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Important Bishraams in Siri Jap jee Sahib
Posted by: kulbir singh (IP Logged)
Date: November 09, 2007 06:48AM

Important Bishraams in Siri Jap jee Sahib

1) There is a bishraam after “Gurprasaad”. Some Gursikhs say “Gurprasaad Japp” but this does not seem right. The meanings they derive are that one does japp of Vaheguru through Guru kee kirpa. But the topic in Mool Mantra is Vaheguru and not his jaap. So the word “Gurprasaad” means that Vaheguru is attained through the kirpa of Guru. Prasaad means kirpa and the sihaari in the end of “Prasaad” makes this word a naav (noun) in Karan-Kaarak form. The word “Gur” is a noun in Sambandh Kaarak form because the preposition or kaarak “Ke” or “de” is hidden in the end of it. The meaning of the whole compound word is “Gur de prasaad raahee” or “Gur de prasaad duaara”.

2) “Japp” is the name of this baani and as such should be pronounced independently. There should be a Bishraam before pronouncing the next Salok “Aad Sach…”.

3) There should be a pause placed after “Nanak” in “Nanak, Hosi bhee Sach”. At pretty much all places where “Nanak” is a mukta (i.e. has no aunkad or sihaari in the end” and except where the word “Nanak” is a sambandh kaarak, there should be a bishraam (pause) at the word “Nanak”.

4) There should be jamkee (small pause) after “Sochai” and “Chupai” which mean Sochan karke and Chup rehan karke.

5) But there should be no bishraam after “Bhukhiyaa” in the third pankiti of the first pauri of Siri Jap jee Sahib. “Bhukhiyaan Bhukh” should be uttered together since the word “bhukhiyaan” is a plural noun in sambandh kaarak form and it means “bhukhiyaan dee bhukh”.

6) “Hukam Razaayee” means Razaayee (Razawaalay Vaheguru jee) de hukam vich).

7) There should be a jamkee after “Nanak” in the first pauri.


More to come later.

Daas,
Kulbir Singh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: khalistan_zindabaad (IP Logged)
Date: November 11, 2007 07:58AM

Gurfateh

For more information wrt bisraams, jamki, etc etc check Gurbani Paat Darban (by damdamitaksal). . .Sant Gurbachan Singh jee. . .The first section has Gurmat rehat Maryada and the second section has the difficult bisraams, etc that every1 should be aware of, the correct pronounciation is also written

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: kulbir singh (IP Logged)
Date: November 12, 2007 07:19AM

Second Pauri:

Hukami, hovan aakaar; Hukam na kahiya jaayee||
Hukami, hovan jeea; hukam, milai vadiaayee||
Hukami, uttam neech; hukam likh dukh sukh paayeeai||
Ikna, hukami baksheesh; ik, hukami, sada bhavaaeeai||
Hukamai andar sabh ko; baahar hukam, na koi||
Nanak, Hukamai je bujhai; ta haumai kahai na koi||3||

1) There should be a jamkee (small pause) after each "Hukami". The bihaari in the end of this word gives the meaning of "anusaar", "vich" etc. "Hukam vich" or "Hukam anusaar" or According to his hukam or as per his hukam.

2) There should be a pause after the word "Hukam" where it comes with sihaari in this pauri. This word "Hukam" with sihaari and "Hukam" with bihaari have the same meaning in this pauri.

3) "Baksheesh" should be pronounced as bindi under both "sassa".'khakha' too should be pronounced with bindi under it. There is no word called 'Baksees'. Remember that there are 35 alphabets but far more sounds. Just like in English the alphabet "C" has two sounds i.e. sassa and kakka same way many alphabets in Gurmukhi have more than one sound e.g. jajja and zazza, khakha and Khakha, phapha and fafa etc.

4) There should be a small pause after "Ikna".

5) "Bujhai" and "kahai" should be pronouned with "dulaava" in the end and not as a laam in the end as many of us do.

6) There is a small pause after the word "Nanak" in this pauri.

Baani is agam agaadh bodh. Only Guru Sahib is perfect and possesses complete knowledge of Gurbani.

