jasdeep22

Veer Balbir Singh Ji, I think u gave the answer to your own question by saying: "By the way I have found only praises for Divas in Gurbani. Like the light of a lamp (diva) give us to recognize everything in darkness, O God! Give us Simran. So that we get the light to recognize Waheguru in all activities." Bhaji the Deeva which got praises from Guru ji in Gurbani is NAAM Diva, SHABAD Deeva, and not the Clay deeva. Please search more and u will understand wot I am trying to say. I dont know where I said that Sikhs shud not light any Deevas, YES u can light Deeva, but just like u Light a BULB or any other Light but NOT as a spiritual symbol as that wud like indulging in Karam Kaand and Sikhi is against such Karam Kaand. and as I said, IT IS DESCRIBED IN SIKH REHAT MARYADA THAT LIGHTING DEEVA IS MANMAT. Read the Rehat Maryada PLEASE. This answers it. About the other questions u raised in ur post? I rather not answer them. They dont make any sense to me and I dont want to start a new debate on them.

Dear Veerji, Have u wondered why those changes were made and who made those changes??? Prior to Establishing a Universal Sikh Rehat Maryada, there was utter confusion in Sikhs (even more grave than current one). Coz there were so many articles of Rehat which had been written by various Sikhs of 18th century PLUS all those rehat passed by mouth to mouth among common Sikhs. Here are few of those Rehat Namas: 1 .Tanakhah-nama 2 The Prahilad Rai Rahit-nama 3 Sakhi Rahit ki 4 Chaupa Singh Rahit-nama 5 Desa Singh Rahit-nama 6 Daya Singh Rahit-nama Now all these articles were written by different individuals and hence different views and opinions. So SGPC which was formed at that time and which was NOT corrupt at that time, formed a panel of some eminent Sikh Scholars, Sants, members of various sects were made to sit together and discuss a common Maryada which was acceptable to all. These guys discussed it over a period of YEARS before they were able to reach an article acceptable to all. Its a shame that some of our so called sects and some so called Sants have started their own Maryadas when they all know that Sikhs have a common agreed upon Maryada. Yes I accept that SGPC has become corrupt. Yes I agree that we still have differences. But for the sake of Panth, I feel that we should all abide by SIkh rehat Maryada which is enforced by Akal Takhat. Although I feel that with time, we are in a need of a Revision so that the issues which were not discussed in that artice can be added and some of those which need editions can be edited.

Dear All and Balbir Singh Veerji, Lets say that a Lamp is lit for the pure purpose of providing light in darkness. Now in this case, u are not thinking about it as a ritual. You are purely thinking as a source of light so that u are able to read or do wotever u are working upon. Now on the other hand, some one lights a Deeva in front of a Moorati, or in Gurdwara or Mandir or Akhand path purely thinking that I have to make sure that this Deeva shud not get diffused or shud be kept lit for ever. In this case one thinks it as a ritual. It is a kind of ritual started by Brahmans as a Puja of Agan Devta. Gurmat does not support any kind of Puja of any Devta or Devis. Gurmat only support Puja Akaal Ki. Guru Ji Says: "Poojo Raam Ek Hi deva" That one shud Worship only One the Almighty. Now Guru Ji also dispels lighting of such Sansarik Lamps or Deevas coz those Deevas or lamps are not going to be permanent. Deeva made of Mud may break, It can be put off by water, or wind etc. So Guru Ji has asked us to Lit the kind of Deeva which is Permanent and cannot be put off by anything. Wot Deeva is that?? I have already mentioned that in my last post. How do I support that it is permanent??? Here is Guru Ji supporting it: This Shabad is by Guru Nanak Dev Ji in Raag Raamkalee on Pannaa 878 rwmklI mhlw 1 ] raamakalee mehalaa 1 || Raamkalee, First Mehl: surqI suriq rlweIAY eyqu ] surathee surath ralaaeeai eaeth || Focus your consciousness in deep absorption on the Lord. qnu kir qulhw lµGih jyqu ] than kar thulehaa la(n)ghehi jaeth || Make your body a raft, to cross over. AMqir Bwih iqsY qU rKu ] a(n)thar bhaahi thisai thoo rakh || Deep within is the fire of desire; keep it in check. Aihinis dIvw blY AQku ]1] ahinis dheevaa balai athhak ||1|| Day and night, that lamp shall burn unceasingly. ||1|| AYsw dIvw nIir qrwie ] aisaa dheevaa neer tharaae || Float such a lamp upon the water; ijqu dIvY sB soJI pwie ]1] rhwau ] jith dheevai sabh sojhee paae ||1|| rehaao || this lamp will bring total understanding. ||1||Pause|| hCI imtI soJI hoie ] hashhee mittee sojhee hoe || This understanding is good clay; qw kw kIAw mwnY soie ] thaa kaa keeaa maanai soe || a lamp made of such clay is acceptable to the Lord. krxI qy kir ckhu Fwil ] karanee thae kar chakahu dtaal || So shape this lamp on the wheel of good actions. AYQY EQY inbhI nwil ]2] aithhai outhhai nibehee naal ||2|| In this world and in the next, this lamp shall be with you. ||2|| Awpy ndir kry jw soie ] aapae nadhar karae jaa soe || When He Himself grants His Grace, gurmuiK ivrlw bUJY koie ] guramukh viralaa boojhai koe || then, as Gurmukh, one may understand Him. iqqu Git dIvw inhclu hoie ] thith ghatt dheevaa nihachal hoe || Within the heart, this lamp is permanently lit. pwxI mrY n buJwieAw jwie ] paanee marai n bujhaaeiaa jaae || It is not extinguished by water or wind. AYsw dIvw nIir qrwie ]3] aisaa dheevaa neer tharaae ||3|| Such a lamp will carry you across the water. ||3|| folY vwau n vfw hoie ] ddolai vaao n vaddaa hoe || Wind does not shake it, or put it out. jwpY ijau isMGwsix loie ] jaapai jio si(n)ghaasan loe || Its light reveals the Divine Throne. KqRI bRwhmxu sUdu ik vYsu ] khathree braahaman soodh k vais || The Kh'shaatriyas, Brahmins, Soodras and Vaishyas inriq n pweIAw gxI shMs ] nirath n paaeeaa ganee seha(n)s || cannot find its value, even by thousands of calculations. AYsw dIvw bwly koie ] aisaa dheevaa baalae koe || If any of them lights such a lamp, nwnk so pwrMgiq hoie ]4]7] naanak so paara(n)gath hoe ||4||7|| O Nanak, he is emancipated. ||4||7|| Now gurmukh pyareo, Guru Ji says that only such Deeva, the kind described in the Shabad is acceptable to Waheguru. So if only that kind of Deeva is acceptable to Waheguru, the sansarik deevas which are Lit thru out Akhand paaths and gurdwaras become mere rituals and nothing else. Naam da Deeva Jalao ........ which dispels the darkness of agyanta. Any Ways, Sikh Rehat Maryada prohibits any kind of Jyot, Coconut etc During Akhand Path. It is written in Sikh Rehat Maryada. Pity that we dont know wots is described in our Sikh Rehat Maryada. Thanks

http://www.sikhifm.net/bhs_com/Vadde%20Mer...%20Meharvan.mp3

There is No Connection between Gurmat and Lighting up a Deeva as a religious practice. Deeva was used as one of the ingredients in Aarti done by Hindus in Mandirs. Guru Nanak Sahib banished that ritual all together and said that HIS aarti was always being performed by the Kudrat itself and that the worldly aarti had no significance. He said Sun and moon are the Divas lit by Kudrat. Lighting Divas during Akhand Paath is also Manmat. It was lit during old days when there was no electricity and even there was, it was not regular. So to avoid any intruption in the Gurbani recital, they used to lit a Big Deeva or Jyot nearby thu out which will act as a Light. But as in those days, the Granthis and Paathis were not learned enough, this became a regular practice although it has no significance. People started giving more attention to Deeva instead of Listening to Paath. It is pure Manmat and we shud try spreading knowledge so that more poeple come to know abt it and this practice can be put to an end. As Guru ji says: dIvw blY AMDyrw jwie ] dheevaa balai a(n)dhhaeraa jaae || When the lamp is lit, the darkness is dispelled; But wot is the real Deeva for a sikh? Guru Ji explains: dIvw myrw eyku nwmu duKu ivic pwieAw qylu ] dheevaa maeraa eaek naam dhukh vich paaeiaa thael || The One Name is my lamp; I have put the oil of suffering into it. So spread the Knowledge of this great Deeva NAAM as without this deeva, and without this knowledge u cannot have the understanding of various topics dIvw blY n soJI pwie ]1] dheevaa balai n sojhee paae ||1|| The lamp of knowledge is not burning, and understanding is not obtained. ||1||

Guru Fateh to all, I have been reading few topics on the website. I feel that we need to have a few good Learned people to answer and topic when no one is able to answer the question clearly and instead of clearing away the darkness, adds more smog to it. In this thread, there were 2 questions raised. First question was, why does Japuji Sahib has 38 pauris. Second question raised was, When quality is everything, why did our Gurus add the number of the pauries, shabads at the end of each shabad, pauri. The first question and second question are closely related to each other. Japuji Sahib has 38 pauries. The answer has been posted in many replies that one shud not count the numbers, but shud try to understand the meaning of the pauri and relate it to the things around and try to work according to the Hukam which is been told in that Shabad or pauri. The answer to the second questions also makes us understand that When Guru Ji put all the Bani into words, he knew, that the Pavitar Bani will be read and discussed by many. So he wanted to create an index and pointers so that when one is discussing a Shabad or Pauri, he or she can point to it clearly so that Sangat can understand better. For example if some one want to explain pauri "suni-ai eesar barmaa ind." He/she will be able to refer it to as Pauri # 9. Which makes the other person to be able to search and read it later by refering the Pauri #. In some Shabads there are 2 Rahaos. Mostly in those shabads the First Rahao will present the question and the second will present the anwer to that questions and all the other lines of the shabads will present a picture or various examples regarding that question or Topic. In Guru Granth Sahib Ji, the Bani is compiled in Raags. Each Raag has Shabads and each Shabad has numbers. So that a person can refer it to a Shabad by Saying that "So and So shabad is 10th Shabad of Raag 'abc' at the panna # 'xyz'. So this way Guru ji has indexed the whole Gurbani into a well thought sequence.

I will definetly try. I am not an expert in classical keertan as I have not taken any formal training in music. But I will try composing few tunes in raags and record them. Thanks for the comments. Jasdeep Singh

Here is the 3rd Track http://storeandserve.com/download/27896/Ja...rus%29.mp3.html the 4th one too!! http://storeandserve.com/download/27898/Ja..._Mohna.mp3.html :TH:

Here r first 2 Tracks of Mitr Pyare Nu by Jagjeet Singh. Will upload the others soon. :TH: http://storeandserve.com/download/27385/Ja...(Solo).mp3.html http://storeandserve.com/download/27891/Ja...thm%29.mp3.html

http://www.waheguroo.com/users/pub/keertan...hib_Keertan.mp3

WJKK WJKF I am posting links to Gurbani Keertan sung by our group NKSS. I wud appreciate everyone's comments and feedback. Thanks http://www.ektaone.com/audio/bhaijasdeepsi..._deen_dyala.mp3 http://www.ektaone.com/audio/bhaijasdeepsi.../main_bauri.mp3 http://www.ektaone.com/audio/bhaijasdeepsi...kho_sarnayi.mp3 http://www.ektaone.com/audio/bhaijasdeepsi...eh_na_sakan.mp3 http://www.ektaone.com/audio/bhaijasdeepsi...n_tera_naam.mp3 http://www.ektaone.com/audio/bhaijasdeepsi...hara_pritam.mp3

The Second Album's Name is posted incorrectly. The correct name shud be: "Ghar Sukh Vaseya Bahar Sukh Payea". Keertani: Bhai Joginder Singh Riar of Ludhiana. Thanks

VEERJI Raagi oh hunde ne jehde shabad gaunde ne..... and since these albums are quite old... i dont know the name of them... 125952[/snapback] Here are the names of Keertani singhs for album 1 : shabad 1: Bhai SarabJeet Singh Shabad 2 : Bhai Ravinder Singh Shabad3 : Bhai Kamaljeet Singh Shabad 4: Bhai Taar Balbir Singh Shabad 5: ?? (trying to figure) Shabad 6: Bhai Harnam Singh All Hazoori Ragis Sri Darbar Sahib