Waheguru ji ka khalsa
Waheguru ji ki fateh

Bhai Kulbir Singh jio,

Could you please suggest/correct bishrams in following tuks:

1) ਅੰਗੀਕਾਰੁਕੀਓਪ੍ਰਭਿਅਪੁਨੈਭਗਤਨਕੀਰਾਖੀਪਾਤਿ ॥ panna 681
We think is ਅੰਗੀਕਾਰੁਕੀਓਪ੍ਰਭਿ, ਅਪੁਨੈਭਗਤਨਕੀਰਾਖੀਪਾਤਿ

2) ਸੁਇਨਾਰੁਪਾਪਾਪਕਰਿਕਰਿਸੰਚੀਐਚਲੈਨਚਲਦਿਆਨਾਲਿ॥ Panna 756
We think is ਸੁਇਨਾਰੁਪਾ, ਪਾਪਕਰਿਕਰਿਸੰਚੀਐ, ਚਲੈਨਚਲਦਿਆਨਾਲਿ

Guru Mehar Karay

Waheguru ji ka khalsa
Waheguru ji ki fateh

Gurmukh Pyario,

In the first pankiti, the bishraam is definitely after ‘apunai’ and not after ‘Prabh’. The word ‘apunai’ is a visheshan to Karta Kaarak Naav (Noun) ‘Prabh’.

There is a viyakaran rule working here that cannot be ignored. If ‘apunai’ had been with ‘bhagat’ then there would have been a laav instead of dulaava in the end of ‘apunai’. There are numerous pankitis in Gurbani to support this stand. Just look at the first pankiti of 9th pauri of Siri Asa kee Vaar. The pankiti goes as follows:

Khalsaspirit jeeo,

You may be wondering what the meaning of 'apunai' would be if placed with 'Prabh'. In my humble opinion the word 'apunai' here means 'saade' i.e. Saade Prabh ne angikaar keeta te bhagtaan dee izzat rakhee.

I understand that meanings look good if we place 'apunai' with 'bhagtan' but the problem is that we can't ignore viyakaran rules to derive meanings. Please look for similar pankitis in Gurbani while doing paath, and you will find plenty of them.

Daas,
Kulbir Singh

Waheguru ji ka khalsa
Waheguru ji ki fateh

Bhai Sahib jio,

Thanks a lot to clear up the doubt. Actually our natural bishram was after apunai then some how got little bit confused when we read the next pankiti
ਨਾਨਕ ਚਰਨ ਗਹੇ ਪ੍ਰਭ ਅਪਨੇ ਸੁਖੁ ਪਾਇਓ ਦਿਨ ਰਾਤਿ ॥੨॥੧੦॥੪੧॥
where 2nd bishram is after apnay.
Again thanks a lot but we may keep bugging you on this topic.

Guru Mehar karay

Waheguru ji ka khalsa
Waheguru ji ki fateh

Its great if someone can know viaakaran but a singh told me recently that after jot vigaas, Satguru jee Himself will tell u the real bishraams and real meanings.Infact that singh said kee gurbani de santhiyaa lain da faidaa nahin. Bass naam jappe jao te santhiyaa aape he aa jayige. Did Bhai Sahib Randhir Singh jee take santhiyaa from anybody. I doubt he did. But then people like Bhai Sahib are an extremely rare case.

Waheguru ji ka khalsa
Waheguru ji ki fateh

Bhai Kulbir Singh jio,

We were reading this tuk again and again to understand the aukands of ਕਾਮੁ, ਸਭੁ and ਚੀਤੁ.

ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥ Panna 1375

Although the literal meaning of the tuk is clear because of first tuk ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਰਾਮੁ ਸੰਮ੍‍ਾਲਿ ॥ but still have question about aukands. Would you please help us to under stand aukands under all three words? If we are not wrong the bishram would be: ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ, ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥

Guru Mehar Karay

Waheguru ji ka khalsa
Waheguru ji ki fateh

Khalsaspirit jeeo,

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We were reading this tuk again and again to understand the aukands of ਕਾਮੁ, ਸਭੁ and ਚੀਤੁ.

ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥ Panna 1375
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ਕਾਮੁ has aunkad because it is a singular masculine gender noun in Karam Karak (case) and ਸਭੁ has aunkad because it is the adjective or visheshan of ਕਾਮੁ. The translation is 'saara kamm' and not 'saare kamm'. If the meaning had been 'saare kamm' then the spellings would have been sihaari on 'sabh' and no aunkad at the end of 'kamm'.


ਚੀਤੁ has aunkad in the end because it is a singular masculine gender noun in karta karak case.

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If we are not wrong the bishram would be: ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ, ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥
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In my humble opinion, the bishraams are correct as stated above.

Kulbir Singh

Waheguru ji ka khalsa
Waheguru ji ki fateh

Bhai Sahib jio,

Khima karana we sent our sincere thanks very same day but some reason did not show up. So, again thanks for clearing up the meanings. What a wonderful secrects carried by these Laga(n) Matra(n).

Guru Mehar Karay

Waheguru ji ka khalsa
Waheguru ji ki fateh