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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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The Janaieues We Wear
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<blockquote data-quote="Tejwant Singh" data-source="post: 482" data-attributes="member: 138"><p><span style="font-size: 18px"><strong>The Janaieues We Wear</strong></span> <strong>By Tejwant Singh</strong></p><p></p><p></p><p><span style="font-size: 22px"><span style="color: #990000">A</span></span>re we creating and thus wearing <em>Janaieues</em> that <em>Baal</em> Guru Nanak refused to wear at the age of seven?</p><p></p><p>By the look of the rituals performed everyday at Harmandir Sahib, it seems that we are. In order to express my view point, I would like to share what Sikhi is.</p><p></p><p>First and foremost, Sikhi is the only religion amongst the five main ones that is not personality based but idea based. Islam (Mohammed), Christianity (Jesus), Judaism (Messiah in coming) and Hinduism (Ram Chander ji, Krishan ji and many other deities), all had their respective embodiments personified as Gods or Goddesses proclaiming a direct link to the Almighty. If Sikhi were to be one more religion based on personalities, then Guru Granth Sahib would only have the writings by the ten Gurus rather than six Gurus and thirty-one Saints from other religions like Hinduism and Islam. Our Gurus would be worshipping each other, rather than <em>Ek Oang Kaar</em>, One True God. If Sikhi were based on personalities, then Harmandir Sahib - the most sacred shrine of Sikhi - would not have four doors to invite all mankind, nor would a Muslim have laid the Harimandir Sahib's foundation stone. If it were based on personalities, we would not have the <em>Sangat</em> and <em>Pangat</em> concept of breaking bread with everyone and anyone from any hue, creed or faith in the way of <em>Guru ka Langar</em>.</p><p></p><p>While growing up in Ferozepore, Punjab, my family and I used to visit Harmander Sahib very often as it is only sixty miles away. During one of these journeys, I remember my mother, lovingly called <em>Amee Jee</em>, explaining to me the beautiful ritual of carrying Guru Granth Sahib ji from Akal Takht Sahib to Harmander Sahib in a huge, heavy <em>palki</em>. I was about ten then. She said that it is common knowledge that when people carry the palki for <em>prakash</em>, it is very heavy as if the Gurus were sitting inside, but when they bring it back empty it becomes light.</p><p></p><p>About ten years ago, I had the opportunity to visit Harmander Sahib and participate in the same ritual by taking turns in offering my shoulder to carry <em>Palki Sahib</em> to and fro for one week. The event, thirty years later, reminded me of <em>Amee Jee’s</em> story. All of a sudden, I became very alert and was ready to notice and feel the sudden loss of weight of the Palki Sahib while carrying it back to the Akal Takht. I did not feel any difference in weight while carrying it empty. I did this for one week and felt the same. However, everyone I talked to who participated in the ritual never ceased talking about feeling the sudden loss of weight with great reverence. I never understood then why we Sikhs feel the need to dress ourselves up with a psychosomatic vestment in order to believe in the existence of Ek Ong Kaar, One True God, as a ‘physical’ embodiment?</p><p></p><p>I would like to expand this further through Gurbani.</p><p></p><p>Ek Ong Kaar, One True God, is not a deity nor a ‘physical’ embodiment but Creative Energy as explained beautifully by Guru Nanak Dev Ji in the <em>Mool Mantar</em> that we recite several times a day. So now the question arises, how shall a Sikh tap that Creative Energy?</p><p></p><p>Vaheguru loving Cyber Sadh Sangat, we read everyday in Japji</p><p></p><p><em>gaviaey, suniaey, munn rukhiaey bhao, dukh purhar sukh ghar laey jaey</em></p><p>(By singing, listening, contemplating and putting the Gurmat ideas in practice, we can find true happiness.)