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Akaali

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Everything posted by Akaali

  1. Vaheguru jee ka khalsa, Vaheguru jee kee fateh! This is an open invitation to all sangat to the Toronto Gurmat Class. We all know that the youth are in dire need for english parchar so they can learn more about Sikhi and this class has been doing just that for almost 20 years. Alot of sangat still does not know about this class including some of the Dixie Gurduara committee. We would really appreciate if you could please do ardaas for the class and chardi kalaa and get more sangat to come out. The one and only thing you have to do is share our website, facebook and youtube pages with your friends. www.GurmatClass.com www.Facebook.com/dixiegurmatclass www.Youtube.com/dixiegurmatclass Guru Sahib Jee is watching us all and our actions I hope you will show him you care. Bhul chuk maaf karnee! Vaheguru jee ka khalsa, Vaheguru jee kee fateh!
  2. I was actually wondering the same thing, since I do that sometimes. One thing I would mention though is to also try to memorize the translations of all punj baniaa so your mind doesn't wander off and when it tries to think of what each tuk means it can feel more anand doing it.
  3. Singh sahib was at my wedding, family friend of my wife, great gursikh! Many wishes of success to him!! Make us proud!!!!!
  4. Akaali

    Pesh?

    When daas did seva in punj some singhs who have come to pesh would say stuff like "mai kaam de parbhaav vich aa gya see te mere to hath saaf ho gya see", one way you can put it in front of the punj pyaare. Look at it this way, think of what you are looking at when you are getting aroused is made up of blood, puss, guts, bones, veins, etc. all contained in flesh that most of the world eats and when you think of it in this sense, hopefully it will disgust you enough to put your mind off of it. Whenever you're alone at home, wear a chola with sri sahib on top, stay tyaar bar tyaar and these thoughts won't hurt you.
  5. Unfortunately at most Guduaaraa Sahebs, Guru kaa langar is no longer guru kaa langar as any sharabi/kababi is allowed to make food in langar which cannot be accepted by Guru Saheb let alone by Gursikhs.
  6. Decided to check out the Sikh Sakhia section today for some inspiration and to my amazement I run into an old friend's sakhi. This sakhee reminds you of the protective power and importance of chaupaee saheb and how complete faith in maharaaj can accomplish anything. Sikhi is all about faith and trust, but it all depends on how much faith and trust we have in Guru Saheb, if we surrender our everything in his feet he will keep us in this world and the next. Like the sakhi of dhru prahlaad and harnaakash. He had complete faith and was saved. Dhan Dhan Gur pitaa jeeo please bless me with such faith and undying commitment to your piaaree gursikhee, vaheguroo..
  7. The reason why there's so much resentment towards Ravidassi "Sikhs" is because they are pretending sikhs, who are claiming to be sikhs, but not following the code of conduct passed down by the Sikh Gurus. They are distrorting Sikhi in the eyes of others telling them that they are a Sikh, when they are clearly not. Sikhi doesn't have any sects, some people still beleive Sikhi itself to be a sect. The rules of Sikhi are simple. If you want to follow a bhagat whose bani happens to be included in Sree Guru Granth Saheb jee then why not call yourself a student of the bhagat, why do you have to call yourself a Sikh per say? Sikhs follow the tenents of the 10 gurus including the initiation to becoming a Sikh by taking amrit. SS.com is always open to freedom of speech but not open to those who come here to distort the basic fundamentals of Sikhi.
  8. Yea, maybe this "sikh" channel has an agenda of their own, who knows. But if you're telling the sangat that you don't need the sangat's support and telling them "If you want to go down that road, thats fine" then, well the sangat can make their own decisions on this channel.. I don't think its gurmat to have a non-amritdhari to talk about gurmat in any way shape or form, and be an advocate to the gursikh sangat out there, by doing this you are basically saying there's not any amritdhari gursikhs out there who can do the job better so we're going to elect non-amritdharis to. If you're not willing to listen to the sangat's views and just telling them "If you want to go down that road" then I guess we shouldn't be supporting you in the first place.
  9. They should be amritdhaaree you should have someone who is actually a living/practicing gursikh to be the voice of your channel not someone who hasn't adopted the basic fundamentals of the faith. avar updese aap naa kare| aavath jaavath janme mare|
  10. Veerjee/Bhainjee, when meditating one goes through many experiences. It could be an out of body experience you're going through, you should google it see if it makes sense. Anything that you go through when japping naam CANNOT be bad. If you are getting this vision or experience, its with maharaj's kirpaa, he says so much about naam in gurbaaNee.. all we have to do is read and understand, bhul chuk maaf jee.
  11. You should get a bread maker, and make your own bread. We're gonna get a chakki soon make our own atta.
  12. What if someone asks you to do punj piare di seva, but you feel that you're not upto it, can you say no to that?
  13. He's amazing, first time I met him he went to touch my feet, knowing I'm like his son's age. I said ehda da paap na sir te lao jee, and gave him a huge hug. Hear so many stories from singhs about his funny visits in India.
