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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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Shabad Vechaar - We Get That We Wish
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<blockquote data-quote="Taranjeet singh" data-source="post: 158695" data-attributes="member: 10049"><p><strong>Re: Shabad Vechaar- We get that we Wish</strong></p><p></p><p>Harry ji,</p><p>You are a wonderful writer/author. I am envious of the eloquence, you are blessed with and how neatly you express yourself. Not many people have the quality. Dear Sp also writes beautifully and sometimes I feel that I come here for improving my English and to learn way of expression.</p><p>IJ s has his way of thinking. You have your innovative style of stating things. Yeah, coming to Bani, I personally feel and you may necessarily not agree, it is felt that we should be governed by the meaning in the context. What is the context of Entire Guru Granth Sahib ji. I am no scholar to state on this. The context of Guru Granth Sahib ji is life time experience of 10 Nananks and many sikhs who had given up their lives for the cause. Bani of not all the Gurus is recorded in Sri Guru Granth Sahib Ji. </p><p></p><p>I cannot gauge the context in which the bani has been authored. </p><p>Only thing that I can do is to read it as a whole as a book. I try to do it and have done many a times by reading it as a Guide and Not as a Guru i.e read an electronic copy of Sri Guru Granth Sahib Ji.</p><p></p><p>Still I feel that there is inner beauty in metaphorical expressions. If we try to alter the meaning as is conveyed by the original text we run the risk that over a period of time we shall end up in messing up with the meaning as the mind would be colored by the context provided by eminent person like IJ. It shall take up the virginity of that has been authored. Authors and commentators make deep impressions on account of their knowledge coupled with their skills in language. Let people learn from their own interpretations. Why should you not interpret the things yourself.? If I read Ij and ...Ij^n, I would be reading through colored glasses and that is I want to avoid. </p><p></p><p>None alive, has seen death or afterwards and hence IJs summary is also not worthy of any merit as it may be devoid of this. Where mind cannot reach , let us be guided by Guru Sahib who were well tuned with the Almighty and they might have some message to convey. </p><p></p><p>In the shabad stated above and the entire context if taken together, would convey me that we are governed by our Sanskaars/impressions that we form during the currency of entire life. May be these impressions gets expressions at the time when we have say good bye to this world of ours. Hence , again my interpretation, we should be careful in doing our deeds and acts that we do over the period of entire life. Mind would recall those things of which it carries the imprint. Hence I should spend sometime in remembering Him who has given me everything that I need. </p><p></p><p>Hope I make some sense. Kindly ignore the mistakes and even spellings. Yes, I am completely at peace with myself and wish everyone the same. Cannot afford to make any compromises where peace of mind is concerned.</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 158695, member: 10049"] [b]Re: Shabad Vechaar- We get that we Wish[/b] Harry ji, You are a wonderful writer/author. I am envious of the eloquence, you are blessed with and how neatly you express yourself. Not many people have the quality. Dear Sp also writes beautifully and sometimes I feel that I come here for improving my English and to learn way of expression. IJ s has his way of thinking. You have your innovative style of stating things. Yeah, coming to Bani, I personally feel and you may necessarily not agree, it is felt that we should be governed by the meaning in the context. What is the context of Entire Guru Granth Sahib ji. I am no scholar to state on this. The context of Guru Granth Sahib ji is life time experience of 10 Nananks and many sikhs who had given up their lives for the cause. Bani of not all the Gurus is recorded in Sri Guru Granth Sahib Ji. I cannot gauge the context in which the bani has been authored. Only thing that I can do is to read it as a whole as a book. I try to do it and have done many a times by reading it as a Guide and Not as a Guru i.e read an electronic copy of Sri Guru Granth Sahib Ji. Still I feel that there is inner beauty in metaphorical expressions. If we try to alter the meaning as is conveyed by the original text we run the risk that over a period of time we shall end up in messing up with the meaning as the mind would be colored by the context provided by eminent person like IJ. It shall take up the virginity of that has been authored. Authors and commentators make deep impressions on account of their knowledge coupled with their skills in language. Let people learn from their own interpretations. Why should you not interpret the things yourself.? If I read Ij and ...Ij^n, I would be reading through colored glasses and that is I want to avoid. None alive, has seen death or afterwards and hence IJs summary is also not worthy of any merit as it may be devoid of this. Where mind cannot reach , let us be guided by Guru Sahib who were well tuned with the Almighty and they might have some message to convey. In the shabad stated above and the entire context if taken together, would convey me that we are governed by our Sanskaars/impressions that we form during the currency of entire life. May be these impressions gets expressions at the time when we have say good bye to this world of ours. Hence , again my interpretation, we should be careful in doing our deeds and acts that we do over the period of entire life. Mind would recall those things of which it carries the imprint. Hence I should spend sometime in remembering Him who has given me everything that I need. Hope I make some sense. Kindly ignore the mistakes and even spellings. Yes, I am completely at peace with myself and wish everyone the same. Cannot afford to make any compromises where peace of mind is concerned. [/QUOTE]
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Shabad Vechaar - We Get That We Wish
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