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gurmukhsodhi

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About gurmukhsodhi

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    Kahu Keerath Kal Sehaar Sapath Dheep Majhaar Lehnaa Jagathr Gur Parass Muraar
  • Birthday 06/06/1989

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  1. For Only original OP In Simple Language, " Yes You Can Marry." Even according to Sikh/Punjabi/ Brahminical Cultures
  2. History Writings

    I want to ask one thing. Even today numerous Sikh Historians (here I mean non-Sikh historians also who write sikh history) are emerging. But there is a question in my mind is that what will be the use of writing the almost same thing by many person again and again. I mean, suppose now one would want to become historian.what will he do? He would study SGGSji,SDGSji, Writings of Bhai Gurdas ji, and some scriptures (Gyan parkash, Twarikh e Khalsa, Parchia, So Sakhi etc.) to know the history of the Sikh Guru, and accounts and books of Sikh, British, Muslims, Hindus' Scholars, Governors, politicians, and some official records to know the history of Maharaja Ranjit Singh and afterwards. At the most, he would visit the historical places to further inquiry. But after doing all this, what would he write. Surely (I think) he would write the same things which already been written in the previous mentioned Scriptures. What can he write new thing? And what will be the use of the Writing? If the writings are of no remarkable use then why many of the professors of history in the punjab are keep publishing their own History books? Or is it better to write contemporary History which the Historian can see himself Happening? Note: I am not against the History writing I am just curious and want to know the opinions of others and the FURTHER SCOPE OF WRITING GURUs HISTORY AND THE HISTORY OF MAHARAJA RANJIT SINGH. Hope I have conveyed my thoughts clearly.
  3. Here is the Second and third Chaper. 2. The Method of Jap often seeker asks every Preacher,” What is the method of Simran?” How to do Simran?” The most of the Preachers, who are inexperienced and they have no interest in the Simran only answered formally. In this way the Seeker lost his/her way instead of finding the same. By getting tired, the Seeker says that there is no taste (Ras) and he also starts to question the existence of the Almighty. Guru Granth Sahib ji is the Ocean, where the answer of every question is lying like the priceless gems. We have only to do is to dive into it. We must hear and read the gurbani with great care and thought so that we can get the answers of our inner questions. ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ Baanee Biralo Beechaarasee Jae Ko Guramukh Hoe || How rare are those who contemplate the Word of the Guru's Bani; they become Gurmukh. When a man is thirsty his rome-rome (every part of body) want water bitterly. He remembers water again and again and this demand and remembrance becomes his thinking. Like this, when a man feels hungry, and this hunger troubles him, this hunger becomes the part of his remembrance. The Mann (Mind) demands for food every time. In the same way, you should think that the satsang done by you is fruitful, if you begin to feel hungry, and with the help of this hunger the Seeker began to feel the thirst of Naam (name of God), then the tongue of the human beings start to recite the Gurmantar “Waheguru”. The tongue becomes the thirsty for Naam and recite “Waheguru-Waheguru”as the man thirst for water. So there is no specific way of Jap. if a thristy is reciting “Water-Water” he is not following any particular method of reciting the Water even then water becomes his life because it is his necessity now. When we know that the Almighty is the base of our life, then our tongue began to recite “Waheguru Waheguru” without any special attempt. It doesn’t follow any particular method. The great Bhagat Kabirji is also saying that there is not any specific method to follow- ਤਜਿ ਭਰਮ ਕਰਮ ਬਿਧਿ ਨਿਖੇਧ ਰਾਮ ਨਾਮੁ ਲੇਹੀ ॥ Thaj Bharam Karam Bidhh Nikhaedhh Raam Naam Laehee || Abandon your doubts about do's and dont's, and take to the Lord's Name. ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਨ ਕਬੀਰ ਰਾਮੁ ਕਰਿ ਸਨੇਹੀ ॥੪॥੫॥ Gur Prasaadh Jan Kabeer Raam Kar Sanaehee ||4||5|| By Guru's Grace, O servant Kabeer, love the Lord. ||4||5 If we give a glass of cold water to someone and he asks what the method of drinking is then we can say that this man has no thirst. If we give various kinds of tasty food to someone and he ask what is the way to eat it, and then it will be clear that the person doesn’t have appetite. On the other hand, the hungry person begins to eat without asking anything. ਭੂਖੇ ਖਾਵਤ ਲਾਜ ਨ ਆਵੈ ॥ Bhookhae Khaavath Laaj N Aavai || The hungry man is not ashamed to eat. The people, who ask about the method, do not have appetite and thirst for Naam. ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ Jin Ko Lagee Piaas Anmrith Saee Khaahi || Those who feel thirst for You, take in Your Ambrosial Nectar. ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥ Saachae Naam Kee Laagai Bhookh || If someone feels hunger for the True Name, ਉਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥੧॥ Outh Bhookhai Khaae Chaleeahi Dhookh ||1|| That hunger shall consume his pain. ||1|| The only method of eating is the eating by the hungry. The only method of drinking is the drinking by the thirsty. In the same way, the only Method of Jap is the jap by the Seeker. Even then a question arises. If somebody is eating food or drinking water, it can be seen. But how can we know that the thirst for Naam has arisen in the person or if he is doing the jap then how is he doing that? I am going to tell the readers about this in the context of Gurubani. The saints who did the jap and by the grace of the jap they got the devine taste of Jap. They tried to describe the taste of the Jap and the description has become the method of Jap. In the context of the Gurmat, it is as follows- In the house of the Guru (Gurmat, Gurghar, Sikhism), the unity of the Shabad (Divine Naam) and Surat ( Mind) is widely discussed. Guru Nanak Dev Ji teaches us to unite our Dyan (Mind) to Dhun (Divine Naam,Shabad ). (note: Shabad, and Naam are synonymous and Dyan and Surat are also synonymous in punjabi) ਧੁਨਿ ਮਹਿ ਧਿਆਨੁ ਧਿਆਨ ਮਹਿ ਜਾਨਿਆ ਗੁਰਮੁਖਿ ਅਕਥ ਕਹਾਨੀ ॥੩॥ Dhhun Mehi Dhhiaan Dhhiaan Mehi Jaaniaa Guramukh Akathh Kehaanee ||3|| The meditation is in the music, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech. ||3|| To unite our Mind to the Naam is the listening of the real Naam. Listening the Naam carefully is the real unity of the Mind and the Naam. It is true that you can’t even hear without help of the Mind. For example, one person is saying something and other one is listening and at once the person who is listening says,” Sorry, Say again. I could not hear.” When he is asked the reason he replies,” My Mind was not here.” So if we don’t meditate on the Naam we can’t hear it. Only by listening, Man can become Sidh, Pir, Sur, Naath ( saint and Gods type) and our Paaps (the result of bad deeds) vanish and we get the Param Sukh ( the divine bliss) ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ Naanak Bhagathaa Sadhaa Vigaas || O Nanak, the devotees are forever in bliss. ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੮॥ Suniai Dhookh Paap Kaa Naas ||8|| Listening-pain and sin are erased. ||8|| In the Joint Bandgi, We should only listen to the Kirtan (holy hymns). Even if we are unable to know the literal meaning of the shabad (holy hymns), we should try to meditate on it so that it can go into the Mind of us through the ears. 3. Personal Bandgi About the Personal Bandgi, Guru Nanak Dev Ji says,” The tongue should recite the Naam and the ears should listen to it.” The food would go into our body through the mouth and become the part of our body after digestion. It would become our strength, energy and blood. The food is prepared by the hands and taken by the mouth. In the same way, we should recite Naam from our mouth and listen to it through ears so that it can go into our Mind. When the Naam goes into our Mind through the ears, it becomes divine virtue, self confidence and becomes meditation after taking us into the state of wonder ( Vismad). Keeping faith in our Mind, we should recite the Naam through our tongue and listen to it through the ears. ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥ Gaaveeai Suneeai Man Rakheeai Bhaao || Sing, and listen, and let your mind be filled with love. ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥ Dhukh Parehar Sukh Ghar Lai Jaae || Your pain shall be sent far away, and peace shall come to your home. If we recite the Gurmantar ( waheguru) but don’t listen to it, then all our attempts will go in vain. It would like this that someone prepares the food with his hands but don’t eat it by his mouth, keeps it in his hands but don’t eat it, then his hunger will not be satisfied and the energy of his body would decrease. If the tongue is reciting Waheguru but the ears are not listening to it, then it will not become the part of the Soul ( Aatma) and we will not get the Divine Energy ( Aatmak Bal). Listen to the Gurmantar which the tongue is reciting. It is easy to recite but difficult to listen. It is our duty to prepare the food and eat it. But it is not in our hand that the food taken by us should become the blood and energy. It’s beyond our duty. The law of nature converts the food taken into the blood. In the same way, the law of nature