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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
Is Bhatt Bani Not Guru?
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<blockquote data-quote="pk70" data-source="post: 74806" data-attributes="member: 5889"><p>namjap ji</p><p>How are you?</p><p>I have been on the road for almost 4 days so couldnt share any thing with you and all other wonderful people. There are many questions I am going to answer besides yours one, like of Jasleen_Kaur's, aad0002 ji's.</p><p>If you happen to please read your own thread" how I became Sikh" I tried my best to explain how Guru Granth Sahib has totally changed my life, especially my behaviour. Here on this site, I have seen people judging others, accusing others of some thing they never did. All this forced me to think again if by reading/reciting Gurbani, can people change? Does their behaviour change as per Gurmat in context of ego and slandering and tolerating? Right in this context, I wrote in my post that in understanding Gurbani, there are no levels. Doubtless, there are levels of Sikhi. In this regard, I am to answer Jasleen ji question in detail. The reason I am writing all this here in context of your question, is very clear. Gurbani is not as simple to understand as some people say. Without understanding Gurbani, one just cannot learn any thing by merely thinking that Waheguru will clear all doubts. For centuries, Guru Nanak Jot kept interpretting it with various examples. Even Guru ji has tried to explain who can be a true Guru" ghar meh ghar dikhaye de so SATGURU purakh sujan Slok Mehla 1 Ram Kli ki waar., in Sree Rag Mehla 5 " poora Satgur je milai payeeai SHABAD nidhaan" Guru ji also points about this understanding of Gurbani very clearly in Kanara Mehla 5" gavanhari gavai geet 11 te udhre base je cheet"( I am quoting these Guru wak from my memory, sorry if any small mistake occurs). There are many examples of Guru shabad in which Guru Hukam is to meditate on WAHEGURU. Shabad, Guru, Naam words are used for Waheguru. Guru, the spiritual teacher of the seeker is defined by Guru ji himself. Guru ji goes one step further that the persons who always are in love with Waheguru, they become like Waheguru. Note it down the following Shabad, it is in Asa rag by Fifth Nanak" jina n vissrai NAAM se kinehyaa .(Question) in the following Guru waak, lies the answer" bhedh n jano mool SAEEN jehyaa"</p><p>namjap ji, here is the answer to your question. Fifth Nanak writes in Gond Rag" Gur meri pooja. Gur mera Parbrahm Gur Bhagawant........Gur Nanak, Nanak Har soye 11 In this Shabad Fifth Nanak in high esteem, honours Guru Nanak by calling him Waheguru, SAtguru Nanak experienced Waheguru and has guided others to be in love with HIM. Same idea prevails in Bhatta dee Bani. There is no contradiction to Moolmantra here or in Bhattan dee Bani at all, only the seeker should understand the context. Reciting Gurbani with closed eyes will do nothing unless a preparation for HIM is done as Sikhs are asked by Guru ji in Japji Sahib.</p><p>Regarding formless Guru. When some people say that Guru is formless, so there is no difference between Guru and God, they also confuse the concept of God in Sikhism. When Randip Singh stated that it was a hindu hang over, he brilliantly expressed the mentality of human beings. Guru shabad is honoured as Waheguru in Guru Granth Sahib, what Guru ji means is that it is revealed by Waheguru Himself, so never ever doubt it. Sikhs should revere Guru Shabad in high esteem to create unconditional faith in Guru as well as in Waheguru. Through out Guru Granth Sahib, true love for the Creator is worded in stunningly beautiful way. No where we can find this kind of love for Him expressed in sincerity with so high gravity. As gyani Jarnail Singh stated, for Sikhs, questions should be answered. Very true If some one calls Guru is God but totally is in love with Waheguru and has overcome ego, anger, slandering, greed etc, it means this is the way he/she has learned Sikhi but if only God is Guru is merely aslogan, nothing is happening within, I shall reserve my views about such person. I, as said before, challenge any one who can prove there is any contradiction in Guru Granth Sahib. If it is about God incarnation, it is stated in Mool mantra that Waheguru never ever incarnates and in context of incarnation First Nanak clears doubts again in ONKAAR " dhann Dharnidhar(WAHEGURU) aap ajooni, tol bol SACH poora" again in Bhairon Mehla 5 "so mukh jlo jitt kehe THAKAR joni"</p><p>Coming back to namjap ji question, bhatt ji strictly following Guru bachan.</p><p>Humbly I request all of you that more you try to understand Gurbani, more your life will be guided by Guru Ji</p></blockquote><p></p>
