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Kirtan and Human Psyche

Discussion in 'Spiritual Articles' started by Astroboy, Nov 1, 2007.

  1. Astroboy

    Astroboy Malaysia
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    ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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    Kirtan and the Human Psyche [​IMG] [​IMG]
    Prof. Surinder Singh
    The philosophy of the Sikh Gurus describes the concept of a positive entity and a negative entity within humans. The Sikh philosophy names these entities as the mun (mind) and the atma (conscience or soul). Whereas the mind represents the selfish and impatient side of an individual, the soul represents the honest and sincere side. It is central to the belief of the Sikhs that all humans have these two sides to their character, and that both sides are equally important for understanding oneself and becoming one with the creator.
    The Shabads of the Sikh Gurus are examples and lessons for the mind and soul to dialogue with each other, so that they can work together rather then against each other. This is indicative of the thoughts, discussions and debates that everyone partakes in on a daily basis inside their head.
    Much research has been done regarding the effects of music on one's emotional wellbeing. Thoughts, feelings and emotions are highly influenced by listening to music. The emotional experience derived from music has a powerful effect on the formation of one's moral and intellectual outlook. "Music faces us with the realization that there are two worlds: the inner and the outer. The inner is often incommunicable, a spiritual world which is difficult to enter from the outer world where we normally speak to one another. Music is bridge for us." -Alfred Nieman

    (Full article: Kirtan and the Human Psyche)
     
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  3. Astroboy

    Astroboy Malaysia
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  4. Astroboy

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    Astroboy Malaysia
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    YouTube - Bhai Onkar Singh Una Sahib wale - Sahib Mera Neet Navaan

    Translation from Shabad Hazare :
    This shabad is from Shabad Hazare

    Jeeo darat hai aapNaa Kai sio karee pukaar
    My heart is afraid; to whom should I complain?

    Dookh visaaraN seviaa sadaa sadaa daataar. 1.
    I serve Him, who makes me forget my pains;
    He is the Giver, forever and ever.1.

    Saahib meraa neet navaa, sadaa sadaa dataar.1. rahaao.
    My Lord and Master is forever new; He’s the Giver forever and ever.1. Pause.

    Andin sahib seveeai, ant chaddaae soe
    Night and Day, I serve the Lord and Master; He shall save me in the end.

    SuN suN meree KaamNee, paar utaaraa hoe.2.
    Hearing and listening, O My dear sister, I have crossed over.2.

    Dayaal terai naam taraa, sad kurbaaNai jaao.1 rahaao.
    O Merciful Lord, your Naam carries me across.
    I am forever a sacrifice to You. 1. Pause.

    Sarbun(g) saachaa eik hai, doojaa naahee koe
    In all the world, there is only the One True Lord, there is no other at all

    Taakee sevaa so kare, jaa kau naddar kare.3.
    He alone serves the Lord upon whom the Lord casts His glance of Grace.

    Tudh baajh piaare kev rahaa,
    Without you, O Beloved, how could I even live?

    saa vaddiaaee deh jit naam terai lag rahaa
    Bless me with such greatness, that I may remain attached to your Naam

    doo jaa naahee koe, jis aagai piaare jaae kahaa.1.Rahaao.
    There is no other, O Beloved, to whom I can go and speak with. 1. Pause.

    Sevee sahib aapNaa, avar na jaachau koe
    I serve my Lord and Master; I ask for no other.

    Naanak taa kaa daas hai, bind bind chukh chukh hoe.4.
    Nanak is His slave; moment by moment, bit by bit, he is a sacrifice to Him.4.
     
  9. Astroboy

    Astroboy Malaysia
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    Theory of Raag BasantThe name Basant is from Sanskrit vasant meaning spring, and during that season of the year Basant may be performed at any time of the day or night. Otherwise, it is reserved for the night between 9 p.m. and midnight. The Ragmala gives Basant as a putra (son) of Hindol, also a spring raga. Today it belongs to the Purvi thata. The only variant noted in the Holy Book is Basant-Hindol. Basant is a very old raga dating from the 8th century. Guru Nanak, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Tegh Bahadur composed sabdas to this raga. Performed in slow tempo, this gentle melody depicts quiet joy. The descending scale is usually found at the beginning of a composition with the ascending form following later.

    According to Indian Schools of music this raga has very gentle mood and represents loneliness and quiet joy and is to be performed in a dignified slow tempo The raga belongs to Purvi thaht.



    Raag Basant Guldasta (Shuddh Basant, Basant Hindol, Basant Bahar)
    Tabla : Panjtaal, Iktaal, Tintal
    Shabad: Basant chadiya phooli ban rae

    Translation:
    Click here > basant charhi-aa foolee banraa-ay
     

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