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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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<blockquote data-quote="prem judge" data-source="post: 158935" data-attributes="member: 758"><p>Veer Jios,</p><p>Every translation even by our most respected authors, is the authors own understanding</p><p>of the topic done with great research and dedication, yet no 2 translations of the same topic will be the same. Does this negate the value of the work? Coming to the article in question my understanding of the words highlighted in red is that it is aimed at the very gurus/deras who knowingly mislead poor simple masses, for their own selfish gains. As</p><p>far as curses are concerned dear Ambarsaria ji, far from it, as the author was a gentle loving soul readily hugging even his most venomous critic. </p><p> </p><p>We are all on a spiritual journey of learning, whatever path we choose, be it uttering Ram, Allah, Waheguru or Lord, be it through reading of scriptures, silent contemplation,</p><p>meditation or numerous other ways. The end result is how we carry ourselves, care for others and His creation, what changes we bring into our lives and above all being able to</p><p>speak the truth, practise the truth and be Waheguruji inspired souls in all situations.</p><p> </p><p>I have had the honour of beeing very closely assoiciated with Bhai Sahib as he was called for over 36 years, meeting almost 5 nights a week for spiritual discourses at his home during my early days into the spiritual journey. A CULT, no way quite the opposite as BS was totally opposed to these very gurus/deras/bomos and infact helped countless souls out of their grasp and put them on the path of "than than Siri Guru Granth Sahib Ji"</p><p>and simeran bhagti. He brought us out of meaningless rituals, superstition and fanatical views, needing no gurus/masters other than the SGGS. BS spent some good 60 years in researching most of the scriptures of the world, travelling worldwide at his own expence,</p><p>meeting and researching most meditation systems and putting his stamp on Simeran Bhagti which he advocated and practised. The only mantar that BS advocated was the "Mul Mantar", recetation of this followed by simeran and also reading of the Sukhmani Sahib at times of need. There was NO secret mantars, laying of hands, blowing into ones ears or special initiation ceremonies, no none of these hocus pocus as Giani Ji puts it. Simerans were always done openly with all including BS if he was present taking part,</p><p>just like the rest. Yes there were many critics who implied that BS used auto suggestion,</p><p>black magic or hypnotism to create the special atmosphere, and feeling of Naam Kalah.</p><p>Wrong again, as I too have been conducting simerans where ever I go with the same</p><p>results and feelings even amongst those who have never done simerans at all. I am neither a hypnotist nor do I have, or want to have any supernatural powers, save the </p><p>blessings of Waheguruji. BS neithe sought guru worship nor allowed anyone to touch his feet, rather would give a loving hug to one and all. BS has stayed in my home for weeks at end on numerous round the world trips and I have had the chance to observe him at close quarters. He ate, spoke, walked and slept Simeran without any pretence. BS not only thought us Simeran, he also changed our eating habits (whoesome meals, no white sugar, rice and such harmful diets), fundamental views and much more. We would sit late into the night (2am) listning to Gurbani discussions, and he would be up again at 5am busily researching in his room. BS has singularly done more to spread the word of Gurbani to the world at large than all the organisations put together. There are numerous groups around the world of all races practising simerans today melodiously singing the "Mul Mantar" which even some of our very own shy away from. Not for money or fame , feverishly passing the message to all who sought, on many occasions puting his own money onto the hands of some needy soul.</p><p> </p><p>To the numerous visitors who had the occassion to stay at his home, you could not find a better host, fussing around, making sure your bed was comfortable, then cooking up a most holesome meal with his own hands, pampering you with some delecious local fruits or some nourishing fruit shake. Which baba/yogi/guru would do that ? Most would be after the last penny you have, right. So where did BS go wrong? If one does not agree with his point of view, so be it, are we not all free to choose our own destiny? </p><p> </p><p>For my part I have only love, humble respect and deepest gratitude to Waheguruji for </p><p>allowing us the company of BS all these years; he has left us enrichened, enlightened</p><p>and free from the grasp of manmat, deras, babas etc. BS has stood with us through trials of severe illness, financial crisis and much more without any condition, or reward; instead gifted us with our own SGGS Ji and numerous other books (Dasam Grant, Teekas,</p><p>SGGS translations, mahan kosh, steeks, etc) for our referance at his own cost. Note.</p><p>BS made us aware of the objectional parts of the Dasam Granth some 20 years ago and</p><p>go us copies so that we could read it ourselves.</p><p> </p><p>I would be a lowlife unworthy soul if I did try and clarify this matter and I do so with total humbleness and truth, accepting or leaving it will not make any difference to a great departed soul, still it has to be done. Let us at least leave a departed soul in peace. All of Wahegurujis blessings for our onward growth peace and tranquillity. If ones needs more clarificatin please free to contact me. Guru Fateh.</p></blockquote><p></p>
