# Mohan And The Pothies At Goindwaal ?



## Gyani Jarnail Singh (Dec 4, 2004)

Waheguru Ji Ka Khalsa Waheguru Ji ki Fateh.

There is a misconception that GURU ARJUN JI did not have the Gurbani Pothis of the previous four Guru Ji's and had to go "barefooted" to Goindwaal sahib to get them from Bhai Mohan the son of Guru Amardass Ji. Guur Arjun Ji needed these pothis to copy the Gurbani as He was preparing the AAd Granth Ji.

The following Shabad is cited as the PLEA by guru arjun Ji to bab Mohan ji to give him the pothis.

a few points:

1. Bhai gurdass Ji gives testimony that GURU NANAK JI himself wrote all the Gurbani that came to Him in a KITAAB that Guru Ji kept with Him at all times. This was the KITAAB that the Hajis told Guru Nanak Ji to "open and tell us...who is better - the Musslaman or the Hindu ?"... Guru Ji replied: without shubh amal ( good character/deeds ) both are not good.

2. THIS GURBANI POTHI was presented to GURU ANGAD JI when He was bestowed Gurgadhi by guur nanak Ji. Follows to reason as this was ONE MOST important possession of Guur Ji and He had to pass this on to the next Jyot.

3. Guru Angad Ji then passed on the Pothi with His own Banis added in, to GURU AMARDASS JI.... who in turn added His Bani and passed the pothis to GURU RAMDASS JI...who then gave them to GURU ARJUN JI.

4. It is preposterous to suggest that the GURU JI's were "careless" with this all important pothi and mark of the Gurgadhi. Remember how Prithiya later on clung on to the aad granth as a mark of his "guruship"..and his descendants have this granth to this day and refuse to give it up. Prithiya had the chance because Guru arjun Ji was Martyred by Emperor Jehangir's decree and ALL the Maal Asbaab of Guru arjun ji was CONFISCATED and given to Prithuya. So he got the Granth and Guur Hargobind was in prison at Gwalior..so no one to question him about it.  BUT to say that Guur Amardass Ji gave the all important pothis to his son and NOT to the Next GURU Ji is not possible.

5. Now to the Aarths - the meanings of the Shabad - allegedly sung in PRAISE of Baba Mohan by guru Ji.  Even a cursory view of the meanings tells us that the MOHAN being praised in the Shabad is WAHEGURU...and cannot be an ordinary human being like baba mohan - no matter how holy.

6. GURU GRANTH JI doesnt contain any "praise" of any HUMAN BEING... all is in praise of waheguru ONLY.... so how can baba mohan ji get in ??

7. In conclusion we can say that this misuse of the word MOHAN fro a baba mohan is the same as the misuse of the word SANT for other human beings

8. Finally such a SAKHI, degrades the GURUSHIP of GURU ARJUN JI. Here we are being told that GURU JI "cannot" write Gurbani and is walking barefoot ( a HINDU tradition which has absolutley NO BENEFIT in GURMATT)...to a human being to "BEG" fro Gurbani. A Similar story has been concocted about GURU GOBIND SINGH JI...that he asked the Sodhis at kartarpur for the AAd granth...but they refused and said: IF you are GURU why dont you write GURBANI...and SO Guru Gobind Singh ji sat down and rewrote the GURU GRANTH JI.

Now please read the entire Mohan Shabad and decide for yourselves.

gauVI mhlw 5 ]
go*u*rr*ee* mehal*aa* 5 ||
_Gauree, Fifth Mehl:_

mohn qyry aUcy mMdr mhl Apwrw ]
m*o*han th*ae*r*ae* *oo*ch*ae* ma(n)dhar mehal ap*aa*r*aa* ||
_O Mohan, your temple is so lofty, and your mansion is unsurpassed._

mohn qyry sohin duAwr jIau sMq Drm swlw ]
m*o*han th*ae*r*ae* s*o*han dh*u**aa*r j*ee*o sa(n)th dhharam s*aa*l*aa* ||
_O Mohan, your gates are so beautiful. They are the worship-houses of the Saints._

Drm swl Apwr dYAwr Twkur sdw kIrqnu gwvhy ]
dhharam s*aa*l ap*aa*r dh*ai**aa*r t(h)*aa*k*u*r sadh*aa* k*ee*rathan g*aa*veh*ae* ||
_In these incomparable worship-houses, they continually sing Kirtan, the Praises of their Lord and Master._

jh swD sMq iekqR hovih qhw quJih iDAwvhy ]
jeh s*aa*dhh sa(n)th e*i*kathr h*o*veh*i* theh*aa* th*u*jheh*i* dhh*i**aa*veh*ae* ||
_Where the Saints and the Holy gather together, there they meditate on you._

kir dieAw mieAw dieAwl suAwmI hohu dIn ik®pwrw ]
kar dhae*i**aa* mae*i**aa* dhae*i**aa*l s*u**aa*m*ee* h*o*h*u* dh*ee*n k*i*rap*aa*r*aa* ||
_Be Kind and Compassionate, O Merciful Lord; be Merciful to the meek._

ibnvMiq nwnk drs ipAwsy imil drsn suKu swrw ]1]
b*i*nava(n)th n*aa*nak dharas p*i**aa*s*ae* m*i*l dharasan s*u*kh s*aa*r*aa* ||1||
_Prays Nanak, I thirst for the Blessed Vision of Your Darshan; receiving Your Darshan, I am totally at peace. ||1||_

mohn qyry bcn AnUp cwl inrwlI ]
m*o*han th*ae*r*ae* bachan an*oo*p ch*aa*l n*i*r*aa*l*ee* ||
_O Mohan, your speech is incomparable; wondrous are your ways._

mohn qUM mwnih eyku jI Avr sB rwlI ]
m*o*han th*oo*(n) m*aa*neh*i* e*ae*k j*ee* avar sabh r*aa*l*ee* ||
_O Mohan, you believe in the One. Everything else is dust to you._

mwnih q eyku AlyKu Twkuru ijnih sB kl DwrIAw ]
m*aa*neh*i* th e*ae*k al*ae*kh t(h)*aa*k*u*r j*i*neh*i* sabh kal dhh*aa*r*ee**aa* ||
_You adore the One Lord, the Unknowable Lord and Master; His Power gives Support to all._

quDu bcin gur kY vis kIAw Awid purKu bnvwrIAw ]
th*u*dhh bachan g*u*r k*ai* vas k*ee**aa* *aa*dh p*u*rakh banav*aa*r*ee**aa* ||
_Through the Guru's Word, you have captured the heart of the Primal Being, the Lord of the World._

qUM Awip cilAw Awip rihAw Awip sB kl DwrIAw ]
th*oo*(n) *aa*p chal*i**aa* *aa*p reh*i**aa* *aa*p sabh kal dhh*aa*r*ee**aa* ||
_You Yourself move, and You Yourself stand still; You Yourself support the whole creation._

ibnvMiq nwnk pYj rwKhu sB syvk srin qumwrIAw ]2]
b*i*nava(n)th n*aa*nak p*ai*j r*aa*khah*u* sabh s*ae*vak saran th*u*m*aa*r*ee**aa* ||2||
_Prays Nanak, please preserve my honor; all Your servants seek the Protection of Your Sanctuary. ||2||_

mohn quDu sqsMgiq iDAwvY drs iDAwnw ]
m*o*han th*u*dhh sathasa(n)gath dhh*i**aa*v*ai* dharas dhh*i**aa*n*aa* ||
_O Mohan, the Sat Sangat, the True Congregation, meditates on you; they meditate on the Blessed Vision of Your Darshan._

mohn jmu nyiV n AwvY quDu jpih indwnw ]
m*o*han jam n*ae*rr n *aa*v*ai* th*u*dhh japeh*i* n*i*dh*aa*n*aa* ||
_O Mohan, the Messenger of Death does not even approach those who meditate on You, at the last moment._

jmkwlu iqn kau lgY nwhI jo iek min iDAwvhy ]
jamak*aa*l th*i*n ko lag*ai* n*aa*h*ee* j*o* e*i*k man dhh*i**aa*veh*ae* ||
_The Messenger of Death cannot touch those who meditate on You single-mindedly._

min bcin krim ij quDu ArwDih sy sBy Pl pwvhy ]
man bachan karam j th*u*dhh ar*aa*dhheh*i* s*ae* sabh*ae* fal p*aa*veh*ae* ||
_Those who worship and adore You in thought, word and deed, obtain all fruits and rewards._

ml mUq mUV ij mugD hoqy is dyiK drsu suigAwnw ]
mal m*oo*th m*oo*rr j m*u*gadhh h*o*th*ae* s dh*ae*kh dharas s*u*g*i**aa*n*aa* ||
_Those who are foolish and stupid, filthy with urine and manure, become all-knowing upon gaining the Blessed Vision of Your Darshan._