  14. Daas, came across this shabad by Bhagat Jaidev jee who was born and bred in bengal, 2 of his shabads are included in Sree Guru Granth Saheb jee. The line first line of the shabad intrigued me and so I started to do vichaar on the shabad and do some research, what I found is that there have been claims that Bhagat Jaidev jee promoted Yoga through his shabads, which is incorrect because Guru Naanak Saheb jee also writes a similar shabad in the same raag about haTh yoga and breathing techniques. This intrigued me even more and prompted me to read what Bhai Saaheb Singh has to say about this, which made alot more sense. I'm gonna post both the shabad by Bhagatjee followed by the shabad by Gurujee. rwgu mwrU bwxI jYdyau jIau kI raag maaroo banee jaiday-o jee-o kee Raag Maaroo, The Word Of Jai Dayv Jee: <> siqgur pRswid ] ik-oNkaar satgur parsaad. One Universal Creator God. By The Grace Of The True Guru: cMd sq ByidAw nwd sq pUirAw sUr sq KoVsw dqu kIAw ] chand sat bhaydi-aa naad sat poori-aa soor satkhorhsaa dat kee-aa. The breath is drawn in through the left nostril; it is held in the central channel of the Sushmanaa, and exhaled through the right nostril, repeating the Lord's Name sixteen times. Abl blu qoiVAw Acl clu QipAw AGVu GiVAw qhw Aipau pIAw ]1] abal baltorhi-aa achal chal thapi-aa agharh gharhi-aatahaa api-o pee-aa. ||1|| I am powerless; my power has been broken. My unstable mind has been stabliized, and my unadorned soul has been adorned. I drink in the Ambrosial Nectar. ||1|| mn Awid gux Awid vKwixAw ] man aad gun aad vakhaani-aa. Within my mind, I chant the Name of the Primal Lord God, the Source of virtue. qyrI duibDw idRsit sMmwinAw ]1] rhwau ] tayree dubiDhaa darisat sammaani-aa. ||1|| rahaa-o. My vision, that You are I are separate, has melted away. ||1||Pause|| AriD kau AriDAw sriD kau sriDAw sll kau slil sMmwin AwieAw ] araDh ka-o arDhi-aa saraDh ka-o sarDhi-aa salal ka-o salal sammaan aa-i-aa. I worship the One who is worthy of being worshipped. I trust the One who is worthy of being trusted. Like water merging in water, I merge in the Lord. bdiq jYdyau jYdyv kau rMimAw bRhmu inrbwxu ilv lIxu pwieAw ]2]1 badat jaiday-o jaidayv ka-o rammi-aa barahm nirbaan liv leen paa-i-aa. ||2||1|| Says Jai Dayv, I meditate and contemplate the Luminous, Triumphant Lord. I am lovingly absorbed in the Nirvaanaa of God. ||2||1|| Related shabd by sache patshah Guru Naanak Saheb jee: mwrU mhlw 1 ] maaroo mehalaa 1 || Maaroo, First Mehla: sUr sru sois lY som sru poiK lY jugiq kir mrqu su snbMDu kIjY ] soor sar sos lai som sar pokh lai jugath kar marath s sanaba(n)dhh keejai || Heat up the sun energy of the right nostril, and cool down the moon energy of the left nostril; practicing this breath-control, bring them into perfect balance. mIn kI cpl isau jugiq mnu rwKIAY aufY nh hMsu nh kMDu CIjY ]1] meen kee chapal sio jugath man raakheeai ouddai neh ha(n)s neh ka(n)dhh shheejai ||1|| In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall will not crumble. ||1|| mUVy kwiecy Brim Bulw ] moorrae kaaeichae bharam bhulaa || You fool, why are you deluded by doubt? nh cIinAw prmwnµdu bYrwgI ]1] rhwau ] neh cheeniaa paramaana(n)dh bairaagee ||1|| rehaao || You do not remember the detached Lord of supreme bliss. ||1||Pause|| Ajr ghu jwir lY Amr ghu mwir lY BRwiq qij Coif qau Aipau pIjY ] ajar gahu jaar lai amar gahu maar lai bhraath thaj shhodd tho apio peejai || Seize and burn the unbearable; seize and kill the imperishable; leave behind your doubts, and then, you shall drink in the Nectar. mIn kI cpl isau jugiq mnu rwKIAY aufY nh hMsu nh kMDu CIjY ]2] meen kee chapal sio jugath man raakheeai ouddai neh ha(n)s neh ka(n)dhh shheejai ||2|| In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall shall not crumble. ||2|| Bxiq nwnku jno rvY jy hir mno mn