[QUOTE="pk70, post: 74806, member: 5889"] namjap ji How are you? I have been on the road for almost 4 days so couldnt share any thing with you and all other wonderful people. There are many questions I am going to answer besides yours one, like of Jasleen_Kaur's, aad0002 ji's. If you happen to please read your own thread" how I became Sikh" I tried my best to explain how Guru Granth Sahib has totally changed my life, especially my behaviour. Here on this site, I have seen people judging others, accusing others of some thing they never did. All this forced me to think again if by reading/reciting Gurbani, can people change? Does their behaviour change as per Gurmat in context of ego and slandering and tolerating? Right in this context, I wrote in my post that in understanding Gurbani, there are no levels. Doubtless, there are levels of Sikhi. In this regard, I am to answer Jasleen ji question in detail. The reason I am writing all this here in context of your question, is very clear. Gurbani is not as simple to understand as some people say. Without understanding Gurbani, one just cannot learn any thing by merely thinking that Waheguru will clear all doubts. For centuries, Guru Nanak Jot kept interpretting it with various examples. Even Guru ji has tried to explain who can be a true Guru" ghar meh ghar dikhaye de so SATGURU purakh sujan Slok Mehla 1 Ram Kli ki waar., in Sree Rag Mehla 5 " poora Satgur je milai payeeai SHABAD nidhaan" Guru ji also points about this understanding of Gurbani very clearly in Kanara Mehla 5" gavanhari gavai geet 11 te udhre base je cheet"( I am quoting these Guru wak from my memory, sorry if any small mistake occurs). There are many examples of Guru shabad in which Guru Hukam is to meditate on WAHEGURU. Shabad, Guru, Naam words are used for Waheguru. Guru, the spiritual teacher of the seeker is defined by Guru ji himself. Guru ji goes one step further that the persons who always are in love with Waheguru, they become like Waheguru. Note it down the following Shabad, it is in Asa rag by Fifth Nanak" jina n vissrai NAAM se kinehyaa .(Question) in the following Guru waak, lies the answer" bhedh n jano mool SAEEN jehyaa" namjap ji, here is the answer to your question. Fifth Nanak writes in Gond Rag" Gur meri pooja. Gur mera Parbrahm Gur Bhagawant........Gur Nanak, Nanak Har soye 11 In this Shabad Fifth Nanak in high esteem, honours Guru Nanak by calling him Waheguru, SAtguru Nanak experienced Waheguru and has guided others to be in love with HIM. Same idea prevails in Bhatta dee Bani. There is no contradiction to Moolmantra here or in Bhattan dee Bani at all, only the seeker should understand the context. Reciting Gurbani with closed eyes will do nothing unless a preparation for HIM is done as Sikhs are asked by Guru ji in Japji Sahib. Regarding formless Guru. When some people say that Guru is formless, so there is no difference between Guru and God, they also confuse the concept of God in Sikhism. When Randip Singh stated that it was a hindu hang over, he brilliantly expressed the mentality of human beings. Guru shabad is honoured as Waheguru in Guru Granth Sahib, what Guru ji means is that it is revealed by Waheguru Himself, so never ever doubt it. Sikhs should revere Guru Shabad in high esteem to create unconditional faith in Guru as well as in Waheguru. Through out Guru Granth Sahib, true love for the Creator is worded in stunningly beautiful way. No where we can find this kind of love for Him expressed in sincerity with so high gravity. As gyani Jarnail Singh stated, for Sikhs, questions should be answered. Very true If some one calls Guru is God but totally is in love with Waheguru and has overcome ego, anger, slandering, greed etc, it means this is the way he/she has learned Sikhi but if only God is Guru is merely aslogan, nothing is happening within, I shall reserve my views about such person. I, as said before, challenge any one who can prove there is any contradiction in Guru Granth Sahib. If it is about God incarnation, it is stated in Mool mantra that Waheguru never ever incarnates and in context of incarnation First Nanak clears doubts again in ONKAAR " dhann Dharnidhar(WAHEGURU) aap ajooni, tol bol SACH poora" again in Bhairon Mehla 5 "so mukh jlo jitt kehe THAKAR joni" Coming back to namjap ji question, bhatt ji strictly following Guru bachan. Humbly I request all of you that more you try to understand Gurbani, more your life will be guided by Guru Ji [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Is Bhatt Bani Not Guru?
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