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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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Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 4
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<blockquote data-quote="Tejwant Singh" data-source="post: 806" data-attributes="member: 138"><p><strong>Japji</strong></p><p>Quote:</p><p></p><p></p><p>Pauri 1</p><p></p><p>1.Sochai soch na howee je sochi Iakhwar. Chupal chup na howee je lai rahan livetar. Bhukhian bhukh na utree je banna puria bhar. Sehas sianpa Iakh hoeh ta ek na chalay nal. Kiv sachiara hoiyai kiv kurai tutai pal. Hukam rajaee chalana Nanak Iikhya naL</p><p></p><p></p><p></p><p>I would like to expand a bit more on this. There have been a lot of different interpretations of this pauri by different sikh scholars which becomes a bit more confusing rather than putting a light of clarity on it.</p><p></p><p>Maskeen ji, Professor Sahib Singh ji and some others take SOCH as SuCH ( purifying by bathing in 'holy waters'. Bhai Manmohan singh ji, Yogi Bhajan, Rajneesh, Master Teja Singh and others take SOCH has THOUGHT PROCESS.</p><p></p><p>I tend to agree more with the formers than with the latters .</p><p></p><p>I would like to think aloud, if I may, with the SADH SANGAT regarding this.</p><p></p><p>There were 4 main schools of thought at the time of Guru Nanak.</p><p></p><p>1.Sochai soch na howee je sochi Iakhvaar.</p><p>a. Bathing in 'holy waters' to cleanse one's sins.</p><p style="text-align: center">or</p> <p style="text-align: left">Thinking hundreds of times as many scholars have mentioned.</p><p></p><p>2.Chupei chup na howee je lai rahan livetar.</p><p>b.Mon Vrat- this school of thought insisited on not talking at all. (I wish my kids could learn that j/k.)</p><p></p><p>They failed to understand that one can not quieten the tempest within.</p><p></p><p>3. Bhukhian bhukh na utree jei bannah puria bhar.</p><p>c. One can try to quench one's hunger from all aspects, meaning food, lust etc etc. By doing so one hopefully will come to the conclusion of 'been there, done that' and will cease doing things impulsively.</p><p></p><p>However Master Teja Singh's interprets the above as fasting, that is restraint like #2 which seems repetitive.</p><p></p><p>4. Sehas sianpa Iakh hoeh ta ek na chalay nal.</p><p>d.Having a cunning nature is of no use. We call them 'confidence tricksters'.</p><p></p><p>However Master Teja Singh and many others have interpreted the above as:-</p><p></p><p>Thousands of 'intellectual flights' cannot take one to the Realm of Truth (True wisdom or realization of the Divine within).</p><p></p><p>I would like to expand on this a bit more.</p><p></p><p>Cunning nature needs thought process. One can not con anyone without planning for it. Hence being 'smarter and holier than thou' needs a lot of thinking which again becomes repetitve if we interpret the first verse SOCH as thought process rather than SuCH meaning to purify mainly by water.</p><p></p><p>One of the more important things to notice is that 'thought process' is a singular collective noun. One can think about the same many times but one can not have mutiple thought processes for the same, the way it is mentioned in the verse number one.</p><p></p><p>I have no idea why the sikh scholars take the word 'intellect' as MANMAT when they are using the same to understand GURBANI??!!</p><p></p><p>Intellect is used in many different ways in GURBANI.</p><p></p><p>In Japji we read, <strong>'Gaviei, Suniey,</strong> <strong><em><u>munn</u></em> rakhiey bhao'</strong></p><p></p><p>In Anand we read, <strong>' eh <u><em>mun</em></u>n mereiyah, tun sadah roh HAR nalei'</strong></p><p></p><p>In Rehras we read, <strong>'tin kavan khalaavai kavan chugaavai <em><u>munn</u></em> mein simran kariyah.</strong></p><p></p><p>And many more that talk about <u><em><strong>munn</strong></em></u> which requires intellect.