pvn isau AMimRqu pIjY ] bhanath naanak jano ravai jae har mano man pavan sio a(n)mrith peejai || Nanak humbly prays, if the Lord's humble servant dwells upon Him, in his mind of minds, with his every breath, then he drinks in the Ambrosial Nectar. mIn kI cpl isau jugiq mnu rwKIAY aufY nh hMsu nh kMDu CIjY ]3]9] meen kee chapal sio jugath man raakheeai ouddai neh ha(n)s neh ka(n)dhh shheejai ||3||9|| In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall shall not crumble. ||3||9|| This post is not to put down yoga but those who promote Yoga to be a part of Sikhi misuse and mis-pronounce the shabad by Bhagatjee. Guru Sahibans did not condemn Yoga. However, Yoga cannot be counted as a required ingredient in what makes a Sikh. Anyone who disputes this should first examine the history of the Ten Masters, or study Gurbani, like the shabd, "Paath purrhio ur beid beechario..." (Sri Guru Granth Sahib Ji, p.641-42). Just like hygiene, regular exercise, balanced diet, vitamins, Yoga is an activity that any sensible Sikh should explore and use, while being careful not to become obsessed with the bodily functions. For instance, a vegetarian diet, various simple forms of Pranayama, are very useful, and chastity is essential, to enable one for the higher energy of the Shabad. Guru Sahibans do not reject a healthy lifestyle through proper use of any science. Yoga helps create clarity of mind and a healthy body. A Sikh is to be in a position to help and serve others and he/she must be ready, physically, mentally, spiritually. Yoga is not part of sikhi, its only a form of physical/mental exercise. Spiritually, the amount of gurbani/simran/seva you do will be your only support and not how much Yoga you practiced. In brief, you can practice Yoga to enhance your physical/mental fitness, but in no way does sikhi preach it to be a way to become one with akaal purkh. Beloved of akaal purkh vaheguroo are not concerned with breathing techniques, advanced level yoga, or ridhi sidhi, they are in love and in tuned with akaal purkh vaheguroo through his creation. They are automatically blessed with these virtues by akaal purkh through love, humility, compassion, meditation. They understand hukam rajaaee chalna, that all is under the will and power of vaheguroo and that he controls everything so why try to control the breath, when its not in their control? They understand that he takes care of his creation and that he will provide them with nourishment and health. This is my perception on the shabad, in the first two lines of the shabad by Guru Naanak Saheb he is saying, listen O' Yogi you tell me by: "Heating up the sun energy of the right nostril, and cooling down the moon energy of the left nostril; practicing this breath-control, bringing them into perfect balance..." "in this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall will not crumble. ||1|| ?" And then he answers no, you're wrong... "You fool, why are you deluded by doubt? You do not remember the detached Lord of supreme bliss. ||1||Pause||" And then explain how to truly get in link with akaal purkh... "Seize and burn the unbearable; seize and kill the imperishable; leave behind your doubts, and then, you shall drink in the Nectar." "In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall shall not crumble. ||2||" "Nanak humbly prays, if the Lord's humble servant dwells upon Him, in his mind of minds, with his every breath, then he drinks in the Ambrosial Nectar." And then finishes by saying... "In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall shall not crumble. ||3||9||" So according to this shabad by controlling the breath and trying all sorts of techniques of meditation brings only but doubt, and that you need to have the qualities of a true soul bride of love, compassion, truth, etc. to do improve your jeevan and to get closer and linked with akaal purkh vaaheguroo, the true way is through seeing him everywhere and ever remembering his name. Bhul chuk muaaf karnee.
