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  WADEE WADEEAYEE

OF THE ONLY ONE 

 BEANT

WAHEGURU AKAL PURUKH

 

 
मारू महला १ ॥
maaroo mehalaa 1 |
Maaroo, First Mehla:
 
अरबद नरबद धुंधूकारा ॥
arabadh narabadh dhundhookaaraa |
For endless eons, there was only utter darkness.
 
धरणि न गगना हुकमु अपारा ॥
dharan n gaganaa hukam apaaraa |
There was no earth or sky; there was only the infinite Command of His Hukam.
 
ना दिनु रैनि न चंदु न सूरजु सुंन समाधि लगाइदा ॥१॥
naa dhin rain n chandh n sooraj sunn samaadh lagaaeidhaa |1|
There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1||
 
खाणी न बाणी पउण न पाणी ॥
khaanee n baanee poun n paanee |
There were no sources of creation or powers of speech, no air or water.
 
ओपति खपति न आवण जाणी ॥
oupath khapath n aavan jaanee |
There was no creation or destruction, no coming or going.
 
खंड पताल सपत नही सागर नदी न नीरु वहाइदा ॥२॥
khandd pathaal sapath nehee saagar nadhee n neer vehaaeidhaa |2|
There were no continents, nether regions, seven seas, rivers or flowing water. ||2||
 
ना तदि सुरगु मछु पइआला ॥
naa thadh surag mash paeiaalaa |
There were no heavenly realms, earth or nether regions of the underworld.
 
दोजकु भिसतु नही खै काला ॥
dhojak bhisath nehee khai kaalaa |
There was no heaven or hell, no death or time.
 
नरकु सुरगु नही जंमणु मरणा ना को आइ न जाइदा ॥३॥
narak surag nehee janman maranaa naa ko aae n jaaeidhaa |3|
There was no hell or heaven, no birth or death, no coming or going in reincarnation. ||3||
 
ब्रहमा बिसनु महेसु न कोई ॥
brehamaa bisan mehaes n koee |
There was no Brahma, Vishnu or Shiva.
 
avar n dheesai eaeko soee |
No one was seen, except the One Lord.
 
नारि पुरखु नही जाति न जनमा ना को दुखु सुखु पाइदा ॥४॥
naar purakh nehee jaath n janamaa naa ko dhukh sukh paaeidhaa |4|
There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. ||4||
 
ना तदि जती सती बनवासी ॥
naa thadh jathee sathee banavaasee |
There were no people of celibacy or charity; no one lived in the forests.
 
ना तदि सिध साधिक सुखवासी ॥
naa thadh sidh saadhik sukhavaasee |
There were no Siddhas or seekers, no one living in peace.
 
जोगी जंगम भेखु न कोई ना को नाथु कहाइदा ॥५॥
jogee jangam bhaekh n koee naa ko naath kehaaeidhaa |5|
There were no Yogis, no wandering pilgrims, no religious robes; no one called himself the master. ||5||
 
जप तप संजम ना ब्रत पूजा ॥
jap thap sanjam naa brath poojaa |
There was no chanting or meditation, no self-discipline, fasting or worship.
 
ना को आखि वखाणै दूजा ॥
naa ko aakh vakhaanai dhoojaa |
No one spoke or talked in duality.
 
आपे आपि उपाइ विगसै आपे कीमति पाइदा ॥६॥
aapae aap oupaae vigasai aapae keemath paaeidhaa |6|
He created Himself, and rejoiced; He evaluates Himself. ||6||
 
ना सुचि संजमु तुलसी माला ॥
naa such sanjam thulasee maalaa |
There was no purification, no self-restraint, no malas of basil seeds.
 
गोपी कानु न गऊ गुोआला ॥
gopee kaan n goo guoaalaa |
There were no Gopis, no Krishna, no cows or cowherds.
 
तंतु मंतु पाखंडु न कोई ना को वंसु वजाइदा ॥७॥
thanth manth paakhandd n koee naa ko vans vajaaeidhaa |7|
There were no tantras, no mantras and no hypocrisy; no one played the flute. ||7||
 
करम धरम नही माइआ माखी ॥
karam dharam nehee maaeiaa maakhee |
There was no karma, no Dharma, no buzzing fly of Maya.
 