converts the Naam Jaap into the state of Divine Bliss ( Param Anand) It is also seen that the food is taken in immense quantity but it is not becoming the blood. The Servant ( Maskeen JI calling himself Das in humility) has seen two patients who were around ten years old, and got the blood from others every month. The Doctors said that they can’t live without this process although it was very expensive. Due to attachment, the parents did this duty every month. But all of us are those patients whose Jap does not become the divine Bliss (param anand). The food taken does not become the blood; those patients are two or four in the billions. But the healthy persons whose Jap done becomes the state of Divine Bliss are two or four in the billions. ਜਨ ਨਾਨਕ ਕੋਟਨ ਮੈ ਕਿਨਹੂ ਗੁਰਮੁਖਿ ਹੋਇ ਪਛਾਨਾ ॥੨॥੨॥ Jan Naanak Kottan Mai Kinehoo Guramukh Hoe Pashhaanaa ||2||2|| O servant Nanak, among millions, only a rare few, as Gurmukh, realize God. ||2||2|| & ਕੋਟਨ ਮੈ ਨਾਨਕ ਕੋਊ ਨਾਰਾਇਨੁ ਜਿਹ ਚੀਤਿ ॥੨੪॥ Kottan Mai Naanak Kooo Naaraaein Jih Cheeth ||24|| Among millions, O Nanak, there is scarcely anyone, who keeps the Lord in his consciousness. ||24|| If there is defect in the body, the food taken will not become the blood. In the same way if there is defect in the Mind then the Jap recited will not become the state divine bliss (param anand). There are numerous treatments available to cure the defect of the body. In the same way various treatments have been developed to cure the defect of the Mind. After the body recoveres with the help of the medicine,it becomes healthy and the food taken starts to become blood. In the same way, when the Mind of the Seeker recovers with the help of the Jap, the Seeker lost in Keertan and particularly Katha ( lecture on Sikhism),he begins to get Anand (Pleasure) by doing Naam Jap, his spiritual confidence begins to increase, and this spiritual confidence begins to show as Divine Virtues and the whole life style of the Seeker changes. Bhul Chuk Maaf karni Ji. If someone has some useful grammer suggestions. I will very thankful for the same.
  4. Waheguruji Ka khalsa, Waheguru Ji Ki Fateh, By the Gurus Grace, I am going to start the translation of Books and kathas of Panth Ratan Gyani Sant Singh Ji Maskeen. My English is worst. But still there is an inner desire in me to do some this kind of work. so i Choose it. This is the very first chapter of Gyani ji's Book "Prabhu Simran". Kindly give it some time and suggest me am I able to translate? I will translate further only if you find the translation worth reading. 1.Remembering God Every Saint of this universe said that Simran is a base to reach the Almighty. If we love someone, and influenced by him then only we can remember ( Simran) him. God is invisible. We have no knowledge of Him, and whom we don’t have knowledge; it is very difficult to influenced by him. The eyes sees form, the Mann (Mind) is influenced by the form and the ears accept the influence by hearing the music. When the tongue fills with the flavor (Ras), then the Mann (Mind) is influenced by the Food. The Mann (Mind) is also influenced by the smell of the nose and feel of the skin. By which thing this Mann (Mind) is influenced then this Mann (mind) asks the thing again and again. The Mann (Mind) longs for it, and this very longing become the remembrance (Simran). If keep remembering somebody, then our relation sustains and if we forget somebody then it will result in the end of the every relation. So Simran (remembering) is meeting, and forgetting is farewell. Because the Almighty is invisible, He is beyond our senses and intellect, that is why the Mann (Mind) doesn’t ask for it, and it forgets the Almighty. This is the result of the Satsangat (meeting with holy people) that we get the divine wisdom, we know His virtues, we feel Him as our own loved ones, and He looks sweet. Then the Simran(remembering) start in our Mann(Mind) without any attempt. ਸਾਧਸੰਗਿ ਮਨ ਸੋਵਤ ਜਾਗੇ ॥ Saadhhasang Man Sovath Jaagae || साधसंगि मन सोवत जागे ॥ In the Saadh Sangat, the Company of the Holy, the sleeping mind awakens. 18 ਆਸਾ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੮੬ ਪੰ. ੧੮ Raag Asa Guru Arjan Dev ਤਬ ਪ੍ਰਭ ਨਾਨਕ ਮੀਠੇ ਲਾਗੇ ॥੪॥੧੨॥੬੩॥ Thab Prabh Naanak Meethae Laagae ||4||12||63|| तब प्रभ नानक मीठे लागे ॥४॥१२॥६३॥ Then, O Nanak, God seems sweet. ||4||12||63|| 18 ਆਸਾ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੮੬ ਪੰ. ੧੮ Raag Asa Guru Arjan Dev We should try to understand the Almighty By doing katha (discussion on Gurbani) and Kirtan (Singing the Gurbani) in the Satsangat. This is joint Bandgi (prayer, reciting gurbani Etc). But it is mandatory to do personal Bandgi in the Gurmat (Sikhi). Besides reciting gurbani, reciting the Gurmantar Waheguru fall in the category of Personal Bandgi.
  5. Reciting Gurbani In Sangat