  15. I'm gonna remove that 'I'm stupid' emoticon so you don't use it
  16. This may not be my place to say anything and I apologize in advance for intruding, just wanted to share my two pence on the topic. In the article bhainjee talked about sootak/impurity and explained that we are all born from woman and if she was ever impure then we are also impure, and in reality we are, everything is, not because we are born of her but because the world is impure and most of us are impure because of our intellect, and one can only become pure with pure intellect, which you gain from shabad/naam. Bhagat Kabeer jee explains in the following shabad: ਜਲਿ ਹੈ ਸੂਤਕੁ ਥਲਿ ਹੈ ਸੂਤਕੁ ਸੂਤਕ ਓਪਤਿ ਹੋਈ ॥ Jal hai sūṯak thal hai sūṯak sūṯak opaṯ ho▫ī. There is pollution in the water, and pollution on the land; whatever is born is polluted. ਜਨਮੇ ਸੂਤਕੁ ਮੂਏ ਫੁਨਿ ਸੂਤਕੁ ਸੂਤਕ ਪਰਜ ਬਿਗੋਈ ॥੧॥ Janme sūṯak mū▫e fun sūṯak sūṯak paraj bigo▫ī. ||1|| There is pollution in birth, and more pollution in death; all beings are ruined by pollution. ||1|| ਕਹੁ ਰੇ ਪੰਡੀਆ ਕਉਨ ਪਵੀਤਾ ॥ Kaho re pandī▫ā ka▫un pavīṯā. Tell me, O Pandit, O religious scholar: who is clean and pure? ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮੇਰੇ ਮੀਤਾ ॥੧॥ ਰਹਾਉ ॥ Aisā gi▫ān japahu mere mīṯā. ||1|| rahā▫o. Meditate on such spiritual wisdom, O my friend. ||1||Pause|| ਨੈਨਹੁ ਸੂਤਕੁ ਬੈਨਹੁ ਸੂਤਕੁ ਸੂਤਕੁ ਸ੍ਰਵਨੀ ਹੋਈ ॥ Nainhu sūṯak bainhu sūṯak sūṯak sarvanī ho▫ī. There is pollution in the eyes, and pollution in speech; there is pollution in the ears as well. ਊਠਤ ਬੈਠਤ ਸੂਤਕੁ ਲਾਗੈ ਸੂਤਕੁ ਪਰੈ ਰਸੋਈ ॥੨॥ Uṯẖaṯ baiṯẖaṯ sūṯak lāgai sūṯak parai raso▫ī. ||2|| Standing up and sitting down, one is polluted; one's kitchen is polluted as well. ||2|| ਫਾਸਨ ਕੀ ਬਿਧਿ ਸਭੁ ਕੋਊ ਜਾਨੈ ਛੂਟਨ ਕੀ ਇਕੁ ਕੋਈ ॥ Fāsan kī biḏẖ sabẖ ko▫ū jānai cẖẖūtan kī ik ko▫ī. Everyone knows how to be caught, but hardly anyone knows how to escape. ਕਹਿ ਕਬੀਰ ਰਾਮੁ ਰਿਦੈ ਬਿਚਾਰੈ ਸੂਤਕੁ ਤਿਨੈ ਨ ਹੋਈ ॥੩॥੪੧॥ Kahi Kabīr rām riḏai bicẖārai sūṯak ṯinai na ho▫ī. ||3||41|| Says Kabeer, those who meditate on the Lord within their hearts, are not polluted. ||3||41|| Bhagat jee concludes the shabad by saying those who remember akaal purkh, those who have giaan/wisdom of akaal purkh are not polluted. Everyone and everything is polluted, you would be wrong to only call women polluted at that time. The shabad doesn't directly specify anything in relation to women and their period but we have to understand the concept of impurity according to gurbaanee, and Guru Nanak Saheb sacche patshah in the following shabad says, jy kir sUqku mMnIAY sB qY sUqku hoie ], if you accept/understand the concept of impurity you will realize that there is impurity everywhere you look and if you relate this to the topic, according to gurbaanee you would be wrong to call women impure at that time. Guru Nanak says: ਸਲੋਕੁ ਮਃ ੧ ॥ सलोकु मः १ ॥ Salok mėhlā 1. Shalok, First Mehl: ਜੇ ਕਰਿ ਸੂਤਕੁ ਮੰਨੀਐ ਸਭ ਤੈ ਸੂਤਕੁ ਹੋਇ ॥ Je kar sūṯak mannī▫ai sabẖ ṯai sūṯak ho▫e. If one accepts the concept of impurity, then there is impurity everywhere. ਗੋਹੇ ਅਤੈ ਲਕੜੀ ਅੰਦਰਿ ਕੀੜਾ ਹੋਇ ॥ Gohe aṯai lakṛī anḏar kīṛā ho▫e. In cow-dung and wood there are worms. ਜੇਤੇ ਦਾਣੇ ਅੰਨ ਕੇ ਜੀਆ ਬਾਝੁ ਨ ਕੋਇ ॥ Jeṯe ḏāṇe ann ke jī▫ā bājẖ na ko▫e. As many as are the grains of corn, none is without life. ਪਹਿਲਾ ਪਾਣੀ ਜੀਉ ਹੈ ਜਿਤੁ ਹਰਿਆ ਸਭੁ ਕੋਇ ॥ Pahilā pāṇī jī▫o hai jiṯ hari▫ā sabẖ ko▫e. First, there is life in the water, by which everything else is made green. ਸੂਤਕੁ ਕਿਉ ਕਰਿ ਰਖੀਐ ਸੂਤਕੁ ਪਵੈ ਰਸੋਇ ॥ Sūṯak ki▫o kar rakẖī▫ai sūṯak pavai raso▫e. How can it be protected from impurity? It touches our own kitchen. ਨਾਨਕ ਸੂਤਕੁ ਏਵ ਨ ਉਤਰੈ ਗਿਆਨੁ ਉਤਾਰੇ ਧੋਇ ॥੧॥ Nānak sūṯak ev na uṯrai gi▫ān uṯāre ḏẖo▫e. ||1|| O Nanak, impurity cannot be removed in this way; it is washed away only by spiritual wisdom. ||1|| Singhneea shouldn't feel impure at that time but understand that impurity lies everywhere and most importantly that it lies within the mind and that they should purify their minds through naam/bani/seva and not feel that they are not worthy of doing seva. Bhul chuk muaaf karnee jeeo