Daas,
Kulbir Singh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: Khalsaspirit (IP Logged)
Date: November 12, 2007 09:14AM

Guru Piyare bhai Kulbir Singh jio,

Waheguru ji ka khalsa,
Waheguru ji ki fateh

This is a very good effort by Gursikhs like you to have posts on Gurbani ucharan and Guru Sahib Kirpa karan this should be continued. To have more laha and sangat from and for these posts we have a benti to you that if you can modify the format of the post as follows then this will be a great laha for us:

This is good idea to talk about only one pauri in each post
1. Pankiti in Gurmukhi script in lareevaar.
2. Ucharan in English text (The way already done).
3. Explanation (The way already done).
For example:
*************************************************************************************************************************************
ਹੁਕਮੀਹੋਵਨਿਆਕਾਰਹੁਕਮੁਨਕਹਿਆਜਾਈ ॥
Hukami, hovan aakaar; Hukam na kahiya jaayee||
There should be a jamkee (small pause) after each "Hukami". The bihaari in the end of this word gives the meaning of "anusaar", "vich" etc. "Hukam vich" or "Hukam anusaar" or According to his hukam or as per his hukam.

ਹੁਕਮੀਹੋਵਨਿਜੀਅਹੁਕਮਿਮਿਲੈਵਡਿਆਈ ॥
Hukami, hovan jeea; hukam, milai vadiaayee||
There should be a pause after the word "Hukam" where it comes with sihaari in this pauri. This word "Hukam" with sihaari and "Hukam" with bihaari have the same meaning in this pauri.
************************************************************************************************************************************
We think this way it is very easy to follow and remember but whatever aap ji da decision is final.

Guru Mehar Karay

Waheguru ji ka khalsa
Waheguru ji ki fateh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: khalistan_zindabaad (IP Logged)
Date: November 12, 2007 10:29AM

Kulbir singh jee

Do you or have you read Gurbani Paat Darpan by damdami taksal?

What did you think of it?

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: kulbir singh (IP Logged)
Date: November 12, 2007 10:52AM

Sat Bachan Khalsaspirit jeeo. Daas will try to post in the template you suggested.

"Khalistan Zindabaad" jeeo, yes I have read the Gurbani Paath Darshan published by Giani Mohan Singh Bhindranwalay and written by Sant Gurbachan Singh. I have also done some shallow reading of "Gurbani Paath Darpan" by Taksal.

As for my opinion on these books, you can have only good opinion on Gursikhs who have done vichaar of Gurbani. All Sikh scholars and theologians who have done vichaar and research on Gurbani, are worthy of respect and appreciation.

There are different "Arth Pranaalees" of Gurbani. The above stated books by Taksal fall in the "Sampradayak" genre of Gurbani Arths. Other Teekakaars in this shailee are Faridkoti Teeka, Teeka by Sant Kirpal Singh a student of Sant Amir Singh, Teeka by Giani Mani Singh a student of Sant Gurbachan Singh. Bhai Vir Singh is a different category of Gurbani arths. Other category is Professor Sahib Singh who has done Gurbani arths without the aid of Saakhis (history) and used Gurbani Viyakaran to do arths. Many Sampradayak scholars were not that well-versed in Gurbani Viyakaran. Giani Harbans Singh is in the middle i.e. between Professor Sahib Singh and Sampradayak. Then there are Nirmalas who have tried to do arths in the light of their Vedant knowledge. Faridkoti actually is closer to the Nirmala style of Gurbani arths and is a bit different than Sampradayak. Prominent Nirmala teekakaars include Giani Tara Singh Narotam. Bhai Sahib Randhir Singh jee was unique in translating Gurbani and one can see this when one reads his books. He was firm believer of Gurbani Viyakaran. Some of the translations of Bhai Sahib are mind blowing. Principal Satbir Singh too attempted to write a summary of Gurbani arths and he has his own niche in this vast field of Gurbani arths. Then there is Bhai Joginder Singh Talwara jee, who wrote some excellent Gurbani translations. There are many more.

All of the above mentioned Gursikhs are worthy of respect because they spent time and effort to understand Gurbani. Of course there are differences in their arths but this is normal since everyone is at a different level of understanding of Gurbani.

Daas,
Kulbir Singh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: Khalsaspirit (IP Logged)
Date: November 12, 2007 12:28PM

Waheguru ji ka khalsa
Waheguru ji ki fateh

Khalsa jio,

"Bhai Sahib Randhir Singh jee was unique in translating Gurbani and one can see this when one reads his books. He was firm believer of Gurbani Viyakaran. Some of the translations of Bhai Sahib are mind blowing."