    I can't explain it and even I can't tell you the actual benefit you derive from it. But as far as I read the Bani it is telling the mahima of Sadhu Sangat. So I firmly believe you get some kind of extra energy by doing praise of God in the Sadhu Sangat.
  6. Writing Gurbani From Memory!

    I am disagree on this argument. what can you say about english where many alphabets are remain silent in the pronunciation. For example where P is Pronounced in the word. "Psychology" Are people who understand english cant memorize the spellings of words where the alphabets remain silent. Thousands of example can be given about this in other languages too. If English can have the silent alphabets then why cant punjabi have silent "Matrava"?
  7. Disrespectful "Track"!

    I am not sure whether I should create separate topic or not but I want to ask "Today, which raagis do kirtan according to raags? If harmonium cannot produce the desired raags what about the kirtan which daily take place in the Harminder Sahib Ji? I am novice of music. So just want to learn these things.
  8. I think you are looking for this http://www.ratwarasahib.com/amolaklaal.pdf
  9. Copyright Issues

    I want to ask that If I want to digitize or translate Some religious historical books how can I know that I am not violating any copyright laws specially in the context of India?
  10. Are you able to tell me some content of the writing? If it was the battle between duryodhan and Bhim then I can help you. Or can you tell me more about it.
  11. Gurmat Stance On Gaming.

