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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
Bhagat Banee
Banee Sheikh Farid
Salok Sheikh Farid Ji 13-25 / ਸਲੋਕ ਸੇਖ ਫਰੀਦ ਕੇ ੧੩ - ੨੫
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<blockquote data-quote="japjisahib04" data-source="post: 163625" data-attributes="member: 971"><p>Thanks veerji</p><p>Similarly other sloke also needs to be explored, ''Fareeda kaali jini na raavia dhauli ravai koe kar saien seo peerhadi rang navela hoey - Fareed those who did not enjoy their spouse when their hair was black - hardly any of them enjoy Him when their hair turn grey. So be in love with the Lord, so that your color may ever be new.'</p><p></p><p>------------------------</p><p></p><p>Interpretation of seniors scholars of above pankti reveals who didn't serve God</p><p>while had black hairs, will not be able to merge with God, when their hair gets</p><p>grey. What type of dictate is this? First thing comes to my mind, is this 'dhur</p><p>ki baani' or a loose statement, as with the advent of sophisticated coloring</p><p>chemicals , one can dye his hair till last date of life. Secondly millions of</p><p>people are bald - so does this command not apply to them. In addition, millions</p><p>of people have only brown hair or white hair in their youth - does this not</p><p>apply to them. Thirdly in next sabd, Guru Amardas contradicts interpretation of</p><p>this sabd. This makes me to contemplate whether Bhagat Freed is referring to</p><p>black hair or something else.</p><p></p><p>When I looked serialwise theme, I found sabd is not referring to Hairs but is</p><p>flashing upon black chapter of my life and 'dhauli' is not only grey hair but divine</p><p>wisdom. I even checked the sabd , 'naino neer bahai tan kheena bhai kes</p><p>dhudhwani .. Sri Guru Granth Sahib Ji.659.12 of Bhagat Bheekhan and noticed he is not elobrating the</p><p>helpless state of old age but is trying to say in positive tone that my body</p><p>which used to run after demons karma has now 'tan kheena' distanced itself from</p><p>it as it 'bhai kes dhudhwani - has obtained the divine wisdom now'. 'Rudha kanth</p><p>sabd nahi uchrai - my tongue which used to speak only harsh words is changed and</p><p>does not speak the harsh now but sweet words. Whenever symbolic growth of 'white</p><p>hair' is explained, it is said 'bhai kes dhudhwani'. 'Dhudh' is the symbol of divine wisdom in gurbani as it appears Bhagat Namdev is trying to feed milk to idol but in fact is requesting to his mind 'dudh peo mere gobind rai - O my mind, please listen to the inner voice and live and is not trying to feed milk to dead idol'.Sri Guru Granth Sahib Ji.1163. </p><p></p><p>Instead of using Gurbani to learn to live, how many get enamored with it in old age to die, and reach Him thereafter. Dying is natural, needs no knowledge, yet many are craving and even propagating Naam as an appropriate path to Him instead of serving as art of living. These ancient human approaches have not changed much over time, remain attractive like a wine with a new label, and our thirst is likely to continue regardless of advances in knowledge; scientific, humanities or Divinity.</p><p></p><p>Best regards</p><p>Mohinder Singh Sahni</p><p>Kuwait</p></blockquote><p></p>
[QUOTE="japjisahib04, post: 163625, member: 971"] Thanks veerji Similarly other sloke also needs to be explored, ''Fareeda kaali jini na raavia dhauli ravai koe kar saien seo peerhadi rang navela hoey - Fareed those who did not enjoy their spouse when their hair was black - hardly any of them enjoy Him when their hair turn grey. So be in love with the Lord, so that your color may ever be new.' ------------------------ Interpretation of seniors scholars of above pankti reveals who didn't serve God while had black hairs, will not be able to merge with God, when their hair gets grey. What type of dictate is this? First thing comes to my mind, is this 'dhur ki baani' or a loose statement, as with the advent of sophisticated coloring chemicals , one can dye his hair till last date of life. Secondly millions of people are bald - so does this command not apply to them. In addition, millions of people have only brown hair or white hair in their youth - does this not apply to them. Thirdly in next sabd, Guru Amardas contradicts interpretation of this sabd. This makes me to contemplate whether Bhagat Freed is referring to black hair or something else. When I looked serialwise theme, I found sabd is not referring to Hairs but is flashing upon black chapter of my life and 'dhauli' is not only grey hair but divine wisdom. I even checked the sabd , 'naino neer bahai tan kheena bhai kes dhudhwani .. Sri Guru Granth Sahib Ji.659.12 of Bhagat Bheekhan and noticed he is not elobrating the helpless state of old age but is trying to say in positive tone that my body which used to run after demons karma has now 'tan kheena' distanced itself from it as it 'bhai kes dhudhwani - has obtained the divine wisdom now'. 'Rudha kanth sabd nahi uchrai - my tongue which used to speak only harsh words is changed and does not speak the harsh now but sweet words. Whenever symbolic growth of 'white hair' is explained, it is said 'bhai kes dhudhwani'. 'Dhudh' is the symbol of divine wisdom in gurbani as it appears Bhagat Namdev is trying to feed milk to idol but in fact is requesting to his mind 'dudh peo mere gobind rai - O my mind, please listen to the inner voice and live and is not trying to feed milk to dead idol'.Sri Guru Granth Sahib Ji.1163. Instead of using Gurbani to learn to live, how many get enamored with it in old age to die, and reach Him thereafter. Dying is natural, needs no knowledge, yet many are craving and even propagating Naam as an appropriate path to Him instead of serving as art of living. These ancient human approaches have not changed much over time, remain attractive like a wine with a new label, and our thirst is likely to continue regardless of advances in knowledge; scientific, humanities or Divinity. Best regards Mohinder Singh Sahni Kuwait [/QUOTE]
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Guru Granth Sahib
Bhagat Banee
Banee Sheikh Farid
Salok Sheikh Farid Ji 13-25 / ਸਲੋਕ ਸੇਖ ਫਰੀਦ ਕੇ ੧੩ - ੨੫
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