Very true. Many scholars including the sampardayak teekakaar could not do the right arths of first Pankiti of first pauri.
ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥
But the arths explained by Bhai Sahib Randhir Singh ji are appropriate (See Gurbani diyan Laga Matra di vilakhanta). After seeing this we came to this thought (actually concluded) that the people who claimed to be vaday vaday Gianni, kathakaar etc could not do the right arths of first pankiti of first pauri then how rightly they could do for rest of the Gurbani. So yes reading Bhai sahib's books are truly mind blowing we would even call them as true Gurmat bombs. Yet any Gursikh's effort of Gurbani research should be appreciated because it is very time consuming and that consumed time is what we think is really a sewa of Guru Sahib.

Guru Mehar Karay

Waheguru ji ka khalsa
Waheguru ji ki fateh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: khalistan_zindabaad (IP Logged)
Date: November 12, 2007 03:16PM

ok thanks. . . it seems bhai sahib was the best at everything. . .thats nice. thanks

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: kulbir singh (IP Logged)
Date: November 14, 2007 10:11AM

Third Pauri

The third pauri talks about relationship different people have with Vaheguru and the different means they employ to worship him. In the end Siri Guru jee says that millions have tried millions of times in millions of ways but no one has been able to describe him fully.

Foremost thing to remember as far as bishraams are concerned for this pauri, is that there is a pause after “Ko” in each of the pankiti. Many of use are tempted to place a bishraam right in the middle of the pankiti. Let’s look at the second pankiti of this pauri:

gaavai ko dhaath jaanai neesaan ||

Many of us place bishraam after “daat” but if we do so, we change the meaning of the pankiti. If we say, “Gaavai ko daat” it would mean that “some daat is singing or praising” where as the meaning is that “Someone sings or praises Vaheguru, remembering his daat and considering this daat as his nishaani or symbol. Therefore, in this pauri, bishraam must come after “Ko”.

Some teekakaars have used "some" instead of "Someone" but this does not seem to be right. "Some" could mean plural but in this pankiti "Gavae ko" means singular and for this reason this daas has used "Someone" instead of "some".




gwvYkoqwxuhovYiksYqwxu]





gaavai ko, thaan, hovai kisai thaan ||

There are two bishraams or small jamkees in this pankiti. Meaning is – Someone sings or praises his power or strength but only to the extent one is capable of praising. The first “Thaan” means strength or power and the second “thaan” in this pankiti means capability. The first “Thaan” pertains to Vaheguru’s strenght and the second “thaan” pertains to the seeker’s capability.


gwvYkodwiqjwxYnIswxu]





gaavai ko, dhaath jaanai neesaan ||

There should be a bindi under sassa in the word “Neeshaan”. There is no such word as “neesaan”.


gwvYkoguxvifAweIAwcwr]





gaavai ko, gun vaddiaaeeaa chaar ||

The word “Chaar” here means sunder, beautiful. “Someone praises his beautiful qualities”.


gwvYkoividAwivKmuvIcwru]





gaavai ko, vidhiaa vikham veechaar ||

Someone praises his Brahm-vidiya i.e. the divine knowledge of Vaheguru and this Vidya’s vichaar is very Bikham (intricate, difficult to fathom).


gwvYkoswijkryqnuKyh]





gaavai ko, saaj karae than khaeh ||

The word “Karae” here is used with both “Kheh” and “Saaj” i.e. “Saaje Karae” and “Kheh Karae”. Someone sings his praise remembering that he (Vaheguru) creates the dehi and then reduces it to ash.


gwvYkojIAlYiPirdyh]





gaavai ko, jeea lai fir dhaeh ||

Someone sings of his power to take away life and then give it back.


gwvYkojwpYidsYdUir]





gaavai ko, jaapai dhisai dhoor ||

There are two verbs here i.e. "Jaapai" and "Dhisai". Someone sings his praise because it appears to him that Vaheguru is very distant from him and someone sings his praise by actually seeing or viewing him far from oneself.


gwvYkovyKYhwdrwhdUir]





gaavai ko, vaekhai haadharaa hadhoor ||

Someone praises him by actually viewing him (Vaheguru jee) close to oneself. "Haadra hadoor" means haazir-naazir i.e. present close by.


kQnwkQInAwvYqoit]





kathhanaa kathhee, n aavai thott ||

The word “Kathna” here means “Katha” or his description. Kathee is a verb. His “Katha” has been kathee (described) but it’s unending. “na aavai thott” means it’s unending i.e. no one can describe him fully.


kiQkiQkQIkotIkoitkoit]





kathh kathh, kathhee kottee, kott kott ||

Many place bishraam on “Kathee” but this does not seem to be correct if you do vichaar of the pankiti. The bishraam should be after “Kotee” and the bihaari of this word should be pronounced as nasal sound (bindi). The meaning is – “Kath kath ke, krodaa ne kathee, crore crore vaar” i.e. “by describing again and again, Crores have described him, Crores of times”. The bishraam should be as described above, according to our humble opinion.

