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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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Guru Granth Sahib
Sukhmani Banee
Sukhmani Sahib:6th Ashtapadee:4th Pauri:My Understanding
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<blockquote data-quote="pk70" data-source="post: 93732" data-attributes="member: 5889"><p><strong>Amarpal Singh jio,</strong></p><p> <strong>I have very high regard for you doubtlessly.</strong></p><p> <strong>As I stated, your effort deserves thanks and appreciation, however, your concept of “dhyaeeai” doesn’t match with the concept of its use in other places. I don’t feel like debating with you at all, trust me on that. The point you have raised from my post I must answer it. If a word has roots in Sanskrit, as you know, it still has its different form and application, over time some of them changed in form and in exact meaning of it. So that is not the issue, the issue is if its application in its original concept is true or it got another meaning over time in other “languages”? Gurbani’s form is poetry and in poetry, the words dance, they themselves are wrapped in many meanings having the same form, again that is not the issue. Your computer terms and its application is not necessarily right as mind is also into many other stuff ( Guru ji points about them while making aware of the Creator in the Stanza in discussion) unlike computers limitation as per their programming.</strong></p><p> <strong> Look at the Mool mantra, after that, what word comes? “dhyaeeai”? No, its “ Jap”, If it’s a only an initial stage, why after it “gavyaa” comes not “dhyaeeai”? Only the words stressed a lot are “<u>sunyai, mannyai and gavyai</u>, there is no use of “<u>dhyaeea</u>i in whole Japji Sahib whichhas been interpreted in Sree Guru Granth Sahib all over. After the end of the bani, there is Sloka in which “dhyaeea” word is used. Where are those stages you are talking about? Why so important word, as you interpreted, is never even mentioned by Guru Nanak in Japji, the first bani of Sree Guru Granth Sahib( I am sure if some one proves otherwise). What I mean, if we take your interpretation in mind, we wonder obviously Guru Nanak doesn’t even feel to mention it. In other words, Gavyai, mannyai, Rakhyai bhao and follow His Hukam is all Guru recommends, why he omits “dhyaeeai”? This word is also used in Sikh Ardas where again it doesn’t fit as per your interpretation. Dhyan is extremely related with “dhyaeeai” don’t you think?</strong></p><p> <strong>So respected Amarpal ji, I again appreciate your efforts, thank you for bringing Guru Message to the viewers; however, where I feel extremely in disagreement, please forgive me to disagree with you. After having said that I still respect your views while wondering what Guru exactly meant. As you said let the viewers take as they wish to, now at least they have two separate concepts of dhyaaeeai, one commonly known” to bring in mind, to set mind on” and the other you have introduced. Thanks.</strong></p><p> <strong>With regards</strong></p><p> <strong>G Singh</strong></p></blockquote><p></p>
[QUOTE="pk70, post: 93732, member: 5889"] [B]Amarpal Singh jio,[/B] [B]I have very high regard for you doubtlessly.[/B] [B]As I stated, your effort deserves thanks and appreciation, however, your concept of “dhyaeeai” doesn’t match with the concept of its use in other places. I don’t feel like debating with you at all, trust me on that. The point you have raised from my post I must answer it. If a word has roots in Sanskrit, as you know, it still has its different form and application, over time some of them changed in form and in exact meaning of it. So that is not the issue, the issue is if its application in its original concept is true or it got another meaning over time in other “languages”? Gurbani’s form is poetry and in poetry, the words dance, they themselves are wrapped in many meanings having the same form, again that is not the issue. Your computer terms and its application is not necessarily right as mind is also into many other stuff ( Guru ji points about them while making aware of the Creator in the Stanza in discussion) unlike computers limitation as per their programming.[/B] [B] Look at the Mool mantra, after that, what word comes? “dhyaeeai”? No, its “ Jap”, If it’s a only an initial stage, why after it “gavyaa” comes not “dhyaeeai”? Only the words stressed a lot are “[U]sunyai, mannyai and gavyai[/U], there is no use of “[U]dhyaeea[/U]i in whole Japji Sahib whichhas been interpreted in Sree Guru Granth Sahib all over. After the end of the bani, there is Sloka in which “dhyaeea” word is used. Where are those stages you are talking about? Why so important word, as you interpreted, is never even mentioned by Guru Nanak in Japji, the first bani of Sree Guru Granth Sahib( I am sure if some one proves otherwise). What I mean, if we take your interpretation in mind, we wonder obviously Guru Nanak doesn’t even feel to mention it. In other words, Gavyai, mannyai, Rakhyai bhao and follow His Hukam is all Guru recommends, why he omits “dhyaeeai”? This word is also used in Sikh Ardas where again it doesn’t fit as per your interpretation. Dhyan is extremely related with “dhyaeeai” don’t you think?[/B] [B]So respected Amarpal ji, I again appreciate your efforts, thank you for bringing Guru Message to the viewers; however, where I feel extremely in disagreement, please forgive me to disagree with you. After having said that I still respect your views while wondering what Guru exactly meant. As you said let the viewers take as they wish to, now at least they have two separate concepts of dhyaaeeai, one commonly known” to bring in mind, to set mind on” and the other you have introduced. Thanks.[/B] [B]With regards[/B] [B]G Singh[/B] [/QUOTE]
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Guru Granth Sahib
Sukhmani Banee
Sukhmani Sahib:6th Ashtapadee:4th Pauri:My Understanding
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