☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Hard Talk
Prophecy Or Not?
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="japjisahib04" data-source="post: 189273" data-attributes="member: 971"><p>I been always saying Gurbani is universal, each and every pankti applies to everyone for transformation. Thus when we relate this sabd, with the story of Guru Nanak’ visit to Bhai Lalo and dialogue with him, I can accept logically city of Kabul, Babar, Bhai Lalo. But the question arises when in the sabd, Guru Sahib is revealing working and characters of participants like Kaazi, Brahman, Muslim women, Hindu women of high and low status of that time, then who are these participant in that sequence of the same time named ‘saram and dharm’ of that time, where Babar met them and why they disappeared seeing Babar's army. If they were human beings, then which religion they belonged and in which world they were living, what were they wearing etc. etc.? I am seriously posing this question as contents of history can always be subjective and biased and when Sri Guru Granth Sahib Ji says, 'bura bhala n kis nu kehia - then how could we label and interpret 'paap ki janj - as army of sinner from Kabul' especially when gurbani throughout describes prime virtues of God as 'mith bolda ji oh kadai n bolai kouda - who does not even considered my short comings, thus labeling anyone sinner(paapi) or 'murakh' does not arise in the dictionary of guru sahib. </p><p></p><p>In addition, if the sabd is really discussing a dialogue with Bhai Lalo, then why whole episode is not written altogether at one place and also in one raag, like the Sidh Ghost and why is it scattered between page 300 to page 722 and why all these four sabds were named babarvaani by our scholars. Further it was not an eyewitness piece that guru sahib through sattelite were watching and dictating. Why the different parts of the so-called Babar Vani are in different parts of the Guru Granth Sahib. I say 'so-called' since there is no indication in the Guru Granth Sahib that these texts are linked. My purpose is only to extract the essence and how it helps me to be truthful and or how the prophesy makes my life truthful.</p><p></p><p>If confusion still persists, then best way is to check the context/topic from the first sabd of Tilang Raag on page 721 to drive the true message Guru Sahib is trying to pass, which is written in Persian language stating, 'sabh roz gastam .. this is my state of mind that I wandered day and night aimlessly in greed, contemplating on evil schemes and as such it has become my nature, thus I never thought of doing good deeds nor had mercy on anyone i.e. I have a request at your door, 'yaq arz guftam .. You are spotless and I am full of spots, kindly grant me wisdom to make me spotless. This is the context of the Tilang Rag. Since I live in Arab country I have good knowledge of Arabic and Persian language and when guru sahib says 'mam sar muey' he is not pointing towards pulling from hairs (as I have never seen anyone being pulled by 'Jamm' from hair) as was translated earlier by several scholars group - but azrael (evil thought process) have taken control of my thought process. With this perspective if we interpret the gurbani, we will find powerful and meaningful message. Guru sahib says, 'nanak gayan japai jaeyn - only those can anylize or realize the true message who have experienced the truth.</p><p></p><p>Now coming to 'jaisi mai aavai khasam ki baani - why Guru sahib is telling, 'jaisi mai aavai - does it descend by itself - if yes then why it is not descending upon us. Simply reading for the sake of reading, able to write articles/deliver lecture to impress other or kirtan was not what guru sahib wanted. It seems Guru sahib had learned the technique of listening the message, thus was qualified to drive the baani of khasm from within and 'taisara kari gian vai lalo - by living or transmitting the divine message to his body organ was able to transform himself. Further if it was narration of babars attack, then why it is said to be khasam ki baani - because - vasi rabh hialeeye - God resides within us thus divine gems, we retrieve from within belongs to God. </p><p></p><p>best regards</p><p>sahni mohinder</p></blockquote><p></p>
[QUOTE="japjisahib04, post: 189273, member: 971"] I been always saying Gurbani is universal, each and every pankti applies to everyone for transformation. Thus when we relate this sabd, with the story of Guru Nanak’ visit to Bhai Lalo and dialogue with him, I can accept logically city of Kabul, Babar, Bhai Lalo. But the question arises when in the sabd, Guru Sahib is revealing working and characters of participants like Kaazi, Brahman, Muslim women, Hindu women of high and low status of that time, then who are these participant in that sequence of the same time named ‘saram and dharm’ of that time, where Babar met them and why they disappeared seeing Babar's army. If they were human beings, then which religion they belonged and in which world they were living, what were they wearing etc. etc.? I am seriously posing this question as contents of history can always be subjective and biased and when Sri Guru Granth Sahib Ji says, 'bura bhala n kis nu kehia - then how could we label and interpret 'paap ki janj - as army of sinner from Kabul' especially when gurbani throughout describes prime virtues of God as 'mith bolda ji oh kadai n bolai kouda - who does not even considered my short comings, thus labeling anyone sinner(paapi) or 'murakh' does not arise in the dictionary of guru sahib. In addition, if the sabd is really discussing a dialogue with Bhai Lalo, then why whole episode is not written altogether at one place and also in one raag, like the Sidh Ghost and why is it scattered between page 300 to page 722 and why all these four sabds were named babarvaani by our scholars. Further it was not an eyewitness piece that guru sahib through sattelite were watching and dictating. Why the different parts of the so-called Babar Vani are in different parts of the Guru Granth Sahib. I say 'so-called' since there is no indication in the Guru Granth Sahib that these texts are linked. My purpose is only to extract the essence and how it helps me to be truthful and or how the prophesy makes my life truthful. If confusion still persists, then best way is to check the context/topic from the first sabd of Tilang Raag on page 721 to drive the true message Guru Sahib is trying to pass, which is written in Persian language stating, 'sabh roz gastam .. this is my state of mind that I wandered day and night aimlessly in greed, contemplating on evil schemes and as such it has become my nature, thus I never thought of doing good deeds nor had mercy on anyone i.e. I have a request at your door, 'yaq arz guftam .. You are spotless and I am full of spots, kindly grant me wisdom to make me spotless. This is the context of the Tilang Rag. Since I live in Arab country I have good knowledge of Arabic and Persian language and when guru sahib says 'mam sar muey' he is not pointing towards pulling from hairs (as I have never seen anyone being pulled by 'Jamm' from hair) as was translated earlier by several scholars group - but azrael (evil thought process) have taken control of my thought process. With this perspective if we interpret the gurbani, we will find powerful and meaningful message. Guru sahib says, 'nanak gayan japai jaeyn - only those can anylize or realize the true message who have experienced the truth. Now coming to 'jaisi mai aavai khasam ki baani - why Guru sahib is telling, 'jaisi mai aavai - does it descend by itself - if yes then why it is not descending upon us. Simply reading for the sake of reading, able to write articles/deliver lecture to impress other or kirtan was not what guru sahib wanted. It seems Guru sahib had learned the technique of listening the message, thus was qualified to drive the baani of khasm from within and 'taisara kari gian vai lalo - by living or transmitting the divine message to his body organ was able to transform himself. Further if it was narration of babars attack, then why it is said to be khasam ki baani - because - vasi rabh hialeeye - God resides within us thus divine gems, we retrieve from within belongs to God. best regards sahni mohinder [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Hard Talk
Prophecy Or Not?
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top