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  1. Can someone help me find out where these swaiye are in sri dasam granth, found a interesting article quoting and claiming bhai daya singh ji pyares rehitnama to refer to these along with sravag shabad, dinan ki pritpal, etc. Most of these commonly recited swaiye are present in sri akaal ustat so if anyone can find these two before, please provide feedback on this forum waheguru jio.
  2. I have recently started to study Gurbani, am amazed at the wealth of knowledge and wisdom I am gathering. Should have began doing it long ago, unfortunately my parents have lost the way and never encouraged me to study when I was young. These past couple years since COVID have been rough, and reading this has really helped me mentally. I stumbled upon this and am not sure what to make of it. It really sounds sort of like the times we are living in now... Interested to hear how the community here interprets this. What does it mean? ਕਲਿ ਹੋਈ ਕੁਤੇ ਮੁਹੀ ਖਾਜੁ ਹੋਆ ਮੁਰਦਾਰੁ ॥ ਕੂੜੁ ਬੋਲਿ ਬੋਲਿ ਭਉਕਣਾ ਚੂਕਾ ਧਰਮੁ ਬੀਚਾਰੁ ॥ In this Dark Age of Kali Yuga, people have faces like dogs; they eat rotting carcasses for food. They bark and speak, telling only lies; all thought of righteousness has left them. (Ang 1242, SGGS)
  3. Well if this was any other religion or about blacks, everyone would be in a uproar
  4. VJKK VJKF Can anyone recommend videos audio reciting Gurbani slowly. I'm specifically looking for Jaap Sahib atm but other banis will be appreciated too. Is there any site that read paath slowly. VJKK VJKF
  5. Very informative video from sikh vichar, using Gurbani to understand Sikhi. Admin Note: Sorry, we have to remove your posted video as he is known Anti-Dasam bani.
  6. Where can this tuk be found?
  7. I am getting so many questions from a person who claims to be ex Sikh on Gurbani , please help me to answer him . His first question is : pg 469 granth sahib . The Way of the Khshatriya is the Way of bravery; the Way of the Shudras is service to others granth shaib tell KHASTIYA WAY IS BRAVERY AND SHUDRA SHOULD SERVE OTHERS granth shaib talks about caste and tell shudras should service others granth shaib pg 487 call KABIR family lowly...A weaver from a lowly family, he became an ocean of excellence. ||1 granth shaib also call DHANA- JAT not sikh pg 488..Hearing this, Dhanna the Jaat applied himself to devotional worship.
  8. https://jodhsingh.medium.com/the-manipulation-of-gurbani-and-the-sikh-gurus-for-gender-politics-77225b1c9cb7 As Bhai Prahlad puts it, the 11th and eternal Sikh Guru is of a non-human form; the dual-form of the Guru Granth Sahib as well as the Khalsa. However, to relegate this legacy to a 1:1 comparisons of a specific human attribute (in this case, gender) to then claim that the human Gurus were “subservient to that attribute” is a misnomer. As mentioned above, Sikh literature doesn’t ambiguate as regards to the gender of the physical form the Gurus took upon this Earth; in fact, Juptej implicitly acknowledges this with the translation “the Baba (respected male figure, referring here to Guru Nanak)”. Although it is true that the “idea of gender” has changed wildly throughout different times and different cultures, we don’t see any specific examples of that type of deconstruction within the span of Sikh history. In fact, as mentioned earlier via the Manji-Pir system and Singh-Kaur, the social existence of male and female genders is socially built into Sikh institutions. Norms of masculinity and femininity have indeed evolved, but this does not mean that such norms did not exist — in fact, traditional Sikh canon conveys the exact opposite. In the vaaran of Bhai Gurdas Singh (dated to the early 18th century), one of the poetic terms used in reverence for Guru Gobind Singh is “Mard-Agambra”; which quite literally means “the man without parallel”. This term finds usage even today in Punjabi folk songs to convey a masculine admiration of the Guru, in particular highlighting his warrior qualities. Similarly, although it is true that the collective body of the Khalsa Panth is not of one gender, various historical texts including the Gurbilas, Panth Parkash, and Suraj Prakash, attribute various physical features of Singhs who have joined to the Khalsa to masculine glory (example here), some of these attributed to sayings by the Gurus themselves. Although one can argue that the norms that dictate these trends have evolved (for example, Singhs wearing earrings used to be considered masculine, something that conflicts with modern day Khalsa male norms), it at the very least shows that given how even contemporary gender norms were used to convey certain concepts, and that “gender labels” are in no way taboo or alien to Sikh praxis. Erasure of this for the sake of placating modern trends which question the very idea of gender is indeed an innovation on the part of the author, and not grounded in genuine understanding of how such norms have evolved in the Sikh historical context. The Female Voice in Poetry The main theological argument that Juptej uses in the article to claim that the Gurus exhibited “gender fluidity” stems from analysis of Gurbani wherein the 1st and 5th Gurus takes the voice of a female lover. Juptej’s analysis proceeds as such: In fact, we see the Gurus take on different gendered identities in