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harjit nanua

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About harjit nanua

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    Mam Pritpaarang Jai Taygung
  1. Dear Sangat ji, Guruji has been kind to bring me to Amritsar in november. I would be there for a week and maximize my time there. One of the things i would like to do is learn the rebab. Is there anyone you know or any organization that would teach me how to play the saaj in one week? maybe just a begineer's level.? Thank you Gurfateh
  2. Sangat ji, I found this amazing veechar on the rich symbolism of sri harmindar sahib. Do you know that the two flag posts (nishan sahib) symbolizes miri and piri and the one facing the darbar is sahib is piri (pir-spirituality) and facing Akaal takht is miri (amir-temporal power). The piri one is taller by 4 feet than the miri. All the facts, about 40 of them are here. http://snd.sc/1g8Ul58 there are much more veechars in this soundcloud.. intresting.. https://soundcloud.com/gurbaninaad Gurfateh
  3. Dear sangat ji, I am trying to locate kirtan shabad on barah maha tukhari. All I have is barah maha majh. Could anyone assist? Thank you Wjkk wjkf
  4. Yes, that is true... On the path to merge with the supreme Lord, we will start experiencing all these ridhi sidhi-a. However, the problem is, some get so impressed with them, they lose their path. Remember, when Bhai Lehna was tested by Guru Nanak dev Ji? Along the way., there was gold..further along, diamonds, etc etc.. until they reached the dead body and ultimately Guruji gave the thorne to Lehna. Same thing
  5. Dear Sangat ji, Quick question. Is the original copy of the vaaran bhai gurdas ji in laarivar? thanks
  6. Satsangat ji, Please do look at this. Anything we can do to stop this? http://thestar.com.my/metro/story.asp?sec=central&file=/2011/7/5/central/9009190
  7. Dear Sangat ji, What is the story behind this pangthi? ਗੁਰਿ ਬਾਬੈ ਫਿਟਕੇ ਸੇ ਫਿਟੇ ਗੁਰਿ ਅੰਗਦਿ ਕੀਤੇ ਕੂੜਿਆਰੇ ॥ Those who were condemned by Guru Nanak were declared counterfeit by Guru Angad as well. ਗੁਰਿ ਤੀਜੀ ਪੀੜੀ ਵੀਚਾਰਿਆ ਕਿਆ ਹਥਿ ਏਨਾ ਵੇਚਾਰੇ ॥ The Guru of the third generation thought, "What lies in the hands of these poor people? ਗੁਰੁ ਚਉਥੀ ਪੀੜੀ ਟਿਕਿਆ ਤਿਨਿ ਨਿੰਦਕ ਦੁਸਟ ਸਭਿ ਤਾਰੇ ॥ The Guru of the fourth generation saved all these slanderers and evil-doers. Thank you
  8. Dear Satsangi ji, Guru Arjan Dev ji birthday is coming soon, and i am still so poor in understanding my Guru.... there are His compositions called Gatha, Phunhey and Caoubole... could anyone shed some light onto this? 1. What is the language used in the shabads? Landhi? or Sindhi? or punjabi? 2. Why were these shabads placed at the end of the Guru? I mean on page 1359 so on? 3. What are the main difference between the 3? 4. In Caubole, there is mention of the names Musam and Jammal... who are they? Please do assist... wjkkk wjkf
  9. http://www.gurumaa.com/ http://en.wikipedia.org/wiki/Anandmurti_Gurumaa http://www.gurumaa.com/store/essential-spiritual-teachings-discourses.php
  10. Dear Sanggat ji, Is there anywhere where i can hear or download the katha of salok mehla 9, by anand murti gurumaa? I am living overseas and to get these cds can be a real challenge, Please do assist. Gurfateh
  11. Actually, yes, sehaj path can be done from the sanchia... Not necessary from the Guru Granth Sahib saroop. Before starting, do an ardas, understand the hukumnama, and proceed. Take your time, reflect on the banee. Then, after finishing, its up to u, whether you want to do a function (sukhmani, jodhmela, akand path) etc, but main thing is, the ardas for the sehaj path is to be done, and again hukumnama. Normally, some do all themselves. I mean the ardas, hukumnama etc. regards
  12. Very nice... Mishrat raag... Anyway, any idea why Guru Sahib placed it two different sections, with a slight change in the spelling? And why is there a "one" and "two" in punjabi under both headers? Thanks
