Jump to content

Sudh Santheya ( Bishrams , Yokian )


Recommended Posts

Ive even heard someone saying you dont pronounce the (i) at the end of Gurprasad(i), but the vowel (i) is put before the consonant so it should be pronounced as it was put before the end letter meaning to pronounce it after the last letter(of which the vowel was put before the last letter etc)

anand sahib isn't entirely easy for me yet to memorise

Do you mean Anandu Sahib :D ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ I havent been trying too hard to do Gurbani Kanth because I still want to learn exact pronounciation and until I feel comfortable with my pronounciation.

The Gurdwara allowed me to have Guru Granth Sahib at my house for a while, and I do Paat exactly from what is written, even though I do compare how others read and sometimes it doesnt make sense why adding things here and there, most of the time they use Lardivaar examples which sounds logical but until then(able to do paat of Larivaar) Im going to do exactly how its written. I like to read slower so I dont miss any vowels etc but I do need to work on reading more words per min so I can start helping with Akhand Paat Seva etc.

ਕ੍ਰਿਪਾ I hear Kirpa and I also hear kripa and I also hear people say kirpa in one Shabad and Kripa in the next even though its spelt the same as in the So Purakh Shabad.

I need to hold a regularly pronounciation and I catch myself reading Kirpa one time and Kripa another, and now Im feeling guilty of switching back and forth in order to not feel wrong sometimes but switching back and forth I feel now is wrong and I should pronounce ਕ੍ਰਿਪਾ strictly as Kripa (because this is the same rule as my name) ਪ੍ਰਿਥਮ is not pronounced as Pirtham but is pronouced PRitham etc so

wats your view on the word ਕ੍ਰਿਪਾ

Vaheguru

Link to comment
Share on other sites

Ive even heard someone saying you dont pronounce the (i) at the end of Gurprasad(i), but the vowel (i) is put before the consonant so it should be pronounced as it was put before the end letter meaning to pronounce it after the last letter(of which the vowel was put before the last letter etc)

anand sahib isn't entirely easy for me yet to memorise

Do you mean Anandu Sahib :D ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ I havent been trying too hard to do Gurbani Kanth because I still want to learn exact pronounciation and until I feel comfortable with my pronounciation.

The Gurdwara allowed me to have Guru Granth Sahib at my house for a while, and I do Paat exactly from what is written, even though I do compare how others read and sometimes it doesnt make sense why adding things here and there, most of the time they use Lardivaar examples which sounds logical but until then(able to do paat of Larivaar) Im going to do exactly how its written. I like to read slower so I dont miss any vowels etc but I do need to work on reading more words per min so I can start helping with Akhand Paat Seva etc.

ਕ੍ਰਿਪਾ I hear Kirpa and I also hear kripa and I also hear people say kirpa in one Shabad and Kripa in the next even though its spelt the same as in the So Purakh Shabad.

I need to hold a regularly pronounciation and I catch myself reading Kirpa one time and Kripa another, and now Im feeling guilty of switching back and forth in order to not feel wrong sometimes but switching back and forth I feel now is wrong and I should pronounce ਕ੍ਰਿਪਾ strictly as Kripa (because this is the same rule as my name) ਪ੍ਰਿਥਮ is not pronounced as Pirtham but is pronouced PRitham etc so

wats your view on the word ਕ੍ਰਿਪਾ

Vaheguru

that's definitely kripa, like numastun(g) nrikurme, numastun(g) nribhurme etc

and then kirpa is when the 'rara' is not in the foot of the 'kukka' (so kakke siharee, rara mukta, pape kanna is kirpa)

and yes LOLOL it's anand(u) there and throughout the whole of the first pauree (and other places), i know the baani off by heart pretty well, but not every laga-matar. that's the hard part if you haven't learned that way, but i think youth are making progress - well those who are willing to learn, it's all about education.

Link to comment
Share on other sites

To tell ya the truth I felt very comfortable doing paat after I posted the last post, and tonight Ill read a longer Shabad(and I will definitely feel the most comfortable ever :D )

When I ask in person to people I feel mixed results and sometimes I feel I should straight up ignore the supposed "advice" or "instruction" I get from some people when I have these types of conversations etc.