</p><p></p><p>We perform the first part very well when we know the words of the <em>Shabad</em> and start singing along with <em>Raagis</em>. Unfortunately, we stop at the first one. We do not even contemplate what ‘suniaey and munn rakhiaey bhao’ would bring us. This is where, our Gurus have indicated, dwells the nectar of the Creative Energy. Only singing alone becomes a mere ritual, the same as dusting off the non-existent dust from the inner sheets of Guru Granth Sahib, washing the <em>Palki Sahib</em> with milk and last, but not the least, touching the <em>chowr</em> to our foreheads every time we pretend to whisk a fly or two and the many other acts we perform daily, quite mechanically, due to the absence of Gurmat ideas.</p><p></p><p>It is also worth noticing that at Harmandir Sahib, the most sacred shrine of the Sikh Panth, not even a single female Sikh chants the <em>Savaeaeys</em> that are recited everyday when Guru Granth Sahib’s prakash takes place. I have not seen an all female Raagi <em>Jatha</em> perfoming at The Harmandir Sahib either. I hope there are some. The ironic part is, that the beautiful hymns from <em>Asa de Vaar</em> are being recited,</p><p></p><p></p><p></p><p><em>so kion manda akhieay jin jamaey rajaan</em></p><p>(Why should we talk bad about the one who gives birth to Kings) But no female Sikh is found anywhere among the <em>Sevadaars </em>or the <em>Granthis</em>.</p><p></p><p>The whole essence of Sikhi is that it is based on ideas. We, in our everyday lives play with ideas. The good ones we embrace and put them into practice to make our lives better, the bad ones we discard. Guru Granth Sahib Ji is our sacred book of Gurmat ideas that need to be put in practice so that Ek Oang Kaar, One True God, manifests itself through <em>Reht</em>.</p><p></p><p>Gurmat ideas challenge our thought process so that we can discard the rituals that contradict Gurmat and embrace those that complement it.</p><p></p><p>So, in order for us to separate <em>'janaieue'</em> rituals from the meaningful ones we have to try to understand and work with the tools bestowed upon us by our Gurus via <em>Gurbani</em>. Only living by Gurmat ideals can we tap into The Divine Creative Energy called Ek Ong Kaar.</p><p></p><p>Edited on July14th 2004.</p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 482, member: 138"] [SIZE=5][B]The Janaieues We Wear[/B][/SIZE] [B]By Tejwant Singh[/B] [SIZE=6][COLOR=#990000]A[/COLOR][/SIZE]re we creating and thus wearing [I]Janaieues[/I] that [I]Baal[/I] Guru Nanak refused to wear at the age of seven? By the look of the rituals performed everyday at Harmandir Sahib, it seems that we are. In order to express my view point, I would like to share what Sikhi is. First and foremost, Sikhi is the only religion amongst the five main ones that is not personality based but idea based. Islam (Mohammed), Christianity (Jesus), Judaism (Messiah in coming) and Hinduism (Ram Chander ji, Krishan ji and many other deities), all had their respective embodiments personified as Gods or Goddesses proclaiming a direct link to the Almighty. If Sikhi were to be one more religion based on personalities, then Guru Granth Sahib would only have the writings by the ten Gurus rather than six Gurus and thirty-one Saints from other religions like Hinduism and Islam. Our Gurus would be worshipping each other, rather than [I]Ek Oang Kaar[/I], One True God. If Sikhi were based on personalities, then Harmandir Sahib - the most sacred shrine of Sikhi - would not have four doors to invite all mankind, nor would a Muslim have laid the Harimandir Sahib's foundation stone. If it were based on personalities, we would not have the [I]Sangat[/I] and [I]Pangat[/I] concept of breaking bread with everyone and anyone from any hue, creed or faith in the way of [I]Guru ka Langar[/I]. While growing up in Ferozepore, Punjab, my family and I used to visit Harmander Sahib very often as it is only sixty miles away. During one of these journeys, I remember my mother, lovingly called [I]Amee Jee[/I], explaining to me the beautiful