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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Gurbani Contemplation - Selok Bhagat Kabir Ji
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<blockquote data-quote="Tejwant Singh" data-source="post: 93765" data-attributes="member: 138"><p><span style="font-size: 9px"><span style="font-family: 'AnmolUniPr'"><span style="color: #800000"><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0" target="_blank"> </a></span></span></span></p><p><span style="font-size: 9px"><span style="font-family: 'AnmolUniPr'"><span style="color: #800000"><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0" target="_blank"></a></span></span></span> </p><p> </p><p>Namjap ji</p><p> </p><p> </p><p>Guru Fateh.</p><p> </p><p>Once again the transliteration is an insult to this poetry as we have discussed before. The reason I like to repeat this as often as possible is so that the respective readers can delve deeper into Gurbani through other ways. Those who know Punjabi can check Prof. Sahib Singh's tikka on the internet.</p><p> </p><p>In these saloks, in my opinion Kabir ji is talking about the difference between knowledge and wisdom.</p><p> </p><p>In our Indian culture we have tons of people who tell us what we should do. They do not do practice the same but it makes them feel superior just to preach Manmat, perhaps. It is the ego stroking thing which is deeply rooted in the Indian culture. In other words there are more preachers than practitioners. Or putting it into the Native American term- More Chiefs than the Indians.</p><p> </p><p>Kabir ji says that in the beginning I thought cramming the books will be a good thing to be attuned with IK Ong Kaar. Guru Nanak tells us the same in Japji "Sehan syanapah lakh hoi, Ik nah chalei naal" And we as humans claim that knowledge makes us clever which is a great thing to impress others but little do we know that Gurbani is the catalyst that converts knowledge into wisdom so we can really find the connection. It is no good having a halogen lamp in the hand without any connection to the power outlet.</p><p> </p><p>We all know that learning ( as the transliteration would indicate) is not bad at all, to the contrary hence we are called Sikhs- Students- Learners.</p><p> </p><p>Then someone preached to do yoga by turning your body into a pretzel which will make you attuned with Ik Ong Kaar.</p><p> </p><p></p><p></p><p> </p><p>In the above Kabir ji shows us that he has found the true answer to be attuned with Ik Ong Kaar through Sadh sangat which can only lead to wisdom and the connection with THE ONE.</p><p> </p><p>Allow me to elaborate this a bit further. People who tell us what to do- the preachers of Maya- get easily offended if things are not done in their way. When we ignore them, at times they become abusive and start slandering . This is a deep rooted flaw in the Indian culture which still mars us even today. </p><p> </p><p>Connection with Ik Ong kaar is all about love which motivates us, inspires us and becomes the spring board for us to soar to the horizons of goodness with the help of Gurmat winds.</p><p> </p><p>Here Kabir ji is saying and putting it bluntly," I give a damn about those who want me to follow them for their own gain no matter how much they talk ill about me because I have found the real connection".</p><p> </p><p><span style="font-size: 9px"><span style="font-family: 'AnmolUniPr'"><span style="color: #800000"><span style="font-family: 'AnmolUniPr'"><span style="font-size: 9px"><span style="color: #800000"><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0%E0%A8%BE" target="_blank">http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਬੀਰਾ</a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0%E0%A8%BE" target="_blank">http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਬੀਰਾ</a></span></span></span><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0" target="_blank">http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਬੀਰ</a></span></span></span></p><p> </p><p>In the above Kabir ji shows the result of having found the connection with Ik Ong Kaar and how he shows his inspiration, motivation and self confidence, the weapons he garnered through the connection to combat against the arrows lanced by those with knowledge sans wisdom.</p><p> </p><p>One should not forget to realise that these kind of slanderers also dwell within- kaam,krodh,lobh,moh hankaar.</p><p> </p><p>The beauty about the poetic Gurbani is that it is written in such a way where we can introspect- talk to ourselves, ask questions and then find the answers.</p><p> </p><p>Gurbani breeds introspection which breeds awarness- realisation- understanding and last but not the least acceptance. Modern psychology calls this the leap towards freedom and we all know how new the modern psychology is. </p><p> </p><p>So in the above Salok Kabir ji has shown the result of the connection. He has shown us that only by finding the connection with Ik Ong kaar, one can shield oneself from the negative forces which may be within or around us.