Now I just have to work on my wpm so I can read more angs in a certain period of time etc........

Vaheguru

Link to comment
Share on other sites

vjkk, vjkf

still worth getting some sort of santhia, then you can expand upon that - or practice the way you feel is best.

But mainly for difficult visrams and words. get gurbani path durpann - this has most of the difficult visrams, but not ALL visrams. so you might need help somewhere else.

As for words, as there are many languages, sometimes somethings are pronounced differently. like chaupai sahib it's

ਮੋ ਰੱਛਾ ਨਿਜੁ ਕਰ ਦੈ ਕਰਿਯੈ ॥ ਸਭ ਬੈਰਿਨ ਕੌ ਆਜ ਸੰਘਰਿਯੈ ॥

it's pronounced kureeai and sunghureeai at the end of each line (persian or sanskrit dunno which)

and many other examples as well.

oh jaap(u) sahib. you get yaiyamukta at the end, pronounced as dulavan on previous letter.

ie. ਸਰਬਾ ਭਰਣਾਢਯ ॥ ਅਨਡੰਡ ਬਾਢਯ - sarba bhurnedai; undand badai

mainly yaiye are a bit awkward

Link to comment
Share on other sites

  • 3 weeks later...

Even Taksal has many different ways of recitation.

I think Im going to start only saying what is written.

................ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ People add a "G" to Saibhan(N) It isnt even a "g" nasal sound.

Then some people are taught to add and 'n' to Maagey at the end of Sohila Paat. (antharajaamee purakh bidhhaathae saradhhaa man kee poorae. naanak dhaas eihai sukh ਮਾਗੈ mo ko kar santhan kee dhhoorae.) I can not see the "n" sound and some add it saying it only makes the word make sense by adding the "n". ਮਾਗ= to beg/ask some say it only means to ask/beg if you add the 'n", so are they saying Guru Sahib "accidently forgot to add the n"? :6

Thanks for posting this breath of fresh air.

The way some people are trying to pronounce letters/symbols which aren't there, and on the other hand are ignoring the vowels which are written in plain sight is preposterous. It's like the tale of the Emperor's New Clothes, but nobody wants to be the one to say the emperor (i.e., our "scholars") are naked.

http://en.wikipedia.org/wiki/The_Emperor%27s_New_Clothes

Advice: Read bani as it's written, and have faith in your Guru that he was at least able to write or dictate at the level of any fifth-year Punjabi schoolboy, and he meant what he wrote.

akhar likhae saeee gaavaa avar n jaanaa baanee ||1|| rehaao ||

I sing the Word which You have written; I do not know any other Word. ||1||Pause|| p 1171

The words and letters that have been written, I sing those; I do not recognise any other Bani.

Link to comment
Share on other sites

Sangat Jee, I have a few questions for those Veers who say that Bani should be read exactly as written.

[gurbani]mÚ 3 ]

imTw so jo Bwvdw sjxu so ij rwis ]

mit(h)aa so jo bhaavadhaa sajan so j raas ||

That which is pleasing is sweet, and one who is sincere is a friend.

nwnk gurmuiK jwxIAY jw kau Awip kry prgwsu ]2]

naanak guramukh jaaneeai jaa ko aap karae paragaas ||2||

O Nanak, he is known as a Gurmukh, whom the Lord Himself enlightens. ||2||[/gurbani]

how would the [gurbani]mÚ 3 ][/gurbani] be pronounced?

If we proceed with the logic that gurbani should be pronounced "as written," then this should be pronounced "Mm Thin." From what I've seen, most Singhs agree that this should actually be pronounced "Mahalla Theeja," denoting the author as Guru Amar Das Jee. Could anyone elaborate on what the arthh would be of the former pronounciation?

