Vajey terey nad anek asankha, ketey terey vavan harey. However, for uniformity of the Panth, we should follow what has been propagated by our supreme religious body. No objection / observation can be raised since most of it is Gurbani and reading of Gurbani is welcome. Many seminaries had adopted their own traditions which have been taken up other Sikhs. (g) Slok Mahalla 5 : Tera kita jato nahi.Īll other versions where some hymns are read in the beginning, in between or at the end are not authentic. (f) Mundavani Slok : Thal vich(i) tin vastu……… (e) Anand Sahib : First five Pauris and the last Pauri. (b) Kabiobach Benti Chaupaee Patishahi 10 (Hamri karo hath de to Dusht dokh te lehauh bachai.) (a) Nine hymns of Sri Guru Granth Sahib on page 8 starting with So-dar(u) to Sarn(i) parey ki rakhauh sarma on page 12. The accepted Sikh Rehat Maryada first published by Shiromani Gurudawara Prabandhak Committee, Amritsar in 1945 has given the following structure of Rahras(i) bani and the same is discussed in this booklet. With the change coming in its title, this bani is now famous as So-dar(u) Rahras(i). Historical reserach reveal that the name Rahras(i) was prevalent at the time of Guru Gobind Singh Ji, because Bhai Nand Lal Singh Ji, a close and near Sikh of Guru Sahib has used this word. Sanjhai So-dar(u) gaviai, man meli kar mel milandai.
Even if this name was adopted immediately after the compilation of Sri Ad(i) Granth, Bhai Gurdas Ji would have confirmed it then, but from the compositions of Bhai Gurdas Ji, it is reaffirmed that the name of the bani was So-dur(u) only.
Perhaps this name was not prevalent at the times of Guru Arjan Dev Ji otherwise the index of Ad(i) Grant would have borne the heading Rahras(i) in pace of So-dar(u) which is the name of first hymn of this bani.
MADHO TUM AISE TU RADHA SOAMI SHABAD CODE
Salutation, request, code of conduct, tradition, items for use on the journey etc. There is a genera conjecture that name has been selected from the following line appearing in one of the hymns of this composition. The size of Sohila bani is even smaller as it is difficult to maintain and acquire concentration of mind in a long composition. The simplicity of the theme enables a person to concentrate his mind easily.
MADHO TUM AISE TU RADHA SOAMI SHABAD FULL
The language and essence of the hymns of Rahras(i) are so clear, easy and full of meaning that it can easily be understood by a person tired after days hard work to derive adequate spiritual benefit. According to the Sikh Rehat Maryada this bani is to be recited in the evening after sun set. The Rahras(i) bani is one of the daily routine banis of a Gursikh.
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