various shabads. ….. The thirst of separation can only be quenched by the presence of both roles that Maharaj inhabits here. Both the feminine and the masculine divine. And later: All this being said, I do still believe the initial tweet was highly reductive. It is not enough to understand that gender fluidity may exist within Bani, therefore within the Guru. We must look at the conditions in which this took place to come across with a more complete understanding. Guru Sahib was not just gender-bending, they were gender-transcendent. Gender, at the time, was harsher than even caste distinctions. Women were treated as property in the most literal sense of the word. Despite this, Guru Sahib openly assumes the role of the female and bestows that role onto the sangat around them and every person who sings their shabads to this day. This line of argument is reminiscent of a similar article from KaurLife published by Japjyot Singh who argues that these shabads are evidence that the Gurus exhibited gender fluidity and “became” female via their composition: we assume that ਗੁਰੂ ਸਾਹਿਬ (Guru Sahib) exclusively identified as male, especially within our modern conception of masculinity, then how could They have possibly written from the identity of the “ਸੁਹਾਗਣਿ” (Suhaagan)? In other words, how could they have adopted the identity of a “female” lover awaiting their “beloved husband?” … They became the ਸੁਹਾਗਣਿ (Suhaagan = bride). Their longing for their Beloved was as raw, emotional, passionate and romantic as any partner awaiting their lover. Thus, given Their context, They used the example of a loving wife awaiting her beloved husband — but They Themselves adopted the identity of the female lover. This example of ਸੁਹਾਗਣਿ (Suhaagan) is one that moves beyond just the feminine understanding — it becomes one that is now associated with all souls, regardless of their physical being. ਗੁਰੂ ਸਾਹਿਬ (Guru Sahib’s) identity is steeped in Oneness, so much so that adopting gender became a fluid, living process. Both of these arguments are severely limited in the understanding they show of Gurbani, literary context, and the Gurus’ meaning behind the Shabads, and in my opinion come out to be grave distortions of said Gurbani for the purpose of affirming the concept of gender fluidity vis-a-vis the Gurus themselves. At best a mistake made by a very rough-shod reading of the text; and at worst intentional manipulation of the text to form a certain narrative. But perhaps we can deconstruct this by looking more closely at the specific instances that are used to as a justification for this interpretation, where the Sikh Gurus write from the perspective of a soul-bride pining for a divine-groom. The fixation on the metaphor of “soul-bride” to argue for an entirely genderless conception of Sikh social concepts is one oft-used by Sikh Research Institute, as seen in their report on Sikhi & Sexuality: In this way, there is a common understanding of a genderless reading of Bani, such that all individuals place themselves into the role of the bride before IkOankar. The understanding of this metaphor is commonly accepted, except in the “one light in two bodies” imagery. Bani can be interpreted in a multidimensional fashion, in both literal and metaphorical ways, and this excerpt must be dealt with similarly. From one angle, this could be a worldly literal description of the union between a husband and wife, but metaphorically it is a genderless understanding of the human condition, which would transcend across all sexual orientations and/or genders. Certainly, the analogy is intended to convey a universal spiritual truth, of the nature and passion of love for the divine. But it’s extremely flawed to derive social truths, especially about the Gurus’ personal gender identities, from it. I can pinpoint three primary reasons for thus: 1. One major flaw to this argument we can ascertain from the broader context of Gurbani. Although he used the analogy beautifully and expanded upon it, Guru Nanak Dev Ji was in fact not the first [chronological] writer to employ the female voice in his poetry; Sheikh Farid was. We also find many shabads by Bhagat Kabir where he adopts the voice of a bride pining for her beloved. This illustrates two key points. This shows how this specific poetic device was already being employed in Sufi and Bhakti traditions much prior to the Sikh Gurus. That the Gurus chose to write their own bani with it (and include the bani from these bhagats in the Guru Granth Sahib) certainly suggests that it found favorability as a poetic metaphor, but was not a uniquely Sikh device, let alone a means to signal some type of revolutionary Sikh upending of gender. If one believes that the Sikh Gurus “transcended gender” because of their usage of this poetic device, so too did Kabir and Farid, and given its ubiquity, perhaps other Bhakti and Sufi writers. Yet this interpretation of Kabir and Farid being “gender-fluid” is entirely absent among the diverse groups of Kabirpanthis and Chishtis who would have been their ardent followers (for that matter, the Gurus’ supposed gender fluidity also finds no mention in the broad canon of traditional Sikh interpretation). 