I personally feel - and can be totally wrong - that by closing ourselves into a mindset that Gurbani must be pronounced exactly "as written" is extremely detrimental; we would be selling ourselves short. By adopting this mindset, there's not much need to do khoj of Gurbani, Viaakarn or anything. There's no need to understand why that sihaaree is there on 'Gurprasaad' - 'it's there so just read it!' It's because of Viaakaarn - Grammar - and helps us understand the Shabad. In Mool Mantar, Guru Sahib is describing Akaal Purakh. Gurprasaad with the sihaaree means, 'through Gurprasaad.' Akaal Purakh is achieved through the Guru's Kirpa. Now if we adopt the mindset to just read exactly 'as written,' there's no need to understand that and we miss out on so much. Just read, read, read! We must remind ourselves of the fact that Guru Jee is 'Updesh Roop.' All of Gurbani is teachings to apply to our lives. We have to study that Word, understand it, enshrine it in our hearts and practice it. From my personal experience, the enjoyment you get from reading Bani while attempting to understand the Viaakaarn, Bishraams, Bindiaa is unmatchable; that is when you start to engage your mind in reading Baani. If we demean Guru Sahib to just words on paper to be read, we are losing the essence. Gurbani is truly an Ocean that just gets deeper and deeper, every stroke of the Guru's pen has infinite meaning to it and it's our duty to dive in that Ocean and find the meaning of it.

Regarding the example given from Sohilla Sahib, even Baba Gurbachan Singh Jee Bhindraanvaalae agrees it should be pronounced 'maangai' in Gurbani Paatth Darshan. We have to slow it down and think about this logically now. When you write an essay or paper, or even a post on sikhsangat, you proofread, correct? It's natural for the human mind to error, this is apparent in Gurbani. Isn't it possible that this could have been copied out wrong? Can that not happen? Could it not be that because of our lack of education, and a lack of learned scholars who research Gurbani that we are just accepting things is we are given them instead of studying them and researching them? Simply looking at our Nitnem Baaneea we can see many variations of spelling.

-In Japjee Sahib there are two times we see a 'KanouRaa."

[gurbani]muhO ik bolxu bolIAY ijqu suix Dry ipAwru ][/gurbani]

and

[gurbani]iek dU jIBO lK hoih lK hovih lK vIs ][/gurbani]

If you look at some Puraathan Saroops these are written [gurbani]muhoN[/gurbani] and [gurbani]jIBoN[/gurbani]

-Jaap Sahib, [gurbani]nmsqM iesnwny[/gurbani] and [gurbani]nmsqM iesnwnM[/gurbani]

-Tav Prasad Savaiye has variations in the use of 'Dulaava' and 'Laava.' [gurbani]Y[/gurbani] and [gurbani]y[/gurbani]

-Chaupai Sahib, too has several variations.

-Look at this section of Sukhmani Sahib;

[gurbani]qYsw suvrnu qYsI ausu mwtI ]

qYsw AMimRqu qYsI ibKu KwtI ]

qYsw mwnu qYsw AiBmwnu ]

qYsw rMku qYsw rwjwnu ]

jo vrqwey sweI jugiq ]

nwnk Ehu purKu khIAY jIvn mukiq ]7][/gurbani]

Guru Sahib is describing a Jeevan Mukt, as someone who is always content with HIs will by comparing opposite words and explaining a Jeevan Mukt is indifferent to either.

Gold and Dust; Amrit and Poison;......Beggars and Kings

Now lets look at the third pankthee, maan and abhimaan. Are those both not similar things, therefore not opposite? In some puraathan saroops it's actually written as 'Apmaan,' as in, dishonour.

-Similarly with the popular recited shabad, [gurbani]su khu tl guru syvIAY Aihinis shij suBwie ][/gurbani]

the author, Bhatt Kulsahaar, refers to himself as KALL. If you look at Ang 1392, he regularly refers to himself as KALL. This thuk is the only time TALL is used. Once again, in puraathan saroops the use of KALL can be seen in this pankthee, instead of TALL.

-Even in the Asaa dee Vaar; often at the end some Gursikhs pronounce the 'Sudh' written at the end.

[gurbani]so kry ij iqsY rjwie ]24]1] suDu[/gurbani]

If you look at puraathan saroops, the 'Sudh' was written outside the margin. When Gursikhs would do 'Sudhaaee' or proofread Saroops, they would make notes as to which parts have been checked and are correct. We can find examples where 'Sudh Keechai' is written in places corrections were required.