ibnvMiq nwnk rwju inhclu pUrn purK Bgvwnw ]3]
b*i*nava(n)th n*aa*nak r*aa*j n*i*hachal p*oo*ran p*u*rakh bhagav*aa*n*aa* ||3||
_Prays Nanak, Your Kingdom is Eternal, O Perfect Primal Lord God. ||3||_

mohn qUM suPlu PilAw sxu prvwry ]
m*o*han th*oo*(n) s*u*fal fal*i**aa* san parav*aa*r*ae* ||
_O Mohan, you have blossomed forth with the flower of your family._

mohn puqR mIq BweI kutMb siB qwry ]
m*o*han p*u*thr m*ee*th bh*aa**ee* k*u*tta(n)b sabh th*aa*r*ae* ||
_O Mohan, your children, friends, siblings and relatives have all been saved._

qwirAw jhwnu lihAw AiBmwnu ijnI drsnu pwieAw ]
th*aa*r*i**aa* jeh*aa*n leh*i**aa* abh*i*m*aa*n j*i*n*ee* dharasan p*aa*e*i**aa* ||
_You save those who give up their egotistical pride, upon gaining the Blessed Vision of Your Darshan._

ijnI quDno DMnu kihAw iqn jmu nyiV n AwieAw ]
j*i*n*ee* th*u*dhhan*o* dhha(n)n keh*i**aa* th*i*n jam n*ae*rr n *aa*e*i**aa* ||
_The Messenger of Death does not even approach those who call you 'blessed'._

byAMq gux qyry kQy n jwhI siqgur purK murwry ]
b*ae*a(n)th g*u*n th*ae*r*ae* kathh*ae* n j*aa*h*ee* sath*i*g*u*r p*u*rakh m*u*r*aa*r*ae* ||
_Your Virtues are unlimited - they cannot be described, O True Guru, Primal Being, Destroyer of demons._

ibnvMiq nwnk tyk rwKI ijqu lig qirAw sMswry ]4]2]
b*i*nava(n)th n*aa*nak tt*ae*k r*aa*kh*ee* j*i*th lag thar*i**aa* sa(n)s*aa*r*ae* ||4||2||
_Prays Nanak, Yours is that Anchor, holding onto which the whole world is saved. ||4||2||_

gauVI mhlw 5 ]
go*u*rr*ee* mehal*aa* 5 ||
_Gauree, Fifth Mehl,_

sloku ]
sal*o*k ||
_Shalok:_

piqq AsMK punIq kir punh punh bilhwr ]
path*i*th asa(n)kh p*u*n*ee*th kar p*u*neh p*u*neh bal*i*h*aa*r ||
_Countless sinners have been purified; I am a sacrifice, over and over again, to You._

nwnk rwm nwmu jip pwvko iqn iklibK dwhnhwr ]1]
n*aa*nak r*aa*m n*aa*m jap p*aa*vak*o* th*i*n k*i*lab*i*kh dh*aa*haneh*aa*r ||1||
_O Nanak, meditation on the Lord's Name is the fire which burns away sinful mistakes like straw. ||1||_

CMq ]
shha(n)th ||
_Chhant:_

jip mnw qUM rwm nrwiexu goivMdw hir mwDo ]
jap man*aa* th*oo*(n) r*aa*m nar*aa*e*i*n g*o*v*i*(n)dh*aa* har m*aa*dhh*o* ||
_Meditate, O my mind, on the Lord God, the Lord of the Universe, the Lord, the Master of Wealth._

iDAwie mnw murwir mukMdy ktIAY kwl duK PwDo ]
dhh*i**aa*e man*aa* m*u*r*aa*r m*u*ka(n)dh*ae* katt*ee**ai* k*aa*l dh*u*kh f*aa*dhh*o* ||
_Meditate, O my mind, on the Lord, the Destroyer of ego, the Giver of salvation, who cuts away the noose of agonizing death._

duKhrx dIn srx sRIDr crn kml ArwDIAY ]
dh*u*kheharan dh*ee*n saran sr*ee*dhhar charan kamal ar*aa*dhh*ee**ai* ||
_Meditate lovingly on the Lotus Feet of the Lord, the Destroyer of distress, the Protector of the poor, the Lord of excellence._

jm pMQu ibKVw Agin swgru inmK ismrq swDIAY ]
jam pa(n)thh b*i*kharr*aa* agan s*aa*gar n*i*makh s*i*marath s*aa*dhh*ee**ai* ||
_The treacherous path of death and the terrifying ocean of fire are crossed over by meditating in remembrance on the Lord, even for an instant._

kilmlh dhqw suDu krqw idnsu rYix ArwDo ]
kal*i*maleh dhehath*aa* s*u*dhh karath*aa* dh*i*nas r*ai*n ar*aa*dhh*o* ||
_Meditate day and night on the Lord, the Destroyer of desire, the Purifier of pollution._

ibnvMiq nwnk krhu ikrpw gopwl goibMd mwDo ]1]
b*i*nava(n)th n*aa*nak karah*u* k*i*rap*aa* g*o*p*aa*l g*o*b*i*(n)dh m*aa*dhh*o* ||1||
_Prays Nanak, please be Merciful to me, O Cherisher of the world, Lord of the Universe, Lord of wealth. ||1||_

ismir mnw dwmodru duKhru BY BMjnu hir rwieAw ]
s*i*mar man*aa* dh*aa*m*o*dhar dh*u*khehar bh*ai* bha(n)jan har r*aa*e*i**aa* ||
_O my mind, remember the Lord in meditation; He is the Destroyer of pain, the Eradicator of fear, the Sovereign Lord King._

sRIrMgo dieAwl mnohru Bgiq vClu ibrdwieAw ]
sr*ee*ra(n)g*o* dhae*i**aa*l man*o*har bhagath vashhal b*i*radh*aa*e*i**aa* ||
_He is the Greatest Lover, the Merciful Master, the Enticer of the mind, the Support of His devotees - this is His very nature._
Jarnail Singh


----------



## Gyani Jarnail Singh (Dec 5, 2004)

*Here is an article from Prof sahib Singh Ji of Guru granth darpan, translated and added to by Sardar Dalip Singh of the Sikh reserach centre on the PROOFS that:*

*Guru Amar Das had all the Compositions of Guru Nanak Dev with him*
​*Guru Amar Das had all the Compositions of Guru Nanak Dev with him*

It is an historical fact that Guru Nank Dev handed over the Book of All his Compositions to Guru Angad Dev, who passed it on to Guru Amar Das. Now we shall give solid examples in confirmation of our findings, so that there should be no room for any doubt. *Both the Gurus used Common Musical Measures*

Guru Granth contains Compositions in 31 Musical Measures. Out of 31 Rags, Guru Nanak Dev wrote his Compositions in 19 Rags. They are - Siri Rag, Majh, Gauri, Asa, Gujri, Vadhans, Sorath, Dhanasari, Tilang, Suhi, Bilawal, Ramkali, Maru, Tukhari, Bhairo, Basant, Sarang, Malar & Parbhati.​Out of these 19 Rags, except for Rags, Tilangs and Tukhari, Guru Amar Das wrote his Compositions in 17 Rags. Apart from these 17 Rags he did not write in any other Rag. This commonness of Rags was made possible only when Guru Amar Das had with him the Compositions of Guru Nanak Dev. Otherwise, it was not possible that the choice of Rags by Guru Amar Das was to be the same as that of Guru Nanak Dev. For those who still do not agree that Guru Nanak Dev’s Compositions had reached Guru Amar Das, we shall hereunder give the instances from those 17 Rags of the closeness of the Compositions of the two Gurus. *(1) SIRI RAG*

(A) Shabad: Guru Nanak Dev wrote 33 Shabads in this Rag. Please note the verses connected with “Pause”. Out of them, there are 10 Shabads, where these verses begin with - 
_Mun re ..._ 5 Shabads
_Bhai re ..._ 3 Shabads
_Maire Mun ..._ 1 Shabad
_Mundai ..._ 1 Shabad
Now we may note the Shabads of Guru Amar Das. They are 31 in number. Out of these there are 28 Shabads, where the verses connected with “Pause” resemble with those of Guru Nanak’s Shabads - 
_Mun re ..._ 5 Shabads
_Mere mun ..._ or _Mun mere ..._ 12 Shabads
_Bhai re ..._ 9 Shabads
_Mundai ..._ 2 Shabads.
If we read the Compositions of these Two Gurus, we shall note that both the Gurus composed in lengthy verses. 