2. We can go beyond the scope of sacred poetry to drive home this precise point further. The Guru taking the voice of a “suhagan” may be a revolutionary revelation to Sikh think-tanks and activists in the 21st century West who screen English translations to find an “aha!” moment to vindicate their own personal politics, but lacks that politicized meaning to even lay readers of Punjabi poetry. Traditionally, it is very common in Punjabi poetry, songs, and folklore, for men to assume a woman’s voice, either as a writer or singer. If you were to ask many of these male artists if they “became female” in these moments or identified as gender-fluid because of it, they would treat it as an absurdity. What this illustrates is a uniquely beautiful feat of Punjabi culture (and in addition, Sikh culture), where poetry can transcend the physical gender of the reciter. To use this as a means to interpret the artists as “gender-fluid”, is in fact enforcing a Western norm and expectation of gender onto the art (and in the broader context, Gurbani). To illustrate the point, at length: Alam Lohar Gurdas Maan Surjit Bindrakhia Kuldeep Manak And many more. This rich trope is still used by many modern Punjabi artists! Babbu Maan Diljit Dosanjh Sidhu Moosewala 3. Let us now move past gender alone. The suhagan is one of many in a broad toolkit of poetic devices that the Gurus employed to help illustrate spiritual concepts. Social relationships, mythologies, everyday life occurrences, and nature all are but small parts of the tapestry the Gurus use to weave beautiful images of something so otherwise abstract and hard to wrap our heads around. Two natural relationships that the Gurus seem to have honed on in are those of the “chaatrik” (pied cuckoo bird, “rainbird”) and “bhavra” (bumblebee). The chaatrik is viewed as the symbolic celebrator of the monsoon season, as its chirps and songs fill the air as the skies pour down rains aplenty. The analogy of the ecstasy the rainbird feels upon witnessing the monsoon is used by the Gurus several times as a metaphor for the spiritual contentment singing Waheguru’s praises brings. Similarly, the single-minded focus of the bhavra on the flowers it pollinates inspires the Guru to write about how one’s attachment should be towards Waheguru. It feels vulgar to even do this for the sake of argument, but these shabads can be distorted and manipulated in the same way the articles in Baaz and KaurLife do. When the Guru writes from the perspective of a bumblebee or bird, do we point to it as proof that the 10 Sikh Gurus “transcended species”, that the Guru actually “became a bumblebee/bird” while composing these shabads, that these shabads are evidence of species-fluidity in Sikhi? Would we offer this as a concrete piece of evidence that the Sikh Gurus were otherkin? No, we don’t — because it would be extremely reductive, overly reliant on the English translation, and almost explicitly manipulating the meaning of the shabad to wishfully project a social implication that does not exist. Yet this is exactly what Juptej (and others) accomplished in the Baaz article that purports to expand the span of supposedly constructive and intellectually stimulating Sikh thought. Closing Thoughts I believe the arguments given have comprehensively rebuked the claims made by Juptej Singh and others, which (in my opinion) attempted to create an arbitrary fuzziness over the gender of the human Gurus that was never there in historical and traditional Sikh understandings, and is informed less by an honest exegetical reading of Gurbani, and more by the imaginations of modern Sikhs in the West who feel the need to validate contemporary surrounding sociopolitical movements by applying them to the Gurus’ lives and identities. I do agree that such conversations cannot and should not be muzzled solely because of their perception as “blasphemy”; that metric has been used to silence many other salient discussions regarding nuances in Sikh tradition. I would also agree that there is a need to transcend the shoddy mechanisms of engagement found on social media, whereby trolls hurling vituperative abuses as well as people with nothing to offer but one-liners muddle engagement to its worst possible low. However, both of these caveats don’t change how I feel about the fundamental frivolity of such discourse, particularly in the way it tries to superficially mine Gurbani translations for slanted sociopolitical commentary. As a one-off thought or forum post, fair game— yet this line of thought was presented as profound enough to warrant publication in a paper that purports to do “original reporting for the Sikh and Punjabi diaspora”, and has antecedents in organizations regarded as genuine Sikh think-tanks by many. We all rail about how certain aspects of historical Punjabi culture obscured the beauty of Sikh praxis, which is fair. But it seems like many Sikhs in the present day need to hold a similar mirror up to recognize that we do not live in a cultural vacuum just because “it’s literally [current_year]!”. We owe it to our sacred traditions and scripture to give it a more rigorous intellectual treatment beyond just folding it into a sheath to cover whatever politics we personally deem favorable at the moment. When we get that kind of intellectual honesty and due diligence, perhaps we can then talk more about having constructive intellectual conversations in Sikh spaces. Enjoy this completely *unrelated* picture. Or is it?
