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Historical Dimension
Traditional scholars (sampardai gianis) associate the saloks revealed by Guru Teghbahadar Sahib with the last days of his life. These scholars believe that the Guru sent the saloks to young Gobind Rai during his imprisonment under Aurangzeb. When Bhai Mati Das, Bhai Sati Das, and Bhai Dyala, who had accompanied the Guru to Delhi, were martyred, the Guru ordered two Sikhs, Bhai Udo, and Bhai Sahib Chand, to go to Anandpur Sahib and inform Gobind Rai about the martyrdom of these Sikhs. In response, Gobind Rai also sent a Sikh to inform the Guru about the condition of the family and the residents of Anandpur Sahib. The messenger visited the Guru with the help of the inspector (daroga) and relayed the distress of the family and the sangat.
Literally, an association or assembly; its origin can be traced to Pali ‘sangh’ and Sanskrit ‘sangati.’ In the larger south-Asian context, it refers to the coming together of a community or fellowship of individuals for a common purpose, especially religious or socio-cultural. In Sikhi, it refers to the gathering of the Guru-oriented/centered individuals, who come together to reflect on the Guru’s wisdom and connect with the Divine. The recurring inclusion of adjectives like sat, gur, sant, harijan, to sangat confirms the purpose of this collective of the Guru-oriented/centered.
After writing 49 saloks for the sangat of Anandpur, the Guru wrote saloks number 50, 51, and 52 to ease the distress of his elderly mother (Mata Nanaki) and his wife (Mata Gujri).
Kirpal Singh (Saint), Adi Sri Guru Granth Sahib’s Sampardai Tika Sri Amir Bhandar (part 10), page 762.


Bhai Santokh Singh and certain traditional scholars also believe that the Guru wrote salok number 53 to test Gobind Rai’s spiritual strength. The Guru believed that Gobind Rai would understand his intent upon reading this dohra/salok. Gobind Rai replied by writing salok number 54. After receiving this salok from Gobind Rai, the Guru sent the rest of the saloks and symbols of Guruship from Delhi to Gobind Rai.
Dr. Kirpal Singh (Editor), Sri Gur Partap Suraj Granth, Sri Guru Tegh Bahadar Ji Da Jivan-Birtant, (part-3), Krit Mahakavi Bhai Santokh Singh, page 561-579.
M.A. Macauliffe has also confirmed the opinion of Bhai Santokh Singh and the traditional scholars in his book ‘Life of Guru Tegh Bahadur.’
M. A. Macauliffe, Life of Guru Tegh Bahadur, page 65-66.


Regarding this issue, Principal Satbir Singh writes, “My thought about the saloks is that this is a Pandnama (last letter written by a sovereign for his son), which was written by Guru Teghbahadar Sahib in the name of his son Guru Gobind Singh Sahib, and in a way, for the entire Panth… Every sentence and word of which, raises one from distress and delivers a message of high spiritedness.”
Principal Satbir Singh, Sakhi Guru Tegh Bahadar Ji Ki, Guru Tegh Bahadar: Jivan, Sandesh and Shahadat, Taran Singh (editor) page 652.


Giani Lal Singh Sangrur has given another view about salok numbers 53 and 54. He believes salok number 53 to be a representation of the call of Kashmiri Pandits to Guru Teghbahadar Sahib. He sees the next salok (number 54) as the Guru’s response to their call. According to him, some writers have mistakenly associated these saloks with Guru Teghbahadar Sahib and Guru Gobind Singh Sahib. Similarly, he believes salok number 55, ‘saṅg sakhā sabhi taji gae’ (all the companions have left) to be a representation of the Kashmiri Pandits, with the next salok functioning as the answer to the Kashmiri Pandits from the Guru.
Giani Lal Singh Sangrur, Gurmati Martand Arthat Gurmati Nirnay Bhandar, page 826.


In some manuscripts, ‘Mahala 10’ is appended to salok number 54, which seems to confirm that this salok was uttered by Guru Gobind Singh Sahib.
Giani Lal Singh Sangrur, Gurmati Martand Arthat Gurmati Nirnay Bhandar, page 826.
According to Shabdarth Sri Guru Granth Sahib, “in many recensions (such as Bhai Banno’s and Takhat Patna Sahib’s) ‘Mahala 10’ is recorded. Where ‘Mahala 10’ is appended, the text of the second line appears as follows: ‘nānak sabhu kichu tumrai hāth mai tum hī hot sahāi' (Everything is in Your hand; only You are helpful).”
Teja Singh (Principal), Shabdarth Sri Guru Granth Sahib, page 1429 (footnote).


In regards to the view that the saloks were a dialogue between the Guru and Gobind Rai, Dr. Kirpal Singh is of the belief that it would not have been possible to reveal these saloks under the strict watch of the imprisonment.
Dr. Kirpal Singh (editor), Sri Gur Partap Suraj Granth, Sri Guru Tegh Bahadar Sahib Ji Da Jivan-Birtant, (part-3), Krit Mahakavi Bhai Santokh Singh, page 30.
Dr. Ratan Singh Jaggi has also refuted this view regarding salok numbers 53 and 54, writing, “if we seriously analyze the aforesaid belief then it seems that the so-called contradictions in both the saloks inspired the scholar to speculate this, and under this belief ‘M. 10’
Revealed by Mahala 10, the tenth embodiment, Guru Gobind Singh Sahib.
might have been added before salok number 54 in some recensions written in the 18th century, but most of the other manuscripts, especially the recensions written till the end of the 17th century, do not have ‘M. 10’ written in them. This mark is not included even in the published recensions... The truth is that in these two saloks, the Guru, while guiding the seeker, has presented a solution to the wavering state of mind of a seeker through an encouraging state. As a result, salok number 54 is also a composition of the ninth Guru (Guru Teghbahadar Sahib) in which he has encouraged the seeker with a sorrowful mind to move forward on their path of duty with the determination of ‘kachū na hot upāi’ (nothing is happening by own effort).”
Dr. Ratan Singh Jaggi, Guru Granth Vishavkosh, part 2, page 89.


In conclusion, it can be said that the belief that the Guru uttered salok numbers 53 and 54 in order to judge the ability of young Gobind Rai does not seem realistic. These saloks also cannot be considered a dialogue between the Guru and the Kashmiri Pandits in the form of questions and answers. Instead, it can be gleaned that salok numbers 53, 54, and 55 “describe the changing state of the human mind. They are not related to any particular person or event.”
Bhai Joginder Singh Talwara, Bani Mahala 9 Stik, page 152.
Like the other saloks, they were also revealed with the intention of guiding the life-path of a seeker.