☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Social Lounge
Articles
Spiritual
Continuous Repetition Of Waheguru
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="pk70" data-source="post: 78046" data-attributes="member: 5889"><p>Namjap The topic is <strong>Ajappa Jaap</strong>. English translations fall short of explaining it. </p><p></p><p> <strong>I agree they do, whenever a translator try to translate word by word, Guru message is not conveyed fully and some time it is distorted. I agree with Ek musifir ajnabi when he says Gurbani is addressed different way to different people with different level of mind.. Ajap indicates a state of mind when it is completely lost in HIS thoughts, every thing stops, its hard to express through in words, I am million miles away from that; there is another example in this context. There is a shabad by Guru Nanak” pooja kijai Naam dhiaaeeai, bin Naam pooj n hoye” In that Shabad, Guru ji talks about His worship happening within. That also hints at special kind of state of mind. Regular people like me try to explain that kind of state of mind but without experience, it is impossible to word the gravity of that stage. And boasting talks about it, become laughable.</strong></p><p> <strong>Namjap I strongly believe Gurbani is impossible to translate in its complete message, all translators showed their limitations, Sant Singh Khalsa is one of them.</strong></p><p> </p><p> <strong> Amjap ji First of all this, Shabad is not specially revealed for marriage ceremony. In Gurbani, the relation between the soul and the Creator is of wife and Husband. So Vivah( marriage) concept is taken to clarify the way of development of this pious relationship between God and the soul. Third Mehla also talks about this specific relationship</strong></p><p> </p><p><span style="color: maroon"><span style="font-family: 'GurbaniWebThick'">sUhI mhlw 3 ] jy loVih vru bwlVIey qw gur crxI icqu lwey rwm ] sdw hovih sohwgxI hir jIau mrY n jwey rwm</span></span></p><p> </p><p> <strong>( In essence If soul wants her husband(God) should surrender to Guru and obey, forever Husband stays with her)</strong></p><p> <strong> Following Guru Vaak clarifies this concept </strong></p><p> </p><p> </p><p> <span style="color: maroon"><span style="font-family: 'GurbaniWebThick'">squ sMqoKu kir Bwau kuVmu kuVmweI AwieAw bil rwm jIau</span></span></p><p> <span style="color: maroon"><span style="font-family: 'GurbaniWebThick'">] kUVu kptu kmwvY mhw duKu pwvY ivxu siqgur mgu n pwieAw ]</span></span></p><p> Here <strong>KURM is used for Guru who arranges for union with God because without Guru, soul is prone to go astray.</strong></p><p> <span style="color: maroon"><span style="font-family: 'GurbaniWebThick'"> vru pwieAw purKu AgMmu Agocru sd nvqnu bwl sKweI ] nwnk ikrpw kir kY myly ivCuiV kdy n jweI ]4]1] {pMnw 773}</span></span></p><p> Again <strong>Husband is HIM, once union occurs with HIM, separation never happens</strong></p><p> <strong> So Guru ji refers to the same relationship of God and soul, now come back to the Shabad you quoted. It starts with first need of the soul to walk on that path, it is Guru who inspires soul lost in worldly affairs to turn to HIM only. Bhai Veer Singh defines (Shri Guru Granth sahib Kosh Page 428) “Parvirti as surt turning towards Naam after abandoning “Prvirti and nvirti(indifference approach towards world to realize God) Guru does that for the soul as a first step. </strong></p><p> <strong>Namjap ji Guru ji has answered my question. In a way you were also right but going direct to “Jap” practice only, can be taken over as ritual by habit if SURT is not given and cleaning the mind is not done. As I said, Without Practicing Japji, Sikh dies spiritually, means if teachings in Japji Sahib are not practiced, Sikh fails to touch the taste of spirituality, means to over come ego and understanding His Ordinance and following the Guru on day to day life are mandatory for spirituality, mere talks take no where., so internal Surt and all trash Society buries the soul with must be cleaned. Here is Guru vaak you quoted</strong></p><p> <span style="color: maroon"><span style="font-family: 'GurbaniWebThick'">sUhI mhlw 4 ] hir pihlVI lwv privrqI krm idRVwieAw bil rwm jIau ] bwxI, bRhmw vydu, Drmu idRVhu pwp qjwieAw bil rwm jIau ] {pMnw 773}<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></span></span></p></blockquote><p></p>