Who is the doer of the verb "Kathee"? Obviously it is "Kottee". For this reason, it should be "Kathee kotee(n)" as opposed to placing bishraam after "Kathee".


dydwdylYdyQikpwih]





dhaedhaa dhae, laidhae thhak paahi ||

Denda means giver and lainde means acceptor or taker. These are nouns and not verbs as many think of them to be. The “Denda” keeps on giving, and (gives so much that) lainde or receivors get tired of receiving.

The laams of “denda” and the dulaam of “Lainde” should be pronounced with a bindi. There should be nasal sound in the end of “paahe” since the karta of this verb is plural.


jugwjugMqirKwhIKwih]





jugaa juga(n)thar, khaahee khaahi ||

The receivors described in the previous pankiti receive charity from Vaheguru and eat if for ages to come, and still the daat (gift) does not exhuast.

There should be a bindi on the kanna of “Jugga”. There should be no nasal sound on “Khaahee” as many veers pronounce. Khahee means gift or daat of Vaheguru and is a noun. The word “Khaahi” is a verb and since the karta of this verb is plural, this should be pronounced as nasal sound - “Khaahen”.


hukmIhukmuclweyrwhu]





hukamee hukam chalaaeae raahu ||

The hukam of Hukami (hukamwala Vaheguru) does the kaar or work of this world. According to viyakaran we cannot derive the meaning that the Hukami Vaheguru does the kaar of this world through his hukam since the aunkad in the end of "Hukam" does not allow us to derive this meaning. The word "Hukam" is a noun in singular Karta Kaarak and the word "Hukami" is a noun in sambandh kaarak. Hukami Hukam means Hukami da Hukam.


nwnkivgsYvyprvwhu]3]





naanak vigasai vaeparavaahu ||3||

There should be a bishraam after “Nanak” here. Guru Sahib says that Veparvaah Vaheguru stays in bliss.

Gurbani is agam agaadh bodh. Guru Sahib baksh lain.

Daas,
Kulbir Singh



Edited 1 time(s). Last edit at 11/15/2007 05:47AM by admin.

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: Xylitol (IP Logged)
Date: November 14, 2007 10:25AM

If anyone wants to see a santhiya dvd where Giani Thakur Singh ji teaches all of the bisrams etc., feel free to check out
[gurbaniupdesh.org]
click on katha - giani thakur singh - and then suddh santhyia

It has full santhiya for all the nitnem banis, and also teachings on the lagaa matrey and gurmukhi alphabet.

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: Khalsaspirit (IP Logged)
Date: November 14, 2007 11:38AM

Waheguru ji ka khalsa
Waheguru ji ki fateh

Bhai Kulbir Singh jio,

Thanks for using the requested templete. Now this gives very clear cut information and at same time practice of reading larreevaar, not seen this before anywhere especially online. Also these bishrams are really giving a good sense of understanding.

Guru Sahib aap jee nu hor bakshiha Karan jee

Waheguru ji ka khalsa
Waheguru ji ki fateh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: Khalsaspirit (IP Logged)
Date: November 14, 2007 01:15PM

Waheguru ji ka khalsa
Waheguru ji ki fateh

Bhai sahib ji,

One question for words ਰਾਹੁ, ਪਰਵਾਹੁ, why aukand should be pronounced?

Guru Mehar Karay

Waheguru ji ka khalsa
Waheguru ji ki fateh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: kulbir singh (IP Logged)
Date: November 14, 2007 02:15PM

Khalsaspirit jeeo,

There are different opinions about this. As far as my understanding is concerned, this is what it is:

1) I believe the the two Laghu-maatraas namely Unkad and Sihaari, in the end of noun words, are silent and should not be pronounced. This is what many scholars believe in e.g. Professor Sahib Singh and Giani Harbans Singh etc.

2) If a person does want to pronounce these laghu-maatraas in the end of nouns, then they should do it in a very subtle way and not be made deeragh. What I mean by deeragh is that the aunkad should not be be pronounced like a hora and the sihaari should not be like a laam. These laghu-maatras should be very subtle.

