Forward by Sant Darshan Singh Ji Shaastri

Note: This is not the complete forward but select excerpts translated to point out why one should read Gobind Gita.
Bhull Chukk Maaf Karna Ji

 The tradition of spiritual and dharmic granths in Bharat Khand (South Asia) is quite rich and ancient. For almost 5000 years, Rishi-Munis (Sages), TatvaGianis (Knowers of the Essence of Life), Siddhaa-Naaths, Sufi Saints, Guru-Peers have kept this line going. Where these great souls have explained their spiritual experiences and have passed on their lineage's foundational knowledge, they have also shown the way of righteous living for the common people in their times.

 In order to safeguard and nourish this Spiritual Path - the Ocean of Giaan Kalgidhar Pita - Sri Guru Gobind Singh ji Maharaj had kept 52 Poet-Scholars (Kavi-Vidhvaan) who had knowledge of many different languages. Maharaj had the Poets write translations of many spiritual, dharmic, and historic granths. Maharaj also gave them the freedom to write their own poetry. Guru Sahib, themselves, wrote a Precious Treasury of Literature.  Within this Treasury, there is a priceless jewel called Gobind Gita which is being presented before you. The origins of this Jewel come to us through the Beautiful Mouth of Bhagwan Sri Krishna Ji, in the form of Srimad Bhagwad Gita. Sri means Sreya (meaning Kalyan = happiness/mukti/great pleasure); Bhagvat means All Prosperous Opulent Bhagwaan (Sarav Aishwarya Sampan Bhagwaan); Geeta means Geeyate Ithi Geeta (meaning that which is sung). Here, Arjun’s questions and Bhagwaan’s answers come to give kalyan (happiness/mukti/great pleasure). So that is why being connected to the path of Kalyan which is sung by the Sarav Aishwarya Sampan Bhagwaan is referred to as SriMad Bhagavad Gita.

 The Manifest Bhagwaan Sri Krishna Ji’s Eloquent Words were scribed by Maharishi Ved Vyaas in the form of 18 Adhiyaye`s (Chapters). Outside of Arjun, countless devotees and scholars have loved this Divine Gita. Like the gentle breeze, Saints have spread the Gita’s passionate fragrance into the hearts of humanity and taken away the dirt caused by perception of Maya in order to create the efforts required for us to get Darshan of our Aatma.

 The Wonderful Message of the Sri Gita Ji is not meant to be limited to a certain classification of people like caste, country, nor meant for anyone in particular. Rather, these great teachings are meant for the entire world. There is no school of thought that can monopolize the Gita nor does it favour one over the other. The main goal of the Gita is to take someone from any philosophical background and be able to give them Kalyan (mukti/happiness/great pleasure). They should not be deprived of obtaining Paramaatma, no matter what angle they approach the Gita from. This is because human life is solely for Kalyan.  This goal of the Gita matures when scribed in Sri Guru Granth Sahib Ji. Like Bhagat Naamdev Ji say in Gond Raag:
Gurmat(i) RaamNaam Gah(u) Meethaa || PraNvai Naamaa Eio(u) Kahai Geethaa||

Sri Guru Arjan Dev ji Maharaj also says the following about the Multiplying Effect of Singing about the Praise of Raam-Naam as an example:
Anmrit Naam Daan(u) Nanak Ko(u), GuN Geetaa Nit VakhaaNeeaa ||

In this way, this granth shows that humans are worthy of Kalyaan regardless of their country, clothing/garb, caste, age group. Anyone that wants to have trust/belief and the know-how to becoming a devotee, should read the Gita. Bhagwaan Sri Krishna Ji have said themselves that whether women, vaish, shudra, paapi, they can all attain the highest state (all those incorrectly thought to not be able to get Kalyan).

 The ones who do not understand the qualities above, have simply heard the name of the Gita and believe it to be for Saniyaasis (renunciates). In order to prevent their kids from becoming renunciates, they don’t get their children to read the Gita. They should consider the fact that for the sake of Moh (attachment), Arjun who was ready to leave the warrior responsibilities for the poisonous tastes of sansaar, received these secret-filled teachings of the Gita and became ready to pray as well as maintain responsibilities in the household. So this is a different result than those who misunderstand the Gita.

 In their time on earth, Sri Guru Gobind Singh Ji Maharaj was a Major Revolutionary, Brave Warrior, Great Donor, Seer of The Essence of Existence (Metaphysics), Philosopher, and Talented Scholar among all the other great qualities. Guru Sahib had complete knowledge of many languages such as Sanskrit, Farsi, Arabic, Vriji, Tingal, Rekhta, and Punjabi. Maharaj had complete knowledge about all the ancient writings and their writers.

 After so many centuries in Bharat, Sri Guru Gobind Singh Ji Maharaj felt that the ancient culture was being lost and thought to bring it back. If it wasn’t for Maharaj’s movement, there might have been a lot of ancient culture lost.