</p><p></p><p>We all know Guru Nanak Dev ji and all other Gurus, the founders of this beautiful way of Gurmat life have always been precise -to the point- in whatever they wrote as Gurbani. They re-emphasised the same thought process by giving different examples but they never repeated themselves in the same verse.</p><p></p><p>My 2 cent worth.</p><p></p><p>Bhul Chuk Maaf.</p><p></p><p>Peace and Love</p><p></p><p>Tejwant</p><p></p><p>PS..I would like to know others' point of view on this as well.</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 806, member: 138"] [B]Japji[/B] Quote: Pauri 1 1.Sochai soch na howee je sochi Iakhwar. Chupal chup na howee je lai rahan livetar. Bhukhian bhukh na utree je banna puria bhar. Sehas sianpa Iakh hoeh ta ek na chalay nal. Kiv sachiara hoiyai kiv kurai tutai pal. Hukam rajaee chalana Nanak Iikhya naL I would like to expand a bit more on this. There have been a lot of different interpretations of this pauri by different sikh scholars which becomes a bit more confusing rather than putting a light of clarity on it. Maskeen ji, Professor Sahib Singh ji and some others take SOCH as SuCH ( purifying by bathing in 'holy waters'. Bhai Manmohan singh ji, Yogi Bhajan, Rajneesh, Master Teja Singh and others take SOCH has THOUGHT PROCESS. I tend to agree more with the formers than with the latters . I would like to think aloud, if I may, with the SADH SANGAT regarding this. There were 4 main schools of thought at the time of Guru Nanak. 1.Sochai soch na howee je sochi Iakhvaar. a. Bathing in 'holy waters' to cleanse one's sins. [CENTER]or[/CENTER] [LEFT]Thinking hundreds of times as many scholars have mentioned.[/LEFT] 2.Chupei chup na howee je lai rahan livetar. b.Mon Vrat- this school of thought insisited on not talking at all. (I wish my kids could learn that j/k.) They failed to understand that one can not quieten the tempest within. 3. Bhukhian bhukh na utree jei bannah puria bhar. c. One can try to quench one's hunger from all aspects, meaning food, lust etc etc. By doing so one hopefully will come to the conclusion of 'been there, done that' and will cease doing things impulsively. However Master Teja Singh's interprets the above as fasting, that is restraint like #2 which seems repetitive. 4. Sehas sianpa Iakh hoeh ta ek na chalay nal. d.Having a cunning nature is of no use. We call them 'confidence tricksters'. However Master Teja Singh and many others have interpreted the above as:- Thousands of 'intellectual flights' cannot take one to the Realm of Truth (True wisdom or realization of the Divine within). I would like to expand on this a bit more. Cunning nature needs thought process. One can not con anyone without planning for it. Hence being 'smarter and holier than thou' needs a lot of thinking which again becomes repetitve if we interpret the first verse SOCH as thought process rather than SuCH meaning to purify mainly by water. One of the more important things to notice is that 'thought process' is a singular collective noun. One can think about the same many times but one can not have mutiple thought processes for the same, the way it is mentioned in the verse number one. I have no idea why the sikh scholars take the word 'intellect' as MANMAT when they are using the same to understand GURBANI??!! Intellect is used in many different ways in GURBANI. In Japji we read, [B]'Gaviei, Suniey,[/B] [B][I][U]munn[/U][/I] rakhiey bhao'[/B] In Anand we read, [B]' eh [U][I]mun[/I][/U]n mereiyah, tun sadah roh HAR nalei'[/B] In Rehras we read, [B]'tin kavan khalaavai kavan chugaavai [I][U]munn[/U][/I] mein simran kariyah.[/B] And many more that talk about [U][I][B]munn[/B][/I][/U] which requires intellect. We all know Guru Nanak Dev ji and all other Gurus, the founders of this beautiful way of Gurmat life have always been precise -to the point- in whatever they wrote as Gurbani. They re-emphasised the same thought process by giving different examples but they never repeated themselves in the same verse. My 2 cent worth. Bhul Chuk Maaf. Peace and Love Tejwant PS..I would like to know others' point of view on this as well. [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 4
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