जाति जनमु नही दीसै आखी ॥
jaath janam nehee dheesai aakhee |
Social class and birth were not seen with any eyes.
 
ममता जालु कालु नही माथै ना को किसै धिआइदा ॥८॥
mamathaa jaal kaal nehee maathai naa ko kisai dhiaaeidhaa |8|
There was no noose of attachment, no death inscribed upon the forehead; no one meditated on anything. ||8||
 
निंदु बिंदु नही जीउ न जिंदो ॥
nindh bindh nehee jeeo n jindho |
There was no slander, no seed, no soul and no life.
 
ना तदि गोरखु ना माछिंदो ॥
naa thadh gorakh naa maashindho |
There was no Gorakh and no Maachhindra.
 
ना तदि गिआनु धिआनु कुल ओपति ना को गणत गणाइदा ॥९॥
naa thadh giaan dhiaan kul oupath naa ko ganath ganaaeidhaa |9|
There was no spiritual wisdom or meditation, no ancestry or creation, no reckoning of accounts. ||9||
 
वरन भेख नही ब्रहमण खत्री ॥
varan bhaekh nehee brehaman khathree |
There were no castes or social classes, no religious robes, no Brahmin or Kh'shaatriya.
 
देउ न देहुरा गऊ गाइत्री ॥
dhaeo n dhaehuraa goo gaaeithree |
There were no demi-gods or temples, no cows or Gaayatri prayer.
 
होम जग नही तीरथि नावणु ना को पूजा लाइदा ॥१०॥
hom jag nehee theerath naavan naa ko poojaa laaeidhaa |10|
There were no burnt offerings, no ceremonial feasts, no cleansing rituals at sacred shrines of pilgrimage; no one worshipped in adoration. ||10||
 
ना को मुला ना को काजी ॥
naa ko mulaa naa ko kaajee |
There was no Mullah, there was no Qazi.
 
ना को सेखु मसाइकु हाजी ॥
naa ko saekh masaaeik haajee |
There was no Shaykh, or pilgrims to Mecca.
 
रईअति राउ न हउमै दुनीआ ना को कहणु कहाइदा ॥११॥
reeath raao n houmai dhuneeaa naa ko kehan kehaaeidhaa |11|
There was no king or subjects, and no worldly egotism; no one spoke of himself. ||11||
 
भाउ न भगती ना सिव सकती ॥
bhaao n bhagathee naa siv sakathee |
There was no love or devotion, no Shiva or Shakti - no energy or matter.
 
साजनु मीतु बिंदु नही रकती ॥
saajan meeth bindh nehee rakathee |
There were no friends or companions, no semen or blood.
 
आपे साहु आपे वणजारा साचे एहो भाइदा ॥१२॥
aapae saahu aapae vanajaaraa saachae eaeho bhaaeidhaa |12|
He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the True Lord. ||12||
 
बेद कतेब न सिंम्रिति सासत ॥
baedh kathaeb n sinmrith saasath |
There were no Vedas, Korans or Bibles, no Simritees or Shaastras.
 
पाठ पुराण उदै नही आसत ॥
paath puraan oudhai nehee aasath |
There was no recitation of the Puraanas, no sunrise or sunset.
 
कहता बकता आपि अगोचरु आपे अलखु लखाइदा ॥१३॥
kehathaa bakathaa aap agochar aapae alakh lakhaaeidhaa |13|
The Unfathomable Lord Himself was the speaker and the preacher; the unseen Lord Himself saw everything. ||13||
 
जा तिसु भाणा ता जगतु उपाइआ ॥
jaa this bhaanaa thaa jagath oupaaeiaa |
When He so willed, He created the world.
 
बाझु कला आडाणु रहाइआ ॥
baajh kalaa aaddaan rehaaeiaa |
Without any supporting power, He sustained the universe.
 