  13. Dear Sanggat Ji, I came across a puzzle this morning and am so tempted to find out. I tried going through some kathas but none explain why this is so. In page 217, in the Gauri raag section, there is a group of shabads by Guru Arjan Dev Ji, which starts with ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਝ ॥ Ga▫oṛī mėhlā 5 mājẖ. Gauree, Fifth Mehl, Maajh: ਆਉ ਹਮਾਰੈ ਰਾਮ ਪਿਆਰੇ ਜੀਉ ॥ Ā▫o hamārai rām pi▫āre jī▫o. Come to me, O my Beloved Lord. and so on.... With the Guru guide, i have come across many shabads where two raags titles make up the title. For example this, Gauree and Maajh. I am so bad in raags that i dont understand, but how does a shabad have two raags? It is a Gauri raag shabad that can also be used with the Maajh raag? Anyway, as i progress forward...on the next page ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਂਝ ॥ Ga▫oṛī mėhlā 5 māʼnjẖ. Gauree, Fifth Mehl, Maajh: ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ Ḏukẖ bẖanjan ṯerā nām jī ḏukẖ bẖanjan ṯerā nām. The Destroyer of sorrow is Your Name, Lord; the Destroyer of sorrow is Your Name. Both have the same header, but are placed in different sections. The only difference my understanding sees, is that the one on page 217 has no "tipee" on the maajh word. The header on page 218 has a "tipee" (majh and maanjh). However, the punjabi dictionary says both are the same. ( http://www.srigranth...%A8%82%E0%A8%9D) Also, in my "sanchia"s, under the maajh word on page 217, there is a (੧) and under maajh onb page 218, there is a (੨). Why is there so? What is puzzling me is that, why are they both in separate sections (when both are by the same Guru composer, same raags)? Why is there a "tipee" on page 218, and none on page 217? This is quite trivial, but it is making me wonder and wonder. Please do assist me in understanding my Guru, as my own understanding is limited. Thank you. Warm regards,
  14. Dear Sanggat Ji, I came across a puzzle this morning and am so tempted to find out. I tried going through some kathas but none explain why this is so. In page 217, in the Gauri raag section, there is a group of shabads by Guru Arjan Dev Ji, which starts with ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਝ ॥ Ga▫oṛī mėhlā 5 mājẖ. Gauree, Fifth Mehl, Maajh: ਆਉ ਹਮਾਰੈ ਰਾਮ ਪਿਆਰੇ ਜੀਉ ॥ Ā▫o hamārai rām pi▫āre jī▫o. Come to me, O my Beloved Lord. and so on.... With the Guru guide, i have come across many shabads where two raags titles make up the title. For example this, Gauree and Maajh. I am so bad in raags that i dont understand, but how does a shabad have two raags? It is a Gauri raag shabad that can also be used with the Maajh raag? Anyway, as i progress forward...on the next page ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਂਝ ॥ Ga▫oṛī mėhlā 5 māʼnjẖ. Gauree, Fifth Mehl, Maajh: ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ Ḏukẖ bẖanjan ṯerā nām jī ḏukẖ bẖanjan ṯerā nām. The Destroyer of sorrow is Your Name, Lord; the Destroyer of sorrow is Your Name. Both have the same header, but are placed in different sections. The only difference my understanding sees, is that the one on page 217 has no "tipee" on the maajh word. The header on page 218 has a "tipee" (majh and maanjh). However, the punjabi dictionary says both are the same. ( http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AE%E0%A8%BE%E0%A8%82%E0%A8%9D) Also, in my "sanchia"s, under the maajh word on page 217, there is a (੧) and under maajh onb page 218, there is a (੨). Why is there so? What is puzzling me is that, why are they both in separate sections (when both are by the same Guru composer, same raags)? Why is there a "tipee" on page 218, and none on page 217? This is quite trivial, but it is making me wonder and wonder. Please do assist me in understanding my Guru, as my own understanding is limited. Thank you. Warm regards,
  15. Dear Sangaat ji, Every time there is a function in the gurdwara, or even at home in the presence of Maharaj, we have something called Bhog launa on the food. Meaning, before langgar is served, we do a small ardas, touch the food with the kirpan and say the food is blessed. Now, there are two parts to this. Firstly, one side will say, this is just brahmanic practices as the Guru is all pervading, and to do an ardas for langgar is of no point. They further add that this practice comes because of idol worship in india where food is presented to the devi first. Don't confuse with the ardas we do during a sanggat because that is stated in the Guru (Stand and do your ardas- i cant remember the page). Also, we do an ardas for the degh as it was a practice by Guru Gobind Singh Ji. On the other hand, some sewaks says, that this is a form of blessing which has to be done as a sign of respect. The question comes, if it has to be done or not. Now, each will have a point for this, but is there a historical reference anywhere or a line in the guru that says this? I mean, where did this all started. In addition, even the ardas we do before a meal (dedha data ek hai......) comes from a combination of bavan akhri and asa di war. How did this also started? Thanks Gurfateh.
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