3) A third group of Sikhs pronounce these laghu-maatraas if the ending alphabet of the noun is a "haaha" but they don't pronounce these laghu-maatras on other ending alphabets of nouns.

Again Gurbani is agam agaadh bodh. Only Guru Sahib possesses complete knowledge of Gurbani.

Daas,
Kulbir Singh



Edited 2 time(s). Last edit at 11/15/2007 08:45AM by admin.

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: Khalsaspirit (IP Logged)
Date: November 23, 2007 06:39PM

Waheguru ji ka khalsa
Waheguru ji ki fateh

Bhai Sahib jio,

Thanks for explanation. We tried ourself but our surti would not allow us to leave the aunkad on many places in Sri Japji Sahib however, we found the ucharan is subtle.

Guru Sahib Akhar Vadayh Ghatayh lai Maaf karan jee

Waheguru ji ka khalsa
Waheguru ji ki fateh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: australiansingh (IP Logged)
Date: November 25, 2007 08:28PM

heaps thanx 2 Bhai Kulbir Singh Ji for this worderfull effort of santhiya... i myself have learnt few new things about bishraams such as in pankti "kath kath kotee kot kot"...


keep it up veer ji

and also wanna ask u that does Bhai Sahib Randhir Singh jio have written anything about pronouncing "Nanak Rehan Rajaai as RAZAAI".... if yes could u pls give me a refrence of it.... coz here all jatha pronounce it as Rajaai Except me and my wife :)

Vaheguroo ji ka khalsa
Vaheguroo ji ki fateh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: kulbir singh (IP Logged)
Date: November 26, 2007 08:29AM

This is an extremely important pauri for the seekers of Vaheguru. This pauri teaches the formula to get daat (gifts) from Vaheguru. This pauri also shows us how to attain the darbar of Vaheguru and get his love.



swcwswihbuswcunwieBwiKAwBwauApwru ]





saachaa sahib, saach naae, bhaakhiaa bhaao, apaar ||

The first pankiti tells us about 4 qualities of Vaheguru. He is the true master; he is Saach-Naam-waala i.e. he is of true Naam; his language is love; and he is limitless i.e. beant, i.e. one without any limits (Apaar).

Some translators have translated the word “Naaye” as insaaf or justice but this does not seem to be correct. Naaye also does not mean Naam here but means Naam-waala. If it had meant Naam alone, then the spellings would have been Naayo.

This pankiti gives us very important information about Vaheguru i.e. his language is love. Vaheguru understands only the language of love. If we want to communicate with him, it has to be through immense love. We may use all the fancy words while doing ardaas and doing paath, but if we don't have love for him, none will be acceptable, since he knows only the language of love.


AwKihmMgihdyihdyihdwiqkrydwqwru ]





Aakhehi, ma(n)gehi, dhaehi dhaehi; dhaath karae dhaathaar ||

This pankiti teaches us how to ask in such way that our wish is fulfilled. The first thing to do is “Akheh” i.e. to do sifat salaah. Then only we should ask or beg for something.

Beggers of Vaheguru, first do his sifat-saalah (aakheh) i.e. praise, and then beg (mangeh); Giver Vaheguru then bestows the daat (gift) to his seekers. This pankiti clearly states when one asks in this way, he bestows the gifts to his beggars.

The pronounciation of both verbs in the beginning of the pankiti i.e. “Aakheh” and “Mangeh” are to be pronounced with nasal sound in the end since the karta of these verbs is plural.

The lesson to learn from this pankiti is that if we are seeking something from Vaheguru, we must first engage in “aakheh” i.e. in doing paath, doing Naam Abhyaas, and then with purified mind ask for the gift we are seeking. Verily, the giver Vaheguru bestows the gift, if asked in this way.



Pyirik AgYrKIAYijquidsYdrbwru ]





Faer, k agai rakheeai; jith, dhisai dharabaar ||

From the first two pankitis we find out that all that we have is from Vaheguru. Since, everything is from Vaheguru, then what is it that we can present to Vaheguru so that we may be able to behold his Darbar.

Then, what should be presented in front of Vaheguru, so that, his darbar may be beheld.