ब्रहमा बिसनु महेसु उपाए माइआ मोहु वधाइदा ॥१४॥
brehamaa bisan mehaes oupaaeae maaeiaa mohu vadhaaeidhaa |14|
He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. ||14||
 
विरले कउ गुरि सबदु सुणाइआ ॥
viralae ko gur sabadh sunaaeiaa |
How rare is that person who listens to the Word of the Guru's Shabad.
 
करि करि देखै हुकमु सबाइआ ॥
kar kar dhaekhai hukam sabaaeiaa |
He created the creation, and watches over it; the Hukam of His Command is over all.
 
खंड ब्रहमंड पाताल अरंभे गुपतहु परगटी आइदा ॥१५॥
khandd brehamandd paathaal aranbhae gupathahu paragattee aaeidhaa |15|
He formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15||
 
ता का अंतु न जाणै कोई ॥
thaa kaa anth n jaanai koee |
No one knows His limits.
 
पूरे गुर ते सोझी होई ॥
poorae gur thae sojhee hoee |
This understanding comes from the Perfect Guru.
 
नानक साचि रते बिसमादी बिसम भए गुण गाइदा ॥१६॥३॥१५॥
naanak saach rathae bisamaadhee bisam bheae gun gaaeidhaa |16|3|15|
O Nanak, those who are attuned to the Truth are wonderstruck; singing His Glorious Praises, they are filled with wonder.
 
WAH E GURU     WAH E GURU    WAH E GURU   WAH E GURU  WAH E GURU
Edited by harsharan000
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Edited by harsharan000
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What is karma, how does it work, and how can it be erased?

 

Karma is the cosmic law of action and reaction.

Under its control, we souls in the material world, reap good or bad results according to each act we perform.

Karmic reactions include not only things that happen to us, but such things as our health, wealth, intelligence, physical appearance, and social status, as well as our personalities and inclinations.

While we have some freedom to choose our current acts, our choices are influenced by our natures, or personalities, which have developed from our previous actions. For example, good choices tend to make us good persons who make further good choices.

The law of karma begins to act upon us, when we desire to enjoy separately from Wahiguru, and it locks us into an endless cycle of births and deaths.

Each action begets a reaction, that begets another action, and so on.

Whether the reactions are good or bad, we must repeatedly accept new bodies for the reactions to play out.

And each lifetime in a material body, means unavoidable miseries, such as disease, old age, and death.

While the Bani tells us, that the only truly beneficial course of actions or karam, is to perform such spiritual acts, that can gain us freedom from the bonds of karma.

Spiritual acts, such as sewa and love for Wahiguru, are the essence of Bhakti.

They awaken our innate love for Wahiguru, and destroy our desires to enjoy separately from Him, which is the root of our karmic bondage.

And true sewa or love of Wahiguru, is churned through His Simran, which detaches us from all mayavee creation, and attaches our surtee to His Lotus Feet.

The Bani says: Prabh ka Simran, garb na baseh.

His Simran is the highest and only true bhakti.

Sat Sree Akal.

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On 21/05/2017 at 9:57 AM, harsharan000 said:

Who is Guru: This second word Guru does not require much explaining:

It simply means a Guide, a Master, someone who removes darkness, an Enlightener. But the third and fourth words, Surat dhun need careful study.
 

This is the word that requires the most explanation.  The vedant school wants others to believe the Guru is a guide, and a master. Which can be anyone, even animals. Look at Gurbani and the most important aspect is the Guru along with Vaheguru.  Sri Anand sahib says the vedas has the Naam but Naam cannot be obtained from them.  Why can't Naam be obtained from the vedas?  Because they don't know Shabad Guru, Sri Guru Granth Sahib ji.  The vedant school students have been searching deep inside of them for 1000 of years and none of them came to receive Naam. All their 4 ways amount to nothing. This includes devi and devta who the vedant school worships.  No amount of searching inside will lead anyone to Naam without the True Guru.  

The people of this world are lost because they are misled on who the Guru is.  This is the biggest problem we have in the world.  When people start to know who the True Guru is they will follow the teachings because the Guru and the t4teachings are one.  