 Keeping this thought in mind, Guru Sahib had turned a plan for Grand and Glorious writings into a reality when Maharaj shared Amrit-filled Bani: Sri Jaap Sahib, Akaal Ustat, Bachittr Naatak, Chandi Charitr, Shastra-Naam Mala, Chaubis Avatar and other Bani through Their Beautiful Mouth. Maharaj’s Plan for Literature gave so much in terms of highlighting the Truth within Bharat’s Spirituality, Dharma, Society, and Culture. All of Bharat Khand’s Writers were given a new meaning and existence. Maharaj brought back their glory. Maharaj awoken the pride of a culture and presented a strong conquering existence to humanity in order to give them Kalyan. Maharaj took on the role of a presenter (displaying old works again) and commentator (providing us with the spiritual eye to see the Truth) as this was part of Their Plan.

 In this way, Guru Maharaj brought to us Their Invaluable Writing: Gobind Gita which is also referred to as Bhagwant Gita. Maharaj has translated Srimad-Bhagavad-Gita into a Poetic Punjabi form. Gobind Gita was written in Kila Sri Anandgarh Sahib, Sri Anandpur Sahib. Maharaj explains this themselves within Gobind Gita:
Doharaa
Gita Saroop Ki Bhaakhiaa Anandgarh Main Keen ||
Khalsey Ke Oupdes Ko Kahi Krisn Prabeen || 18-147 ||

 Guru Ji write This Creation from a Chhandabandi perspective (ancient Indian poetic rules), proving what a Grand Poet Maharaj is. The Root Text is written in such depth while still maintaining the rich meanings in a sincere manner, so this Granth also acts as a Teeka (commentary). This topic is hinted at in Guru Maharaj’s Khalsa Mehima found in Sri Sarbloh Prakash:
Geeta Mah(i) Arjun Prat(i) Bhaakhat(i), Srimat(i) Bhagat Mahaatam || Bhagat(i) Gyaan(i) Roop Nij Barnaan, Praapat(i) Jaakah(u) Aatam || Teekaakaar Hoon Mahimaa Bhagtin, Khaalsah(i) Prat(i) Hai Bhakhee || Khaals Padakahu Ooch Mahaatam, Sabhah(i) Sreyshtin Aakhee||

Thinking of this granth, one gets a feeling that in the same way Sri Krishna humbled Arjan in the battlefield of KurukShetra in Mahabharata through Their Teachings (Swadharamey Nidhnang Shreya), Sri Guru Gobind Singh ji Maharaj gave the Teachings to the Khalsa during the Battle of Sri Anandpur Sahib:
Jo Takur Arjan Prat(i) Bhaakhio||
Khalsay Ko Sabh Hee Mai Aakhio|| 5-72 ||
Gita Oudes Khaalsey Maahi||
So Khaalsaa Eis Main Vartaahi||
Tiaagey Sarab Dharam Ko Bhaaee||
Aek Akaal Kee Jab Sarnaaee||
Sabh Kachh(u) Jaanai Aek Akaal||
Aisey Jaan Kae Hoei Nihaal||
Jin Prabh Sanskrit Mai Bhaakhio||
Phaer Tisee Bhaakhaa Main Aakhio|| 18-140 ||

 There have been many translations of the Gita into common languages and there are still new commentaries/discussions written till this day. This doesn’t mean they aren’t any good understandings but there are very few translations written freely (meaning they are too constricted in interpretation by different schools and don’t sound natural). Guru Maharaj are such a Talented Poet that the Stream of Amrit which flows from Their Magnificent Heart carries on to the hearts of the common people.
 The Original Text of Srimad Bhagavad Gita has 18 Adhiyaye with 700 Saloks which Maharaj has translated into 18 Adhiyaye with 1801 Chhands. Among these chhands, Maharaj uses Doharas and Chaupais the most, then there are the less frequent uses of Kabitt, Sawaiya, Arrhil among other chhands. The special quality of Gobind Gita is that where the original saloks are translated, the deeper spiritual topics are presented according to Gurmat Principles in commentary.

 This Amrit-Filled Bani of Guru Sahib is an inseparable part of Sri Dasam Granth Sahib Ji which can be found in a handwritten saroop present at Takht Sri Harmandhir Ji Patna Sahib. This Saroop is respectfully referred to as the Gobind Gita saroop. This Saroop has been modeled to do Uthaaraa (copy) onto other handwritten pothis which have been found in many places. To celebrate Maharaj's 350th Prakash Purab, this pothi is being prepared (in 2017). It is important to keep these olden writings alive because otherwise, we will lose our heritage and culture. Researchers know about this fact that there are many rare olden writings which have been lost. These olden handwritten saroops are deteriorating and making it harder and harder to preserve day-by-day. Our first responsibility is that whatever we can obtain, we should try to preserve it as soon as possible. The tradition of our Gurus who established Granth into guru, that same tradition should not turn a blind eye to these historical granths but should be the preservers and preachers of these granths.  This Pothi has been typed through the Darshan of the Sri Patna Sahib Handwritten Saroop.

Guru Panth's Daas
Sant Darshan Singh Shaastri
Sant Jaswinder Singh Shaastri
Nirmal Sampardaai, Kaashi (Benares)