Did Bhai Sahib Randhir Singh Really Not Believe In Raagmala?

Note: This issue is a very sensitive issue in the Panth, as it is regarding our Guru, Dhan Sri Guru Granth Sahib Jee. Both sides have full love and devotion for Sri Guru Granth Sahib Jee and that is why this issue can become very heated and escalate quickly. The Akaal Takhat has ordered that Gursikhs can read or not read Raagmala according to their own opinions, and this is the same belief that writers of this blog propagate. The reason for this post is not to create a new debate on this issue, but it is to bring Bhai Sahib Bhai Randhir Singh's views to light, as many people have been led to believe that Bhai Sahib never wrote against Raagmala and believed it to be Bani. This post will prove otherwise.

There are some innocent Sikhs that are misled by other Sikhs into thinking Bhai Randhir Singh did in fact believe Raagmala to be Bani of Guru Sahib. They make up stories on how Bhai Sahib really did believe in Raagmala but his followers after his death claimed he didn't believe in it. There are a lot of stories out there on how Bhai Sahib suffered on his death bed for not believing in Raagmala (reading this account on Bhai Sahib`s final moments clears any misconceptions about his death). There are some that say Bhai Sahib met with Sant Gurbachan Singh before his death and proclaimed he now believed in Raagmala, after a long discussion with Sant Jee, all these stories are false. Bhai Sahib his entire life never believed Raagmala to be Bani of Guru Sahib. Asking any of his companions or those that were present for Akhand Paat Sahibs conducted by the Jatha know that Raagmala was never read. In his book Gurbani Dee Lagamatran Dee Vilakhantaa Bhai Sahib writes: "All Bani from Ek Onkaar to Mundavni is Gurbani of Sri Guru Granth Sahib Jee" (Gurbani Dee Lagamatran Dee Vilakhantaa, page 316)

Bhai Sahib also presents his views on Mundavni  and Raagmala in this short article:
khalsaspirit.com/files/Mundavani.pdf

In this article Bhai Sahib says: "Those who have a strong belief in Raagmala in their minds do these incorrect arths of Gurbani (to prove Raagmala is Bani)." (Gurbani Dee Lagamatran Dee Vilakhantaa, page 433) Reading the entire article shows the reader how strongly Bhai Sahib believed Mundavni to be the closing seal of Guru Granth Sahib, and how nothing after Mundavni is Gurbani. Many people have changed the meanings of Mundavni so they can include Raagmala as a part of Sri Guru Granth Sahib Jee. Which Bhai Sahib rejected.

One of the best books on Raagmala is Mundavni by Giani Gurditt Singh. This book leaves almost no doubt that Raagmala is not Bani. Giani Jee has done a lot of research and has provided a lot of pictures of Old Saroops to back up his argument. Giani Jee did research for nearly 50 years before publishing this book.  Below is a picture of a letter Bhai Randhir Singh sent to Giani Gurditt Singh on October 24 1945 in which he says Giani Jee's efforts on his Raagmala research (and other research related to Sri Guru Granth Sahib Jee) are very good. Bhai Sahib asks Giani Jee to come visit him as he wants to do veechars with Giani Jee on Raagmala and many other things. He asks him to bring Giani Arjan Singh with him as well. Giani Arjan Singh was another author with a very good book on Raagmala.

This proves beyond any doubt that Bhai Sahib was staunchly against Raagmala.

Keski Rehat for Women: Guru Gobind Singh Jee`s Hukam to Mata Bhaag Kaur

Renowned Panthic writer Kavi Santokh Singh Jee in his Granth, Gur Pratap Sooraj mentions the Hukam Sri Guru Gobind Singh gave to Mata Bhaag Kaur. Mata Jee had reached a very high spiritual state and had stopped wearing clothes. The Singhs complained to Dasmesh Pitha Jee, who summoned Mata Bhaag Kaur. Kavi Santokh Singh records the Hukam Guru Sahib gave to Mata Jee:

