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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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Why Do Chaur Sahib ?
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<blockquote data-quote="Luckysingh" data-source="post: 193543" data-attributes="member: 16886"><p>I think Harryji nailed it quite well above, especially the 'truth' reference.</p><p></p><p>The above was also very inspiring and got me thinking further.</p><p>....Difference between idol worship of murti example compared to our Granth sahib is that, The murti is ''<em>incomplete</em>'', ie. although God/guru is everywhere and in everything, he cannot be in complete form in the murti. However, the Granth sahib is <em>complete</em> and is revered as if it is Guruji's human/physical form.</p><p>In other words, the Granth Sahib is a sargun(physical) saroop of complete Guruji and from it, through the shabad, we can experience both the sargun(of form) and nirgun(formless) saroop.</p><p> </p><p>Hence, we treat it like the <em>King of Kings</em> by giving it a throne, palki, rumallas and chaur sahib. I believe maharajas of the time were sat on a throne(manji), had a canopy, were raised above everyone else, were dressed beautifully and were also continuously fanned by servants.</p><p> </p><p>Showing satkar, respect, dedication and devotion in these acts should make sense to most of us. I hope, it also helps us distinguish and differentiate from blind and forbidden rituals.</p><p> </p><p>I was actually all fine understanding and accepting this. However, I started the thread so as to make sure we were all in the same boat of comprehending on this matter at this stage before i went on to the next. </p><p> </p><p>This takes me to the next step which is probably going to cause a little confusion and maybe ''rock the boat''.........(it certainly confuses me!)</p><p> </p><p>- My concern is the ''Arti art'' ??</p><p>I don't just mean singing the arti after Rehraas, I mean the actual deeva-deep act of having the jyots in a tray and waving or holding before Guruji.</p><p>I believe this was also done in the times of maharajas for these kings but it is also done for pooja service to stone idols.</p><p>I believe Deevas were lit for the arrival of Guru ji (bandi chor diwas) and when rajas of the time would visit through successions or to mark special occasions of the dynasty.</p><p> </p><p>I know that that the SGPC rehat prohibits this physical practice of arti-art, but it is an important maryada of other major takhts like Hazur sahib and Patna sahib...etc</p><p> </p><p>My point and concern is that-</p><p>Do we not see this in the same light because SGPC specifically prohibits it or do we see it as somewhat an empty and blind ritual ?</p><p>I don't feel that we should question or bad mouth the maryada of the takhts that do conduct this practice. Because, I get the impression that no great enlightened leaders, mahapurshs ,sants or scholars have ever spoken bad about these other maryadas.</p><p> </p><p>Personally,and being honest, from what I now understand and comprehend about the 'king of kings' status to Sri Guru Granth Sahib ji, I actually wouldn't feel to concerned if arti-arta wasn't prohibited by SGPC.</p><p> </p><p>Am I missing something, or am I taking this too many steps too far ?</p><p>Or maybe, I just see it as an act of praise for the almighty king of kings, maharaj satguru saroop. I don't see it as any kind of puja or worship for that matter.</p><p>I would appreciate some help with helping me learn and conquer this topic!!0<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p> </p><p><span style="color: blue">NOTE Adminji,I'm sorry, maybe the title should be ''why do chaur sahib and not arti?''............hoping it doesn't go off topic!</span></p></blockquote><p></p>
[QUOTE="Luckysingh, post: 193543, member: 16886"] I think Harryji nailed it quite well above, especially the 'truth' reference. The above was also very inspiring and got me thinking further. ....Difference between idol worship of murti example compared to our Granth sahib is that, The murti is ''[I]incomplete[/I]'', ie. although God/guru is everywhere and in everything, he cannot be in complete form in the murti. However, the Granth sahib is [I]complete[/I] and is revered as if it is Guruji's human/physical form. In other words, the Granth Sahib is a sargun(physical) saroop of complete Guruji and from it, through the shabad, we can experience both the sargun(of form) and nirgun(formless) saroop. Hence, we treat it like the [I]King of Kings[/I] by giving it a throne, palki, rumallas and chaur sahib. I believe maharajas of the time were sat on a throne(manji), had a canopy, were raised above everyone else, were dressed beautifully and were also continuously fanned by servants. Showing satkar, respect, dedication and devotion in these acts should make sense to most of us. I hope, it also helps us distinguish and differentiate from blind and forbidden rituals. I was actually all fine understanding and accepting this. However, I started the thread so as to make sure we were all in the same boat of comprehending on this matter at this stage before i went on to the next. This takes me to the next step which is probably going to cause a little confusion and maybe ''rock the boat''.........(it certainly confuses me!) - My concern is the ''Arti art'' ?? I don't just mean singing the arti after Rehraas, I mean the actual deeva-deep act of having the jyots in a tray and waving or holding before Guruji. I believe this was also done in the times of maharajas for these kings but it is also done for pooja service to stone idols. I believe Deevas were lit for the arrival of Guru ji (bandi chor diwas) and when rajas of the time would visit through successions or to mark special occasions of the dynasty. I know that that the SGPC rehat prohibits this physical practice of arti-art, but it is an important maryada of other major takhts like Hazur sahib and Patna sahib...etc My point and concern is that- Do we not see this in the same light because SGPC specifically prohibits it or do we see it as somewhat an empty and blind ritual ? I don't feel that we should question or bad mouth the maryada of the takhts that do conduct this practice. Because, I get the impression that no great enlightened leaders, mahapurshs ,sants or scholars have ever spoken bad about these other maryadas. Personally,and being honest, from what I now understand and comprehend about the 'king of kings' status to Sri Guru Granth Sahib ji, I actually wouldn't feel to concerned if arti-arta wasn't prohibited by SGPC. Am I missing something, or am I taking this too many steps too far ? Or maybe, I just see it as an act of praise for the almighty king of kings, maharaj satguru saroop. I don't see it as any kind of puja or worship for that matter. I would appreciate some help with helping me learn and conquer this topic!!0:) [COLOR=blue]NOTE Adminji,I'm sorry, maybe the title should be ''why do chaur sahib and not arti?''............hoping it doesn't go off topic![/COLOR] [/QUOTE]
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