[gurbani]nwnk min qin cwau eyhu inq pRB kau loVy ]21]1] suDu kIcy

naanak man than chaao eaehu nith prabh ko lorrae ||21||1|| sudhh keechae[/gurbani]

When copies were made, somehow, some way, these notes found their way within the margins. Same thing with the Mangal, Ikoankaar Sath Gurprasaad. This mangal, wherever found, came BEFORE the beginning of a shabad in puraathan saroops. Often, it was written in the top right, seen as a place of respect. When copies were made, going in the normal left-to-right reading pattern some Mangals were brought down to after the Sirlekh of certain Baaneea since the Sirlekh was a line under but on the left side. This is why we sometimes see the Mangal before the Sirlekh and sometimes after.

I think the main point which needs to be recognized is the fact that Gurbani is Agam Agaadh Bodh. It is beyond our intellect, no one can firmly tell you that 'this is how it is and that's that.' We can try, that's our responsibility; to delve into Gurbani, study Gurbani and try to come out with the best understanding we can. At the end of the day, it's all in His hands. We must continue to study and try to understand it and share that knowledge. When a scientist has a theory, he discusses it, researches it, observes it, tests it; it may even be seen as a constant law. But only until another scientist discovers that theory, researches that theory, tests it and refines it, changes it or maybe even cancels it out. Just like His limitless creation, Gurbani has no boundaries. We must remember to be tolerant of each other, love each other and not look at someone with different views with contempt. We should welcome new views and not confine ourselves within a certain mindset. That is the only way forward.

Link to comment
Share on other sites

Shudh Uchaaran Importance (ਸ਼ੁੱਧ ਉਚਾਰਨ ਮਹਾਨਤਾ)

Bhai Gopala Jee (ਭਾਈ ਗੋਪਾਲਾ ਜੀ)

Upon the victory of the Second Hargobindpur(ਹਰਿਗੋਬਿੰਦਪੁਰ) battle, Guru Hargobind Sahib Jee had set up a congregation for the sangat(ਸੰਗਤ ) and the fallen Shaeeds(ਸ਼ਹੀਦਾਂ). After the war Gurusahib’s state of mind was one of gratitude and calmness. GuruSahib looked to the sangat and did Benti to all his sikhs. He asked if there is any sikh who can recite Sri JapJi Sahib Jee correctly(ਸ਼ੁੱਧ) with all the characters(ਲਗਾਂ) and full focus(ਇਕਾਗ੍ਰਤਾ). One of GuruSahib Jee’s sikhs, Bhai Gopala Jee obtained shudh santhya (ਸ਼ੁੱਧ ਸੰਥਾ) from Guru Arjun Dev Sahib Jee himself. Bhai Sahib gets up and does Benti(ਬੇਨਤੀ) to Guru Hargobind Sahib Maharaj to give him the strength and blessing to recite Sri Jap Ji Sahib. Pleased, GuruSahib gave Bhai Gopala Jee a seat(ਆਸਨ) at the highest point of the congregation. Bhai Santokh Singh Jee in Sooraj Parkash (ਸ੍ਰੀ ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਗ੍ਰੰਥ) writes:

ਬੈਠਯੋ ਸਨਮੁਖ; ਲੱਗਯੋ ਉਚਾਰਨ॥ ਸਿਮਰਯੋ, ਗੁਰੂ ਨਾਨਕ ਸੁਖ ਕਾਰਨ॥

Sitting infront of GuruSahib, Bhai Gopala Jee first contemplated on Sahib Sri Guru Nanak Dev Sahib Jee’s name and then began to recite Sri JapJi Sahib Jee.

ਪੂਰਬ ਕਹਿ, ਇੱਕਓਅੰਕਾਰ॥ ਸਤਿਨਾਮੁ ਕੋ, ਬਹੁਰ ਉਚਾਰ॥

With full focus and concentration he recited Ik Oankar (ਇੱਕਓਅੰਕਾਰ) with correct pronounciation and characters(ਲਗਾਂ). Then he continued in the same manner with Satnam(ਸਤਿਨਾਮੁ).