[QUOTE="pk70, post: 78046, member: 5889"] Namjap The topic is [B]Ajappa Jaap[/B]. English translations fall short of explaining it. [B]I agree they do, whenever a translator try to translate word by word, Guru message is not conveyed fully and some time it is distorted. I agree with Ek musifir ajnabi when he says Gurbani is addressed different way to different people with different level of mind.. Ajap indicates a state of mind when it is completely lost in HIS thoughts, every thing stops, its hard to express through in words, I am million miles away from that; there is another example in this context. There is a shabad by Guru Nanak” pooja kijai Naam dhiaaeeai, bin Naam pooj n hoye” In that Shabad, Guru ji talks about His worship happening within. That also hints at special kind of state of mind. Regular people like me try to explain that kind of state of mind but without experience, it is impossible to word the gravity of that stage. And boasting talks about it, become laughable.[/B] [B]Namjap I strongly believe Gurbani is impossible to translate in its complete message, all translators showed their limitations, Sant Singh Khalsa is one of them.[/B] [B] Amjap ji First of all this, Shabad is not specially revealed for marriage ceremony. In Gurbani, the relation between the soul and the Creator is of wife and Husband. So Vivah( marriage) concept is taken to clarify the way of development of this pious relationship between God and the soul. Third Mehla also talks about this specific relationship[/B] [COLOR=maroon][FONT=GurbaniWebThick]sUhI mhlw 3 ] jy loVih vru bwlVIey qw gur crxI icqu lwey rwm ] sdw hovih sohwgxI hir jIau mrY n jwey rwm[/FONT][/COLOR] [B]( In essence If soul wants her husband(God) should surrender to Guru and obey, forever Husband stays with her)[/B] [B] Following Guru Vaak clarifies this concept [/B] [COLOR=maroon][FONT=GurbaniWebThick]squ sMqoKu kir Bwau kuVmu kuVmweI AwieAw bil rwm jIau[/FONT][/COLOR] [COLOR=maroon][FONT=GurbaniWebThick]] kUVu kptu kmwvY mhw duKu pwvY ivxu siqgur mgu n pwieAw ][/FONT][/COLOR] Here [B]KURM is used for Guru who arranges for union with God because without Guru, soul is prone to go astray.[/B] [COLOR=maroon][FONT=GurbaniWebThick] vru pwieAw purKu AgMmu Agocru sd nvqnu bwl sKweI ] nwnk ikrpw kir kY myly ivCuiV kdy n jweI ]4]1] {pMnw 773}[/FONT][/COLOR] Again [B]Husband is HIM, once union occurs with HIM, separation never happens[/B] [B] So Guru ji refers to the same relationship of God and soul, now come back to the Shabad you quoted. It starts with first need of the soul to walk on that path, it is Guru who inspires soul lost in worldly affairs to turn to HIM only. Bhai Veer Singh defines (Shri Guru Granth sahib Kosh Page 428) “Parvirti as surt turning towards Naam after abandoning “Prvirti and nvirti(indifference approach towards world to realize God) Guru does that for the soul as a first step. [/B] [B]Namjap ji Guru ji has answered my question. In a way you were also right but going direct to “Jap” practice only, can be taken over as ritual by habit if SURT is not given and cleaning the mind is not done. As I said, Without Practicing Japji, Sikh dies spiritually, means if teachings in Japji Sahib are not practiced, Sikh fails to touch the taste of spirituality, means to over come ego and understanding His Ordinance and following the Guru on day to day life are mandatory for spirituality, mere talks take no where., so internal Surt and all trash Society buries the soul with must be cleaned. Here is Guru vaak you quoted[/B] [COLOR=maroon][FONT=GurbaniWebThick]sUhI mhlw 4 ] hir pihlVI lwv privrqI krm idRVwieAw bil rwm jIau ] bwxI, bRhmw vydu, Drmu idRVhu pwp qjwieAw bil rwm jIau ] {pMnw 773}:-)[/FONT][/COLOR] [/QUOTE]
Insert quotes…
Verification
Post reply
Social Lounge
Articles
Spiritual
Continuous Repetition Of Waheguru
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top