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Salok Sheikh Farid Ji 13-25 / ਸਲੋਕ ਸੇਖ ਫਰੀਦ ਕੇ ੧੩ – ੨੫

Log in or Sign up. Dec 21, Messages: AmbarsariaApr 16, Recommended Threads – Salok Sheikh Farid. Ambarsaria Jun 18, Ambarsaria Jun 3, Ambarsaria May 27, Ambarsaria May 20, May 3, Messages: Great video Great voice – crystal clear.

Seeker9Apr 17, Jul 4, Messages: I thought that Farid Ji is warning Gyani Jarnail SinghApr 17, AmbarsariaApr 17, Jan 22, Messages: Literal interpretation and interpretation of most of the senior scholars including afrid who are recognized by universities and have presented various proceedings and xalok of panki farida khak n nidhiya Now the first question comes to my mind, do anyone really slander dust.

Is there anything in dust to be slandered? Moreover, everyone does not buries their dead that dust needs to cover their body after death when gurbani is for everyone and or is universal. Is gurbani referring to physical death or spiritual death? Then what is the divine message behind quoting above sloke?

Therefore, as per my understanding, Gurbani is not referring to dust in above sloke. When I go through the context by contemplating four slokes before this sloke and after, I realized that the subject is not about dust.

What is ‘khakh’ then and why word ‘khakh has been used twice – is second ‘khakh’ used as humility?

When we delve a bit deeper we will realize what we understand from ‘sach da gian’, its essence which changes my thought process and turns me into ‘khakh’ is called ‘khakh’ and the one who ignores ‘sach da gian’ is slandering it.

When we look at Sukhmani sahib it advises there, ‘sant ka nidhak maha hatiara’ the slanderer of divine message is a brutal butcher. Sant saran jo jan parai so jan udhranharr- the one who surrenders to divine message lives in bliss and the one who ignores wanders. Nowhere gurbani talks after death. Further ‘jeevdiay pairon taleh’ is not addressed under the foot but means while living I achieved ‘right path of truth’.


The one who has achieved right path then does not suffer or ‘maneh jamm kai sath na jaey’ – does not move on the path of ‘manh ki matt or jamm ki matt’. And ‘muen uppar hoey’ – is not being referred to physical death but ‘jeevatia mar rehia’ with this my mind’s paradigm turned into ashes – khakh nall khakh ho ja. Best regards Mohinder Singh Sahni Kuwait. BUT the poetry doesnt break sequence. SGGS follows a very strict order of bani First by Guru nanak ji.

But since that shabad is a commentary on ki Bhagat bani. Sahni veer ji, bxba have hit the nail square on its head.

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For too long and by too many misguided folks. BUT once we “die”. Kali maa tilak ashes etc Thanks veerji Similarly other sloke also needs to be explored, ”Fareeda kaali jini abba raavia dhauli ravai koe kar saien seo peerhadi rang navela hoey – Fareed those who did not enjoy their spouse when their hair was black – hardly any of them enjoy Him when their hair turn grey.

So be in love with the Lord, so that your color may ever be new. What type of dictate is this? First thing comes to my mind, is this ‘dhur ki baani’ or a salom statement, as with the advent of sophisticated coloring chemicalsone can dye his hair till last date of life.


‎Salok Bhagat Kabir Ji & Sheikh Farid Ji by Bhai Jarnail Singh Ji on Apple Music

Secondly millions of people are bald haba so does this command not apply to them. In addition, millions of people have only brown hair or white hair in their youth – does this not apply to them. Thirdly in next sabd, Guru Amardas contradicts interpretation of this sabd.

This makes me to contemplate whether Bhagat Freed is referring to black hair or something else. When I looked serialwise theme, I found sabd is not referring to Hairs but is flashing upon black chapter of my life and ‘dhauli’ is not only grey hair but divine wisdom. I even checked the sabd’naino neer bahai tan kheena bhai kes dhudhwani. Sri Guru Granth Bba Ji.


Whenever symbolic growth of ‘white hair’ is explained, it is said ‘bhai kes dhudhwani’. Instead of using Gurbani to learn to live, how many get enamored with it in old age to bab, and reach Him thereafter.

Dying is natural, needs no knowledge, yet many are xalok and even propagating Naam as an appropriate path to Him instead of serving as art of living. These ancient human approaches have not changed much over time, remain attractive like a wine with a new label, and our thirst is likely to continue regardless of advances in knowledge; scientific, humanities or Divinity.

Veers Japjisahib04 and Gyani Jarnail Singh ji thanks for your comments. I appreciate if you can comment on my “Essence” statements. I try to do two things. Be particularly balanced about the lines and words in specific translation without coloring it with Simran, Naam, meditations, etc.

I use this as step1 to then go forward to the more important aspect farix describing my understanding in a more liberal way without keeping the literals in repetition. I would really appreciate your on the spot comments about my essence statements as bbaa I can improve these so all may find better use out of our discourse.

Seeker9 ji regarding the question about the video. AmbarsariaApr 18, But at the end of sixteen ashtpadhi it is written in word sixteen ashtpadhies. Can you recheck and confirm back. AmbarsariaAug 23, You must log in or sign up to reply here. Sakok This Page Tweet. InHarnarayan Singh was living his lifelong dream of doing play-by-play on Hockey Night in Canada—and he was doing it in Punjabi, no less. Your name or email address: Do you already have an account?

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