  17. ਸੂਹੀ ਮਹਲਾ ੫ ॥ Sūhī mėhlā 5. Soohee, Fifth Mehl: ਹਰਿ ਚਰਣ ਕਮਲ ਕੀ ਟੇਕ ਸਤਿਗੁਰਿ ਦਿਤੀ ਤੁਸਿ ਕੈ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Har cẖaraṇ kamal kī tek saṯgur ḏiṯī ṯus kai bal rām jī▫o. The True Guru was satisfied with me, and blessed me with the Support of the Lord's Lotus Feet. I am a sacrifice to the Lord. ਹਰਿ ਅੰਮ੍ਰਿਤਿ ਭਰੇ ਭੰਡਾਰ ਸਭੁ ਕਿਛੁ ਹੈ ਘਰਿ ਤਿਸ ਕੈ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Har amriṯ bẖare bẖandār sabẖ kicẖẖ hai gẖar ṯis kai bal rām jī▫o. The Lord's Ambrosial Nectar is an overflowing treasure; everything is in His Home. I am a sacrifice to the Lord. ਬਾਬੁਲੁ ਮੇਰਾ ਵਡ ਸਮਰਥਾ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਹਾਰਾ ॥ Bābul merā vad samrathā karaṇ kāraṇ parabẖ hārā. My Father is absolutely all-powerful. God is the Doer, the Cause of causes. ਜਿਸੁ ਸਿਮਰਤ ਦੁਖੁ ਕੋਈ ਨ ਲਾਗੈ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰਾ ॥ Jis simraṯ ḏukẖ ko▫ī na lāgai bẖa▫ojal pār uṯārā. Remembering Him in meditation, pain does not touch me; thus I cross over the terrifying world-ocean. ਆਦਿ ਜੁਗਾਦਿ ਭਗਤਨ ਕਾ ਰਾਖਾ ਉਸਤਤਿ ਕਰਿ ਕਰਿ ਜੀਵਾ ॥ Āḏ jugāḏ bẖagṯan kā rākẖā usṯaṯ kar kar jīvā. In the beginning, and throughout the ages, He is the Protector of His devotees. Praising Him continually, I live. ਨਾਨਕ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਅਨਦਿਨੁ ਮਨਿ ਤਨਿ ਪੀਵਾ ॥੧॥ Nānak nām mahā ras mīṯẖā an▫ḏin man ṯan pīvā. ||1|| O Nanak, the Naam, the Name of the Lord, is the sweetest and most sublime essence. Night and day, I drink it in with my mind and body. ||1|| ਹਰਿ ਆਪੇ ਲਏ ਮਿਲਾਇ ਕਿਉ ਵੇਛੋੜਾ ਥੀਵਈ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Har āpe la▫e milā▫e ki▫o vecẖẖoṛā thīv▫ī bal rām jī▫o. The Lord unites me with Himself; how could I feel any separation? I am a sacrifice to the Lord. ਜਿਸ ਨੋ ਤੇਰੀ ਟੇਕ ਸੋ ਸਦਾ ਸਦ ਜੀਵਈ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Jis no ṯerī tek so saḏā saḏ jīv▫ī bal rām jī▫o. One who has Your Support lives forever and ever. I am a sacrifice to the Lord. ਤੇਰੀ ਟੇਕ ਤੁਝੈ ਤੇ ਪਾਈ ਸਾਚੇ ਸਿਰਜਣਹਾਰਾ ॥ Ŧerī tek ṯujẖai ṯe pā▫ī sācẖe sirjaṇhārā. I take my support from You alone, O True Creator Lord. ਜਿਸ ਤੇ ਖਾਲੀ ਕੋਈ ਨਾਹੀ ਐਸਾ ਪ੍ਰਭੂ ਹਮਾਰਾ ॥ Jis ṯe kẖālī ko▫ī nāhī aisā parabẖū hamārā. No one lacks this Support; such is my God. ਸੰਤ ਜਨਾ ਮਿਲਿ ਮੰਗਲੁ ਗਾਇਆ ਦਿਨੁ ਰੈਨਿ ਆਸ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥ Sanṯ janā mil mangal gā▫i▫ā ḏin rain ās ṯumĥārī. Meeting with the humble Saints, I sing the songs of joy; day and night, I place my hopes in You. ਸਫਲੁ ਦਰਸੁ ਭੇਟਿਆ ਗੁਰੁ ਪੂਰਾ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੀ ॥੨॥ Safal ḏaras bẖeti▫ā gur pūrā Nānak saḏ balihārī. ||2|| I have obtained the Blessed Vision, the Darshan of the Perfect Guru. Nanak is forever a sacrifice. ||2|| ਸੰਮ੍ਹ੍ਹਲਿਆ ਸਚੁ ਥਾਨੁ ਮਾਨੁ ਮਹਤੁ ਸਚੁ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Sammĥli▫ā sacẖ thān mān mahaṯ sacẖ pā▫i▫ā bal rām jī▫o. Contemplating, dwelling upon the Lord's true home, I receive honor, greatness and truth. I am a sacrifice to the Lord. ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਦਇਆਲੁ ਗੁਣ ਅਬਿਨਾਸੀ ਗਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Saṯgur mili▫ā ḏa▫i▫āl guṇ abẖināsī gā▫i▫ā bal rām jī▫o. Meeting the Merciful True Guru, I sing the Praises of the Imperishable Lord. I am a sacrifice to the Lord. ਗੁਣ ਗੋਵਿੰਦ ਗਾਉ ਨਿਤ ਨਿਤ ਪ੍ਰਾਣ ਪ੍ਰੀਤਮ ਸੁਆਮੀਆ ॥ Guṇ govinḏ gā▫o niṯ niṯ parāṇ parīṯam su▫āmī▫ā. Sing the Glorious Praises of the Lord of the Universe, continually, continuously; He is the Beloved Master of the breath of life. ਸੁਭ ਦਿਵਸ ਆਏ ਗਹਿ ਕੰਠਿ ਲਾਏ ਮਿਲੇ ਅੰਤਰਜਾਮੀਆ ॥ Subẖ ḏivas ā▫e gėh kanṯẖ lā▫e mile anṯarjāmī▫ā. Good times have come; the Inner-knower, the Searcher of hearts, has met me, and hugged me close in His Embrace. ਸਤੁ ਸੰਤੋਖੁ ਵਜਹਿ ਵਾਜੇ ਅਨਹਦਾ ਝੁਣਕਾਰੇ ॥ Saṯ sanṯokẖ vajėh vāje anhaḏā jẖuṇkāre. The musical instruments of truth and contentment vibrate, and the unstruck melody of the sound current resounds. ਸੁਣਿ ਭੈ ਬਿਨਾਸੇ ਸਗਲ ਨਾਨਕ ਪ੍ਰਭ ਪੁਰਖ ਕਰਣੈਹਾਰੇ ॥੩॥ Suṇ bẖai bināse sagal Nānak parabẖ purakẖ karṇaihāre. ||3|| Hearing this, all my fears have been dispelled; O Nanak, God is the Primal Being, the Creator Lord. ||3|| ਉਪਜਿਆ ਤਤੁ ਗਿਆਨੁ ਸਾਹੁਰੈ ਪੇਈਐ ਇਕੁ ਹਰਿ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Upji▫ā ṯaṯ gi▫ān sāhurai pe▫ī▫ai ik har bal rām jī▫o. The essence of spiritual wisdom has welled up; in this world, and the next, the One Lord is pervading. I am a sacrifice to the Lord. ਬ੍ਰਹਮੈ ਬ੍ਰਹਮੁ ਮਿਲਿਆ ਕੋਇ ਨ ਸਾਕੈ ਭਿੰਨ ਕਰਿ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Barahmai barahm mili▫ā ko▫e na sākai bẖinn kar bal rām jī▫o. When God meets the God within the self, no one can separate them. I am a sacrifice to the Lord. ਬਿਸਮੁ ਪੇਖੈ ਬਿਸਮੁ ਸੁਣੀਐ ਬਿਸਮਾਦੁ ਨਦਰੀ ਆਇਆ ॥ Bisam pekẖai bisam suṇī▫ai bismāḏ naḏrī ā▫i▫ā. I gaze upon the Wondrous Lord, and listen to the Wondrous Lord; the Wondrous Lord has come into my vision. ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਨ ਸੁਆਮੀ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਇਆ ॥ Jal thal mahī▫al pūran su▫āmī gẖat gẖat rahi▫ā samā▫i▫ā. The Perfect Lord and Master is pervading the water, the land and the sky, in each and every heart. ਜਿਸ ਤੇ ਉਪਜਿਆ ਤਿਸੁ ਮਾਹਿ ਸਮਾਇਆ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਏ ॥ Jis ṯe upji▫ā ṯis māhi samā▫i▫ā kīmaṯ kahaṇ na jā▫e. I have merged again into the One from whom I originated. The value of this cannot be described. ਜਿਸ ਕੇ ਚਲਤ ਨ ਜਾਹੀ ਲਖਣੇ ਨਾਨਕ ਤਿਸਹਿ ਧਿਆਏ ॥੪॥੨॥ Jis ke cẖalaṯ na jāhī lakẖ▫ṇe Nānak ṯisėh ḏẖi▫ā▫e. ||4||2|| Nanak meditates on Him. ||4||2||
  18. Baba Jee at the age of 75 had the strength and vigour of a young man. He set off towards Amritsar with a large number of singhs, by the time they reached Taran Taaran, the number of Singhs had reached 5,000. At this point Baba Jee felt it was appropriate to draw a line and ask his men to only cross it if they are willing to sacrifice their lives, as there was no turning back from this point. Baba Jee recited the following shabad from Sree Guru Granth Sahib Jee: ਜਉਤਉਪ੍ਰੇਮਖੇਲਣਕਾਚਾਉ॥ Ja­o ṯa­o parëm kẖëlaṇ kâ cẖâ­o. If you desire to play this game of love with Me, ਸਿਰੁਧਰਿਤਲੀਗਲੀਮੇਰੀਆਉ॥ Sir ḏẖar ṯalî galî mërî â­o. then step onto My Path with your head in hand. ਇਤੁਮਾਰਗਿਪੈਰੁਧਰੀਜੈ॥ Iṯ mârag pair ḏẖarîjai. When you place your feet on this Path, ਸਿਰੁਦੀਜੈਕਾਣਿਨਕੀਜੈ॥੨੦॥ Sir ḏîjai kâṇ na kîjai. ||20|| give Me your head, and do not pay any attention to public opinion. ||20|| The Singhs were almost fighting eachother to cross the line, such was their devotion. Upon hearing the news of the Singhs approaching, the governor of Lahore sent an army of 20,000 to face them. The two armies clashed near Gohalwarh on the 11th nov 1757. The singhs pushed the enemy force back, and reached the village of Chabba. At this point Attal Khan (Some historians mention Jamal Khan) entered the battle field, and engaged Baba Deep Singh. Both of them inflicted blows simultaneously and severed the others head. Baba Jee was initially grounded by the blow, however when a follower reminded him of his promise to offer his head at Darbar Saaheb, Baba Jee somehow with Satguru's Kirpa was able to continue wielding his sword in one hand whilst holding his head in the other. The enemy soldiers started to run away after seeing this sight. Baba Jee was then able to reach the parkarma of Harmandir Sahib and attain Martyrdom.