</p><p> </p><p>So Namjap ji, this is the way I see these 2 Saloks, it is not about the slanderers but about us and how we can rise above the negative forces.</p><p> </p><p>Others may see them differently which I would love them to share with us.</p><p> </p><p>Input from all would be highly appreciated.</p><p> </p><p>Thanks & Regards</p><p> </p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 93765, member: 138"] [SIZE=1][FONT=AnmolUniPr][COLOR=#800000][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0"][SIZE=3][COLOR=#000000] [/COLOR][/SIZE] [/URL][/COLOR][/FONT][/SIZE] Namjap ji Guru Fateh. Once again the transliteration is an insult to this poetry as we have discussed before. The reason I like to repeat this as often as possible is so that the respective readers can delve deeper into Gurbani through other ways. Those who know Punjabi can check Prof. Sahib Singh's tikka on the internet. In these saloks, in my opinion Kabir ji is talking about the difference between knowledge and wisdom. In our Indian culture we have tons of people who tell us what we should do. They do not do practice the same but it makes them feel superior just to preach Manmat, perhaps. It is the ego stroking thing which is deeply rooted in the Indian culture. In other words there are more preachers than practitioners. Or putting it into the Native American term- More Chiefs than the Indians. Kabir ji says that in the beginning I thought cramming the books will be a good thing to be attuned with IK Ong Kaar. Guru Nanak tells us the same in Japji "Sehan syanapah lakh hoi, Ik nah chalei naal" And we as humans claim that knowledge makes us clever which is a great thing to impress others but little do we know that Gurbani is the catalyst that converts knowledge into wisdom so we can really find the connection. It is no good having a halogen lamp in the hand without any connection to the power outlet. We all know that learning ( as the transliteration would indicate) is not bad at all, to the contrary hence we are called Sikhs- Students- Learners. Then someone preached to do yoga by turning your body into a pretzel which will make you attuned with Ik Ong Kaar. In the above Kabir ji shows us that he has found the true answer to be attuned with Ik Ong Kaar through Sadh sangat which can only lead to wisdom and the connection with THE ONE. Allow me to elaborate this a bit further. People who tell us what to do- the preachers of Maya- get easily offended if things are not done in their way. When we ignore them, at times they become abusive and start slandering . This is a deep rooted flaw in the Indian culture which still mars us even today. Connection with Ik Ong kaar is all about love which motivates us, inspires us and becomes the spring board for us to soar to the horizons of goodness with the help of Gurmat winds. Here Kabir ji is saying and putting it bluntly," I give a damn about those who want me to follow them for their own gain no matter how much they talk ill about me because I have found the real connection". [SIZE=1][FONT=AnmolUniPr][COLOR=#800000][FONT=AnmolUniPr][SIZE=1][COLOR=#800000][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0%E0%A8%BE"][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0%E0%A8%BE"][/URL][/COLOR][/SIZE][/FONT][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%AC%E0%A9%80%E0%A8%B0"][/URL][/COLOR][/FONT][/SIZE] In the above Kabir ji shows the result of having found the connection with Ik Ong Kaar and how he shows his inspiration, motivation and self confidence, the weapons he garnered through the connection to combat against the arrows lanced by those with knowledge sans wisdom. One should not forget to realise that these kind of slanderers also dwell within- kaam,krodh,lobh,moh hankaar. The beauty about the poetic Gurbani is that it is written in such a way where we can introspect- talk to ourselves, ask questions and then find the answers. Gurbani breeds introspection which breeds awarness- realisation- understanding and last but not the least acceptance. Modern psychology calls this the leap towards freedom and we all know how new the modern psychology is. So in the above Salok Kabir ji has shown the result of the connection. He has shown us that only by finding the connection with Ik Ong kaar, one can shield oneself from the negative forces which may be within or around us. So Namjap ji, this is the way I see these 2 Saloks, it is not about the slanderers but about us and how we can rise above the negative forces. Others may see them differently which I would love them to share with us. Input from all would be highly appreciated. Thanks & Regards Tejwant Singh [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Gurbani Contemplation - Selok Bhagat Kabir Ji
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