    ਮਃ ੫ ॥ Ma 5 || मः ५ ॥ Fifth Mehl: 10 ਪੰ. ੧੦ ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ Naanak Sathigur Bhaettiai Pooree Hovai Jugath || नानक सतिगुरि भेटिऐ पूरी होवै जुगति ॥ O Nanak, meeting the True Guru, one comes to know the Perfect Way. 10 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੦ Raag Goojree Guru Arjan Dev ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥ Hasandhiaa Khaelandhiaa Painandhiaa Khaavandhiaa Vichae Hovai Mukath ||2|| हसंदिआ खेलंदिआ पैनंदिआ खावंदिआ विचे होवै मुकति ॥२॥ While laughing, playing, dressing and eating, he is liberated. ||2|| 10 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੦ Raag Goojree Guru Arjan Dev ਪਉੜੀ ॥ Pourree || पउड़ी ॥ Pauree: 11 ਪੰ. ੧੧ ਸੋ ਸਤਿਗੁਰੁ ਧਨੁ ਧੰਨੁ ਜਿਨਿ ਭਰਮ ਗੜੁ ਤੋੜਿਆ ॥ So Sathigur Dhhan Dhhann Jin Bharam Garr Thorriaa || सो सतिगुरु धनु धंनु जिनि भरम गड़ु तोड़िआ ॥ Blessed, blessed is the True Guru, who has demolished the fortress of doubt. 11 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੧ Raag Goojree Guru Arjan Dev ਸੋ ਸਤਿਗੁਰੁ ਵਾਹੁ ਵਾਹੁ ਜਿਨਿ ਹਰਿ ਸਿਉ ਜੋੜਿਆ ॥ So Sathigur Vaahu Vaahu Jin Har Sio Jorriaa || सो सतिगुरु वाहु वाहु जिनि हरि सिउ जोड़िआ ॥ Waaho! Waaho! - Hail! Hail! to the True Guru, who has united me with the Lord. 11 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੧ Raag Goojree Guru Arjan Dev ਨਾਮੁ ਨਿਧਾਨੁ ਅਖੁਟੁ ਗੁਰੁ ਦੇਇ ਦਾਰੂਓ ॥ Naam Nidhhaan Akhutt Gur Dhaee Dhaarooou || नामु निधानु अखुटु गुरु देइ दारूओ ॥ The Guru has given me the medicine of the inexhaustible treasure of the Naam. 12 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੨ Raag Goojree Guru Arjan Dev ਮਹਾ ਰੋਗੁ ਬਿਕਰਾਲ ਤਿਨੈ ਬਿਦਾਰੂਓ ॥ Mehaa Rog Bikaraal Thinai Bidhaarooou || महा रोगु बिकराल तिनै बिदारूओ ॥ He has banished the great and terrible disease. 12 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੨ Raag Goojree Guru Arjan Dev ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ਬਹੁਤੁ ਖਜਾਨਿਆ ॥ Paaeiaa Naam Nidhhaan Bahuth Khajaaniaa || पाइआ नामु निधानु बहुतु खजानिआ ॥ I have obtained the great treasure of the wealth of the Naam. 13 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੩ Raag Goojree Guru Arjan Dev ਜਿਤਾ ਜਨਮੁ ਅਪਾਰੁ ਆਪੁ ਪਛਾਨਿਆ ॥ Jithaa Janam Apaar Aap Pashhaaniaa || जिता जनमु अपारु आपु पछानिआ ॥ I have obtained eternal life, recognizing my own self. 13 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੩ Raag Goojree Guru Arjan Dev ਮਹਿਮਾ ਕਹੀ ਨ ਜਾਇ ਗੁਰ ਸਮਰਥ ਦੇਵ ॥ Mehimaa Kehee N Jaae Gur Samarathh Dhaev || महिमा कही न जाइ गुर समरथ देव ॥ The Glory of the all-powerful Divine Guru cannot be described. 13 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੩ Raag Goojree Guru Arjan Dev ਗੁਰ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਅਪਰੰਪਰ ਅਲਖ ਅਭੇਵ ॥੧੬॥ Gur Paarabreham Paramaesur Aparanpar Alakh Abhaev ||16|| गुर पारब्रहम परमेसुर अपर्मपर अलख अभेव ॥१६॥ The Guru is the Supreme Lord God, the Transcendent Lord, infinite, unseen and unknowable. ||16|| 14 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੪ Raag Goojree Guru Arjan Dev ਸਲੋਕੁ ਮਃ ੫ ॥ Salok Ma 5 || सलोकु मः ५ ॥ Shalok, Fifth Mehl: 14 ਪੰ. ੧੪ ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥ Oudham Karaedhiaa Jeeo Thoon Kamaavadhiaa Sukh Bhunch || उदमु करेदिआ जीउ तूं कमावदिआ सुख भुंचु ॥ Make the effort, and you shall live; practicing it, you shall enjoy peace. 15 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੫ Raag Goojree Guru Arjan Dev ਧਿਆਇਦਿਆ ਤੂੰ ਪ੍ਰਭੂ ਮਿਲੁ ਨਾਨਕ ਉਤਰੀ ਚਿੰਤ ॥੧॥ Dhhiaaeidhiaa Thoon Prabhoo Mil Naanak Outharee Chinth ||1|| धिआइदिआ तूं प्रभू मिलु नानक उतरी चिंत ॥१॥ Meditating, you shall meet God, O Nanak, and your anxiety shall vanish. ||1|| 15 ਗੂਜਰੀ ਕੀ ਵਾਰ:੨ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੨੨ ਪੰ. ੧੫ Raag Goojree Guru Arjan Dev Ji Gurbani have same literal meaning but it always have different interpretation. Sincerely I have no mentality to misuse the gurbani. I interpreted the shabad as i think. Because I am just a beginner of sikhi I may be found myself wrong in the future when I will go some deeper (If God grace). I think you don't have leisure time to read my earliear post in this thread,my brother!
  12. Aakhri Kirtan

    Dhanvad GuptUnknownji and MrHSinghKji.
  13. Aakhri Kirtan

    There is a cassette named "Aakhri Kirtan" by Sant Ishar Singh Ji Maharaj". During my childhood I listened to it but now I have forgot all the contents. Is somebody know about this cassette or have Internet source of information? I may be also wrong regarding the title because title may be like "Aakhri Updesh" Or "Aakhri Darshan". sometimes It may also happen that the title which got famous in the people may different from the original or authorize title. For many years I am eager to listen to it but unable to find it. I google it out but after many hours of searching I find nothing. I talked to somebody and he was only to tell me that it is related to death. this increase my curiosity. I have very faint memory because I was Child.My family is also not very supporting in this regard.
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