Please note that “Agai”, “rakheeai” and “disai” should be pronounced with “dulaava” in the end and not as “laam”.


muhOikbolxubolIAYijqusuixDryipAwru ]





muha, k bolan boleeai, jith sun, dhharae piaar ||

Continuing on from the previous pankiti, Siri Guru jee is asking, what should be uttered from the mouth, hearing what, he may shower his love on us.

This pankiti proves that there is such a word, uttering which, he showers us with love. We all know that this word is Naam-Gurmantra.

The word “muho” should be pronounced as nasal in the end.


AMimRqvylwscunwauvifAweIvIcwru ]





a(n)mrith vaelaa sach naao vaddiaaee veechaar ||

The response to questions in the 2 previous pankitis is most magnificent. Siri Guru jee says that in order to view his darbaar and to get his love, one must have Amritvela and Sach-Naam roopi Vadiaayee vichaar.

In other words, one must possess Amritvela i.e. get up early in the morning and do the “Sach Naam” roopi Vadiaaee Vichaar. In Gurmat, the highest vichaar is Naam Japna and the highest form of sifat-saalah (doing vadiaayee or praise) is Naam Japna.


krmIAwvYkpVwndrImoKuduAwru ]





karamee aavai kaparraa, nadharee mokh dhuaar ||

When one does what is mentioned in the previous pankiti, then through his grace (karmi, kirpa naal) one receives the cloth of honour (siropa) and by his kirpa (nadree) one receives Mokh-duaar (doorway of salvation).

"Nadree" and "Karmee" are not nasal sounds in the end.

Some scholars have interpreted the word “kapra” as the human form but the problem in doing these meanings is that the flow that is continuing from previous pankitis is lost. Bhai Sahib Randhir Singh jee, Giani Bachan Singh Faridkoti, Professor Sahib Singh and many other scholars have interpreted this word as robe of honour (siropa).



nwnkeyvYjwxIAYsBuAwpysicAwru ]4]





naanak, eaevai jaaneeai, sabh aapae sachiaar ||4||

Siri Guru jee using his mohar (Nanak) states in the end that, in this way (as stated above) one realizes that all is Vaheguru himself. The word “sachiyaar” here means Vaheguru.


Gurbani is agam agaadh bodh. No one can claim full knowledge of it. Only Guru Sahib knows the ultimate truth. This is just a meagre effort by this daas to understand Gurbani.

Daas,
Kulbir Singh



Edited 1 time(s). Last edit at 11/26/2007 08:32AM by admin.

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: Death (IP Logged)
Date: November 26, 2007 01:11PM

interesting, thanks for that kulbir singh.

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: australiansingh (IP Logged)
Date: November 30, 2007 03:03AM

Vaheguroo ji ka khalsa
Vaheguroo ji ki fateh

Bhai Kulbir Singh Ji i am still waiting for your reply

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: kulbir singh (IP Logged)
Date: November 30, 2007 06:44AM

Sorry for the delay in responding Australian Singh jeeo.

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and also wanna ask u that does Bhai Sahib Randhir Singh jio have written anything about pronouncing "Nanak Rehan Rajaai as RAZAAI".... if yes could u pls give me a refrence of it.... coz here all jatha pronounce it as Rajaai Except me and my wife :)
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Bhai Sahib's father was a great scholar of Farsi who translated some crucial legal work from Persian. Bhai Sahib too was very well-versed and fluent in Farsi and this is evident from huge number of Farsi words in his writings. He used to regularly do kirtan of Bhai Nandlal jee's Ghazals. In his writings I think he has used the word "Raza wala Razaaee". Judging from this, I think he must have been pronouncing word as "Razaayee" as opposed to Rajaaee. I can't recall a particular reference from his books about pronouncing this word.

Akhand Paath tradition has really got reduced in Jatha today. This is what I have come across meeting different Jatha Singhs in India and abroad. During Bhai Sahib's times Jatha Singhs were known for being excellent paathis but now most young Singhs are not paathis of Laridaar Saroop and ones who are paathis are not shudh paathis like earlier Singhs of Jatha.

Daas,
Kulbir Singh

 



Re: Important Bishraams in Siri Jap jee Sahib
Posted by: australiansingh (IP Logged)
Date: December 02, 2007 04:15AM

thanks to bhai kulbir singh jio for ur reply..... yeh u r rite, i m one of them who is not at all gud in reading gurbani from lareevar saroop.... may guru bless us with smatt.

vaheguroo ji ka khalsa
vaheguroo ji ki fateh

Daas
Rashminder Singh
"australiansingh"

 
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