ritual of carrying Guru Granth Sahib ji from Akal Takht Sahib to Harmander Sahib in a huge, heavy [I]palki[/I]. I was about ten then. She said that it is common knowledge that when people carry the palki for [I]prakash[/I], it is very heavy as if the Gurus were sitting inside, but when they bring it back empty it becomes light. About ten years ago, I had the opportunity to visit Harmander Sahib and participate in the same ritual by taking turns in offering my shoulder to carry [I]Palki Sahib[/I] to and fro for one week. The event, thirty years later, reminded me of [I]Amee Jee’s[/I] story. All of a sudden, I became very alert and was ready to notice and feel the sudden loss of weight of the Palki Sahib while carrying it back to the Akal Takht. I did not feel any difference in weight while carrying it empty. I did this for one week and felt the same. However, everyone I talked to who participated in the ritual never ceased talking about feeling the sudden loss of weight with great reverence. I never understood then why we Sikhs feel the need to dress ourselves up with a psychosomatic vestment in order to believe in the existence of Ek Ong Kaar, One True God, as a ‘physical’ embodiment? I would like to expand this further through Gurbani. Ek Ong Kaar, One True God, is not a deity nor a ‘physical’ embodiment but Creative Energy as explained beautifully by Guru Nanak Dev Ji in the [I]Mool Mantar[/I] that we recite several times a day. So now the question arises, how shall a Sikh tap that Creative Energy? Vaheguru loving Cyber Sadh Sangat, we read everyday in Japji [I]gaviaey, suniaey, munn rukhiaey bhao, dukh purhar sukh ghar laey jaey[/I] (By singing, listening, contemplating and putting the Gurmat ideas in practice, we can find true happiness.) We perform the first part very well when we know the words of the [I]Shabad[/I] and start singing along with [I]Raagis[/I]. Unfortunately, we stop at the first one. We do not even contemplate what ‘suniaey and munn rakhiaey bhao’ would bring us. This is where, our Gurus have indicated, dwells the nectar of the Creative Energy. Only singing alone becomes a mere ritual, the same as dusting off the non-existent dust from the inner sheets of Guru Granth Sahib, washing the [I]Palki Sahib[/I] with milk and last, but not the least, touching the [I]chowr[/I] to our foreheads every time we pretend to whisk a fly or two and the many other acts we perform daily, quite mechanically, due to the absence of Gurmat ideas. It is also worth noticing that at Harmandir Sahib, the most sacred shrine of the Sikh Panth, not even a single female Sikh chants the [I]Savaeaeys[/I] that are recited everyday when Guru Granth Sahib’s prakash takes place. I have not seen an all female Raagi [I]Jatha[/I] perfoming at The Harmandir Sahib either. I hope there are some. The ironic part is, that the beautiful hymns from [I]Asa de Vaar[/I] are being recited, [I]so kion manda akhieay jin jamaey rajaan[/I] (Why should we talk bad about the one who gives birth to Kings) But no female Sikh is found anywhere among the [I]Sevadaars [/I]or the [I]Granthis[/I]. The whole essence of Sikhi is that it is based on ideas. We, in our everyday lives play with ideas. The good ones we embrace and put them into practice to make our lives better, the bad ones we discard. Guru Granth Sahib Ji is our sacred book of Gurmat ideas that need to be put in practice so that Ek Oang Kaar, One True God, manifests itself through [I]Reht[/I]. Gurmat ideas challenge our thought process so that we can discard the rituals that contradict Gurmat and embrace those that complement it. So, in order for us to separate [I]'janaieue'[/I] rituals from the meaningful ones we have to try to understand and work with the tools bestowed upon us by our Gurus via [I]Gurbani[/I]. Only living by Gurmat ideals can we tap into The Divine Creative Energy called Ek Ong Kaar. Edited on July14th 2004. Tejwant Singh [/QUOTE]
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The Janaieues We Wear
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