ਇੱਕਓਅੰਕਾਰ, ਜਬ ਮੁਖੋਂ ਉਚਾਰਾ॥ ਨਮਸਕਾਰ ਕਰ, ਗੁਰ ਕਰਤਾਰਾ॥

Upon hearing the beautiful Banee, Guru Hargobind Sahib Jee bowed down to the Gurshabad Banee.

ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸੁਨਿ ਕਰ ਜੋਰਿ॥ ਨਮਸਕਾਰ ਕੀਨੀ, ਸਿਖ ਓਰਿ॥

Then Gurusahb proceeds to clasp his hands and pay reverence to Bhai Gopala Jee.

ਦੋਹਰਾ॥ ਅਤਿ ਪ੍ਰਸੰਨ ਸਤਿਗੁਰ ਭਏ; ਸੁਨਤ ਪਾਠ ਨਿਰਧਾਰ॥ ਨਿੱਜ ਮਨ ਮੈਂ ਐਸੇ ਕਹਾ; ਕਿਆ ਦੇਵੋਂ ਇਹ ਵਾਰ॥

Upon hearing the Banee, GuruSahib was overcome with euphoria(ਵਿਸਮਾਦ). He was so pleased with the way Bhai Gopala Jee was doing Banee that he thought to himself, what could I possibly give in return for hearing Banee so beautifully? If I make him emperor of the world, thats temporal. What should be given to award such beautiful recitation of Banee?

ਦੋਹਰਾ॥ ਦਿਲੀ ਪਿਆਰਾ ਸਮਝ ਕੈ; ਬੋਲੇ ਗੁਰ ਕਰਤਾਰ॥ ਅਚੱਲ ਰਾਜ ਦੇਵਨ ਲੱਗੇ; ਕਿਆ ਕੀਨੀ ਇਹ ਕਾਰ॥

With their heart full of love, Guru Hargobind Sahib Jee decided to give him the one kingdom that was eternal: Guru Nanak Dev Sahib Jee’s Throne (ਗੁਰਗੱਦੀ). Guru Sahib moved one of his knees to get up from their throne and give the Gursikh their seat(ਸਿੰਘਾਸਨ). At that point, JapJi Sahib had reached the final stanza (ਸਲੋਕ). After seeing GuruSahib get up, Bhai Gopala jee’s concentration was dissrupted, a thought(ਫ਼ੁਰਨਾ) crossed his mind that Guru Sahib was leaving. Bhai Gopala Jee thought if Guru Sahib did not leave, Guruji would gift him a royal horse from GuruSahib’s stable. Understanding BhaiSahib’s sudden thought, GuruSahib gets up at the completion of JapJi Sahib and hugs Bhai Gopala Jee. Guru Sahib tells him that ‘I was about to give you Guru Nanak Dev Jee’s crown had you not asked for a horse.’

ਧੰਨ ਜਨਮ ਅਬ, ਤੁਮਰਾ ਭਯੋ॥ ਜਨਮ ਮਰਨ, ਸਗਲਾ ਦੁਖ ਗਯੋ॥

GuruSahib was so pleased that he gave Bhai Sahib blessings (ਵਰ )after granting him the royal horse. Bhai Sahib’s life was blessed and he was free from the birth and death cycle. He was liberated from all his sorrow and pains in the physical and afterlife.

ਜੋ ਤੁਮ ਮਨ ਮੈ, ਇਛਾ ਧਾਰੋ॥ ਸੋ ਲੇਵੋ; ਨਹਿੰ ਦੇਰ ਬਿਚਾਰੋ॥

Guru Sahib goes on further to say that any wishes that you may ever have will come to fruitation instantly.

The importance of doing Shudh Banee cannot be understated. If GuruSahib himself was about to give his throne(ਗੁਰਗੱਦੀ) based on the correct recitation of Bani, imagine how much significance reciting Shudh Banee holds.