Guru Nanak Dev 
_kot koti meri arja, pavan pian apao._
_moti tai mandar oosarai, ratni tai hoeh jarao._
_aapai rasia aap ras, aapai ravan har._
_amal galola koor ka, dita devanhar._
Guru Amar Das 
_hon satgur sevi aapna, eik mun eik chit bhai._
_jis hi ki sirkar hai, tis hi ka sabh koeh._
_jini sun kai munya, tin nij ghar vas_
_sukh sagar har nam hai, gurmukh paiya jaeh._
NOTE: This similarity also exists in Guru Ram Das’ Compositions. He has composed six Shabads. Out of these Shabads, there are two Shabads, where the verses connected with “Pause”, begin with words “_bhai re_”. The length of verses is also the same as those of Guru Nanak Dev and Guru Amar Das. In Guru Arjan Dev’s Compositions as well, the same similarities are found. 

(B) Astpadis. 

Guru Nanak Dev wrote 17 Astpadis. All have lengthy verses. Out of 17 Asptpadis, 16 have sections of 3 verses, and one consists of sections of 2 verses. 

Guru Amar Das wrote 8 Astpadis. All the verses are lengthy. Six Astpadis contain sections of 3 verses, and two have sections of 2 verses. In these also, the verses connected with “Pause” have the same similarity as we noted in Shabads, i.e. in the beginning, the words “_bhai re_” or “_mun re_” occur. 

The similarity of words “_bhai re_” is not an ordinary one, In whole of Guru Granth Sahib, there are only 28 such Shabads and Astpadis, in which the verse connected with “Pause”, begins with these words. In Siri Rag alone there are 25 Shabads and Astpadis of this nature. 

Out of 17 Astpadis, Guru Nanak Dev used the words, ‘_bhai re_ or _mun re_’, in 6 Astpadis; while Guru Amar Das, out of 8 Astpadis, used 3 times. If we combine the number for use of these words in both Shabads and Astpadis, then we will have the following data - Guru Nanak Dev - 9 times. 
Guru Amar Das - 11 times.​Even this much similarity is enough proof that Guru Nanak’s Composition in Siri Rag was available to Guru Amar Das. 

(C) Pehre 

Under this title, Compositions of Guru Nanak Dev, Guru Ram Das and Guru Arjan Dev are to be found. The length of the verses in all cases is similar. The subject matter discussed is the same, and also many words used are the same. This also confirms that Guru Ram Das had the Compositions of Guru Nanak with him. We have already mentioned about the commonness of the words used. We give below a section each of the Gurus’ Compositions in this respect - 
Siri Rag Pehre M 1 
_pehlai peharay raine kai vanjaria mitra, hukam bhia garbas. oradh tap antar karai vanjaria mitra, khasam saiti ardas. khasam saiti ardas vakhanai, oradh dhian liv laga. namrajad aaya kul bhitar, bohar jasi naga. jaisi kalam vorhi hai mastik, taisi jiare pas. koh nanak prani pehlai pehre, hukam bhia garbas._ (1)​Siri Rag M 4 
_pehlai pehre raine kai vanjaraya mitra, har paiya odhar manjhar. har dhiavai har ochrai vanjaria mitra, har har nam smar. har har nam japai aaradhai, vich agni har jap jivia. bahar janam bhia mukh laga, sarsai pita mat thivia. jis ki vast tis chaito prani, kar hirdai gurmukh bichar. koh nanak prani pehlai phrai, har japiye kirpa dhar._ (1)​As we read these two Compositions intently, we shall find a very interesting deep similarity of words used and the ideas expressed. This similarity could not occur accidentally. *(2) RAG MAJH*

Readers are requested to read intently the Astpadis in Siri Rag and Majh Rag. In Siri Rag just like couplets, the verses are lengthy, but in Majh Rag the construction is quite different and is of its own kind. In Astpadis, the first two verses of a section are small, but the third one is lengthy. Also worthy of note is the last word of the third verse. In each case words used are like, “_avaniya_”, “_bakhsavania_”. In Majh Rag, the number of Astpadis composed by each Guru is as under - Guru Nanak Dev - 1 
Guru Amar Das - 32 
Guru Ram Das - 1 
Guru Arjan Dev - 4​All Astpadis have the same number of sections. This confirms our conception that Guru Amar Das had with him the Compositions of Guru Nanak Dev, which ultimately reached Guru Arjan Dev. In support of our conception, we give below a section of Astpadi of each of the Gurus - 

Guru Nanak Dev - _sabad rungai hukam sabai, sachi dargai mehal bolai.  sachai deen dayal merai sahiba sachai mun paniavania._ (1)​

Guru Amar Das - _karam hovai satguru milai, seva surat sabad chit lai.  himai mar sada sukh paiya maya moh chukavania._ (1)​Guru Ram Das - _adi purkh aprampar aapai, aapai thapai thap othapai.  sabh mein vartai eiko sohi gurmukh sobha pavania._ (1)​Guru Arjan Dev - _antar alakh na jahi lakhiya, nam ratan lai guja rakhiya. agam agochar sabh tai oocha gur kai sabad lakhavania._ (1)​*(3) RAG GAURI*

(A) Shabad: Guru Nanak Dev wrote Shabads, under sub-rags, Guarari, Dhakhni, Cheti, Bairagan and Poorbi.. Guru Amar Das wrote under Gurari and Bairagan. 

In Rag Gauri Gurari, please note the length of verses of Shabads of Guru Nanak Dev and Guru Amar Das. The verses are short, like chopai - 

Guru Nanak Dev _bho moch bhara vada tol. dar ghar ghar dar dar jaeh. mata mat pita santokh. paonai pani agni ka maile._​Guru Amar Das _gur milai har mela hoei. gur tai gyan paye jun koai so thao sach mun nirmal hoai, gavat rehai jeh satgur bhavai. mun marai dhat mar jaeh. sacha amar sacha patsah._​In Guarari sub-rag, Guru Amar Das wrote 14 Shabads. All have small verses, like those of Guru Nanak’s Shabads. 

In Bairagan sub-rag, Guru Nanak wrote two Shabads, and the verses are long, like couplets, for example - 
_raine gavaei soeh kai, diwas gavaya khaye._
_harni hoan thal basa, kund mool chun khaon._
Guru Amar Das wrote 4 Shabads in Bairagan sub-rag. In both the Shabads, the verses are long, for example - 
_nanak tat tat sion milya punrup jun na aahi._
_paiye din char hai, har har likhiya paiye._
_sab jag kalay vas hai badha doojai bheh._
_satgur tai gyan paiya har tat bichara._
(B) Astpsadis 

Guru Nanak Dev and Guru Amar Das wrote Astpadis in Guarari and Bairagan sub-rags of Rag Gauri. Guru Nanak wrote 16 Astpadis and Guru Amar Das 8 in Guarari sub-rags. All the verses are small. There is another important thing to note. Out of 16 Astpadis of Guru Nanak Dev, there are 2 sections of four verses, 9 sections of 3 verses and 5 sections of 2 verses each. In Guru Amar Das’ Compositions there is 1 section of 4 verses, 6 sections of 3 verses and 1 section of 2 verses. 

In Bairagan sub-rag, there are 2 Astpadis of Guru Nanak, all the sections are of 2 verses each, and so is the case of 1 Astpadi of Guru Amar Das in this sub-rag. 

(C) CHHANT 

Guru Nanak Dev has written Chhants under “Poorbi” sub-section, and so did Guru Amar Das. If we compare the Compositions of the Two Gurus, we will find commonness of style and ideas. This will also prove that Guru Amar Das had the Composition of Guru Nanak in his possession. 

Guru Nanak Dev - Chhant 
_mundh raine dohalirya jio, nind na aavai._
_mund nimanriya jio bin dhani piare._
_sun nah prabh jio, eikalri ban mahai._
Guru Amar Das - Chhant 
_dhan raine suhelariye jio, har sio chit lai._
_mil meray pritama jio, tudh bin khari nimani._
_dhan eikalri jio, bin nah piare._
If we read above mentioned verses intently, we will find complete similarity in the use of words and the ideas expressed. Does anyone still doubt that Guru Amar Das was in possession of the Compositions of Guru Nanak Dev? 

(4) RAG ASA 

(A) Astpsadis 

Guru Nanak wrote his Compositions under “Ghar” 2, 3, and 8. The Astpadis under Ghar 3, are very special. In these Astpadis, the Guru described the Sack of Saidpur. The Astpadis under Ghar 2 and 8, as usual deal with the Divine knowledge. Guru Amar Das has also written Astpadis under Ghar 2 and 8. There is, however, special thing about Ghar 8. The Compositions of both Guru Nanak and Guru Amar Das under Ghar 8, have not been composed according to Asa Rag only, but Asa Rag and Kafi have been mixed. Guru Amar Das also did the same thing with Compositions under Ghar 8, which Guru Nanak Dev did. Later Guru Ram Das also did the same thing. 

