars have tunes (dhunies) indicated on them.

13. The Bir abounds in numerous cuttings, deletions, additions, and corrections. Corrections at certain places have been made by erasing the previous matter with hartal (the yellow paste), whereas many deletions have been effected by penning through the unwanted text.

14. It has only Raag Mala at the end. No other apocryphal matter mentioned in the contents page is available.

15. Five to six hands can be discerned at work in the Bir. These have to be accounted for since it is claimed to be solely written by Bhai Gurdas.

Conclusion:

AGGS or ASGGS is a Holy book and the present Guru of Sikhs. The 10th Guru that after his death there will no more be a living guru as his successor instructed them. Sikhs will follow the Sabd Guru or AGGS, which is the embodiment of the instructions for humanity to be followed. Sikh Gurus never claimed themselves to be God.

Hence, Sabd Guru is not to be considered God but only to be respected like the Sikh Gurus and followed to root out idolatry, ritualism, and ignorance of worship (Spiritual Ignorance) from the Sikh faith. AGGS contains the tools for humanity to progress in spirituality to become better humans. However, unfortunately, this universal book of spiritual wisdom has been hijacked. It is erroneously worshipped as an idol. The uneducated clergy and Sikh politicians for personal egotistical reasons keep it under lock and key. They restrict their use in Hotels outside the Gurudwara. They fear disrespect to the AGGS at these places. The reason that smoking and the use of liquor make these places unfit for the Granth. The truth may be the opposite -- AGGS should sanctify these places, as God is everywhere. Guru Amar Das, Guru Arjun, and Bhatt Kal-Sahar confirmed this view in Raag Asa, Sorath and Swayayeas:

ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥

Jithai jāė bahai mėrā saṯgurū so thān suhāvā rām rājė.

Wherever my True Guru goes and sits, that place is beautiful, O, God The Supreme King.-----Guru Ram Das, Raag Asa, AGGS, Page, 450-17

ਤਾ ਕਉ ਬਿਘਨੁ ਨ ਕੋਊ ਲਾਗੈ ਜੋ ਸਤਿਗੁਰਿ ਅਪੁਨੈ ਰਾਖੇ ॥

Ŧā kao bigẖan na koū lāgai jo saṯgur apunai rākẖė.

No misfortune afflicts one who is protected by the True Guru.-----Guru Arjun, Raag Sorath, AGGS, Page, 616-1

ਸਦਾ ਸੁਖੁ ਮਨਿ ਵਸੈ ਦੁਖੁ ਸੰਸਾਰਹ ਖੋਵੈ ॥

ਗੁਰੁ ਨਵ ਨਿਧਿ ਦਰੀਆਉ ਜਨਮ ਹਮ ਕਾਲਖ ਧੋਵੈ ॥

Saḏā sukẖ man vasai ḏukẖ sansārah kẖovai. Gur nav niḏẖ ḏarīāo janam ham kālakẖ ḏẖovai.

Your mind is filled with peace forever; You banish the sufferings of the world. The Guru is the river of the nine treasures, washing off the dirt of our lives.-----Bhatt Kal-Sahar, Swayaye Doojay Kay, AGGS, Page, 1392-13

Spiritualism-A Sikh Perspective

Blog Archive

Tuesday, August 1, 2017

No comments: