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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
An Introduction To Japji Sahib Part 2
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<blockquote data-quote="pk70" data-source="post: 73187" data-attributes="member: 5889"><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> An Introduction To Jap Ji ( Part 2 & 3)</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> Whenever I get a chance, I strongly urge people to study Guru Granth Sahib Ji to understand its advocacy to bring harmony among people of different faiths. People must accept the fact that no growth of a society can be possibly kept on track if some part of the society is left behind. Self-centered behaviour of Brahmanism was a horrible joke in this regard. Gurbani deals with human mind to lead it to the spirituality by enlightening and perusing it to abandon self-centeredness. This very vital principal is revealed through Japji Sahib to prepare the mind to achieve liberation. Stress is given to fight against uncontrollable mind. Mind has a strong weapon known as ego. It is just like a mega fire that gets out of containment even though efforts are done to put it out.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> Sahib in a suggestive manner asks us to improve knowledge about Him, surroundings and the forces that bring us down. Inner change is a must. Satguru repudiated conditioned acts of mind without concentration. Being aware of all this and armed with Guru’s Word Of God, one deeply gets involved in saving all human beings regardless of their faith like S. Puran Singh Pingalwara</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">. Word Panch is loaded with meanings; it is not used just for selected ones because of merits but those who have controlled five primal negative forces. Indication is towards a battle within us. Believe me many people want to be good but mercilessly they are defeated by these five – ego, anger, attachment, greed, lust - on one or another stage. Satguru makes us aware of the victorious ones who fight them successfully (16) Satguru teaches to do more learning about the vast creation of adorable Almighty to work on character development. (17) The disciple than listens more about Him and His creation and agrees that it is impossible to explain Him. People tried from the beginning to express Him through the medium they were blessed with, but could they? No, not in complete. Actually after their efforts, repentance followed and proved to be helpless before the Infinite. (21-23) Scientists are struggling to know about the universe. They are trying this on the basis of science and technology. Remember every time they guess they prove to be wrong and the try is still going on. A good statement by Satguru in this context says it all. ‘One needs to be infinite to know the infinite. Cosmos is hard to explain inclusively. His Devine ordinance is to be understood to be a worthy of Him. It’s just better to seek His grace. (24-25)</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> Giver doesn’t take any thing from anyone so there is only one provider. Ignorant keeps claiming to be benefactor, eventually the failure is met. From the religious sculptures to the revered ones, only efforts were done to explain His infinity. Mind wonders where He resides to take care of all this. Mystic tuned to Him sees all known or unknown abiding by His will. Numerous people are praising Him but real praise comes with His grace only because He is the king of kings (27)</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> Satguru tackles claims of yogi, sanayasi, sidhas and their limited powers in stanza 28 to 32. This aspect is also explained in Soohi Mehla 1 page730. (28-32) The fact remains that faults get short of fruit. Only His grace can shower such fruit.( fruit doesn’t mean any materialistic things) (32)</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> From the start, a dominating idea is about our separation from The Absolute. Minds ********d to ego widen our width from. True hero is Him; display of His infinite power is a lesson to the egoist. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> The realm (stage) of duty is to be ‘Panch’ to keep the stage clean. His creation is vast (35), one must have a knowledge to proceed to the next realm. To clarify this more an example won’t be odd here. Actually ego is pointed out here. Just think, a very strong wrestler walks to the arena and finds there a number of wrestlers stronger than him, his ego of being strongest is vanished. The knowledge of infinity of the Merciful regulates the ego and eventually terminates it. Hard work is a key to success, no body disagrees to it. In realm of effort one works hard to mould and clean oneself till the mind is stilled. Inscribed mind with knowledge of His power starts thinking big. The words ‘me’ and ‘mine’ are replaced with ’His.’</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The wonderful One when showers His grace, state of mind is totally changed. In that stage only He is seen everywhere. Duality disappears; self center ness ceases to exit. Love for Him takes over everything and mind glows in bliss and becomes ready for the final realm where the beautiful and wonderful Creator resides. This experience is explicated in Maroo Sohle Mehla 1 (1020).</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In the end of hymen, Satguru speaks directly to the followers, “Refrain from vices, live making contentment a principle, let be guided by His fear and knowledge and practice deeds to be worthy of Him. Still, be aware! To reach realm of eternity, His grace is mandatory”. This eminent idea is also expressed in various shabadas in Guru Granth Sahib Ji.( Pauri 36,37,38)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In the slok Sahib uses symbolic words to comprehend the world as a whole. In this world air, water, and earth planet are very vital factors. Play by His ordinance. Hard work in discipline (mushakat) is mandatory to cross all the trenches of Maya illusions; otherwise, ritualism can take over religious duty. His watch over us should actually inspire us to do so. It gives good feeling to do the right thing. With His grace people blossom love for Him in the heart. Always hard discipline should be kept on gourds to trash out five primary negative forces.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">JapJi is to meditate with undivided concentration to imprint our minds and souls with its stunningly enlightening acknowledge. A mechanical chanting will deprive us of its powerful inspiration. In Gurmat, instruction to recite Gurbani repeatedly is to mould mind to be habitual of in touch with it. Prof. Puran Singh rightfully states that a Sikh ceases to be a Sikh without Jap Ji. (Jin ke Chole ratre, a book by him)</span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> One must read” Bilawal Mehla 1 Tithi” to understand Moolmantra inclusively. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">PS. Please forgive if any mistake occurred during typing. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">HAR BISRAT SDA KHUARI _ Mehla 5</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">PK70</span></span></p></blockquote><p></p>
