Sikh24.com – Head granthi forces raagi to top singing ‘ਜਉ ਤਓ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਓ’ inside Sri Harmandr Sahib

By Sikh24 Editors

Amritsar – Panjab – India, 05 June 2018. A video of Hazoori Raagi Bhai Sukhjit Singh performing ‘Kirtan’ inside Sri Harmandr Sahib has gone viral over social media in which he could be seen being interrupted by the Head Granthi Giani Jagtar Singh from singing Gurbani verses ‘ਜਉ ਤਓ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਓ‘.

Immediately after this, Bhai Sukhjit Singh starts singing another Shabad.

The sharp wrath among Sikh community is being observed in this concern. Although, the SGPC has tried to calm down the issue by giving excuse that Giani Jagtar Singh had directed the Raagi Bhai Sukhjit Singh to sing Shabad in Tukhari Raag as there is a custom of singing first Shabad in Raag inside Sri Harmandir Sahib.

However, on watching the video it could be easily gauged that Bhai Sukhjinder Singh started singing Shabad ‘ਜਉ ਤਓ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਓ‘ in Raag Dhanasri. He sung it in Raag Dhanasri as no special direction has been made by Guru Sahib to sing Salok like ‘ਜਉ ਤਓ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਓ‘ in any specific Raag. He chose Raag Dhanasri as it is sung in the evening hours.

Furthermore, when Raagi Bhai Sukhjinder Singh started singing another shabad ‘ਗੁਰ ਪਾਰਸ ਹਮ ਲੋਹ ਮਿਲਿ ਕੰਚਨੁ ਹੋਇਆ ਰਾਮ’ he again sung it in Raag Dhanasri.

It is pertinent to note here that there is no restriction to sing only Tukhari Raag during evening hours inside Sri Harmandr Sahib. There are so many other Raags which are sung in the evening hours but the SGPC is trying to astray common Sikhs to hide this act of hooliganism.

http://www.sikh24.com/2018/06/05/head-granthi-forces-raagi-to-stop-singing-%e0%a8%9c%e0%a8%89-%e0%a8%a4%e0%a8%93-%e0%a8%aa%e0%a9%8d%e0%a8%b0%e0%a9%87%e0%a8%ae-%e0%a8%96%e0%a9%87%e0%a8%b2%e0%a8%a3-%e0%a8%95%e0%a8%be-%e0%a8%9a/#.WxgJsSC-nIU

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446.The Man in Blue – Sabat Surat, Maru M 5, P1084

Sabat Surat, Maru M 5, P1084

Káiá kirdár aurat yakíná
Let good deeds be your body, and faith your bride.

Rang tamásé mán hakíná
Play and enjoy the Lord’s love and delight.

Nápák pák kar hadúr hadísá hadith sábat súrat dastár sirá (12)
Purify what is impure, and let the God’s Presence be your religious tradition. Let your total awareness be the turban on your head. ||12||

Translating Guru’s shabads is not easy, but when you do it you are forced to really think about Guru’s teachings. Translation is a form of víchár, which should not be an intellectual exercise, but involve all your faculties.

In this shabad Guru addresses Muslims and uses many ‘Muslim’ words. It is also a shabad that still requires a lot of work after translating word by word.

I have read all the 15 verses (pauris) of the shabad but I have selected verse 12 for further study, as in that verse the words ‘sábat súrat dastár sirá’ are used. The expression ‘sábat súrat’ does not figure anywhere else in the Guru Granth Sahib.

Translating word by word the first line becomes ‘body – manner – woman – faith’. It is quite a leap from the first two words to ‘let good deeds be your body’, but this interpretation does fit in the context of the shabad. Getting from ‘woman – faith’ to ‘and faith your bride’ is easier to understand.

‘Rang tamásé mán hakíná’ equals ‘colour – show – enjoy – God’. In gubani rang (colour) often means love, tamasa means show, mán means enjoy and hakíná stands for God, which I would make into ‘enjoy God’s show of love’.

‘Nápák pák kar’ is ‘make the impure pure’ and ‘hadúr hadísá hadith’ my Guru Granth Sahib dictionary translates into ‘in the presence of God’. Then we get to the second part of the last line which is often thought to be a message that we have to keep our hair intact and wear a ‘dastar’, which is Farsi for turban. 

My dictionary agrees with the Sikhítothemax translation above, Manmohan Singh translates ‘sábat súrat’ as ‘complete body’ but then the sentence is (make your) complete body the turban on your head, which makes less sense than the Sikhitothemax translation. Knowing that the shabad talks to turban wearing Muslims the association with unshorn hair seems far-fetched.

Turbans in those days were not only worn by some classes of ‘Indians’ but also by the ruling Mughals, and as Farsi was their court language they used the word dastar. Just like in pauri 28 of Japji Sahib Guru tells the yogis that they should wear the earrings of ‘santokh’, here the Guru says to the Muslim that the dastar on his head should be made of ‘total awareness’. This might not be the only valid interpretation of the text, but I just cannot see any justification for the traditional interpretation of this part of the shabad.