If I learned anything from Gursikhs, its to always direct anyone to Sri Guru Granth Sahib ji.  Never speak your own words.  Tell the person to learn from Sri Guru Granth Sahib ji.  Instead the above article says......look at me, pay attention to me, I have the answer.  This reminds me of watching Vedanta school teachers teach their non sense.  They want all the attention.  Gurbani is the opposite, praising Vaheguru and True Guru always and on every Ang.  The praise of the Guru is so sweet to Gurmukhs.  The praise of the Guru is all they want.  How do we praise the Guru, by singing about his attributes, understanding his teachings, and praising his actions.    

Edited by Akalifauj

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3 hours ago, harsharan000 said:

What is karma, how does it work, and how can it be erased?

 

Karma is the cosmic law of action and reaction.

 

Under its control, we souls in the material world, reap good or bad results according to each act we perform.

 

Karmic reactions include not only things that happen to us, but such things as our health, wealth, intelligence, physical appearance, and social status, as well as our personalities and inclinations.

 

While we have some freedom to choose our current acts, our choices are influenced by our natures, or personalities, which have developed from our previous actions. For example, good choices tend to make us good persons who make further good choices.

 

The law of karma begins to act upon us, when we desire to enjoy separately from Wahiguru, and it locks us into an endless cycle of births and deaths.

 

Each action begets a reaction, that begets another action, and so on.

Whether the reactions are good or bad, we must repeatedly accept new bodies for the reactions to play out.

And each lifetime in a material body, means unavoidable miseries, such as disease, old age, and death.

 

While the Bani tells us, that the only truly beneficial course of actions or karam, is to perform such spiritual acts, that can gain us freedom from the bonds of karma.

 

Spiritual acts, such as sewa and love for Wahiguru, are the essence of Bhakti.

 

They awaken our innate love for Wahiguru, and destroy our desires to enjoy separately from Him, which is the root of our karmic bondage.

 

And true sewa or love of Wahiguru, is churned through His Simran, which detaches us from all mayavee creation, and attaches our surtee to His Lotus Feet.

 

The Bani says: Prabh ka Simran, garb na baseh.

 

His Simran is the highest and only true bhakti.

 

 

Sat Sree Akal.

Free will under influence of anything is no free choice.  Free to choose mean an independent choice and not influenced in anyway by Vaheguru.  If such choice exist, which it doesn't, Vaheguru would not be all knowing or all doing.  If karma can be erased, it is a show of how Vaheguru can't make a perfect karma system.  Karma cannot be erased.  Nor can it be changed.  So what happens when a person turns to Guru Sahib and leaves karma.  He was meant to turn at that point to Guru Sahib.  Only Guru Sahib can put anyone on the path.  No one by free choice can be put on the path.  When a person who turned to Guru Sahib falls back into bad acts, he has according to hukam.  Vaheguru created this perfect world and in the same instant set out the perfect path and set everyone perfectly on the path of life.  Vaheguru is perfect and nothing of his perfect karma system needs to be changed or erased.  Always thank Vaheguru for the second he allows you to repeat his name.  

Anyone trying to sell religion by saying a person has free will is selling you useless info.  Vaheguru chooses, acts, and completes.  Vaheguru does all.  

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On 31/7/2017 at 3:03 AM, Akalifauj said:

Free will under influence of anything is no free choice.  

There are many occasions when one commits actions under the effects of drugs or alcohol for example, or under the influence of parents, friends or be it any other situation, but it is up to one, to do it, or not do it.

 

Quote

Free to choose mean an independent choice and not influenced in anyway by Vaheguru.  

The freedom of choosing what to do, is not at all what you interpret about, but related to our daily actions, in being good and doing good. Forget mukti for a moment, which is far from the scene for nobody is talking about it yet, neither it is got by good karam.

So yes, freedom to choose one´s action exists, and it is only common sense, for one can not plant chillies and expect to reap apples for example. If the sun is in front of you, but you refuse to look at it´s light and benefit from it, like the bats do, then of course one shall remain in the darkness. The Bani says: aapay bheejeh aapay khae.

For example, when it rains, you may wish to walk or dance in the rain, or you may wish to open an umbrella and walk out. That is your free will. Nobody is influencing you neither forcing you.