[QUOTE="pk70, post: 73187, member: 5889"] [SIZE=3][FONT=Times New Roman] An Introduction To Jap Ji ( Part 2 & 3)[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman] Whenever I get a chance, I strongly urge people to study Guru Granth Sahib Ji to understand its advocacy to bring harmony among people of different faiths. People must accept the fact that no growth of a society can be possibly kept on track if some part of the society is left behind. Self-centered behaviour of Brahmanism was a horrible joke in this regard. Gurbani deals with human mind to lead it to the spirituality by enlightening and perusing it to abandon self-centeredness. This very vital principal is revealed through Japji Sahib to prepare the mind to achieve liberation. Stress is given to fight against uncontrollable mind. Mind has a strong weapon known as ego. It is just like a mega fire that gets out of containment even though efforts are done to put it out.[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman] Sahib in a suggestive manner asks us to improve knowledge about Him, surroundings and the forces that bring us down. Inner change is a must. Satguru repudiated conditioned acts of mind without concentration. Being aware of all this and armed with Guru’s Word Of God, one deeply gets involved in saving all human beings regardless of their faith like S. Puran Singh Pingalwara[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]. Word Panch is loaded with meanings; it is not used just for selected ones because of merits but those who have controlled five primal negative forces. Indication is towards a battle within us. Believe me many people want to be good but mercilessly they are defeated by these five – ego, anger, attachment, greed, lust - on one or another stage. Satguru makes us aware of the victorious ones who fight them successfully (16) Satguru teaches to do more learning about the vast creation of adorable Almighty to work on character development. (17) The disciple than listens more about Him and His creation and agrees that it is impossible to explain Him. People tried from the beginning to express Him through the medium they were blessed with, but could they? No, not in complete. Actually after their efforts, repentance followed and proved to be helpless before the Infinite. (21-23) Scientists are struggling to know about the universe. They are trying this on the basis of science and technology. Remember every time they guess they prove to be wrong and the try is still going on. A good statement by Satguru in this context says it all. ‘One needs to be infinite to know the infinite. Cosmos is hard to explain inclusively. His Devine ordinance is to be understood to be a worthy of Him. It’s just better to seek His grace. (24-25)[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman] Giver doesn’t take any thing from anyone so there is only one provider. Ignorant keeps claiming to be benefactor, eventually the failure is met. From the religious sculptures to the revered ones, only efforts were done to explain His infinity. Mind wonders where He resides to take care of all this. Mystic tuned to Him sees all known or unknown abiding by His will. Numerous people are praising Him but real praise comes with His grace only because He is the king of kings (27)[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman] Satguru tackles claims of yogi, sanayasi, sidhas and their limited powers in stanza 28 to 32. This aspect is also explained in Soohi Mehla 1 page730. (28-32) The fact remains that faults get short of fruit. Only His grace can shower such fruit.( fruit doesn’t mean any materialistic things) (32)[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman] From the start, a dominating idea is about our separation from The Absolute. Minds ********d to ego widen our width from. True hero is Him; display of His infinite power is a lesson to the egoist. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman] The realm (stage) of duty is to be ‘Panch’ to keep the stage clean. His creation is vast (35), one must have a knowledge to proceed to the next realm. To clarify this more an example won’t be odd here. Actually ego is pointed out here. Just think, a very strong wrestler walks to the arena and finds there a number of wrestlers stronger than him, his ego of being strongest is vanished. The knowledge of infinity of the Merciful regulates the ego and eventually terminates it. Hard work is a key to success, no body disagrees to it. In realm of effort one works hard to mould and clean oneself till the mind is stilled. Inscribed mind with knowledge of His power starts thinking big. The words ‘me’ and ‘mine’ are replaced with ’His.’[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]The wonderful One when showers His grace, state of mind is totally changed. In that stage only He is seen everywhere. Duality disappears; self center ness ceases to exit. Love for Him takes over everything and mind glows in bliss and becomes ready for the final realm where the beautiful and wonderful Creator resides. This experience is explicated in Maroo Sohle Mehla 1 (1020).[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In the end of hymen, Satguru speaks directly to the followers, “Refrain from vices, live making contentment a principle, let be guided by His fear and knowledge and practice deeds to be worthy of Him. Still, be aware! To reach realm of eternity, His grace is mandatory”. This eminent idea is also expressed in various shabadas in Guru Granth Sahib Ji.( Pauri 36,37,38)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In the slok Sahib uses symbolic words to comprehend the world as a whole. In this world air, water, and earth planet are very vital factors. Play by His ordinance. Hard work in discipline (mushakat) is mandatory to cross all the trenches of Maya illusions; otherwise, ritualism can take over religious duty. His watch over us should actually inspire us to do so. It gives good feeling to do the right thing. With His grace people blossom love for Him in the heart. Always hard discipline should be kept on gourds to trash out five primary negative forces.[/SIZE][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][SIZE=3]JapJi is to meditate with undivided concentration to imprint our minds and souls with its stunningly enlightening acknowledge. A mechanical chanting will deprive us of its powerful inspiration. In Gurmat, instruction to recite Gurbani repeatedly is to mould mind to be habitual of in touch with it. Prof. Puran Singh rightfully states that a Sikh ceases to be a Sikh without Jap Ji. (Jin ke Chole ratre, a book by him)[/SIZE][/FONT] [FONT=Times New Roman][/FONT] [SIZE=3][FONT=Times New Roman] One must read” Bilawal Mehla 1 Tithi” to understand Moolmantra inclusively. [/FONT][/SIZE] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][SIZE=3]PS. Please forgive if any mistake occurred during typing. [/SIZE][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][SIZE=3]HAR BISRAT SDA KHUARI _ Mehla 5[/SIZE][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][SIZE=3]PK70[/SIZE][/FONT] [FONT=Times New Roman][/FONT] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
An Introduction To Japji Sahib Part 2
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