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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="Astroboy" data-source="post: 74967" data-attributes="member: 4990"><p><strong><em>Quoted By pk70</em></strong></p><p> </p><p><span style="color: purple"><em><span style="font-family: 'Arial'">Here is just an example how wonderful Gyani Bhai Mani Singh ji can make mistake and why we as Sikhs should be careful.</span></em></span></p><p><span style="color: purple"><span style="font-size: 12px"><strong><span style="font-family: 'Raavi'">ਸਲੋਕੁ ਮਃ ੨ </span><span style="font-family: 'Mangal'">॥ </span><span style="font-family: 'Raavi'">ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ </span><span style="font-family: 'Mangal'">॥ </span><span style="font-family: 'Raavi'">ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ </span><span style="font-family: 'Mangal'">॥ </span><span style="font-family: 'Raavi'">ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ </span><span style="font-family: 'Mangal'">॥ </span><span style="font-family: 'Raavi'">ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ </span><span style="font-family: 'Mangal'">॥</span><span style="font-family: 'Raavi'">੧</span><span style="font-family: 'Mangal'">॥</span><span style="font-family: 'Times New Roman'"> {</span><span style="font-family: 'Raavi'">ਪੰਨਾ </span><span style="font-family: 'Times New Roman'">139}</span></strong></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: darkgreen"><strong>Here is Gyani ji’s interpretation on page 82-83”Gurbani Parvodh”</strong></span></span></span></p><p><span style="color: purple"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">“ That Waheguru is without eyes but being observer watches all. He hasn’t any ears but he listens to every one. He is without feet but in others’ feet His walking power is present. He is without hands but every ones hands’ power of holding is His. He is without tongue but in others languages, His power is present. This way one who understands His ordinance and by being indifference to outside world, can meet Him”</span></span></span></p><p><span style="color: purple"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This interpretation is unacceptable, it doesn’t convey Guru message, a Sikh should be alert about that. <strong><span style="color: darkgreen">Now let’s read Dr. Sahib Singh’s interpretation, here it is</span></strong></span></span></span></p><p><span style="color: purple"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">If one sees without eyes( meaning without looking at others things etc), without ears listens( means do not heed attention to others back biting etc) if without feet walks( means stops going to bad places or to do wrong), without hands one works( doesn’t use hands to snatch from others rights etc) without tongue one speaks( who doesn’t use tongue to slander other etc) this is the way to live without ego (living while dead means living without ago). So this way one understands His ordinance. In simple words all efforts should be put to mold our mind to live without ego and by being pure)</span></span></span></p><p><span style="color: purple"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Gyani Mani Singh ji is not just like me who just happen to be on this site, he has a good credit of influencing people and directing people to Sikhi. Here Gyani ji is dead wrong. </span></span></span></p><p><span style="color: purple"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">On this site we have been discussing about interpretation of Gurbani, people here on this site have different views about it, I respect that. Only on one point I do give stress though, if any interpretation goes against Guru Sahib’s Principles, it should not be accepted. If that is strong language to swallow, I won’t say that but will keep saying that it doesn’t convey the message Guru ji intends to do as I have quoted one example above, the interpretation must be questioned. This kind of misinterpretation is a common place practice in Sikhs circles. When I see I try to express my concerns. That is all. *******************</span></span></span></p><p><span style="color: purple">__________________</span></p><p><span style="color: purple">HAR bisrat sda khuari Mehla 5</span></p><p><span style="color: purple">pk70 </span></p><p> </p><p><strong><span style="color: black">Pk70 Ji and Ekmusafir Ji,</span></strong></p><p> </p><p><span style="color: black">I also feel that Prof. Sahib Singh missed the point when using only intellect to decipher this vaak. An aspirant needs to develop spiritual muscle in stages in order that unfoldment happens within one's self - </span><span style="color: black">Ajapa Jap going on at all times in an Unspeakable Language.</span> Blind <span style="color: black">faith is one of the main obstacles to overcome. What we simply listen to, read or follow without investigating as to what and where it will lead to, is blind faith. If one is careless to forget the end while following the means, and does not see whether he is nearing the end or not, it is still blind faith. When one goes to a Master and listens attentively to the explanations given by Him on the subject of gaining Self-knowledge by self-analysis, duly supported by one or more quotations from the valuable sayings of various Saints, he is intellectually convinced to tread the path as an experimental measure and act up to what the Master says with faith for the time being. This is the first stepping-stone to learn about Reality. When he has the first-hand experience, of whatever degree it may be, he is convinced and progresses from day to day. Today, man listens to talks, lectures and sermons, accepts and believes these all his life and takes for granted that he has been placed firmly on the way to salvation. But when death comes with all its sufferings, pangs of separation and fears of the unknown, he realizes his mistake. Man's life-long habit of attachment to the body, occupies all his thoughts, while friends, doctors, relatives and priests stand by helpless and despairing. </span></p><p> </p><p><span style="color: black">Another misunderstanding which Prof. Sahib Singh created is in the intepretation of Guruvaak which starts : Ghar Mein Ghar Dekhai De, So Satgur Purukh Sujaan. He left out essential words which he could only have known by real experiences.