  9. Why are so many people against it nowadays? I dont see much controversial about this, other than if some people claim that this is the only way to recite complete swaroop Guru Sahib, or those who say it "enhances" the effect of shabad which would imply that akhand paath is inferior. Unless someone is paying a paathi to do one for something in particular (same thing happens with akhand paaths) and they dont even listen to it and thus treat sri guru granth sahib as a wish genie of mantras; otherwise I dont anything offensive if a person does it themselves or at least with shardaa. Why do some people regard this method of gurbani recitation as beadbi? WaHeguru jio.
  10. How much importance is given to the Devi/Devte in Gurbani? Dasam Patshah says: http://sttm.co/s/7438/76000 ਕੀਟ ਪਤੰਗ ਕੁਰੰਗ ਭੁਜੰਗਮ ਭੂਤ ਭਵਿੱਖ ਭਵਾਨ ਬਨਾਏ ॥ He Created in the past, creates in the present and shall create in the future the beings including insects, moths, deer and snakes. ਦੇਵ ਅਦੇਵ ਖਪੇ ਅਹੰਮੇਵ ਨ ਭੇਵ ਲਖਿਓ ਭ੍ਰਮ ਸਿਉ ਭਰਮਾਏ ॥ The gods and demons have been consumed in ego, but could not know the mystery of the Lord, being engrossed in delusion. ਬੇਦ ਪੁਰਾਨ ਕਤੇਬ ਕੁਰਾਨ ਹਸੇਬ ਥਕੇ ਕਰ ਹਾਥ ਨ ਆਏ ॥ The Vedas, Puranas, Katebs and the Quran have tired of giving His account, but the Lord could not be comprehended. http://sttm.co/s/7429/75375 ਦੇਹਰਾ ਮਸੀਤ ਸੋਈ ਪੂਜਾ ਔ ਨਿਵਾਜ ਓਈ ਮਾਨਸ ਸਬੈ ਏਕ ਪੈ ਅਨੇਕ ਕੋ ਭ੍ਰਮਾਉ ਹੈ ॥ The temple and the mosque are the same, there is no difference between a Hindu worship and Muslim prayer all the human beings are the same, but the illusion is of various types. ਦੇਵਤਾ ਅਦੇਵ ਜੱਛ ਗੰਧ੍ਰਬ ਤੁਰਕ ਹਿੰਦੂ ਨਿਆਰੇ ਨਿਆਰੇ ਦੇਸਨ ਕੇ ਭੇਸ ਕੋ ਪ੍ਰਭਾਉ ਹੈ ॥ The gods, demons, Yakshas, Gandharvas, Turks and Hindus… all these are due to the differences of the various garbs of different countries. ਏਕੈ ਨੈਨ ਏਕੈ ਕਾਨ ਏਕੈ ਦੇਹ ਏਕੈ ਬਾਨ ਖਾਕ ਬਾਦ ਆਤਸ ਔ ਆਬ ਕੋ ਰਲਾਉ ਹੈ ॥ The eyes are the same, the ears the same, the bodies are the same and the habits are the same, all the creation is the amalgam of earth, air, fire and water. ਅਲਹ ਅਭੇਖ ਸੋਈ ਪੁਰਾਨ ਔ ਕੁਰਾਨ ਓਈ ਏਕ ਹੀ ਸਰੂਪ ਸਭੈ ਏਕ ਹੀ ਬਨਾਉ ਹੈ ॥੧੬॥੮੬॥ Allah of Muslims and Abhekh (Guiseless) of Hindus are the same, the Puranas of Hindus and the holy Quran of the Muslims depict the same reality all have been created in the image of the same Lord and have the same formation. 16.86. http://sttm.co/s/7468/76600 ਸਾਧ ਕਰਮ ਜੇ ਪੁਰਖ ਕਮਾਵੈ ॥ Because of virtuous actions ਨਾਮ ਦੇਵਤਾ ਜਗਤ ਕਹਾਵੈ ॥ A purusha (person) is known as devta (god) ਕੁਕ੍ਰਿਤ ਕਰਮ ਜੇ ਜਗ ਮੈ ਕਰਹੀਂ ॥ And because of evil actions ਨਾਮ ਅਸੁਰ ਤਿਨ ਕੋ ਸਭ ਧਰਹੀਂ ॥੧੫॥ He is known as asura (demon).15. What are your thoughts? Do we give any importance to them?