(B) Pati - Alphabetical Hymns 

Under this caption, both Guru Nanak and Guru Amar Das wrote their Compositions. Attention is invited to the verse related to portion “Pause” in both the Compositions. This will show the intimate relationship between the two Compositions - 

Guru Nanak Dev _mun kahai bhoolai moor muna. jab laikha devai bira tao pariya._ Pause.​Guru Amar Das _mun aisa liakha tun ki paria, laikha daina terai sir rehia._ Pause.  .​We observe the following similarities in the above Compositions - 
Mind has been addressed.
There is a mention of attaining knowledge through reading.
Occurrence of the word “_paria_” (reading)
There is allusion to one’s past deeds.
The same ideas in both the compositions.
(C) CHHANT 

Guru Nanak has written Chhants under Ghar 1, 2 and 3. Guru Amar Das wrote Chhants under Ghar 1 and 3. Let us note the language used by both the Gurus in their Compositions under Ghar 1. The first commonness is that in each Chhant, and in every section thereof, the first two verses end with word “ram”. Under Ghar 2 this is not so. 

Guru Nanak Dev 
_mund joban balariye, mera pir raliala ram._
_mundh sehaj slonariye, eik prem bainanti ram._
_sakhi sehalriye, mera pir vanjara ram._
Guru Amar Das 
_pir sung kaman jania, gur maile milaei ram._
_sadhan mun anand bhia, har jio meil piyare ram._
Now observe the commonness of the words used - 

Guru Nanak Dev _ham ghar sacha sohilara, prabh aaeiare meeta ram dhan pirye mela hoeh soami, aap prabh kirpa karai. saija sohavi sung pir kai, satsar amrit bhare._​Guru Amar Das _ham ghare sacha sohila, sachai sabad sohaiya ram. dhan pir maile bhaiya, prabh aap milaeiya ram. saij sohavi pir ravi, mil pritam avgan nasai._​This does not need any explanation, as the two Compositions speak for themselves of their commonness. 

NOTE: We are here examining primarily the commonness between the writings of Guru Nanak Dev and Guru Amar Das. However, we may examine here the Compositions of Guru Ram Das also. Asa Mehla 1 Ghar 1 
_anhado anhad vajai, gunjhunkarai ram,  mera muno mera mun rata, lal piyare ram._​We find repetition of words “_anhado anhad_” and “_mera mun_” in the above Composition. Asa Chhant Mehla 4 Ghar 1 
_jivano mein jivan paiya, gurmukh bhai ram. har namo har nam devai , merai pran vasai ram._​Guru Ram Das also repeats the words “_jivano jivan_” and “_har namo har nam_” as stated above. Also, Guru Nanak states - “_merai mun pardesia, kit pavai janjalai ram._” And Guru Ram Das in Ghar 5 states, “_merai mun pardesi veh piyare, aao ghare._” There is the use of common words. We have given few example only. The readers can find many more examples by reading the Compositions. It may also be stated that Guru Arjan Dev in his Compositions also repeated the words in the like manner. *(5) RAG GUJRI*

(A) Shabads Guru Nanak has written only 2 Shabads in this Rag, under Ghar 1. The verses of the Shabads are lengthy. Guru Amar Das has also written 7 Shabads under Ghar 1 and the verses are also lengthy. Each of Guru Nanak Dev’s Shabads contains 4 sections (Chopadai). Guru Amar Das’s 5 Shabads are of 4 sections each, while the last 2 Shabads, contain 5 sections, each. 

Guru Nanak taught not to indulge in idolatrous practices of worshiping the idols of gods and goddesses, but to meditate on the Infinite Spirit of God. The Guru states - _pooja kichai nam dhiyahiai, bin navai pooj na hoeh._ (1) Pause. 
( Worship God, by meditation on His Name, for without the Name, there is no other worship of any avail.)​Guru Amar Das expressed the same views in his 2nd Shabad - _har ki tum seva karo, dooji seva karo na koeh ji._ 
(You perform the service of God alone, and to none else.)​(B) Astpadis 

Guru Nanak Dev and Guru Amar Das, both wrote under Ghar 1. Guru Nanak wrote one more Astpadi under Ghar 4, which is related to Shabad of Sri Jaidev Ji. We shall have discussion on this, when we deal with Compositions of Bhagats. *(6) RAG VADHANS*

(A) Alaunia (Song of Praise of the Dead Ones) 

There are 5 Shabads of Guru Nanak Dev and 4 of Guru Amar Das. In all these Shabads the verses are lengthy and of equal length. We give below the specimens of the verses of each of the two Gurus - 

Guru Nanak Dev _sach sarinda sacha janiai, sachra parvadgaro. sachra sahib sach tun sachra deh piaro._ Pause. 
_jani vichunre mera maran bhia, dhrig jiwan sansare. juman marn vada vaichora, binsai binsai jag sabai._​Guru Amar Das _sachra sahib sabad pachaniai, aapai laye milaye jini chaln sahei janiya, satgur seveh nam smalay sachre aap jagat upaeiya, gur bin ghor andharo._ 
_roveh piroe vichuniya, mein pir sachra hai sada nalai._​*(7) RAG SORATH*

(A) Shabads 

Guru Nanak wrote 11 Shabads under Ghar 1. Although all are classified under “Chopadai - having 4 sections”, yet out of them 2 have five sections. All the Shabads have lengthy verses, for example - _sabhna marna aaiya, vaichora sabhna..._ 
_mun hali kirsani karni, saram pani tun khet..._ 
_mai baap ko baita nika, susre chater javaei..._ 
_hon papi patat parm pakhandi, tu nirmal nirankari..._​There is only one Shabad of short verses, which is under Ghar 3. This Shabad is a special one, in relation to Bhagat Namdev’s Composition. This will be discussed when we deal with Compositions of Bhagats. 

Guru Amar Das wrote 12 Shabads, which are all under Ghar 1. The verses are lengthy, for example - _sevak sev kare sabh teri, jin sabdai sad aaeiya..._ 
_har jio tudh noo sada salahiye piyare, jichar ghat antar hai sasa..._​The numbers of sections of Guru Nanak Dev’s Shabads are given below - 3 sections - 2 
4 sections - 1 
2 sections - 8​The number of sections in Guru Amar Das’ Shabads are as under - 3 sections - 6 
4 sections - 1 
2 sections - 5​Now note the verses related to “Pause” in the Shabads - 

Guru Nanak Dev _mun re ram nam jas leh. mun re thir roh mat kat jaei jio._ 
_mun re samajh kavan mat laga. mun re ram japo sukh hoei._​Guru Amar Das _mun merai gursabdi har paiya jaei. mun merai har jio sada smal._ 
_mun re har har saiti liv laye. mun re treh gun chod chauthai liv laye._​Note: This similarity also exists in the Shabads of Guru Ram Das. 

(B) Astpadis 

Guru Nanak Dev - of 3 verses, Ghar 1 _asa munsa bandhni bhai, karam dharam bandhkari._​- of 2 verses, Ghar 1 _tu gundato nirmalo bhai, nirmal na mun hoeh._​Guru Amar Das - of three verses, Ghar 1 _bhagta di sada tu rakhda har jio, dhur tu rukhda aaiiya._​- of 2 verses, Ghar 1 _nirgunya nu aapai bakhas lai bhaei, satgur ki seva laye._​The Astpadies composed by both, Guru Nanak Dev and Guru Amar Das have lengthy verses, like couplets. *(8) RAG DHANASRI*

(A) Shabads 

Guru Nanak composed 5 Shabads under Ghar 2. Out of these, 4 Shabads have 4 sections each, and one Shabad has 5 sections.. Guru Amar Das has also written 8 Shabads under Ghar 2, and all have four sections. The verses in all these compositions are short, like “_chopai_”, for example - 

Guru Nanak Dev - kion simri sivaria nihin jaey. 
jio tapat hai baro bar... 
nadar karai ta simarya jaeh.​Guru Amar Das - _sai dhanwant har nam liv laeh..._ 
_sada dhan antar nam smalay..._ 
_kacha dhan sancheh moorakh gavar..._​(B) Chhant 

Note: There are no Astpadis and Chhants of Guru Amar Das in Dhanasari Rag. We shall compare the Chhants of Guru Ram Das with those of Guru  Nanak Dev. 