[QUOTE="prem judge, post: 158935, member: 758"] Veer Jios, Every translation even by our most respected authors, is the authors own understanding of the topic done with great research and dedication, yet no 2 translations of the same topic will be the same. Does this negate the value of the work? Coming to the article in question my understanding of the words highlighted in red is that it is aimed at the very gurus/deras who knowingly mislead poor simple masses, for their own selfish gains. As far as curses are concerned dear Ambarsaria ji, far from it, as the author was a gentle loving soul readily hugging even his most venomous critic. We are all on a spiritual journey of learning, whatever path we choose, be it uttering Ram, Allah, Waheguru or Lord, be it through reading of scriptures, silent contemplation, meditation or numerous other ways. The end result is how we carry ourselves, care for others and His creation, what changes we bring into our lives and above all being able to speak the truth, practise the truth and be Waheguruji inspired souls in all situations. I have had the honour of beeing very closely assoiciated with Bhai Sahib as he was called for over 36 years, meeting almost 5 nights a week for spiritual discourses at his home during my early days into the spiritual journey. A CULT, no way quite the opposite as BS was totally opposed to these very gurus/deras/bomos and infact helped countless souls out of their grasp and put them on the path of "than than Siri Guru Granth Sahib Ji" and simeran bhagti. He brought us out of meaningless rituals, superstition and fanatical views, needing no gurus/masters other than the SGGS. BS spent some good 60 years in researching most of the scriptures of the world, travelling worldwide at his own expence, meeting and researching most meditation systems and putting his stamp on Simeran Bhagti which he advocated and practised. The only mantar that BS advocated was the "Mul Mantar", recetation of this followed by simeran and also reading of the Sukhmani Sahib at times of need. There was NO secret mantars, laying of hands, blowing into ones ears or special initiation ceremonies, no none of these hocus pocus as Giani Ji puts it. Simerans were always done openly with all including BS if he was present taking part, just like the rest. Yes there were many critics who implied that BS used auto suggestion, black magic or hypnotism to create the special atmosphere, and feeling of Naam Kalah. Wrong again, as I too have been conducting simerans where ever I go with the same results and feelings even amongst those who have never done simerans at all. I am neither a hypnotist nor do I have, or want to have any supernatural powers, save the blessings of Waheguruji. BS neithe sought guru worship nor allowed anyone to touch his feet, rather would give a loving hug to one and all. BS has stayed in my home for weeks at end on numerous round the world trips and I have had the chance to observe him at close quarters. He ate, spoke, walked and slept Simeran without any pretence. BS not only thought us Simeran, he also changed our eating habits (whoesome meals, no white sugar, rice and such harmful diets), fundamental views and much more. We would sit late into the night (2am) listning to Gurbani discussions, and he would be up again at 5am busily researching in his room. BS has singularly done more to spread the word of Gurbani to the world at large than all the organisations put together. There are numerous groups around the world of all races practising simerans today melodiously singing the "Mul Mantar" which even some of our very own shy away from. Not for money or fame , feverishly passing the message to all who sought, on many occasions puting his own money onto the hands of some needy soul. To the numerous visitors who had the occassion to stay at his home, you could not find a better host, fussing around, making sure your bed was comfortable, then cooking up a most holesome meal with his own hands, pampering you with some delecious local fruits or some nourishing fruit shake. Which baba/yogi/guru would do that ? Most would be after the last penny you have, right. So where did BS go wrong? If one does not agree with his point of view, so be it, are we not all free to choose our own destiny? For my part I have only love, humble respect and deepest gratitude to Waheguruji for allowing us the company of BS all these years; he has left us enrichened, enlightened and free from the grasp of manmat, deras, babas etc. BS has stood with us through trials of severe illness, financial crisis and much more without any condition, or reward; instead gifted us with our own SGGS Ji and numerous other books (Dasam Grant, Teekas, SGGS translations, mahan kosh, steeks, etc) for our referance at his own cost. Note. BS made us aware of the objectional parts of the Dasam Granth some 20 years ago and go us copies so that we could read it ourselves. I would be a lowlife unworthy soul if I did try and clarify this matter and I do so with total humbleness and truth, accepting or leaving it will not make any difference to a great departed soul, still it has to be done. Let us at least leave a departed soul in peace. All of Wahegurujis blessings for our onward growth peace and tranquillity. If ones needs more clarificatin please free to contact me. Guru Fateh. [/QUOTE]
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