In a similar way, Wahiguru never ever forces anything on anybody.

 

 

Quote

If such choice exist, which it doesn't, Vaheguru would not be all knowing or all doing.  

As per the above example, such free choice does exist, and at the same time yet Wahiguru knows everything, otherwise that being maybe called devi, devtay, or give it any name, but not Waheguru

 

Quote

If karma can be erased, it is a show of how Vaheguru can't make a perfect karma system.

 Of course Wahiguru has made a perfect karma system, that is why it is as said above: aapay beejay aapay khae. The karma system is as perfect, just as by planting chillies you will reap chillies. This is perfection of karam also, this is perfection of Wahiguru, not one´s own limited manmat.

 

Karma cannot be erased.  Nor can it be changed.

. Repeat His Name, and you shall not be born into a mother´s womb again.Prabh ka Simran, garb na baseh. The destiny karma of one´s present life can not be erased. But the store karma of each one of us, from where each time some karma is taken for a new life, that can surely be erased.

So you see, His Simran, erases that store house karma, thus one is not born again, and with the Shabad Guru, one goes back to merge in Wahiguru.

 

 

So what happens when a person turns to Guru Sahib and leaves karma.  He was meant to turn at that point to Guru Sahib.  Only Guru Sahib can put anyone on the path.  

One does not leave karma, for as long as one is here, one can not live without creating karma, but yes, that much we can always do, in doing and being good. 

And I agree that, without his grace, nothing is possible, and He showers His grace, when He sees one acts according to the divine virtues such as humility, purity, and goodness towards others.

 

No one by free choice can be put on the path.  

Once again, free choice mentioned above, is for doing/being good or bad, not to walk on the path which leads to Him.

 

When a person who turned to Guru Sahib falls back into bad acts, he has according to hukam.  

Here I do not agree, for Guru Sahib´s Hukum is always for us to return back to Him, if someone falls back as you say, it is by the mind´s influence, or call it manmat, which does not want the surtee to go back Home.

 

Vaheguru created this perfect world and in the same instant set out the perfect path and set everyone perfectly on the path of life.  

Only Sach Khand is perfect, below it, all mayavee creation is imperfect. If this world was perfect, why go back to Him or what was the need for Him to come at our level as Guru Sahiban and give the gyan of gurmat?

 

Vaheguru is perfect and nothing of his perfect karma system needs to be changed or erased.  

Waheguru is perfect, there is no doubt about it, neither the karma system has to be changed, we are just guests here , we have no right to change any system, but yes, that much is required from us, to behave properly. So we have to be selective by doing good and not doing bad, thus our karmas have to be changed from bad to good, not the system created by Wahiguru.

He knows we are weak, we can hardly do good, that is why He being all Dayalu, gave us the support of His Name, to erase our stored karmas, since we left his home and stepped this mayavee creation.

If we could not erase our stored karmas, we would be cursed to be away forever from Him, but due to His infinite mercy and love for us, He gave us the support of His Name, to erase, to burn all our stored karma, become immaculate, become spotless and thus become fit to merge in Him.

 

 

Always thank Vaheguru for the second he allows you to repeat his name.

True.But not only for repeating His Name, but keep saying: shukur hae tera Wahiguru Sachay Patshah at eact step, at each inhalation or exhalation of our breathing

 

 

Quote

Anyone trying to sell religion by saying a person has free will is selling you useless info.  

Nobody is talking of selling religion by free will, but that do and be good above all, and do ardaas to Him to bless you to repeat His Name. 

 

Quote

Vaheguru chooses, acts, and completes.  

I would rather say: Waheguru wishes and so it happens, that is Hukum

 

Vaheguru does all.  

 That is why He is known also as : Karta Purukh .

 

 

Edited by harsharan000
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Perfect Guidance from the Bani, on what we should devote,and how should we devote Him, in the form of Artee.