  11. I just wanted to make my first post here because this has been playing on my mind for a while now. I feel like Sikhi Kirtan does not have the same passion I hear from other religious musical pieces, and as a result its not inspiring young people. I feel like the popular Kirtans are easy, dull, follows Bollywood/punjabi tunes and therefore lacks originality/identity/spiritualism. I have been listening to Islamic sufi music, Christian hymns and Hindu Kirtans - which I find all sound different and beautiful in their own way. With Sufi music drawing me in the most - even Bollywood adaptations like 'Kun Faya Kun' sound beautiful. With young people, I don't expect Kirtan to modernise, it doesn't need to. Indian Classical Music is and will always remain timeless, if played with passion, dedication and training, then you can draw in anyone no matter where you live. This is why Ravi Shankar and Nusrat Fateh Ali Khan broke internal barriers. Unfortunately most of the kirtan tunes these days sound like outdated Indian/punjabi pop music It doesn't help that only Sikhs can play kirtans in many Gurdwaras around the world. Collaboration inspires creativity - isn't that was sikhism was about? Openness to all? Here is a kirtan I think is nicely composed - https://www.youtube.com/watch?v=UHJtedXR5v4
  12. Some of my favorite kirtan radios! - Lo-fi Raag/Puratan Kirtan: Radio Dodra: http://www.radiododra.com/ AKJ Radio:
  13. I came across this website which states that Sikh Gurus believe in Vedas. I cannot find the interpretations of the shabads in relation to it's comments. http://agniveer.com/sikh-gurus-and-vedas/ On the other hand I came across this booklet which says Sikh Gurus did not believe in Vedas. http://agniveer.com/sikh-gurus-and-vedas/ Can anyone explain what Guru Sahibaans take on Vedas was and why there are pro-Veda shabds and anti-Veda shabds in Gurbani? And how would you refute someone saying Sikh is a branch of Vedic dharam?
  14. Hello i am having a lot of problems at home and in life in general and i try my best to do paath. my uncle who is very connected to waheguru said dont do paath im telliong waheguru not to listen to your paath because my mum instigated him about me. Now i am really scared will waheguru really not listen to my paath or ardaas?
  15. Vaheguru Ji ka Khalsa Vaheguru Ji ki Fateh Daas has recently created a Sikh Reflection Journal. This is a guided meditation journal based on Gurbani, however it is written so that anyone, of any spiritual background and any spiritual level can use (Gurmat is truely universal). Its to be used as a tool alongside daily gurbani khoj to help improve our own spiritual practices and apply Gurbani in our lives. This is not intended as a profitable business, rather to improve the quality of sangat veechar and develop our own relationships with Gurbani. It has been selling well in Australia, Canada, UK, USA, India (special price) and Malaysia. We have only 50 copies left ji. If you would like a copy or as a gift, the direct link is: www.thebestlifeot.company.site. There is a video look through of the journal on YouTube: https://youtu.be/2JNy5ahRehQQ As a topic of discussion, how do you feel about journaling and Sikhi? Do you do it often? How has it helped you? I personally stopped a while ago because my veechar were becoming really complex and abstract. Blank lines gave me no guidance and I would go off topic, start writing about worldly things, then feel defeated that I had wasted this time just writing, but for what purpose... Tried finding a Sikhi guided journal but there were none. Christians have these amazing prayer journals. There are also Quaran and Buddhism guided journals too... Shouldn't we be putting more effort into such tools? Thoughts?
