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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
Paudi-4-Jap Ji Sahib Interpretation
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<blockquote data-quote="lalihayer" data-source="post: 94257" data-attributes="member: 5412"><p>Two Tuks we are doing veechar on.</p><p><span style="font-size: 10px"><strong><span style="color: Blue">1. </span></strong></span></p><p><span style="font-size: 10px"><strong><span style="color: Blue">ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ </span></strong></span></p><p>One view is that ਅੰਮ੍ਰਿਤ ਵੇਲਾ is strictly early morning. pk70 ji gave refrences from Gurbani and proved it convincingly. </p><p>Another view is that ਅੰਮ੍ਰਿਤ ਵੇਲਾ is anytime when we remember beloved Lord. That too can't be wrong. </p><p>Or it could be anytime when we start our day. There could be many workers, particularly in Western Countries, who work odd hours. Taxi workers end their day 8.00 in the morning and start their shift 8.00 in the evening. </p><p>Let us not become too literal. Whenever Satguru is saying ਅੰਮ੍ਰਿਤ ਵੇਲਾ, he means start of the day. We must start our day with His Naam. </p><p>Why Satguru is emphasizing on ਅੰਮ੍ਰਿਤ ਵੇਲਾ?</p><p>Early morning, most of the civilization is still in bed. It is quiet and free from disturbance. You are fresh. And there is nothing better than starting your day with Almighty. </p><p><strong>And yes, that time when we do simran is definitely ਅੰਮ੍ਰਿਤ।</strong></p><p></p><p></p><p></p><p><span style="font-size: 10px"><strong><span style="color: Blue">2.</span></strong></span></p><p><span style="font-size: 10px"><strong><span style="color: Blue">ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ </span></strong></span></p><p>One view is that ਕਪੜਾ means human body.<em></em></p><p><em>ਕਾਇਆ ਕਪੜੁ ਟੁਕੁ ਟੁਕੁ ਹੋਸੀ ਹਿਦੁਸਤਾਨੁ ਸਮਾਲਸੀ ਬੋਲਾ ॥</em></p><p><em>The body-fabric will be torn apart into shreds, and then India will remember these words. </em></p><p><em></em> </p><p>Another different view is it is robe of His Praise Grace and Glory.</p><p><em>ਸਚੀ ਸਿਫਤਿ ਸਾਲਾਹ ਕਪੜਾ ਪਾਇਆ ॥</em></p><p><em>He has dressed me in the robes of His True Praise and Glory. </em></p><p></p><p>Keywords here are ਕਰਮੀ and ਨਦਰੀ. ਕਪੜਾ literally means our dress or what we wear to cover us. You can think about ਕਪੜਾ as human body or robe of His Praise and Glory within this human body.</p><p></p><p>Pk70 ji says,"<span style="color: Silver"><em><span style="color: Gray">Gurbani is not understood by ones’ own guessing or trolling, Guru himself clears all concepts. If Gurru Vaak in discussion needs to be understood, read the following Guru Vakas, meaning of Amrit Vela will be clearer; we do not need any scholar to figure it out, I only accept what Guru interprets</span>.</em></span>"</p><p>Well said pk70 ji. All the concepts are right there and very clear.</p><p> But we are learners. We should try not to become scholars. ਹਊਮੈ which comes with being scholar is too much to digest. Let us become better Sikhs of our Guru.</p><p>We are doing veechar and there is nothing important than doing veechar for our spiritual advancement. Doing veechar is not different than Simran, as He is the one who we are doing veechar on. Pitfall is when veechar turns into a debate. Debate is vaad (ਵਾਦ) . That is battle of egos. We learners must watch for it.</p></blockquote><p></p>
[QUOTE="lalihayer, post: 94257, member: 5412"] Two Tuks we are doing veechar on. [SIZE=2][B][COLOR=Blue]1. ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ [/COLOR][/B][/SIZE] One view is that ਅੰਮ੍ਰਿਤ ਵੇਲਾ is strictly early morning. pk70 ji gave refrences from Gurbani and proved it convincingly. Another view is that ਅੰਮ੍ਰਿਤ ਵੇਲਾ is anytime when we remember beloved Lord. That too can't be wrong. Or it could be anytime when we start our day. There could be many workers, particularly in Western Countries, who work odd hours. Taxi workers end their day 8.00 in the morning and start their shift 8.00 in the evening. Let us not become too literal. Whenever Satguru is saying ਅੰਮ੍ਰਿਤ ਵੇਲਾ, he means start of the day. We must start our day with His Naam. Why Satguru is emphasizing on ਅੰਮ੍ਰਿਤ ਵੇਲਾ? Early morning, most of the civilization is still in bed. It is quiet and free from disturbance. You are fresh. And there is nothing better than starting your day with Almighty. [B]And yes, that time when we do simran is definitely ਅੰਮ੍ਰਿਤ।[/B] [SIZE=2][B][COLOR=Blue]2. ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ [/COLOR][/B][/SIZE] One view is that ਕਪੜਾ means human body.[I] ਕਾਇਆ ਕਪੜੁ ਟੁਕੁ ਟੁਕੁ ਹੋਸੀ ਹਿਦੁਸਤਾਨੁ ਸਮਾਲਸੀ ਬੋਲਾ ॥ The body-fabric will be torn apart into shreds, and then India will remember these words. [/I] Another different view is it is robe of His Praise Grace and Glory. [I]ਸਚੀ ਸਿਫਤਿ ਸਾਲਾਹ ਕਪੜਾ ਪਾਇਆ ॥ He has dressed me in the robes of His True Praise and Glory. [/I] Keywords here are ਕਰਮੀ and ਨਦਰੀ. ਕਪੜਾ literally means our dress or what we wear to cover us. You can think about ਕਪੜਾ as human body or robe of His Praise and Glory within this human body. Pk70 ji says,"[COLOR=Silver][I][COLOR=Gray]Gurbani is not understood by ones’ own guessing or trolling, Guru himself clears all concepts. If Gurru Vaak in discussion needs to be understood, read the following Guru Vakas, meaning of Amrit Vela will be clearer; we do not need any scholar to figure it out, I only accept what Guru interprets[/COLOR].[/I][/COLOR]" Well said pk70 ji. All the concepts are right there and very clear. But we are learners. We should try not to become scholars. ਹਊਮੈ which comes with being scholar is too much to digest. Let us become better Sikhs of our Guru. We are doing veechar and there is nothing important than doing veechar for our spiritual advancement. Doing veechar is not different than Simran, as He is the one who we are doing veechar on. Pitfall is when veechar turns into a debate. Debate is vaad (ਵਾਦ) . That is battle of egos. We learners must watch for it. [/QUOTE]
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Guru Granth Sahib
Jup Banee
Paudi-4-Jap Ji Sahib Interpretation
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