 

ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਮਜਨੁ ਮੁਰਾਰੇ ॥

Naam Thaero Aarathee Majan Muraara

Your Name, Lord, is my adoration and cleansing bath

 

ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਝੂਠੇ ਸਗਲ ਪਾਸਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Har Kae Naam Bin Jhoothae Sagal Paasaarae ||1|| Rehaao ||

Without the Name of the Lord, all ostentatious displays are useless

 

ਨਾਮੁ ਤੇਰੋ ਆਸਨੋ ਨਾਮੁ ਤੇਰੋ ਉਰਸਾ ਨਾਮੁ ਤੇਰਾ ਕੇਸਰੋ ਲੇ ਛਿਟਕਾਰੇ ॥

Naam Thaero Aasano Naam Thaero Ourasaa Naam Thaeraa Kaesaro Lae Shhittakaarae ||

Your Name is my prayer mat, and Your Name is the stone to grind the sandalwood. Your Name is the saffron which I take and sprinkle in offering to You.

 

ਨਾਮੁ ਤੇਰਾ ਅੰਭੁਲਾ ਨਾਮੁ ਤੇਰੋ ਚੰਦਨੋ ਘਸਿ ਜਪੇ ਨਾਮੁ ਲੇ ਤੁਝਹਿ ਕਉ ਚਾਰੇ ॥੧॥

Naam Thaeraa Anbhulaa Naam Thaero Chandhano Ghas Japae Naam Lae Thujhehi Ko Chaarae ||1||

Your Name is the water, and Your Name is the sandalwood. The chanting of Your Name is the grinding of the sandalwood. I take it and offer all this to You. ||1||

 

ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥

Naam Thaeraa Dheevaa Naam Thaero Baathee Naam Thaero Thael Lae Maahi Pasaarae ||

Your Name is the lamp, and Your Name is the wick. Your Name is the oil I pour into it.

 

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥

Naam Thaerae Kee Joth Lagaaee Bhaeiou Oujiaaro Bhavan Sagalaarae ||2||

Your Name is the light applied to this lamp, which enlightens and illuminates the entire world. ||2||

 

ਨਾਮੁ ਤੇਰੋ ਤਾਗਾ ਨਾਮੁ ਫੂਲ ਮਾਲਾ ਭਾਰ ਅਠਾਰਹ ਸਗਲ ਜੂਠਾਰੇ ॥

Naam Thaero Thaagaa Naam Fool Maalaa Bhaar Athaareh Sagal Joothaarae ||

Your Name is the thread, and Your Name is the garland of flowers. The eighteen loads of vegetation are all too impure to offer to You.

 

ਤੇਰੋ ਕੀਆ ਤੁਝਹਿ ਕਿਆ ਅਰਪਉ ਨਾਮੁ ਤੇਰਾ ਤੁਹੀ ਚਵਰ ਢੋਲਾਰੇ ॥੩॥

Thaero Keeaa Thujhehi Kiaa Arapo Naam Thaeraa Thuhee Chavar Dtolaarae ||3||

Why should I offer to You, that which You Yourself created? Your Name is the fan, which I wave over You. ||3||

 

ਦਸ ਅਠਾ ਅਠਸਠੇ ਚਾਰੇ ਖਾਣੀ ਇਹੈ ਵਰਤਣਿ ਹੈ ਸਗਲ ਸੰਸਾਰੇ ॥

Dhas Athaa Athasathae Chaarae Khaanee Eihai Varathan Hai Sagal Sansaarae ||

The whole world is engrossed in the eighteen Puraanas, the sixty-eight sacred shrines of pilgrimage, and the four sources of creation.

 

ਕਹੈ ਰਵਿਦਾਸੁ ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਸਤਿ ਨਾਮੁ ਹੈ ਹਰਿ ਭੋਗ ਤੁਹਾਰੇ ॥੪॥੩॥

Kehai Ravidhaas Naam Thaero Aarathee Sath Naam Hai Har Bhog Thuhaarae ||4||3||

Says Ravi Daas, Your Name is my Aartee, my lamp-lit worship-service. The True Name, Sat Naam, is the food which I offer to You.

 

Just amazing...just beautiful... Sat Bani

Sat Sree Akal.

 

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Just amazing and speechless after listening to this sweetest among sweetstest Bani.

 

Sat Sree Akal.

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