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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="gur_meet" data-source="post: 196520" data-attributes="member: 10945"><p>WJKK WJKF</p><p></p><p>In one of the posts Bhai Gurdas ji's Vaar has been quoted and commented upon and confusion has come. </p><p>The problem here is because of translation errors. The translator tried to connect the words with waheguru in a wrong way. The way of thinking in Yug’s is different and so the way of Naam jap was different. The words “Vavaa , Haahaa , Raaraa ,Gagaa” are references to the focus for naam jap. In satyug there was already purity in thought and sincerity. People had gyan (wisdom) so the ever presence of GOD in creation was focus in naam jap. In Dwapur yug the people were to be attracted back towards the GOD. So the focus was Hari Jap to introduce Godly love. In Treta the the sorrow became had emerged prominent so the remembrance of ever present God was focus . In kaliyug there is depravation and dis belief everywhere. So as Guru the God gives wisdom. The Shabad has emerged as Gurbani. The word Waheguru combines all the ways of Naam jap. Through gurbani jap gyan comes and with gyan the wisdom to see and feel the God’s ever presence.</p><p>Here is first the original prevalent translation :</p><p></p><p>੪੯ : ਵਾਹਿਗੁਰੂ ਮੰਤ੍ਰ</p><p>ਸਤਿਜੁਗਸਤਿਗੁਰਵਾਸਦੇਵਵਵਾਵਿਸਨਾਨਾਮੁਜਪਾਵੈ।</p><p>Satijougi Satigur Vaasadayv Vavaa Visanaa Naamu Japaavai.</p><p></p><p>“In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.”</p><p>ਦੁਆਪੁਰਿਸਤਿਗੁਰਹਰੀਕ੍ਰਿਸਨਹਾਹਾਹਰਿਹਰਿਨਾਮੁਜਪਾਵੈ।</p><p>Duaapari Satigur Haree Krisan Haahaa Hari Hari Naamu Japaavai.</p><p>The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.</p><p>ਤ੍ਰੇਤੇਸਤਿਗੁਰਰਾਮਜੀਰਾਰਾਰਾਮਜਪੇਸੁਖੁਪਾਵੈ।</p><p>Taytay Satigur Raam Jee Raaraa Raam Japay Soukhu Paavai.</p><p>In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.</p><p>ਕਲਿਜੁਗਿਨਾਨਕਗੁਰਗੋਵਿੰਦਗਗਾਗੋਵਿੰਦਨਾਮੁਅਲਾਵੈ*।</p><p>Kalijougi Naanak Gur Gobind Gagaa Gobind Naamu Alaavai.</p><p>In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.</p><p>ਚਾਰੇਜਾਗੇਚਹੁਜੁਗੀਪੰਚਾਇਣਵਿਚਿਜਾਇਸਮਾਵੈ।</p><p>Chaaray Jaagay Chahu Jougee Panchaain Vichi Jaai Samaavai.</p><p>The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man.</p><p>ਚਾਰੋਅਛਰਇਕੁਕਰਿਵਾਹਿਗੁਰੂਜਪੁਮੰਤ੍ਰਜਪਾਵੈ*।</p><p>Chaaro Achhar Iku Kari Vaahaguroo Japu Mantr Japaavai.</p><p>When joining four letters Wahiguru is remembered,</p><p>ਜਹਾਂਤੇਉਪਜਿਆਫਿਰਿਤਹਾਂਸਮਾਵੈ॥੪੯॥੧॥</p><p>Jahaa Tay Oupajiaa Dhiri Tahaa Samaavai ॥49॥1॥</p><p>The jiv merges again in its origin.</p><p></p><p></p><p>NOW here is a probable translation after doing contemplation on actual written words and overall purpose.</p><p></p><p>“In satyug the satguru (meaning creator , God as the true knowledge giver teacher) through wa wa ( praises of the knowing presence of God in creation) on the earth the Naam jap was done.</p><p></p><p>In Dwapur the satguru through hari krishan ( one who is all attractive meaning the God towards whom one is attracted) and the word is H H so as Hari Hari the Naam jap was done.</p><p></p><p>In Treta the satgur through Ram ji (one who is source of all pleasure and present in creation) and the words R R the Ram jap was done for happiness.</p><p></p><p>In Kaliyug satgur through Nanak the Guru Gobind ( God as teacher ) the words G G the Gobind is recited. (Here the reference probably is towards Shabad Guru. Guru Nanak brought ahead gurbani for recitation of Naam)</p><p></p><p>Through all four (types of Naam jap) the awakened merged in Panchayan ( the place from which the panch shabad and five elements of creation originate)</p><p></p><p>All four words ( ways of naam jap) are made one in Waheguru mantra for jap.</p><p>So that the jeev merges with from where had earlier emerged.”</p><p></p><p>Hope this somewhat clears the confusion regarding the vaar.</p><p></p><p></p><p>As for the main topic it can be said that the ways of approach is different. The paths are different but aim in the long run is same.</p><p>As soul we have come to the earth and taken a physical body. We have chosen the sikh way and so let it be with respect towards others way of approach.</p><p></p><p>gurmeet singh</p></blockquote><p></p>
