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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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Spiritual Riddle In SGGS
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<blockquote data-quote="Sherab" data-source="post: 62393" data-attributes="member: 4661"><p><strong> pehilaa pooth pishhairee maaee ||</strong></p><p><strong>First, the son was born, and then, his mother.</strong></p><p></p><p>the son (body) is born first, then the the view of Waheguru (as a mother) is born (in the mind).</p><p></p><p><strong> gur laago chaelae kee paaee ||1||</strong></p><p><strong>The guru falls at the feet of the disciple. ||1||</strong></p><p></p><p>the guryu is beyond dualisms - upon meeting the guru (the mother) with our minds, he falls at our feet showing non-duality of either of us.</p><p></p><p><strong> eaek achanbho sunahu thumh bhaaee ||</strong></p><p><strong>Listen to this wonderful thing, O Siblings of Destiny!</strong></p><p></p><p>It is destiny that w eunderstand such things, etc. Pretty plain here.</p><p></p><p><strong> dhaekhath singh charaavath gaaee ||1|| rehaao ||</strong></p><p><strong>I saw the lion herding the cows. ||1||Pause||</strong></p><p></p><p>Singhs and Singhni's can be passive, also the fact that God is all loving, etc. Alot of interpretations for this one.</p><p></p><p><strong> jal kee mashhulee tharavar biaaee ||</strong></p><p><strong>The fish of the water gives birth upon a tree.</strong></p><p></p><p>When we (the fish) meet the guru, we move from a self centered view(water) and move closer (moving up upon the tree) and give birth to a more enlightened state.</p><p></p><p><strong> dhaekhath kutharaa lai gee bilaaee ||2||</strong></p><p><strong>I saw a cat carrying away a dog. ||2||</strong></p><p></p><p>Nothing is as it appears to be.</p><p></p><p><strong> thalai rae baisaa oopar soolaa ||</strong></p><p><strong>The branches are below, and the roots are above.</strong></p><p></p><p>God is at the top of the said tree, and his reach extends to the manmukh. the root, the essence of God is above.</p><p></p><p><strong> this kai paedd lagae fal foolaa ||3||</strong></p><p><strong>The trunk of that tree bears fruits and flowers. ||3||</strong></p><p></p><p>As we climg the branches closer to God, we see the fruits thereof.</p><p></p><p><strong> ghorai char bhais charaavan jaaee ||</strong></p><p><strong>Riding a horse, the buffalo takes him out to graze.</strong></p><p></p><p>the "horse" can be seen to be our minds. and the buffalo is a mighty, strong, diligant creature - the buffalo might even be a *Singh* in another animal form.. Anyone from America knows how powerful and thought provoking a water buffalo can be in our minds. A true Singh subdues his mind (the horse) and feeds it and grazes it with Bani... And line 4 narrates what comes next.</p><p> </p><p><strong> baahar bail gon ghar aaee ||4||</strong></p><p><strong>The bull is away, while his load has come home. ||4||</strong></p><p></p><p>The "bull" or self is away - and the load of sins has gone "home" IE. made pure by hearing the name of the Lord, to their natural place of rest - our own pure nature.</p><p></p><p><strong> kehath kabeer j eis padh boojhai ||</strong></p><p><strong>Says Kabeer, one who understands this hymn,</strong></p><p></p><p>Self explanatory.</p><p></p><p><strong> raam ramath this sabh kishh soojhai ||5||9||22||</strong></p><p><strong>and chants the Lord's Name, comes to understand everything. ||5||9||22||</strong></p><p></p><p>Not only are things not as they appear, not only are things an illusion at the core, and the essence of Waheguru, when we understand all such things, we get rid of egotism, and meet the True Guru - it all points abck to jap-Ji Sahib and the Mool Mantar.</p><p></p><p>this is just my 2 cents...</p></blockquote><p></p>
[QUOTE="Sherab, post: 62393, member: 4661"] [B] pehilaa pooth pishhairee maaee || First, the son was born, and then, his mother.[/B] the son (body) is born first, then the the view of Waheguru (as a mother) is born (in the mind). [B] gur laago chaelae kee paaee ||1|| The guru falls at the feet of the disciple. ||1||[/B] the guryu is beyond dualisms - upon meeting the guru (the mother) with our minds, he falls at our feet showing non-duality of either of us. [B] eaek achanbho sunahu thumh bhaaee || Listen to this wonderful thing, O Siblings of Destiny![/B] It is destiny that w eunderstand such things, etc. Pretty plain here. [B] dhaekhath singh charaavath gaaee ||1|| rehaao || I saw the lion herding the cows. ||1||Pause||[/B] Singhs and Singhni's can be passive, also the fact that God is all loving, etc. Alot of interpretations for this one. [B] jal kee mashhulee tharavar biaaee || The fish of the water gives birth upon a tree.[/B] When we (the fish) meet the guru, we move from a self centered view(water) and move closer (moving up upon the tree) and give birth to a more enlightened state. [B] dhaekhath kutharaa lai gee bilaaee ||2|| I saw a cat carrying away a dog. ||2||[/B] Nothing is as it appears to be. [B] thalai rae baisaa oopar soolaa || The branches are below, and the roots are above.[/B] God is at the top of the said tree, and his reach extends to the manmukh. the root, the essence of God is above. [B] this kai paedd lagae fal foolaa ||3|| The trunk of that tree bears fruits and flowers. ||3||[/B] As we climg the branches closer to God, we see the fruits thereof. [B] ghorai char bhais charaavan jaaee || Riding a horse, the buffalo takes him out to graze.[/B] the "horse" can be seen to be our minds. and the buffalo is a mighty, strong, diligant creature - the buffalo might even be a *Singh* in another animal form.. Anyone from America knows how powerful and thought provoking a water buffalo can be in our minds. A true Singh subdues his mind (the horse) and feeds it and grazes it with Bani... And line 4 narrates what comes next. [B] baahar bail gon ghar aaee ||4|| The bull is away, while his load has come home. ||4||[/B] The "bull" or self is away - and the load of sins has gone "home" IE. made pure by hearing the name of the Lord, to their natural place of rest - our own pure nature. [B] kehath kabeer j eis padh boojhai || Says Kabeer, one who understands this hymn,[/B] Self explanatory. [B] raam ramath this sabh kishh soojhai ||5||9||22|| and chants the Lord's Name, comes to understand everything. ||5||9||22||[/B] Not only are things not as they appear, not only are things an illusion at the core, and the essence of Waheguru, when we understand all such things, we get rid of egotism, and meet the True Guru - it all points abck to jap-Ji Sahib and the Mool Mantar. this is just my 2 cents... [/QUOTE]
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