  19. ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ Kānṛā mėhlā 5. Kaanraa, Fifth Mehl: ਕਰਤ ਕਰਤ ਚਰਚ ਚਰਚ ਚਰਚਰੀ ॥ Karaṯ karaṯ cẖaracẖ cẖaracẖ cẖarcẖarī. The debaters debate and argue their arguments. ਜੋਗ ਧਿਆਨ ਭੇਖ ਗਿਆਨ ਫਿਰਤ ਫਿਰਤ ਧਰਤ ਧਰਤ ਧਰਚਰੀ ॥੧॥ ਰਹਾਉ ॥ Jog ḏẖi▫ān bẖekẖ gi▫ān firaṯ firaṯ ḏẖaraṯ ḏẖaraṯ ḏẖarcẖarī. ||1|| rahā▫o. The Yogis and meditators, religious and spiritual teachers roam and ramble, wandering endlessly all over the earth. ||1||Pause|| ਅਹੰ ਅਹੰ ਅਹੈ ਅਵਰ ਮੂੜ ਮੂੜ ਮੂੜ ਬਵਰਈ ॥ Ahaʼn ahaʼn ahai avar mūṛ mūṛ mūṛ bavra▫ī. They are egotistical, self-centered and conceited, foolish, stupid, idiotic and insane. ਜਤਿ ਜਾਤ ਜਾਤ ਜਾਤ ਸਦਾ ਸਦਾ ਸਦਾ ਸਦਾ ਕਾਲ ਹਈ ॥੧॥ Jaṯ jāṯ jāṯ jāṯ saḏā saḏā saḏā saḏā kāl ha▫ī. ||1|| Wherever they go and wander, death is always with them, forever and ever and ever and ever. ||1|| ਮਾਨੁ ਮਾਨੁ ਮਾਨੁ ਤਿਆਗਿ ਮਿਰਤੁ ਮਿਰਤੁ ਨਿਕਟਿ ਨਿਕਟਿ ਸਦਾ ਹਈ ॥ Mān mān mān ṯi▫āg miraṯ miraṯ nikat nikat saḏā ha▫ī. Give up your pride and stubborn self-conceit; death, yes, death, is always close and near at hand. ਹਰਿ ਹਰੇ ਹਰੇ ਭਾਜੁ ਕਹਤੁ ਨਾਨਕੁ ਸੁਨਹੁ ਰੇ ਮੂੜ ਬਿਨੁ ਭਜਨ ਭਜਨ ਭਜਨ ਅਹਿਲਾ ਜਨਮੁ ਗਈ ॥੨॥੫॥੫੦॥੧੨॥੬੨॥ Har hare hare bẖāj kahaṯ Nānak sunhu re mūṛ bin bẖajan bẖajan bẖajan ahilā janam ga▫ī. ||2||5||50||12||62|| Vibrate and meditate on the Lord, Har, Haray, Haray. Says Nanak, listen you fool: without vibrating, and meditating, and dwelling on Him, your life is uselessly wasting away. ||2||5||50||12||62||
  20. Veerjee, next time just click on the report button at the end of the post on the left side.
  21. Vah jee, such a beautiful and articulate description, keep up the great seva veerjeeo! A few pointers: The language/dialect of Persia is Farsi, like saying English is the language/dialect of England/UK. I don't know how true the jhatka part is, unless ofcourse I'm mis-interpreting the word used in this context, but yea Guru Sahb did roar and do it in bagaavat to show that we are free people and our only true king is akaal purkh vaaheguru.
  22. GURBANI DI BHASHA TE VYAKARAN (Punjabi) A Review by Inderjeet Singh By Dr Harkirat Singh Published by Punjabi University, Patiala, 1997, ISBN : 81-7380-323-4, Pages : 370; Price : Rs. 200/- (H.B.) The efforts to prepare the grammar of the language of the Sikh Scripture were begun in the early decades of this century. The most important factor behind these efforts was the necessity to know the hidden secret of the vowel-symbols attached at the endings of the words and to fathom the abstruse sense and meaning of Gurbani. As a result, the famous grammar of the Sikh Scripture, Gurbani Vyakaran by Prof. Sahib Singh appeared about 60 years ago. This was the first, yet unique and successful, publication on the grammatical aspect of Gurbani. Prof. Sahib Singh did not present any ready-made model of grammar for Gurbani text. Rather, he discovered some important rules of the linguistic structure of Gurbani after its deep study. Later on, he presented a complete commentary on the Sikh Scripture in the light of this very grammar; which, being more reliable, is still serving as a lighthouse for later commentators. The grammatical system used by Prof. Sahib Singh was based on a particular scientific vision, and the source of this vision was the grammar of Panini (the great Sanskrit grammarian). At the time when he prepared his grammar of Gurbani, it was really a miracle that such an extensive and authentic work on this subject could be presented. As the modern achievements of linguistics were not available, some shortcomings were not improbable. The phonetic concept of Prof. Sahib Singh was based on the view propounded by Siddhant Kaumudi (a fifteenth century Sanskrit grammar by Bhattoji Dixit). That is why Dr Siddheshwar Varma (a renowned phonologist and linguist) had to express the need to recast the entire phonetic portion of his Gurbani Vyakaran. Moreover, Prof. Sahib Singh prepared a common grammar for the whole text of Gurbani. As a result, some people have begun to misuse the rules given in his grammar without fully understanding it. So, there was a need to present separately studies of the morphological aspects of several varieties of the language of Gurbani. It was not considered right to prescribe the same grammatical rules for all these varieties. The language of Gurbani is not mere old Punjabi; it contains the old forms of other dialects of northern India as well. As such, the need of a grammar of the Sikh Scripture imparting advanced information on such an important matter, in the light of modern achievements of linguistics, was being felt intensely. The book under review seems to fulfil this requirement. Gurbani di Bhasha te Vyakaran (in Punjabi), by Dr Harkirat Singh, presents a well-researched study on the philological and grammatical aspect of Gurbani. This book, comprised of 30 chapters, is divided into three sections. First section gives general information about the concept of language and grammar, and shows the history of Indo-Aryan languages as well as specimens of different languages used in Gurbani. It also describes the script-structure and the phonology of the language of Gurbani. Second section presents the grammar (specially a study of various parts of speech) of the language of the bani of the first five Gurus, as the grammatical structure of the language of the five Gurus from Guru Nanak to Guru Arjun is almost identical. Third section discusses the grammatical aspects of the bani (compositions) of Guru Tegh Bahadur and of four Bhagats, viz., Kabir, Namdev, Ravidas and Farid separately. A common grammar has been given for the Swaiyyas of the Bhatts. However, only those portions of the language of Guru Tegh Bahadur, Bhagats and Bhatts have been considered for study which have