-Bhai Gurdaas Jee:

Guru Arjun Dev Sahib Jee had given respect to Bhai Gurdaas Jee’s Banee calling it the key to opening the treasure of Guru Granth Sahib Jee. In Bhai Gurdaas Jee’s Kabits (poems), there is one that deals with the importance of Shudh Ucharan and each individual character.

ਜੈਸੇ ਲਗ ਮਾਤ੍ਰ ਹੀਨ ਪੜਤ ਅਉਰ ਕਉ ਅਉਰ ਪਿਤਾ ਪੂਤ ਪੂਤ ਪਿਤਾ ਸਮਸਰਿ ਜਾਨੀਐ ॥

If a word is not pronounced with the proper characters(ਲਗਾ ), it loses meaning and becomes incoherent. Its like calling a father the son, or a son the father both in pronounciation(replacing the sihari(ਿ) with Dolankre(ੂ) and literal meaning.

ਸੁਰਤਿ ਬਿਹੂਨ ਜੈਸੇ ਬਾਵਰੋ ਬਖਾਨੀਅਤ ਅਉਰ ਕਹੇ ਅਉਰ ਕਛੇ ਹਿਰਦੈ ਮੈ ਆਨੀਐ ॥

Just like a human without sense and intelligence is called insane, whatever they intend to say with their heart comes out as something completely different when they choose to speak.

ਜੈਸੇ ਗੁੰਗ ਸਭਾ ਮਧਿ ਕਹਿ ਨ ਸਕਤ ਬਾਤ ਬੋਲਤ ਹਸਾਇ ਹੋਇਬਚਨ ਬਿਧਾਨੀਐ ॥

Just like a mute person cannot say anything infront of an educated crowd, when they try to say something, people ridicule and laugh at them

ਗੁਰਮੁਖਿ ਮਾਰਗ ਮੈ ਮਨਮੁਖ ਥਕਤ ਹੁਇ ਲਗਨ ਸਗਨ ਮਾਨੇ ਕੈਸੇ ਮਾਨੀਐ ॥੨੬੪॥

On the path of a Gurmukh, there is no place for Manmukhs, they cannot keep up. Just like people who induldge in worldly pleasures cannot realise the true path.

In that same manner, if these characters (ਲਗਾਂ) were not important to pronounce, why would they have been written in Banee? They all serve a purpose just like Bhai Sahib states.

ਕੋਟਨਿ ਕੋਟਾਨਿ ਛਬਿ ਰੂਪ ਰੰਗ ਸੋਭਾ ਨਿਧਿ ਕੋਟਨਿ ਕੋਟਾਨਿ ਕੋਟਿ ਜਗਮਗ ਜੋਤਿ ਕੈ ।

Praising millions of millions of beautful, blissful and natural objects

ਕੋਟਨਿ ਕੋਟਾਨਿ ਰਾਜਭਾਗ ਪ੍ਰਭਤਾ ਪ੍ਰਤਾਪੁ ਕੋਟਨਿ ਕੋਟਾਨਿ ਸੁਖ ਅਨੰਦ ਉਦੋਤ ਕੈ ।

Praising millions of millions of kingdoms, Honourables and various feelings of happiness

ਕੋਟਨਿ ਕੋਟਾਨਿ ਰਾਗ ਨਾਦਿ ਬਾਦ ਗਿਆਨ ਗੁਨ ਕੋਟਨਿ ਕੋਟਾਨਿ ਜੋਗ ਭੋਗ ਓਤਪੋਤਿ ਕੈ ।

Praising millions of millions of knowledgeble musicians, vocalists,

ਕੋਟਨਿ ਕੋਟਾਨਿ ਤਿਲ ਮਹਿਮਾ ਅਗਾਧਿ ਬੋਧਿ ਨਮੋ ਨਮੋ ਦ੍ਰਿਸਟਿ ਦਰਸ ਸਬਦ ਸ੍ਰੋਤ ਕੈ ॥੨੬੫॥

That same praise is next to nothing when it comes to Banee. The praise to see Banee with your eyes (ਦ੍ਰਿਸਟਿ ਦਰਸ)and to hear Banee with your ears and see all the characters (ਸ੍ਰੋਤ ਦਰਸ) is not possible. You just have to bow down and give up all attempts to describe its praise.

