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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
Humre Praan Gopaal Gobind
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<blockquote data-quote="Tejwant Singh" data-source="post: 101006" data-attributes="member: 138"><p><strong>Re: Humre Praan Gopaal Gobind..</strong></p><p></p><p>Kiram ji,</p><p> </p><p>Guru Fateh.</p><p> </p><p>Gurbani is beautiful. Poetry is exquisite and it is so powerful that it gives us goose bumps when we chant it. Our Gurus were visionaries because they wanted us not to read Gurbani in silence but to speak out loud, chant and sing. This is the whole essence of poetry.</p><p> </p><p>However I must admit that the literal translation takes away a lot of beauty of this beautiful Shabad.</p><p> </p><p>Allow me to share how I see this beautiful Shabad.</p><p> </p><p>I will express Rahao first because it is center idea of the whole Shabad. Rahao is the nectar and all other verses are the petals of this beautiful flower- Shabad.</p><p> </p><p>The Rahao shows how our Munn- mind- our thought process is immersed in Me-ism. It is not asleep it is working all the times breeding negative things. It is sleep walking. As someone said that one can awaken the one who is asleep but one can not awaken the sleep walker.</p><p> </p><p>So Guru Sahib is shaking us up by holdind our shoulders so we can make our Munn-Mind stop sleepwalking, stop dwelling in Me-ism. Guru Sahib says that without the connection with the ONE you are useless and all alone. You will not be able to find solace in anything and there is no one there when you need a shoulder to lean on.</p><p> </p><p>The Rahao shows how we are manipulated by our own Munn-Mind which makes us wander directionless and hence, we feel lost.</p><p> </p><p>So what is the advice Guru Sahib gives us?</p><p> </p><p>Let's check the first verse.</p><p> </p><p> </p><p>Kiram ji, if you notice, there is a big difference between the English literal translation and Prof. Sahib Singh's interpretation.</p><p> </p><p>The objective and the chat is about our Munn- Mind which the literal English translation has missed it altogether somehow.</p><p> </p><p>So now the question arises, when my mind has been awaken up from sleepwalking and then how can it begin to get rid of Me-ism and find connection with the ONE? </p><p> </p><p>In order to find the connection with the ONE and get rid of Me-ism, Guru Sahib is saying to our mind that keep this treasure called Ik Ong Kaar always within. In other words never sleepwalk ever again which will make you lose your connection with the ONE. When the mind realises the value of this treasure then humility settles in and that humility makes one dust off Satguru's feet with one's hair. </p><p>Let's try to delve in this a bit more. Hair is on top of our head and so is our mind, our thought process which is inside our head. </p><p> </p><p>What a beautiful poetic similie here Guru sahib has produced in this verse!. Dusting off "the feet of Ik Ong Kaar" is to follow Him in all aspects.</p><p> </p><p>We all know Ik Ong Kaar is formless. So what is Guru Sahib's trying to say to us by the above?</p><p> </p><p>Guru Sahib explains that in the second verse:</p><p> </p><p><strong><span style="font-size: 10px"><span style="font-family: 'AnmolUniPr'"><span style="color: #800000"><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A9%81%E0%A8%B0" target="_blank">http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗੁਰ</a></span></span></span></strong>Hey Munn-Mind, learn the tools of how to breed goodness within through the Bani of Satguru.Our Gurus' tell us many times in SGGS that this Gurbani is inspired by Ik Ong Kaar. Our Gurus are mere instruments in this divine play- leela. And once, oh Mind, when you have learnt the tools of goodness through Gurbani then Ik Ong Kaar - the giver will take your pains away by giving you the tools to tackle life when the odds are stacked up against you. His compassoinate treatment, His disposition to be kind and forgiving will alleviate you from any distress.</p><p> </p><p>Now a person like a stubborn minded like myself is in awe of Ik Ong Kaar's grace and giving nature. So in the third petal of this beautiful flower, Guru Sahib shares the real secret of life.</p><p> </p><p>And what is that secret?</p><p> </p><p>Ik Ong Kaar is the only giver. Without Him, life is nothing but a sleepwalk immersed in Me-ism which is wandering without any direction. In other words, Ik Ong Kaar is our only GPS. And He is the only one that gives us Naam- the rigth directions, the right tools how to direct ourselves towards goodness.</p><p> </p><p>Guru Sahib has completed this flower with the fourth petal-in the last verse.</p><p> </p><p>Practice the tools bestowed by Him of how to breed goodness within 24-7. By remembering Ik Ong Kaar day and night, how? by studying the manual called SGGS, will help you how to use these tools in your life. And then, you will cease sleepwalking.