Guru Nanak Dev - _jiva terai naey mun anand hai jio..._ 
_sacho sacha nao gun gobind hai jio..._ 
_tum sar avar na koeh aaiya jaeisi jio..._ 
_hukmi hoeh nabir bharam chokaeisi jio..._​Guru Ram Das - _har jio kirpa karai ta nam dhiaei jio..._ 
_satgur milai sobhaeh sehaj gun gaeiai jio..._ 
_andar sacha neh poorai satgurai jio..._ 
_hon tis sevi din rat mein kadai na visarai jio..._​In the Compositions of both the Gurus, at the end of first two verses of every section , the word “jio” occurs. *(9) RAG TILANG*

NOTE: In this Rag, there are no Compositions of Guru Amar Das. We shall give few instances of similarity of Guru Ram Das’ Composition with that of Guru Nanak Dev. 

(A) Shabads 

There are 5 Shabads of Guru Nanak Dev. The 5th Shabad deals with invasion of India by Babar and Sack of Saidpur. 

Guru Nanak - _jaisi mein aavai khasam ki bani, taisra kari gian veh lalo..._ 
_kaya kapar tuk tuk hosi, hindustan smalsi bola._​On reading the Shabad of Guru Nanak, one is very much terrified, and his mind is shaken. By reading the very next Shabad of Guru Ram Das, the mind is greatly consoled, wherein God’s protection to His devotees is re-assured. Guru Ram Das’ Shabad reads - _sab aaei hukam khasmah, hukam sab vartani. sach sahib sacha khail, sab har dhani._​It is clearly observed that Guru Ram Das had with him, the Shabad of Guru Nanak Dev dealing with Sack of Saidpur and the General Massacre there. 

(B) At the end of Shabad of Guru Arjan Dev, one Shabad of Guru Nanak Dev under Ghar 2 is given. No speical heading has been given to this Shabad. Below this Shabad is given the Shabad of Guru Ram Das - page 725 of Guru Granth Sahib refers. The readers are requested to read the verses of these two Shabads, which are related to their respective “Pause” portion. They read as under - 

Guru Nanak Dev - _raeisa piyare ka raeisa, jit sada sukh hoei._ Pause.​Guru Ram Das - _aaei mil gursikh aaei mil, tun merai guru kai piyare._ Pause.​In the above said Shabads, there is only one verse related to “Pause” section. Let us now examine the similar flow of these two Shabads - 

Guru Nanak Dev - _jin kia tin dekhia, kia kehai re bhai._ 
_aapai janai karai aap, jin vari hai laei._​Guru Ram Das - _har kia katha kahania, gur meet sunaeiya._ 
_balhari gur aapnai, gur ko bal jaeiya._​Without fear and favour we can declare that Guru Ram Das had in his possession the Compositions written by Guru Nanak Dev in Tilang Rag. From where he obtained it? He got it from Guru Amar Das. *(10) RAG SUHI*

(A) Shabads 

NOTE: Guru Amar Das did not write any Shabad in this Rag. We shall compare the Compositions of Guru Ram Das with Guru Nanak Dev, and will show that Guru Ram Das had in his possession the Compositions of Guru Nanak. 

Guru Nanak wrote Shabads under Ghar 1, 2. 6 and 7, and the same is the case of Guru Ram Das. This similarity did not take place as a matter of chance. 

Guru Nanak Dev’s all the Shabads under Ghar 1, 6 and 7, contain lengthy verses like couplets, and the same is true of the Compositions of Guru Ram Das. 

Guru Nanak Dev, under Ghar 1 _bhanda dhoai bais dhoop devo, tao doodhai ko javo._​Guru Nanak, under Ghar 6 _ujjal kaiha chilkana, ghotam kalri mus ..._ 
_jup tap ka bundh bairla, jit lunghey vehela..._ 
(Here only these two Shabads have little smaller verses)​Guru Nanak, under Ghar 7 _jog na khinta, jog na dundai, jog na bhasam charaeiai..._ 
_kon taraji kavan tula, tera kavan saraf bulava..._​Guru Ram Das Ghar 1 _mun ram nam aradhiya, gur sabad gur kai..._ 
_har har nam bhajio purkhotam, sabh binsai dalid dalgha ..._​Guru Ram Das Ghar 6 _nich jat har japtia, uttam padvi pai..._ 
_jini antar har aradhiya, jin ko dhur likhiya likhat lelara..._​Guru Ram Das Ghar 7 _terai kavan kavan gun keh keh gava, tun sahib guni nidhana..._ 
_jin kai antar vasiya mera har har, tin kai sabh rog gavaeh..._​Under Ghar 2, the verses of the Shabads of both the Gurus, are short, like “_chopai_”, and each section is of 2 verses, for example - 

Guru Nanak Ghar 2 _antar vasai na bahar jai..._​Guru Ram Das Ghar 2 _gurmat nagri khoj khojaei..._ 
_har kirpa karai mun har rung laye..._ 
_jehva har ras rehi aghai..._​Who can deny that Guru Ram Das had with him the Compositions of Guru Nanak? 

(B) Astpadis - Guru Nanak wrote Astpadis under Ghar 1, 9 and 10, while Guru Amar Das composed under Ghar 1 and 10. 

(C) CHHANT In the Chhants written by Guru Nanak Dev under Ghar 2, the first two verses of every section of the Chhant, are short, and the remaining are lengthy. The same is the nature of Chhants written by Guru Amar Das. Under Ghar 2, both the Gurus wrote one Chhant each. 

Guru Nanak Dev _ham ghar sajjan aaeiy, sachai mail milai._ 
_sehaj milai har mun bhai, pach milai sukh paiya._​Guru Amar Das _sukh sohailra har dhiavo. gurmukh har phal pavo._ 
_gurmukh phal pavo har nam dhiavo, janam janam kai dookh nivarai._​In Chhants under Ghar 3, at the end of the first two verses of each section, word “_ram_” is there. 

Guru Nanak Dev Ghar 3 _aavo sajna hon dekha darsan tera ram._ 
_ghar aapnarai khari takan, mein mun chao ghanera ram._​Guru Amar Das Ghar 3 _bhagat jana ki har jio rakhai, jug jug rakhda aaiya ram._ 
_so bhagat jo gurmukh hovai, homai sabad jalaya ram._​In these Chhants, there is a great commonness of the words used, such as - Guru Nanak Dev - _var paeiara balriai, asa munsa poori ram_. Guru Amar Das - _pir paiara balriai, andin sehjai mati ram_. 

NOTE: This commonness of words used also exists in the Chhants of Guru Ram Das and Guru Arjan Dev. Also first two verses of a section are small and the third is lengthy. 

Guru Ram Das Ghar 2: _gurmukh har gun gai, hirday rasan rasai har rasan rasai, merai prabh bhai, milia seaj sobhai._​Guru Arjan Dev Ghar 2 _gobind gun gavan lagai. har rung andin jagai. har rung jagai pap bhagai, milai sant piyaria._​At the end of first two verses, appear the word “_ram_” - 

Guru Ram Das Ghar 3 _aavo sant jano, gun gavo gobind kaire ram. gurmukh mil rehai, har vajai sabad ghanere ram._​Guru Arjan Dev Ghar 3 _tu thakro bairagro, mein jehi ghan cheri ram. tu sagro ratanagro, hon sar na jana teri ram._​There is one Chhant each of Guru Nanak Dev and Guru Amar Das under Ghar 2. Similarly there is one Chhant each of Guru Ram Das and Guru Arjan Dev under Ghar 2. *(11) RAG BILAWAL*

(A) Astpadis. There are two Astpadis of Guru Nanak Dev and one by Guru Arjan Dev, all under Ghar 10. The verses are short, like “_chopai_”. 

Guru Nanak Dev Ghar 10 _nikat vasai dekhai sabh sohi., gurmukh virla boojai koei._ 
_mun ka kehia munsa karai. eih mun pun pap ochrai._​Guru Amar Das Ghar 10 jag kavoa mukh chunch gian. antar lobh jhooth abhiman 
bin navai paj lehag nidhan.​There is also some commonness of the words used. We therefore, come to the conclusion that the Astpadis of Guru Nanak were available with Guru Amar Das. For example - Guru Nanak Dev - _dooji durmat dard na jaeh, chootai gurmukh daroo gun gai._ 
Guru Amar Das - _satgur seviai dooji durmat jaei._​(B) Special Compositions. In this Rag, Guru Nanak Dev’s Special Composition is “_Thithi_ - Auspicious Timing”. Guru Amar Das also wrote a Special Composition, called “_Var Sut_”. Both the Compositions are under Ghar 10. Also, in both of them, the verses are short. Guru Nanak Dev - _eikam eikamkar nirala, amar ajoni jat na jala._ 
Guru Amar Das - _aaditvar adi purkh hai soei. aapai vartai avar na koei._​In both the Compositions, the verses connected with “Pause”, convey the same idea, in that “_jap japo_ - repeated remembrance” and “_japni japo_ - repetition of Name”. Guru Nanak Dev - _kia jap japo bin jagdesai,  gur kai sabad mehal ghar desai._ Pause 
Guru Amar Das - _hirday japni japo guntasa, har agam agochar aprampar ` soami. jan pag lug dhiavo hoai dasan dasa._ Pause.​Here we find another similarity. The heading of Guru Amar Das’ Composition is “_Var Sut_”. It was natural that the Guru would have made mention of the Seven Days of week. This had no relation with “_Thithi_ - Auspicious Timing”. But Guru Amar Das also used the word “_thith_”. This shows that he had with him the Compositions of Guru Nanak. Guru Amar Das writes - _pandra thithi tai sut var. maha ruti aaveh var var_ 10.1.​And also - _thithi var sabh sabad sohaeh, satgur sevai ta phal paye._ 72.​*(12) RAG RAMKALI*

(A) Shabads. There are 11 Shabads of Guru Nanak, one of Guru Amar Das and 6 of Guru Ram Das; all under Ghar 1. 