ਗਰੁਵੀ ਸਾਂਗ ਹਾਥ ਮਹਿ ਧਰੈ,

ਸਦਾ ਆਨੰਦ ਏਕ ਰੱਸ ਥਿਰੈ।

ਕੇਤਕ ਮਾਸ ਨਗਨ ਜਬ ਰਹੀ,

ਇਕ ਦਿਨ ਦੇਖ ਨਿਕਟ ਗੁਰ ਕਹੀ।

ਸੁਨ ਮਾਈ ਭਾਗ ਕੌਰ ਸਚਿਆਰੀ,

ਕੁਲ ਨੈਨਹਿ ਸਸੁਰਾਰਿ ਉਬਾਰੀ।

ਪਰਮ ਹੰਸ ਅਵਸਥਾ ਪਾਈ।

ਤੁਝ ਕੋ ਦੋਸ ਨਾ ਲਗੈ ਕਦਾਈ।

ਰਹਿਨ ਦਿਗੰਬਰ ਤੁਝ ਬਨਿ ਆਈ।

ਇਕ ਰਸ ਬਿਰਤੀ  ਭਈ ਲਿਵ ਲਾਈ।

ਤਨ ਹੰਤਾ ਸਭ ਰਿਦੈ ਬਿਨਾਸੀ।

ਪਾਇੳ ਪਰਮ ਰੂਪ ਅਬਿਨਾਸੀ।

ਤਊ ਸੰਗ ਤੂ ਰਹਿਤ ਹਮਾਰੇ।

ਪਹਿਰਿ ਕਾਛ, ਲਘੁ ਸਿਰ ਦਸਤਾਰੇ।

(ਰੁਤਿ 3, ਅੰਸੂ 22, ਜਿਲਦ 14, ਫੰਨਾ 3068)

In this Historic account the mention of Dastar or Keski Rehat is clear. Having reached the spiritual state of "Param Hans" in this intoxicated state Mata Bhaag Kaur had stopped wearing clothes. When Guru Sahib ordered her to keep her Body covered he specifically mentioned the Rehat of Keski or Dastar. Was this Hukam necessary if Guru Sahib didn't consider a Dastar to be mandatory for both Singhs and Singhnis? Not only did Guru Sahib order a Bibi at such a high Avastha to cover herself but to wear a Dastar as well, putting the Dastar at the same level as the Kachera and the rest of the Kakkars ( Guru Sahib also mentions to wear a Kachera in the Hukam). From this historic account it is quite clear that Keski is not only Rehat for Bibian, but also a Kakkar for the Khalsa, in the place of the modern misconception of Kes being the 5th Kakkar.

Bhai Randhir Singh Jee on Sri Dasam Granth Part Two

In this post we explore more of Bhai Sahib's words about Sri Dasam Granth.

What are Bhai Sahib's views on the Pangti ਮਹਾ ਕਾਲ ਕਾਲ ਕਾ ਅਰਾਧੀ ॥੨॥:

"Those that are devoid of the true meanings of Gurbani, they interpret this Pangti as Guru Gobind Singh Jee Dasmesh Jee, worshiping Maha Kaal and Kaalka Devi (a Hindu goddess). But the true Tat Gurmat meaning of this pangti is that Guru Gobind Singh worshiped only Akaal Purakh, for Guru Sahib Akaal Purakh was everything. For him the name Kaalka, Maha Kaal were names for the one Akaal Purakh, that is why he wrote ਮਹਾਂ ਕਾਲ ਰਖਵਾਰ ਹਮਾਰੋ ॥"- Gurmat Lekh Page 192

According to Bhai Sahib, what is the real meaning of Bhagauti?

Bhai Sahib in his book Gurmat Lekh has devoted entire chapters on the true meaning of Bhagauti. Bhai Sahib writes that the word Bhagauti does not and cannot mean Durga, the hindu goddess. The word Bhagauti means Khanda, and from that Naam Khanda. Guru Nanak Dev Jee mediated on this Naam Khanda. The pangti ਲਈ ਭਗਉਤੀ ਦੁਰਗਸਾਹ makes it clear that the word Bhagauti cannot be Durga, because in this pangti it says that Durga held Bhagauti, meaning Durga held the Khanda. 

What does Bhai Sahib say about the "Bhasauriai" that do incorrect meanings of these pangtia?

Bhai Sahib writes that those "Bhasauria" that translate Bhagauti to Durga are totally incorrect. He writes that these meanings they have come up with are "useless inventions". The words he uses are: "ਭਸੌੜੀਆਂ ਦੀ ਫਜ਼ੂਲ ਜਿਹੀ ਕਾਢ ਹੈ". Bhai Sahib has harsh words for those that followed this kind of thinking(Being anti-Dasam Bani, anti Bhagat Bani, Bhatta Dee Bani etc). In recent years Bhai Sahib and his beliefs have been associated with Teja Singh Bhasauria, by internet warriors who have tried to belittle Bhai Sahib and his beliefs by making him out to be some agent of Teja Singh Bhasaur. These internet warriors should read these harsh words Bhai Sahib uses for the Bhasauriai. If by mere association Bhai Sahib is guilty then the likes of Sant Attar Singh, Bhai Kahn Singh Nabha and other leading members of the Panth in those days should be put under such scrutiny as well. The truth is once Bhai Sahib realized that Teja Singh Bhasaur had lost it (had started doubting Bhagat Bani, Bhatta dee Bani, Dasam Bani etc, and had started taking his reforms which were originally good too far) he stopped all association with him and refused to meet him. When Teja Singh tried to meet Bhai Sahib, he sent this letter to him:

Babu Teja Singh ji, Waheguru ji ki Fateh. You, dear Sir, have come to see this humble servant of the Panth after one fifth of a century, i.e., 20 years. I was no less eager to have the chance of meeting with you and talking together. But I was deeply pained when I learnt that you have been excommunicated from the Panth by a congregation at Sri Akal Takht. What is even more distressing, you continue to disregard the authority of the Panth. It is now my request that you should be obedient to the Command of the Guru Panth and return to its shelter. Then we shall meet like brothers. It is my hope that you will accede to my request and thereby please the hearts of all of us. I am confident that you will not defy the Guru Panth and will abide by the tradition coming down through generations. Your sincere well wisher (s) Randheer Singh

So those that try to mix Bhai Sahib and his beliefs with Teja Singh Bhasaur in order to defame Bhai Sahib should come to their senses and stop with their campaign to malign Bhai Sahib's name. Bhai Sahib only upheld Gurmat his beliefs are backed up by Gurbani. His books are full of direct quotes from Sri Guru Granth Sahib Jee, Sri Dasam Granth Sahib and Sri Sarbloh Granth. Bhai Sahib was a shining beacon of light in a period of darkness in the Panth. 

Bhai Sahib throughout his writing has clarified that Guru Gobind Singh Jee throughout his whole Bani only worshiped one Akaal Purakh. For the Pangti ਦੇਹ ਸਿਵਾ ਬਰ ਮੋਹਿ ਇਹੈ ਸੁਭ ਕਰਮਨ ਤੇ ਕਬਹੂੰ ਨ ਟਰੋਂ ॥ Bhai Sahib writes on page 195 in Gurmat Lekh, that the word Shiva here means Vaahiguroo and not any Devee or Devta as some idiots as Bhai Sahib calls them translate Shiva incorrectly according to their limited knowledge. They also use the pangit ਸੰਤ ਸਹਾਇ ਸਦਾ ਜਗ ਮਾਇ  and say here Guru Sahib is worshiping a Hindu goddess, but ਜਗ ਮਾਇ is none other than Akaal Purakh. The pangti  ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ from SGGS proves this. Akaal Purakh is both our mother and father. Bhai Sahib on the same page later goes on to say the Pangti  ਹੇ ਰਵਿ ਹੇ ਸਸਿ ਹੇ ਕਰਣਾਨਿਧ ਮੇਰੀ ਅਬੈ ਬਿਨਤੀ ਸੁਨ ਲੀਜੈ ॥ is addressing the One Akaal Purakh and not any Hindu gods or goddesses. Bhai Sahib throughout his writings, has always supported Sri Dasam Granth, and has quoted heavily from Sri Dasam Granth. If  those Sikhs that hold Bhai Sahib so dear to their heart yet doubt Sri Dasam Bani would read Bhai Sahib's books, they would see how much Bhai Sahib loved Sri Guru Gobind Singh Jee's bani, the entirety of it and not just bits and pieces. Bhai Sahib supported and believed in the whole of Sri Dasam Granth, as is evident from his writings.  

Panj Pyare coming out after Amrit Sanchar

The practice of the Panj Pyare coming out and giving Darshan to the Sangat does not seem according to Gurmat. It was not done before (at least) 1949  in the Jatha. When this practice started is not known. When the Amrit Sanchar is finished the Panj Pyare do Ardas thanking Akaal Purkh for allowing them to do this seva and asking for forgiveness for any mistakes. After this point they are not Panj Pyare anymore they are just 5 Singhs. 

When they come into Sangat they are dressed as Panj Pyare and the Sangat believes that they are the 5 Pyare, when in reality they aren't the Panj Pyare anymore. The Sangat while sitting in the Hazoori of Sri Guru Granth Sahib Jee, the King of Kings stands up when the 5 Singhs walk in. Some of the Sangat even bow before the 5 Singhs, some shower them with flowers, all this in the Hazoori of Sri Guru Granth Sahib Jee. 

Bhai Jodh Singh (the author of Soan Chiree Charee Gain) who was blessed with Amrit in 1949 at the Shimla Smagam writes that he for sure remembers that the 5 Pyare did not come into the Sangat dressed as Panj. He writes:

``The time was 1-2am. In the hall upstairs a Rehnsbhai Keertan was in progress. I can clearly remember that the Panj Piare came into the Darbar Sahib along with us without the formal dress for the Panj, but on the other hand I do not know whether they came in with us or came in after. What I do know is that after Degh (parshad) was distributed after the Amrit Sanchar they went into a separate room in order to get changed. This I know for sure. Just like normal members of the Sangat they bowed their heads in front of Guru Granth Sahib Ji and took a seat in Sat Sang.``

This practice did not take place in the Puratan Amrit Sanchars, when it started is not known. It does not seem according to Gurmat to disrupt Akhand Keertan and walk into the Darbar with the Abhilakhees. Imagine walking into a Darbar when a Sri Akhand Paat Sahib is going on and expecting everyone to stop listening to Gurbani and disrupt the Sri Akhand Paat Sahib and stand up. At the end of the day this does not seem like a Gurmat tradition and should not happen. 

ਭੁਲਣਅੰਦਰਿਸਭੁਕੋਅਭੁਲੁਗੁਰੂਕਰਤਾਰੁ ॥