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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 6
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<blockquote data-quote="Amarpal" data-source="post: 1269" data-attributes="member: 10"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Dear Khalsa Jee,</span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Visiting places of pilgrimage and taking bath in water bodies has been a tradition from the times of Vedas. To understand it’s meaning we have to go back in time.</span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Let us imagine the India say some 1500 years ago and an individual starting from what is known as Chennai today for pilgrimage to Kashi. </span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Imagine the total environment for this journey. What transport that would have been available at that time – bullock cart or horse or some thing like that. What types of roads of that time – muddy and ill maintained and non-existent at places. Imagine the non-availability of the map of the route to Kashi – on had to depend on locals who can help to some distance they know with all the possibility of deception and cheating. Imagine the lonely paths with virtually no traffic to be encountered for long times. Imagine the distances between population centers – long stretches of unpopulated areas and the time taken to cover the distance between them, with no help in between. Imagine the feeling of insecurity felt all the time by the individual from carnivorous animals and thieves. Imagine the ruggedness of the Satpura and Vindhya mountain ranges, which the individual has to cross and the difficulties associated with it. Imagine the limitation and the risk associated with carrying food, water, supplies and money on the way to Kashi. Imagine the uncertainties in the traveler passing through the areas ruled by different kings. Imagine the risk involved for the traveler all the way who had to depend on individuals that one does not know for sure what are their intentions. Imagine the sickness that may afflict the person on the way with no medical help available. Imagine the uncertainty the individual will have not knowing how much time the journey will take. Imagine the loneliness that the individual will have with no real contact with his loved one he has left behind. With all this, imagine what the individual embarking on such journey will be undergoing. </span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I must have been a very stressful and scary situation demanding lot of courage to say ‘I’ will go to pilgrimage to Kashi. Note the word ‘I’, which indicates ego.</span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The person who embarks on such journey is bound to pass through very difficult times on the way. Somewhere he may be sick and living on the mercy of some one. Some time all what he is carrying with him may get stolen or lost; he may have to beg to support himself and his journey. Some time he may be struggling for water. He may even she his fellow traveler dieing on the way. Some time he may miss the convoy going to Kashi and may have to wait for long till the next one arrives. During this wait he may have to take up some menial works, which may not suit his status back home and so on. One can imagine all sorts of difficulties that the travelers would have to face in those times. </span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Now imagine what would have happen to this individuals ego ‘I’ with which he has begun his journey. On the way it would have been shattered so many times, the individual would have realised his limitedness and inadequacies. The ordeals would have made him realise that he is nobody and time and time again he would have prayed to God for help and support. His reliance and belief in God would have increased many folds and the belief would have percolated deep into his psyche and to the depth of his heart and his soul.</span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">When in sight of his destination - Kashi, with tears in his eyes, he would have been thanking God who has carried him all the way and whose support his again need to go back home and be with his loved ones. </span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With his ego shattered and dead the individual would have already become ‘Nirmal’. The process of reaching Kashi would have already transformed him. This internal transformation is in no way visible to human eye. What they can see is the individual taking bath in the water body near the place of pilgrimage. What water can do to any individual? It touches only the external body; it can only wash away the dust and dirt. The real cleansing is the transformation that is needed deep within. It is the transformation that had taken place during the journey caused by the process of journey of those times. </span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Taking bath in Kashi was only symbolic act; it was the intent with which the individual had started his journey. Taking bath was like touching the tape in a race at the end line; the real thing is running.</span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The individual, who had started the journey with ‘I’ on his tongue, would have returned home with the Naam on his tongue. People, naturally would have concluded that the bath has transformed him, and this illusion continues – it is not the bath but the process of reaching Kashi in those days.</span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">When Guru Sahib says that ‘tirath naavaa jay tis bhaavaa’, he is meaning the same thing. If one has become transformed and graced by ‘Karta Purakh’ then it is equivalent to what common people think happens if one takes bath in the water body associated with a revered place for pilgrimage. </span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Please note: </span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(i) Guru Sahib had to use terms, which the common man – his audience – understood, this was necessary to convey the intended meaning effectively. Here he has used ‘tirath naavaa’. </span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(ii) Use of this term does not mean that he is asking us to start going to places of pilgrimage and take bath there. Reaching the place of pilgrimage by plane, going to the place of reverence by air-conditioned car and taking bath there or something like that, for me, has no meaning because the real process that bring about the transformation is missed all together. To me, it is waste of time and money; it is only pretence. It is a meaning less ritual.