(B). Astpadis. There are 9 Astpadis of Guru Nanak Dev and 5 of Guru Amar Das. “Ghar” has not been given to these Astpadis. The same words have been used by Guru Amar Das at many places, which were used by Guru Nanak Dev. This alone confirms our assertion that Guru Amar Das had with him the Compositions of Guru Nanak Dev. Following examples are given - 

Guru Nanak Dev - _gurmukh kaiti sabad odhari santo._ Pause.​Guru Amar Das - _santo gurmukh poora paei, namo pooj karaei._ Pause.​Guru Nanak Dev - _rav sus lokai eh tan kingri, vajai sabad nirari._ 7.9​Guru Amar Das - _bho bhao pat laeh jogi, eh sarir kar dandi. gurmukh hoveh ta tanti vajai, ein bidh trisna khandi._ 5.1.​Guru Nanak Dev - _siv nagri meh aasan aoodho, alakh agam apari._ 9.9​Guru Amar Das - _siv nagri meh aasan baisai, gur sabdi jog paei._ 11.2​Readers are requested to read first Astpadis 8 and 9 of Guru Nanak Dev, then read Guru Amar Das’ Astpadis 2 - 5; it will be observed that all these contain one versed sections. Please note the verses of these Astpadis of Guru Amar Das, related to “Pause” . Then compare these verses with the verse related to “Pause”, of Astpadi 9 of Guru Nanak. Dev. What a similarity!! 

Guru Amar Das - _santo gurmukh deh vadyaei._ Pause. 
_santo gurmukh poora paei._ Pause. 
_santo gurmukh nam nistari._ Pause 
_santo gurmukh mukat gat paei._ Pause.​Guru Nanak Dev - _gurmukh kaiti sabad odhari santo._ Pause.​*(13) RAG MARU*

SOHILE - The Word “_Sohila_” means, the composition, which contains 16 sections. Under no other Rag, exist such like compositions. It was Guru Nanak Dev only, who wrote “_Sohile_”. This tradition was followed by Guru Amar Das, Guru Ram Das and Guru Arjan Dev. All this did not occur by chance at every stage. Guru Amar Das did have the Compositions of Guru Nanak Dev, who in turn passed it on to Guru Ram Das and finally reached Guru Arjan Dev. 

Let us examine the construction of these Sohile. In each Sohila and in each of its sections, the first two verses are short, and the third verse is lengthy. 

Guru Nanak Dev - _sacha sach soei, avar na koei. jin sirji tin hi phun goei. jio bhavai tio rakho rehna, tum sion kia mukraei hai._ (1)​Guru Amar Das - _hukmi sehjai sirist opaei. kar kar vaikhai apni vadyaei aapai kareh karai aapai, hukmai rehia smaei hai._ (1)​Guru Ram Das - _sacha aap savaranhara, avar na soojas biji kara gurmukh sach vasai ghat antar, sehjai sach smaei hai._ 1.​Guru Arjan Dev - _kla opai dhari jin dharna, gagan rehaya hukmai charna. agan opai eidhan meh badhi, so prabh rakhai bhaei hai._ 1​Now let us examine the verses in the Compositions of all the Four Gurus, each Sohila with its 16 sections. 

Guru Nanak Dev divided his 22 Sohile in the following five categories - 

From 1 - 6 “_Vadayei hai_” - O Your Greatness. _nanak neech bhikhiya dar jachai, so deejai nam vadayei hai. 6._​From 7 - 12 “_Taran hara hai_”, “_patsaha hai_” _nanak nam japo tar tari, sach tare taranhara hai._ (7) 
_And nanak sach milai pat rakho, tu sir saha patsaha hai._ (12)​From 13 - 17 “_Smaeida_” _nanak nirmal nad sabad dhun, sach ramai nam smaeida._ (17)​From 18 -22 “_Lakhaeiya_” _nanak atam ram sabaeiya, gur satgur alakh lakhaeiya._ (22)​On the basis of the verses in Sohile, the 4 Sohile composed by Guru Amar Das, have been divided into four categories We shall see, whether the verses are similar to the ones quoted above of Guru Nanak Dev. If the verses are similarly divided, then this similarity has not taken place by chance. 

Guru Amar Das - 1 - 9 “_Paei hae_” _nanak das kehai bainunti, bhikhiya nam dar paei hae._ (1)​From 10 -14 “_samah hae_” _nanak sach kehai bainunti, sach devo sach samah hae_ (10)​From 15 - 22 “_smaeida_” _nanak nam ratai vichari, namai nam smaeida._ (15)​23 and 24 “_smaeiya_” _nanak eik kehai bainunti, namai nam smaeiya._ (23)​In a similar way are the Sohile of Guru Ram Das and Guru Arjan Dev. *(14) RAG TUKHARI*

There is no composition of Guru Amar Das in this Rag. It contains Compositions of Guru Nanak Dev, Guru Ram Das and Guru Arjan Dev. But it is surprising that these three Gurus wrote Chhants under this Rag. There is no other category of Comopositions like this, where there are no Shabads or Astpadis. Guru Nanak wrote only Chhants. Guru Ram Das had these Composition with him, he too wrote Chhants only. *(15) RAG BHAIRO*

(A) Shabads (1) Under Ghar 1 there is one Shabad of Guru Nanak Dev, which has four sections. The verses are short and every section has two verses. 

Guru Amar Das wrote 10 Shabads under Ghar 1. They are all of four sections, and the verses are short, and every section consists of 2 verses. 

Guru Nanak Dev - _tuj tai bahar kachoo na hoae._​Guru Amar Das - _jat ka garab na kario koei. ja kao rakhai apni sarnaei  ram nam jagat nistara_​(2) Under Ghar 2, Guru Nanak wrote 7 Shabads. Out of them, 6 have four sections and one has 5 sections. The verses are lengthy. 

Under Ghar 2, Guru Amar Das wrote 11 Shabads. Out of them, 8 have 4 sections and 3 have 5 sections,. Except one Shabad of 5 sections, all other Shabads have long verses. 

Shabads of both, Guru Nanak Dev and Guru Amar Das, under Ghar 2, have commonness of words used to a large extent, for example - 

Guru Nanak - nam bina jag rog baiapiya, dubdha dub dub mariai. Guru Amar Das - dubdha manmukh rog vaiapai trisna jaleh adhkari. Guru Nanak - bhojal bin sabdai kion tareiai. Guru Amar Das - homai rogi jagat opaiya, bin sabdai rog na jaei. Guru Nanak Dev - gur kai sabad tarai mun kaitai, indradik brahamadi tarai.. Guru Amar Das - simrat sastar pareh mun kaitai, jin sabdai surat na paei. 

NOTE: Guru Amar Das wrote Sabads under Ghar 1 and 2 only. 

(B) Astpadis. Guru Nanak Dev wrote 1 Astpadi only under Ghar 2, and Guru Amar Das 2 Astpadis under Ghar 2. Guru Arjan Dev also wrote Astpadis under Ghar 2. *(16) RAG BASANT*

(A) Shabads. (1) Under Ghar 1, there are 8 Shabads, out of which 6 are of Guru Nanak Dev and 2 of Guru Amar Das (No. 4 and No 8). 

Guru Amar Das has a separate group of 17 Sabads under Ghar 1, in addition to the two Shabads with the Shabads of Guru Nanak Dev. To understand this secret, readers are requested to read Guru Nanak Dev’s Shabad No 3 with the next Shabad of Guru Amar Das, and also Guru Nanak Dev’s Shabad No 7 with the next Shabad of Guru Amar Das. We find close similarity between the Compositions of the two Gurus. This will clearly prove that Guru Amar Das had in his possession the Compositions of Guru Nanak Dev. 

(2) There is another sub-rag, called Basant Handol. Under this sub-rag and under Ghar 2, there is one Shabad of Guru Nanak Dev - Mehla 1, Basant Handol Ghar 2 

Similarly there is one Shabad of Guru Amar Das, under Ghar 2 - Basant Handol Mehla 3, Ghar 2. 

