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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="japjisahib04" data-source="post: 184587" data-attributes="member: 971"><p>Though topic of Amrit velaa over here is out of context. Let me share my two cents. Let us see in which context guru sahib have used the word amrit vela, ' ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥ ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥ ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ First question which comes to my mind is, 'when Guru Sahib had already raised a question in first stanza, 'keev sachiara hoeyee keev kudeh tuteh pal' then how come need for another question, 'phair kai aagai rakhiyee jit deesai darbar, moh kee bolan boliyee jit sun dharai piyar' arises. Was not it enough to be truthful by surrendering to His will to assimilate with our creator that guru sahib raised another question. The question further looked weird when gurbani says, 'aapai patti kalam aap upar laikh bhi tu kis nu kahyee nanka dujha kahai ku - when he himself is the creator of everything then what shall we offer him to qualify to see His darbar. It is like me owning a choclate factory (and I make all the choclates in the world) and you giving me a choclate for a present to make me happy. Makes no sense.</p><p></p><p>The traditional understandings of this pauree was what should I offer to see His darbar? Very few people know the meaning of darbar and why word darbar is written.. Since God is all over, does it mean He has left His darbar somewhere in seventh sky? As a result of this you go to any gurdwara and see various offerings like, fruit, sweets, rumalas and money etc. I don't mind when all these things are offered but only to serve the devotees/guests and not taken as offerings to akal purakh. We have built a gap between offerings to sangat and akal purakh and thus forget the real message. Until I realized what is mine? It is my ego. And Guru sahib in continuance to the first question is asking me now to 'phair' shift your paradigm(from manh ki matt to Guru ki matt) and surrender your ego to inculcate the divine philosophy of gurbani. To live as per the essence of gurbani is called surrender and this is the foremost condition. When I am full of love, humble and soft spoken, it is the expression and language of God. As per my understanding, 'by living like this whole of my life will be amrit velya.</p><p></p><p>Vela Vakat is not a particular instant in the ever continuous time that Humans have invented based on the observations on movements Sun, Stars, and planets etc. For humans Vela is time slot of our existence on earth (bodily existence only) All Vela or time is Fruitful that one spends in remembrance of the Beloved who is our Creator, Source, Power and everything. Sabd Guru is the medium for Hearing ( Sunnia) pondering (Vichar) understanding (Sojhee), Believing (Maneya), and Be in Love ( Man Keeta Bhao).." Therefore we Ponder on Sabd, which is Naam for Remembrance, and Hukam (His Will) for us to live with. </p><p></p><p>The life Span ( Precious Opportunity) is the Vela to get absorbed in our source through constant remembrance. The so called Ambrosial hours in early morning are not the only Ambrosial time (Vela), although for many that may be the time to start a day, but there are many other who had no choice but to earn their living working in shifts. I found out that Amrit is Gurbani Sabd to guide our lives - our stay on earth. And all that time when we are in Remembrance of our Creator is Amrit Vela for us. </p><p></p><p>Above is my understanding and I stand corrected.</p><p></p><p>best regards</p><p>sahni</p></blockquote><p></p>
[QUOTE="japjisahib04, post: 184587, member: 971"] Though topic of Amrit velaa over here is out of context. Let me share my two cents. Let us see in which context guru sahib have used the word amrit vela, ' ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥ ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥ ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ First question which comes to my mind is, 'when Guru Sahib had already raised a question in first stanza, 'keev sachiara hoeyee keev kudeh tuteh pal' then how come need for another question, 'phair kai aagai rakhiyee jit deesai darbar, moh kee bolan boliyee jit sun dharai piyar' arises. Was not it enough to be truthful by surrendering to His will to assimilate with our creator that guru sahib raised another question. The question further looked weird when gurbani says, 'aapai patti kalam aap upar laikh bhi tu kis nu kahyee nanka dujha kahai ku - when he himself is the creator of everything then what shall we offer him to qualify to see His darbar. It is like me owning a choclate factory (and I make all the choclates in the world) and you giving me a choclate for a present to make me happy. Makes no sense. The traditional understandings of this pauree was what should I offer to see His darbar? Very few people know the meaning of darbar and why word darbar is written.. Since God is all over, does it mean He has left His darbar somewhere in seventh sky? As a result of this you go to any gurdwara and see various offerings like, fruit, sweets, rumalas and money etc. I don't mind when all these things are offered but only to serve the devotees/guests and not taken as offerings to akal purakh. We have built a gap between offerings to sangat and akal purakh and thus forget the real message. Until I realized what is mine? It is my ego. And Guru sahib in continuance to the first question is asking me now to 'phair' shift your paradigm(from manh ki matt to Guru ki matt) and surrender your ego to inculcate the divine philosophy of gurbani. To live as per the essence of gurbani is called surrender and this is the foremost condition. When I am full of love, humble and soft spoken, it is the expression and language of God. As per my understanding, 'by living like this whole of my life will be amrit velya. Vela Vakat is not a particular instant in the ever continuous time that Humans have invented based on the observations on movements Sun, Stars, and planets etc. For humans Vela is time slot of our existence on earth (bodily existence only) All Vela or time is Fruitful that one spends in remembrance of the Beloved who is our Creator, Source, Power and everything. Sabd Guru is the medium for Hearing ( Sunnia) pondering (Vichar) understanding (Sojhee), Believing (Maneya), and Be in Love ( Man Keeta Bhao).." Therefore we Ponder on Sabd, which is Naam for Remembrance, and Hukam (His Will) for us to live with. The life Span ( Precious Opportunity) is the Vela to get absorbed in our source through constant remembrance. The so called Ambrosial hours in early morning are not the only Ambrosial time (Vela), although for many that may be the time to start a day, but there are many other who had no choice but to earn their living working in shifts. I found out that Amrit is Gurbani Sabd to guide our lives - our stay on earth. And all that time when we are in Remembrance of our Creator is Amrit Vela for us. Above is my understanding and I stand corrected. best regards sahni [/QUOTE]
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