</span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 74967, member: 4990"] [B][I]Quoted By pk70[/I][/B] [COLOR=purple][I][FONT=Arial]Here is just an example how wonderful Gyani Bhai Mani Singh ji can make mistake and why we as Sikhs should be careful.[/FONT][/I][/COLOR] [COLOR=purple][SIZE=3][B][FONT=Raavi]ਸਲੋਕੁ ਮਃ ੨ [/FONT][FONT=Mangal]॥ [/FONT][FONT=Raavi]ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ [/FONT][FONT=Mangal]॥ [/FONT][FONT=Raavi]ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ [/FONT][FONT=Mangal]॥ [/FONT][FONT=Raavi]ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ [/FONT][FONT=Mangal]॥ [/FONT][FONT=Raavi]ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ [/FONT][FONT=Mangal]॥[/FONT][FONT=Raavi]੧[/FONT][FONT=Mangal]॥[/FONT][FONT=Times New Roman] {[/FONT][FONT=Raavi]ਪੰਨਾ [/FONT][FONT=Times New Roman]139}[/FONT][/B][/SIZE][/COLOR] [FONT=Times New Roman][SIZE=3][COLOR=darkgreen][B]Here is Gyani ji’s interpretation on page 82-83”Gurbani Parvodh”[/B][/COLOR][/SIZE][/FONT] [COLOR=purple][FONT=Times New Roman][SIZE=3]“ That Waheguru is without eyes but being observer watches all. He hasn’t any ears but he listens to every one. He is without feet but in others’ feet His walking power is present. He is without hands but every ones hands’ power of holding is His. He is without tongue but in others languages, His power is present. This way one who understands His ordinance and by being indifference to outside world, can meet Him”[/SIZE][/FONT][/COLOR] [COLOR=purple][FONT=Times New Roman][SIZE=3]This interpretation is unacceptable, it doesn’t convey Guru message, a Sikh should be alert about that. [B][COLOR=darkgreen]Now let’s read Dr. Sahib Singh’s interpretation, here it is[/COLOR][/B][/SIZE][/FONT][/COLOR] [COLOR=purple][FONT=Times New Roman][SIZE=3]If one sees without eyes( meaning without looking at others things etc), without ears listens( means do not heed attention to others back biting etc) if without feet walks( means stops going to bad places or to do wrong), without hands one works( doesn’t use hands to snatch from others rights etc) without tongue one speaks( who doesn’t use tongue to slander other etc) this is the way to live without ego (living while dead means living without ago). So this way one understands His ordinance. In simple words all efforts should be put to mold our mind to live without ego and by being pure)[/SIZE][/FONT][/COLOR] [COLOR=purple][FONT=Times New Roman][SIZE=3]Gyani Mani Singh ji is not just like me who just happen to be on this site, he has a good credit of influencing people and directing people to Sikhi. Here Gyani ji is dead wrong. [/SIZE][/FONT][/COLOR] [COLOR=purple][SIZE=3][FONT=Times New Roman]On this site we have been discussing about interpretation of Gurbani, people here on this site have different views about it, I respect that. Only on one point I do give stress though, if any interpretation goes against Guru Sahib’s Principles, it should not be accepted. If that is strong language to swallow, I won’t say that but will keep saying that it doesn’t convey the message Guru ji intends to do as I have quoted one example above, the interpretation must be questioned. This kind of misinterpretation is a common place practice in Sikhs circles. When I see I try to express my concerns. That is all. *******************[/FONT][/SIZE][/COLOR] [COLOR=purple]__________________[/COLOR] [COLOR=purple]HAR bisrat sda khuari Mehla 5[/COLOR] [COLOR=purple]pk70 [/COLOR] [B][COLOR=black]Pk70 Ji and Ekmusafir Ji,[/COLOR][/B] [COLOR=black]I also feel that Prof. Sahib Singh missed the point when using only intellect to decipher this vaak. An aspirant needs to develop spiritual muscle in stages in order that unfoldment happens within one's self - [/COLOR][COLOR=black]Ajapa Jap going on at all times in an Unspeakable Language.[/COLOR] Blind [COLOR=black]faith is one of the main obstacles to overcome. What we simply listen to, read or follow without investigating as to what and where it will lead to, is blind faith. If one is careless to forget the end while following the means, and does not see whether he is nearing the end or not, it is still blind faith. When one goes to a Master and listens attentively to the explanations given by Him on the subject of gaining Self-knowledge by self-analysis, duly supported by one or more quotations from the valuable sayings of various Saints, he is intellectually convinced to tread the path as an experimental measure and act up to what the Master says with faith for the time being. This is the first stepping-stone to learn about Reality. When he has the first-hand experience, of whatever degree it may be, he is convinced and progresses from day to day. Today, man listens to talks, lectures and sermons, accepts and believes these all his life and takes for granted that he has been placed firmly on the way to salvation. But when death comes with all its sufferings, pangs of separation and fears of the unknown, he realizes his mistake. Man's life-long habit of attachment to the body, occupies all his thoughts, while friends, doctors, relatives and priests stand by helpless and despairing. [/COLOR] [COLOR=black]Another misunderstanding which Prof. Sahib Singh created is in the intepretation of Guruvaak which starts : Ghar Mein Ghar Dekhai De, So Satgur Purukh Sujaan. He left out essential words which he could only have known by real experiences.[/COLOR] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Is Bhatt Bani Not Guru?
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