NOTE: Similar Shabads of Guru Ram Das and Guru Arjan Dev appear. 

(B) Astpadis No Astpadi was written by Guru Amar Das. However Astpadis of Guru Nanak Dev and Guru Ram Das appear under Ghar 2. *(17) RAG SARANG*

(A) Shabads: With the exception of Guru Tegh Bahadur’s Shabads, in all other Shabads and Astpadis, Section “Pause” appears after the first section, for example - Basant Mehla 1 
_salagram bip pooj manavo, sukrit tulsi mala ram nam jap baira bandho, daya karo dayala_ (1) 
_kahai kalra sincho janam gavavo, kachi dheg diwal kahai gach lavo._ ( Pause.)​But in Rag Sarang, something new has been observed, that in Guru Nanak Dev’s all the Shabads, the verses related to “Pause” appear in the beginning, for example - Sarang Mehla 1 
_apnai thakur ki hon cheri. charan gehai jag jiwan prabh kai, homai mar nibairi._ (Pause) 
_pooran parm jot parmesar, pritam pran hamarai. mohan mohe lia mun mera, samjhas sabad bicharai._ (1)​There is no Shabad of Guru Amar Das in this Rag. There are 3 Shabads of Guru Nanak Dev under Ghar 1. Guru Ram Das and Guru Arjan have the following Shabads - 

Guru Ram Das Ghar 1 - 6 
Ghar 2 - 1 
Ghar 5 - 6​Guru Arjan Dev Ghar 1 - 14 
Ghar 2 - 5 
Ghar 3 - 4 
Ghar 4 - 105 
Ghar 5 - 1 
Ghar 6 - 13​Grand total of Shabads in Rag Sarang (less of Guru Tegh Bahadur) - 155 In all these Shabads, the verses related to “Pause” come first. This commonness in the construction of the Compositions alone, speaks much about the planning of their Compositions in close co-operation. 

(B) Astpadis: There are 2 Astpadis of Guru Nanak Dev, which are under Ghar 1. The verses related to “Pause” like in Shabads, come first of all. 

There are 3 Astpadis of Guru Amar Das, all the 3 are under Ghar 3. In these also the verses related to “Pause” come first. The same is true of the Astpadies of Guru Arjan Dev. 

The commonness of words used confirm our view point, for example - Guru Nanak Dev - _har bin kion jivan meri maei_. 
Guru Amar Das - _har bin avar na jana koei_. 
Guru Nanak Dev - _kot kalp kai dookh binasan_. 
Guru Amar Das - _kot kotantar kai pap binasan_.​*(18) RAG MALAR*

 (A) Shabads: Under Ghar 1, Guru Nanak Dev wrote 5 Shabads, 4 have 4 sections and 1 has 5 sections. The verses of all are lengthy. 

Guru Amar Das wrote 9 Shabads under Ghar 1, 8 have four sections and 1 has 5 sections. Except for one Shabad, all have long verses. 

Under Ghar 2, Guru Nanak wrote 4 Shabads, which have 4 sections each. The verses are short. Guru Amar Das also wrote 4 Shabads under Ghar 2, 2 have 4 sections and 2 have 5 sections each. In all cases the verses are short. The first Shabad of both Guru Nanak Dev and Guru Amar Das, needs special attention, as they both give an account of some Pandit. 

(B) Astpadis: Under Ghar 1, Guru Nanak wrote 3 Astpadis, which have long verses. Guru Amar Das composed 2 Astpadis, which too have lengthy verses. 

Under Ghar 2, Guru Nanak had 2 Astpadis, the first one has mixed type of verses, short as well as long. The 2nd Astpadi has short verses. Guru Amar Das composed only 1 Astpadi, the verses of which are short. *(19) RAG PARBHATI:*

There are the Compositions of Bhagat Nam Dev and Bhagat Beni Ji in this Rag. These Bhagat wrote Shabads under Pure Parbhati Rag - they did not mix any other Rag with Parbhati Rag. Sri Kabir Ji, on the other hand, mixed Parbhati Rag with “Bibas”. 

Guru Nanak Dev also mixed Parbhati Rag with “Bibas”. Guru Amar Das, wrote Shabads under Parbhati Rag only. In writing Astpadis, the Guru, however mixed Parbhati Rag with Bibas. 

From the above it is inferred that Guru Amar Das had in his possession, not only Compositions of Guru Nanak, but also the Compositions of Bhagats. It was, therefore, that he used pure Parbhati Rag as well as mixed Parbhati and Bibas. It is entirely upto the composer to use only Parbhati Rag or mix Parbhati Rag with Bibas. *SLOKS*

We have so far examined Compositions of Guru Nanak Dev in 19 Rags, and have compared these Compositions with the Compositions of Guru Amar Das, and have arrived at an inescapable conclusion that Guru Amar Das had in his possession all the Compositions of Guru Nanak Dev. At places we have have also proved that Guru Ram Das also had with him the Compositions of Guru Nanak Dev. 

Now we shall quote references from the Sloks (short stanzas) of Guru Nanak Dev, wherever we find they bear relationship to the Compositions of Guru Amar Das. We consider that as the Sloks of Guru Nanak Dev were available with him, it was this invaluable possession, which induced him to write the Sloks too. Let us watch the subject matter of the Sloks, at places we shall see the commonness in words used. 

(1) Guru Nanak Dev _mool rehai gur seveiai, gur pauri bohith. nanak lagi tat lai , tu sacha mun sach._ 1.1​Guru Amar Das _haiko padhar haik dar gur pouri nij than. rooro thakur nanaka, sabh sukh sacho nam._ 2.1. (from Kanre ki Var)​In both of the above Compositions, the idea given in Pauri 32 of Jap Ji , “_ait rahe pat pavrian, charai hoey eikis_” has been given. (Union with God is by becoming one with Him - complete effacement of one’s ego). 

(2) Guru Nanak Dev _sach vart, santokh tirath, gian dhian eisnan. daya devta khima japmali, tai manas pardhan. jugat dhoti, surat choka, tilak karni hoeh. bhao bhojan nanaka, virla tai koei koeh._ (1)​Guru Amar Das _nomi naim sach jo karai, kam karodh trisna ochrai. dasmi dasai doar jo thakai, eikadsi eik kar janai. doadsi panch vasgat kar rakhai, tao nanak mun manai. aisa vart rehijai pandai, hor boit sikh kia dijai._ 2.21 (Sarang ki Var)​(3) Guru Nanak Dev _sooa rung supnai nisi, bin tagai gal har. sacha rung majith ka, gurmukh braham bichar. nanak prem maha rusi, sabh buraaeiya char._ (2)​Guru Amar Das _sooai vais kaman kolakhni, jo prabh chod par purakh dhare piyar.......... jis poorab hovai likhiya, tis satgur milai bhatar. ...... nanak gurmukh sada sohagni, jis avnasi purkh bhatar._ 1.4. (Suhi ki Var)​(4) Guru Nanak Dev _kal kati rajai kasaei, dharam punkh kar oodarya. koor amavas sach chandrama, deesai nahi keh chariya. hon bhal vakuni hoei, andherai rah na koei vich homai kar dukh rohi. koh nanak kin bidh gat hoei._ (1)​Guru Amar Das _kal kirat pargat chanan sansar. gurmukh koei utrai par. jis nu nadar karai tis devai nanak gurmukh ratan so laivai._ 2.16. (Majh ki Var)​(5) NOTE: Guru Arjan Dev, at the time of compilation of Sri Guru Granth Sahib, included in the Holy Book the Vars and attached Sloks with the Pauris of Vars. The Sloks left over, were included at the end of the Holy Book. The Sloks were inserted in the order of Mehla 1, Mehla 3, Mehla 4, and Mehla 5. Under Mehla 1, there are 33 Sloks, and under Mehla 3, there are 67. But with Slok No 27, under Mehla 1, was put a Slok, Mehla 3. Why this Slok No 28 of Guru Amar Das was not put with the other Sloks under Mehla 3?. By reading both the Sloks, it becomes clear to us, that Slok 28 of Guru Amar Das is closely related to Guru Nanak’s Slok 27. 

Guru Nanak Dev _lahore sehar jehar kehar sava pehar._ 27. 
(God’s curse is on the city of Lahore for a quarter of the day. This was stated when Babar invaded the city)​Guru Amar Das _lahore sehar amritsar sifti da ghar._ 28. 
(Blessed and Meritorious is the city of Lahore, the Pool of Nectar. Guru Amar Das said that the City of Lahore was Blessed and had all the merits, as here Sri Guru Ram Das Ji, the Fourth Nanak, was born.)​This clearly proves that Guru Amar Das had with him the Compositions of Guru Nanak Dev with him. *VARS*

Just as Guru Nanak Dev’s Composition of “Pati” - Alphabets, in Asa Rag, and Composition “Alaunia” in Vadhans Rag, induced Guru Amar Das to write his Compositions on these subjects, similarly the Vars written by Guru Nanak Dev led Guru Amar Das to write Vars. 