some difference from the linguistic nature of the first five Gurus. Some important observations of Dr Harkirat Singh on the linguistic aspect of Gurbani are as under : a) > is itself a complete written symbol, and this symbol cannot be divided. Removing the upper curve-line of this symbol, the remaining part `U' cannot be separately read as /oam/. Similarly, the upper line Ð, which is an inseparable part of the symbol, cannot be separately uttered as /kar/. No doubt, the pronunciation of this undividable symbol is /Oamkar/. The digit 1 (one) has been prefixed to it as an adjective, and È means — The Being whose signifying sound is Oam, is One, i.e., "There is but One God" b) The language of the bani of Guru Tegh Bahadur is Braj Bhakha, whereas the bani of the first five Gurus is composed mainly in Sadhu Bhakha or old Punjabi. Thus, many grammatical rules as found in the bani of Guru Tegh Bahadur are somewhat different from those of the bani of the first five Gurus. c) The language which is found in Gurbani under the headings Sahaskriti and Gatha, is a new kind of Hybrid-Sanskrit in the tradition of ancient Buddhist Hybrid-Sanskrit. d) Guru Arjun has written plenty of bani in unmixed Lehndi under the title Dakhane. In fact, Dakhane is not the name of any dialect; but the name of a specimen of folk-poetry, which now-a-days is called dhole. It is notable that cameleers are called dakhane in Multani (the leading dialect of Lehndi) and the songs by cameleers were also called dakhane in old Multani. e) Gurmukhi script was developed to write Gurbani correctly. Even though many Gurmukhi letters were existing before the time of Guru Nanak, but mere letters never form a script. A script is a systematic arrangement of letters, whereas letters by themselves are merely the symbols signifying the speech-sounds. Guru Nanak (or Guru Angad) established a systematic writing method in the form of Gurmukhi script using some letters which were already in use. f) The sounds /sh/ and /z/ did not exist in the language of Gurbani. The sibilant /sh/ was not uttered even in Pali, Prakrit, and Apabhramsa languages; and mere /s/ consonant existed as sibilant in the pronunciation. The same sound, (only /s/) is found in the language of Gurbani, because Gurbani was uttered and also written according to the phonology of then Indo-Aryan language(s) of the times. - The sound /z/, which is used in the original words of Arabic and Persian languages, did not exist in the pronunciation of the Indo-Aryan languages of the Guru period. It started coming into use in our languages in the beginning of the twentieth century. So far as Gurbani is concerned, to pronounce the sounds /s/ and /j/ as /sh/ and /z/, respectively, cannot be justified according to the grammar of Gurbani. g) The short vowels /u/ and /i/ were generally pronounced in the endings of words in Apabhramsa. Absolutely, the same position is found in the case of Gurbani. So, it is against the grammatical rules of Gurbani to reject the pronunciation of these short vowels (/u/ and /i/) at the endings of the words of Gurbani. Writing always follows the pronunciation, therefore, we should try to read the old writing in tune with the old pronunciation. h) Vowel-nasality in the language of Guru period was not as much in vogue as in the modern period. In fact, the language of Gurbani is nearer to Prakrit and Apabhramsa from the aspect of nasality. The description of the Lehndi elements in the language of Gurbani is a special achievement of this book. The linguistic criticism presented by the author imparts also some guidelines for interpretation and separation of the words (gd-S/d) in Gurbani text. Dr Harkirat Singh is a well-known linguist. He has been the convenor of the Committee for Punjabi Spellings (Punjabi University, Patiala), and has written several books and articles on grammar and linguistics. The present work is the result of his devotion and hard-work in his field. Despite some proof-errors, this book is a significant contribution to the philological study of the Sikh Scripture.
  23. Only five, Having books of english translation is ok, how else do you expect people to learn and understand what Guru Sahib is saying. English translation is not bani, its just interpreted and translated by SOMEONE its not the actual word of guru sahib, please don't jump to such conclusions you'll only be doing more harm than good.
  24. VJKK VJKF Bhainjeeo, its a balance of both. Let me ask you this, why do singhs walk in front at the lavaa? What if you say, I don't think this is right and singh should walk behind you, do you think everyone will be ok with it? You have to consider many things when making such presumptions. Today you're saying your singh should move into your house with you, tomorrow someone else is going to say bibian should walk in front of singhs, why not follow in the footsteps of our guru sahibaans? Why not look at what they did and how we can follow in their footsteps? MOST of our guru sahibaans lived according to the idea that the wife has to live with her inlaws. You can argue this point by saying that there are many things that were not done then and now are socially acceptable such as women working and men staying at home to take care of the household/family, etc. our Guru sahibans never did that. But what I'm saying is that our Guru sahibaans lived and preached sikhi practically, making it be socially acceptable in society, same way I would argue that in today's day the practice of the bride moving into her inlaws is socially acceptable among most if not all gursikh families and is also a socially acceptable practice among punjabis/non-sikhs.
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