In that same manner, it is impossible to see Gurbani inside unless all the characters (ਲਗਾਂ) are being pronounced. The importance of articulating all the characters(ਲਗਾਂ) is more important when the Banee is being listened to.

The importance of Shudh Ucharan with all the ਲਗਾ was heavily favoured by Sant Baba Gurbachan Singh Jee. Mahapursh loved everyone who recited Banee with all the ਲਗਾ. One time when the Jatha was at Nabha Sahib (ਨਾਭਾ ਸਾਹਿਬ), Bhai Kapoor Singh Jee, a Singh in the jatha began to argue with Sant Baba Gurbachan Singh Jee. All the Singhs that were sitting beside Mahapursh began to get angry at the tone in which Bhai Kapoor Singh Jee was speaking. As soon as Bhai Sahib leaves the room, Santji began to smile. All the Singhs were awestruck what just transpired and how Santji is reacting. Sant Baba Gurbachan Singh Jee looks at all the Singhs and says ਮਸਤਾਨਾ ਉਚਾਰਨ ਬੜਾ ਲਗਾਂ ਲਾ ਕੇ ਸ਼ੁੱਧ ਕਰਦਾ ਹੈ (This Singh’s recitation of Banee and its characters is very accurate).

When Bhagat Jaswant Singh Jee (BhagatJee) tells this story, he relates to the dealings that Vadde Mahapursh(ਵੱਡੇ ਮਹਾਂਪੁਰਸ਼) had with everyone. All they cared about was Banee, it was given the highest order in the jatha.

http://gursevak.com/?page_id=2

Link to comment
Share on other sites

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
 Share

  • advertisement_alt
  • advertisement_alt
  • advertisement_alt


  • Topics

  • Posts

    • yeh it's true, we shouldn't be lazy and need to learn jhatka shikaar. It doesn't help some of grew up in surrounding areas like Slough and Southall where everyone thought it was super bad for amrit dharis to eat meat, and they were following Sant babas and jathas, and instead the Singhs should have been normalising jhatka just like the recent world war soldiers did. We are trying to rectifiy this and khalsa should learn jhatka.  But I am just writing about bhog for those that are still learning rehit. As I explained, there are all these negative influences in the panth that talk against rehit, but this shouldn't deter us from taking khanda pahul, no matter what level of rehit we are!
    • How is it going to help? The link is of a Sikh hunter. Fine, but what good does that do the lazy Sikh who ate khulla maas in a restaurant? By the way, for the OP, yes, it's against rehit to eat khulla maas.
    • Yeah, Sikhs should do bhog of food they eat. But the point of bhog is to only do bhog of food which is fit to be presented to Maharaj. It's not maryada to do bhog of khulla maas and pretend it's OK to eat. It's not. Come on, bro, you should know better than to bring this Sakhi into it. Is this Sikh in the restaurant accompanied by Guru Gobind Singh ji? Is he fighting a dharam yudh? Or is he merely filling his belly with the nearest restaurant?  Please don't make a mockery of our puratan Singhs' sacrifices by comparing them to lazy Sikhs who eat khulla maas.
    • Seriously?? The Dhadi is trying to be cute. For those who didn't get it, he said: "Some say Maharaj killed bakras (goats). Some say he cut the heads of the Panj Piyaras. The truth is that they weren't goats. It was she-goats (ਬਕਰੀਆਂ). He jhatka'd she-goats. Not he-goats." Wow. This is possibly the stupidest thing I've ever heard in relation to Sikhi.
    • Instead of a 9 inch or larger kirpan, take a smaller kirpan and put it (without gatra) inside your smaller turban and tie the turban tightly. This keeps a kirpan on your person without interfering with the massage or alarming the masseuse. I'm not talking about a trinket but rather an actual small kirpan that fits in a sheath (you'll have to search to find one). As for ahem, "problems", you could get a male masseuse. I don't know where you are, but in most places there are professional masseuses who actually know what they are doing and can really relieve your muscle pains.
×
×
  • Create New...

Important Information

Terms of Use