</span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With Love and Respect for all</span></span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Amarpal</span></span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 1269, member: 10"] [font=Times New Roman][size=3]Dear Khalsa Jee,[/size][/font] [size=3][/size] [font=Times New Roman][size=3]Visiting places of pilgrimage and taking bath in water bodies has been a tradition from the times of Vedas. To understand it’s meaning we have to go back in time.[/size][/font] [size=3][/size] [font=Times New Roman][size=3]Let us imagine the India say some 1500 years ago and an individual starting from what is known as Chennai today for pilgrimage to Kashi. [/size][/font] [size=3][/size] [font=Times New Roman][size=3]Imagine the total environment for this journey. What transport that would have been available at that time – bullock cart or horse or some thing like that. What types of roads of that time – muddy and ill maintained and non-existent at places. Imagine the non-availability of the map of the route to Kashi – on had to depend on locals who can help to some distance they know with all the possibility of deception and cheating. Imagine the lonely paths with virtually no traffic to be encountered for long times. Imagine the distances between population centers – long stretches of unpopulated areas and the time taken to cover the distance between them, with no help in between. Imagine the feeling of insecurity felt all the time by the individual from carnivorous animals and thieves. Imagine the ruggedness of the Satpura and Vindhya mountain ranges, which the individual has to cross and the difficulties associated with it. Imagine the limitation and the risk associated with carrying food, water, supplies and money on the way to Kashi. Imagine the uncertainties in the traveler passing through the areas ruled by different kings. Imagine the risk involved for the traveler all the way who had to depend on individuals that one does not know for sure what are their intentions. Imagine the sickness that may afflict the person on the way with no medical help available. Imagine the uncertainty the individual will have not knowing how much time the journey will take. Imagine the loneliness that the individual will have with no real contact with his loved one he has left behind. With all this, imagine what the individual embarking on such journey will be undergoing. [/size][/font] [size=3][/size] [font=Times New Roman][size=3]I must have been a very stressful and scary situation demanding lot of courage to say ‘I’ will go to pilgrimage to Kashi. Note the word ‘I’, which indicates ego.[/size][/font] [size=3][/size] [font=Times New Roman][size=3]The person who embarks on such journey is bound to pass through very difficult times on the way. Somewhere he may be sick and living on the mercy of some one. Some time all what he is carrying with him may get stolen or lost; he may have to beg to support himself and his journey. Some time he may be struggling for water. He may even she his fellow traveler dieing on the way. Some time he may miss the convoy going to Kashi and may have to wait for long till the next one arrives. During this wait he may have to take up some menial works, which may not suit his status back home and so on. One can imagine all sorts of difficulties that the travelers would have to face in those times. [/size][/font] [size=3][/size] [font=Times New Roman][size=3]Now imagine what would have happen to this individuals ego ‘I’ with which he has begun his journey. On the way it would have been shattered so many times, the individual would have realised his limitedness and inadequacies. The ordeals would have made him realise that he is nobody and time and time again he would have prayed to God for help and support. His reliance and belief in God would have increased many folds and the belief would have percolated deep into his psyche and to the depth of his heart and his soul.[/size][/font] [size=3][/size] [font=Times New Roman][size=3]When in sight of his destination - Kashi, with tears in his eyes, he would have been thanking God who has carried him all the way and whose support his again need to go back home and be with his loved ones. [/size][/font] [size=3][/size] [font=Times New Roman][size=3]With his ego shattered and dead the individual would have already become ‘Nirmal’. The process of reaching Kashi would have already transformed him. This internal transformation is in no way visible to human eye. What they can see is the individual taking bath in the water body near the place of pilgrimage. What water can do to any individual? It touches only the external body; it can only wash away the dust and dirt. The real cleansing is the transformation that is needed deep within. It is the transformation that had taken place during the journey caused by the process of journey of those times. [/size][/font] [size=3][/size] [font=Times New Roman][size=3]Taking bath in Kashi was only symbolic act; it was the intent with which the individual had started his journey. Taking bath was like touching the tape in a race at the end line; the real thing is running.[/size][/font] [size=3][/size] [font=Times New Roman][size=3]The individual, who had started the journey with ‘I’ on his tongue, would have returned home with the Naam on his tongue. People, naturally would have concluded that the bath has transformed him, and this illusion continues – it is not the bath but the process of reaching Kashi in those days.[/size][/font] [size=3][/size] [font=Times New Roman][size=3]When Guru Sahib says that ‘tirath naavaa jay tis bhaavaa’, he is meaning the same thing. If one has become transformed and graced by ‘Karta Purakh’ then it is equivalent to what common people think happens if one takes bath in the water body associated with a revered place for pilgrimage. [/size][/font] [size=3][/size] [font=Times New Roman][size=3]Please note: [/size][/font] [size=3][/size] [font=Times New Roman][size=3](i) Guru Sahib had to use terms, which the common man – his audience – understood, this was necessary to convey the intended meaning effectively. Here he has used ‘tirath naavaa’. [/size][/font] [size=3][/size] [font=Times New Roman][size=3](ii) Use of this term does not mean that he is asking us to start going to places of pilgrimage and take bath there. Reaching the place of pilgrimage by plane, going to the place of reverence by air-conditioned car and taking bath there or something like that, for me, has no meaning because the real process that bring about the transformation is missed all together. To me, it is waste of time and money; it is only pretence. It is a meaning less ritual.[/size][/font] [size=3][/size] [font=Times New Roman][size=3]With Love and Respect for all[/size][/font] [size=3][/size] [font=Times New Roman][size=3]Amarpal[/size][/font] [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 6
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