Guru Nanak wrote 3 Vars, in Malar Rag, Majh Rag and Asa Rag. Asa di Var, singing of which forms the daily morning service in gurdwaras, is rich in Philosophy of our day to day life. Guru Amar Das, while writing the Vars, kept in view the broad principles laid down in Asa di Var. He wrote 4 Vars, in Gujri Rag, Suhi Rag, Ramkali Rag and Maru Rag. We give below, first the specimen of Asa di Var, and thereafter a specimen from each of the four Vars of Guru Amar Das - Asa di Var, Mehla 1 
_aapinay aap sajio, aapinai rachio nao. dooei kudrit sajiai, kar aasan ditho chao._ (1) 
(He, the Lord, of Himself created Himself, He Himself Assumed the Name. He then created Nature (Universe), Himself abided in it, He revels in His Wonder.)​(1) Gujri ki Var, Mehla 3 
_aapna aap upaeion, tadon hor na koei._ 
(The Lord created Himself. There was then no other in existence)​(2) Suhi ki Var, Mehla 3 
_aapai takhat rachaeion, aakas patala._ (1) 
(The Lord, of Himself, established His Throne on the Sky and Earth.)​(3) Ramkali ki Var, Mehla 3 
_sachai takhat rachaiya, baisan ko jaei._ (1) 
(The True Lord has established The True Throne, and Sits thereon in Command).​(4) Maru ki Var, Mehla 3 
_sab sacho sach vartda, sach sirjanhara._ (1) 
(Everywhere the True One Alone prevails, He, Who is the Creator of All)​

In Asa di Var each Pauri (stanza) consists of 5 verses, the last one being short. In the 4 Vars of Guru Amar Das also, each Pauri (stanza) consists of 5 verses. *CONCLUSION*

As a result of this lengthy discussion, we have been able to establish by giving concrete reasons that Guru Amar Das had in his possession the Compositions of Guru Nanak Dev. It was the incentive of Guru Nanak Dev’s Compositions, which impelled Guru Amar Das to write his Compositions. Guru Amar Das passed on all the Compositions including his own to Guru Ram Das. We have also seen that Guru Ram Das’ Compositions have intimate relationship with the Compositions of Guru Nanak Dev and Guru Amar Das. IT WAS THUS THAT ALL THE COMPOSITIONS OF FIRST FOUR GURUS REACHED GURU ARJAN DEVThis is a very well written and researched article by S. Dalip Singh Ji that should put to a complete rest SAKHIS propogated by SANTS/DERAWALLAHS and Mukhis of Taksaals that Guru Arjun Ji went begging to Baba Mohan for the Goindwaal Pothis of Gurbani.

Posted by : Jarnail singh with thanks to sikh research centre USA.


----------



## Arvind (Dec 6, 2004)

> Guru Ji replied: without shubh amal ( good character/deeds ) both are not good.


Off-Topic: 

What exactly is the tuk for this? I vaguely remember 'Baba boley haha jeeyan, Shubh amla'n bhajho'n dove royian'. I am sure, I am not saying it correctly, and look forward to exact tuk for this from Guru Sahib ji.

Regards.


----------



## Gyani Jarnail Singh (Dec 6, 2004)

Sevadaar Singh said:
			
		

> Off-Topic:
> 
> What exactly is the tuk for this? I vaguely remember 'Baba boley haha jeeyan, Shubh amla'n bhajho'n dove royian'. I am sure, I am not saying it correctly, and look forward to exact tuk for this from Guru Sahib ji.
> 
> Regards.


Veer Ji,
This tuk is from Bhai gurdass Ji,

*This Shabad is by Bhai Gurdaas Ji in Vaars Bhai Gurdaas on Pannaa 1 *

puCn gl eImwn dI kwzI mulW iekTy hoeI]
p*u*shhan gal *ee*m*aa*n dh*ee* k*aa*z*ee* m*u*l*aa(n)* e*i*kat(h)*ae* h*o**ee*||
_Qazi and maulvis got together and began discussing religion._

vfw sWg vrqwieAw lK n sky kudriq koeI]
vadd*aa* s*aa(n)*g varath*aa*e*i**aa* lakh n sak*ae* k*u*dharath k*o**ee*||
_A great fantasy has been created and no one could understood its mystery._

puCx Kol ikqwb nUM vfw ihMdU kI muslmwnoeI]
p*u*shhan kh*o*l k*i*th*aa*b n*oo*(n) vadd*aa* h*i*(n)dh*oo* k*ee* m*u*salam*aa*n*o**ee*||
_They asked Baba Nanak to open and search in his book whether Hindu is great or the Muslim._

bwbw AwKy hwzIAW SuB AmlW bwJo dovyN roeI]
b*aa*b*aa* *aa*kh*ae* h*aa*z*ee*a*aa(n)* sh*u*bh amal*aa(n)* b*aa*jh*o* dh*o*v*ae*(n) r*o**ee*||
_Baba replied to the pilgrim hajis, that, without good deeds both will have to weep and wail._

ihMdU muslmwn doie drgih AMdr lYx n FoeI]
h*i*(n)dh*oo* m*u*salam*aa*n dh*o*e dharageh*i* a(n)dhar l*ai*n n dt*o**ee*||
_Only by being a Hindu or a Muslim one can not get accepted in the court of the Lord._

kcw rMg kusuMB kw pwxI DoqY iQr n rhoeI]
kach*aa* ra(n)g k*u*s*u*(n)bh k*aa* p*aa*n*ee* dhh*o*th*ai* thh*i*r n reh*o**ee*||
_As the colour of safflower is impermanent and is washed away in water, likewise the colours of religiosity are also temporary._

krn bKIlI Awp ivc rwm rhIm kuQwie KloeI]
karan bakh*ee*l*ee* *aa*p v*i*ch r*aa*m reh*ee*m k*u*thh*aa*e khal*o**ee*||
_(Followers of both the religions) In their expositions, denounce Ram and Rahim._

rwh SYqwnI dunIAw goeI ]óó]
r*aa*h sh*ai*th*aa*n*ee* dh*u*n*ee**aa* g*o**ee* ||aa||
_The whole of the world is following the ways of Satan._



_hope this helps._

_Jarnail Singh_


----------



## Arvind (Dec 6, 2004)

Thanks for the prompt help, Gyani ji.

Much appreciated


----------



## vijaydeep Singh (Nov 26, 2005)

Gurfateh

Das just wants to ask a bit of information.

Did we have loose or non book version of Bani of Baba Sunder Ji and Bhai Mardana Ji also in the form menton above?

And were these these pothis given same respect as Guru Granth Sahib Ji before Guru Granth Sahib Ji were compiled?

do we have those pothis still will us which became soursce of Banis of Gurus before Fifth Master and was all that Bani in form of Pothis or did we have manuscrits not made as book or Pothi.

Das wants to know all this just to know that did Gurus First to Fourth had and intention that let there be a book at later stage or or each of them till fouth Guru kept on writing thier own pothis as a FINAL BOOK?


Das wants Gynai Sahib to put some light on it because das thinks that Bani has been Guru since First Master as he says Sabad or word is Guru but did he attemted to make all his Bani as book? and same can be Said for consecustive Three Masters.


Das today made some comments to HPluthra Sahib at
http://www.sikhphilosophy.net/sikhphilosophy/controversial-debates/2436-short-hair-ban-gurudwara-marriages-10.html 

regarding why did not Tenth Master include his verse in Guru Granth Sahib and said that previous Gurus also did include the verse of Gurus before them but thier successer use to comile thier verses like verses of Fourth Guru could have been compiled by Fifth Guru but 
Fourth Guru could have had collected the Bani of predeccesors.

logic behind this could be that till last time of being Guru there could be some Bani coming.

Fifth Master perhaps comiled his own Bani himslef as he might have precived that turmoil in future may not eanble his few genrations to get Banis and he had to got to martydom.

In the case of Ninth Master perhaps why he wanted his son to comile Bani in Book could be his being too much busy in preaching.
Das beg you to put some light on it as by chance das got this link while he was arguing with the case of why did not Guru Gobind Singh ji did not inclde his Bani in Guru Granth Sahib Ji and was that Bani devoid of eternity as of Previous Gurus.

(Das has faith that all Bani is from Akal and not the oems of Gurus so associating Bani with Guru must be deemed as relative as Body of Guru was medium).

Das awaits response from Gyani Sahib Ji.


----------