[QUOTE="gur_meet, post: 196520, member: 10945"] WJKK WJKF In one of the posts Bhai Gurdas ji's Vaar has been quoted and commented upon and confusion has come. The problem here is because of translation errors. The translator tried to connect the words with waheguru in a wrong way. The way of thinking in Yug’s is different and so the way of Naam jap was different. The words “Vavaa , Haahaa , Raaraa ,Gagaa” are references to the focus for naam jap. In satyug there was already purity in thought and sincerity. People had gyan (wisdom) so the ever presence of GOD in creation was focus in naam jap. In Dwapur yug the people were to be attracted back towards the GOD. So the focus was Hari Jap to introduce Godly love. In Treta the the sorrow became had emerged prominent so the remembrance of ever present God was focus . In kaliyug there is depravation and dis belief everywhere. So as Guru the God gives wisdom. The Shabad has emerged as Gurbani. The word Waheguru combines all the ways of Naam jap. Through gurbani jap gyan comes and with gyan the wisdom to see and feel the God’s ever presence. Here is first the original prevalent translation : ੪੯ : ਵਾਹਿਗੁਰੂ ਮੰਤ੍ਰ ਸਤਿਜੁਗਸਤਿਗੁਰਵਾਸਦੇਵਵਵਾਵਿਸਨਾਨਾਮੁਜਪਾਵੈ। Satijougi Satigur Vaasadayv Vavaa Visanaa Naamu Japaavai. “In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.” ਦੁਆਪੁਰਿਸਤਿਗੁਰਹਰੀਕ੍ਰਿਸਨਹਾਹਾਹਰਿਹਰਿਨਾਮੁਜਪਾਵੈ। Duaapari Satigur Haree Krisan Haahaa Hari Hari Naamu Japaavai. The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari. ਤ੍ਰੇਤੇਸਤਿਗੁਰਰਾਮਜੀਰਾਰਾਰਾਮਜਪੇਸੁਖੁਪਾਵੈ। Taytay Satigur Raam Jee Raaraa Raam Japay Soukhu Paavai. In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness. ਕਲਿਜੁਗਿਨਾਨਕਗੁਰਗੋਵਿੰਦਗਗਾਗੋਵਿੰਦਨਾਮੁਅਲਾਵੈ*। Kalijougi Naanak Gur Gobind Gagaa Gobind Naamu Alaavai. In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited. ਚਾਰੇਜਾਗੇਚਹੁਜੁਗੀਪੰਚਾਇਣਵਿਚਿਜਾਇਸਮਾਵੈ। Chaaray Jaagay Chahu Jougee Panchaain Vichi Jaai Samaavai. The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man. ਚਾਰੋਅਛਰਇਕੁਕਰਿਵਾਹਿਗੁਰੂਜਪੁਮੰਤ੍ਰਜਪਾਵੈ*। Chaaro Achhar Iku Kari Vaahaguroo Japu Mantr Japaavai. When joining four letters Wahiguru is remembered, ਜਹਾਂਤੇਉਪਜਿਆਫਿਰਿਤਹਾਂਸਮਾਵੈ॥੪੯॥੧॥ Jahaa Tay Oupajiaa Dhiri Tahaa Samaavai ॥49॥1॥ The jiv merges again in its origin. NOW here is a probable translation after doing contemplation on actual written words and overall purpose. “In satyug the satguru (meaning creator , God as the true knowledge giver teacher) through wa wa ( praises of the knowing presence of God in creation) on the earth the Naam jap was done. In Dwapur the satguru through hari krishan ( one who is all attractive meaning the God towards whom one is attracted) and the word is H H so as Hari Hari the Naam jap was done. In Treta the satgur through Ram ji (one who is source of all pleasure and present in creation) and the words R R the Ram jap was done for happiness. In Kaliyug satgur through Nanak the Guru Gobind ( God as teacher ) the words G G the Gobind is recited. (Here the reference probably is towards Shabad Guru. Guru Nanak brought ahead gurbani for recitation of Naam) Through all four (types of Naam jap) the awakened merged in Panchayan ( the place from which the panch shabad and five elements of creation originate) All four words ( ways of naam jap) are made one in Waheguru mantra for jap. So that the jeev merges with from where had earlier emerged.” Hope this somewhat clears the confusion regarding the vaar. As for the main topic it can be said that the ways of approach is different. The paths are different but aim in the long run is same. As soul we have come to the earth and taken a physical body. We have chosen the sikh way and so let it be with respect towards others way of approach. gurmeet singh [/QUOTE]
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