  16. I have heard chaupai sahib helps protect against black magic or stuff if someone did it on you . I know I am sounding a lil superstititous but if someone did daily paath , will black still affect them or their family members ?
  17. Guest

    Healing affects of Gurbani

    http://www.haribhajankaur.com/search-by-shabad.php This is good list of gurbani shabads for various issues/problems
  18. (Request, please leave in general section) SikhVibes.com A Sikh Multimedia Website with thousands of rare Audio recordings, Videos and Katha from Worldwide. We have recently redesigned our layout with links to the following: Gallery section - connected to our Instagram account. Videos section - connected to Youtube! Events section - updated of local Toronto area programs. Visit our website daily for updates! www.SikhVibes.com FACEBOOK || INSTAGRAM || YOUTUBE || TWITTER
  19. Guest

    Baagi Ja Baadhsah

    WJKK WJKF, Not sure if this is the right place to ask but I’ve heard the term “Baagi ja Baadhshah” (rebel or ruler) and I’m trying to find where the term came from? i think it is used to describe Khalsa so I suspect it may be in SarabloH Granth. anyone knowledgeable able to help? thankS WJKK WJKF
  20. WJKK WJKF I wanted to have Gurbani playing in the house at most times, when the kids are around, so they can have it one whilst doing homework or just in general. Anyone ever done this with an alexa or Google nest? Id rather not purchase one of them as i dont like the fact that they listen to you, there anything the Sangat does or is it as simple as a bluetooth speaker and connecting a phone? Phul Chuk Marf
  21. Sat Sri Akal Ji, Got a chance to listen to this Shabad by Bhai Gurdas Ji. Bhai Gurdas Ji's contributiion to Sikhi is immense as can imagine. But this Shabad is so touching: ਬਿਪ ਸੁਦਾਮਾ ਦਾਲਿਦੀ ਬਾਲ ਸਖਾਈ ਮਿਤ੍ਰ੍ਰ ਸਦਾਏ। ਲਾਗੂ ਹੋਈ ਬਾਮ੍ਹਣੀ ਮਿਲਿ ਜਗਦੀਸ ਦਲਿਦ੍ਰ੍ਰ ਗਵਾਏ। ਚਲਿਆ ਗਣਦਾ ਗਟੀਆਂ ਕਿਉ ਕਰਿ ਜਾਈਐ ਕਉਣੁ ਮਿਲਾਏ। ਪਹੁਤਾ ਨਗਰਿ ਦੁਆਰਕਾ ਸਿੰਘ ਦੁਆਰਿ ਖਲੋਤਾ ਜਾਏ। ਦੂਰਹੁੰ ਦੇਖਿ ਡੰਡਉਤ ਕਰਿ ਛਡਿ ਸਿੰਘਾਸਣੁ ਹਰਿ ਜੀ ਆਏ। It depicts the incident where Lord Krishna who was the King and Incarnation of God in Treta falls at the feet of his disciple and very poor friend, Sudama Ji For the complete meaning of the Shabad and Musical performance do also listen here: This album is also titled on Bhai Gurdas Ji's // Yug Yug Satgur Dhare Avtaree (ਜੁਗਿ ਜੁਗਿ ਸਤਿਗੁਰ ਧਰੇ ਅਵਤਾਰੀ) Yug Yug Satgur Dhare Avtaree With Regards Avtar Singh
  22. Bhai Avtar Singh Ji (Ragi) was an amazing gurmukh keertani that upheld the importance of Keertan done in original Raag form. They traveled all around the world to promote and do prachaar on correct Raag Keertan along with their son Bhai Kultar Singh Ji and tabla saathi Bhai Swaran Singh Ji. We have collected their recordings and separated them into "time of day" Raags (Studio type recordings). Hope everyone enjoys this collection. Please follow us on SoundCloud and share these on your personal platforms There are total of 4 playlists: MORNING RAAGS AFTERNOON RAAGS EVENING RAAGS SEASONAL & OTHER RAAGS Vaheguru ji ka khalsa, Vaheguru ji ki fateh!
  23. From 10 years ago and some older than that, I have pieces of paper which have now turned yellow and really fragile . these paper have gurbani written on them in gurmukhi and english translation So what should I do with them ? I did write them whenever I received a hukamnama and such, but now they have become like really really old, some unfortunately got scrumpled due to being in drawer. I now respectfully want to give them back to guru . please suggest a way. Is cremation appropriate ? please tell vidhi
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