</p><p> </p><p><span style="font-family: 'AnmolUniPr'"><span style="font-size: 9px"><span style="color: #000000"><span style="font-size: 10px">Ang. 387</span></span></span></span></p><p> </p><p>Thanks for sharing and enriching my life with this Shabad. I do appreciate it.</p><p> </p><p>Regards</p><p> </p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 101006, member: 138"] [b]Re: Humre Praan Gopaal Gobind..[/b] Kiram ji, Guru Fateh. Gurbani is beautiful. Poetry is exquisite and it is so powerful that it gives us goose bumps when we chant it. Our Gurus were visionaries because they wanted us not to read Gurbani in silence but to speak out loud, chant and sing. This is the whole essence of poetry. However I must admit that the literal translation takes away a lot of beauty of this beautiful Shabad. Allow me to share how I see this beautiful Shabad. I will express Rahao first because it is center idea of the whole Shabad. Rahao is the nectar and all other verses are the petals of this beautiful flower- Shabad. The Rahao shows how our Munn- mind- our thought process is immersed in Me-ism. It is not asleep it is working all the times breeding negative things. It is sleep walking. As someone said that one can awaken the one who is asleep but one can not awaken the sleep walker. So Guru Sahib is shaking us up by holdind our shoulders so we can make our Munn-Mind stop sleepwalking, stop dwelling in Me-ism. Guru Sahib says that without the connection with the ONE you are useless and all alone. You will not be able to find solace in anything and there is no one there when you need a shoulder to lean on. The Rahao shows how we are manipulated by our own Munn-Mind which makes us wander directionless and hence, we feel lost. So what is the advice Guru Sahib gives us? Let's check the first verse. Kiram ji, if you notice, there is a big difference between the English literal translation and Prof. Sahib Singh's interpretation. The objective and the chat is about our Munn- Mind which the literal English translation has missed it altogether somehow. So now the question arises, when my mind has been awaken up from sleepwalking and then how can it begin to get rid of Me-ism and find connection with the ONE? In order to find the connection with the ONE and get rid of Me-ism, Guru Sahib is saying to our mind that keep this treasure called Ik Ong Kaar always within. In other words never sleepwalk ever again which will make you lose your connection with the ONE. When the mind realises the value of this treasure then humility settles in and that humility makes one dust off Satguru's feet with one's hair. Let's try to delve in this a bit more. Hair is on top of our head and so is our mind, our thought process which is inside our head. What a beautiful poetic similie here Guru sahib has produced in this verse!. Dusting off "the feet of Ik Ong Kaar" is to follow Him in all aspects. We all know Ik Ong Kaar is formless. So what is Guru Sahib's trying to say to us by the above? Guru Sahib explains that in the second verse: [B][SIZE=2][FONT=AnmolUniPr][COLOR=#800000][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A9%81%E0%A8%B0"][/URL][/COLOR][/FONT][/SIZE][/B]Hey Munn-Mind, learn the tools of how to breed goodness within through the Bani of Satguru.Our Gurus' tell us many times in SGGS that this Gurbani is inspired by Ik Ong Kaar. Our Gurus are mere instruments in this divine play- leela. And once, oh Mind, when you have learnt the tools of goodness through Gurbani then Ik Ong Kaar - the giver will take your pains away by giving you the tools to tackle life when the odds are stacked up against you. His compassoinate treatment, His disposition to be kind and forgiving will alleviate you from any distress. Now a person like a stubborn minded like myself is in awe of Ik Ong Kaar's grace and giving nature. So in the third petal of this beautiful flower, Guru Sahib shares the real secret of life. And what is that secret? Ik Ong Kaar is the only giver. Without Him, life is nothing but a sleepwalk immersed in Me-ism which is wandering without any direction. In other words, Ik Ong Kaar is our only GPS. And He is the only one that gives us Naam- the rigth directions, the right tools how to direct ourselves towards goodness. Guru Sahib has completed this flower with the fourth petal-in the last verse. Practice the tools bestowed by Him of how to breed goodness within 24-7. By remembering Ik Ong Kaar day and night, how? by studying the manual called SGGS, will help you how to use these tools in your life. And then, you will cease sleepwalking. [FONT=AnmolUniPr][SIZE=1][COLOR=#000000][SIZE=2]Ang. 387[/SIZE][/COLOR][/SIZE][/FONT] Thanks for sharing and enriching my life with this Shabad. I do appreciate it. Regards Tejwant Singh [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Humre Praan Gopaal Gobind
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