Anand Sahib 6 Pauri Pdf
Anand Sahib holds a very special places in Sikh tradition, as it is sung in almost every congregational setup. Bhai Gurmeet Singh Shaant - Anand Sahib In Ramkali.mp3 (6.72 MB) Bhai Gurmeet Singh Shaant - Anand Sahib2.mp3 (14.65 MB) Bhai Gurmeet Singh Shaant - Anand Sahib3.mp3 (8.57 MB) Bhai Harbans Singh - Anand Sahib.mp3 (12.98 MB) Bhai Harjinder Singh Sri Nagar Wale - Anand Saheb Paath.mp3 (3.22 MB) Bhai Jarnail Singh - Anand Sahib.mp3 (11.97 MB. Apr 12, 2019 Anand Sahib (5 Pauri) Bliss, Anand, and Love of the Beloved Satguru is a strange and mysterious phenomenon. It is this Supreme Blissful Anand which flows from the mouth of Sri Guru Amar Das Ji. The Guru’s Love with His Beloved Satguru that has inspired the Anand Sahib, bursts out like showers of soothing rain in the overpowering heat of the.
ਅਨਦੰੁਸਾਿਹਬ Anand Sahib: ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨਦੰੁ raamkalee mehlaa 3 anand Raamkalee, Third Mehl, Anand The Song Of Bliss: ੴ ਸਿਤਗੁਰ ਪਰ੍ਸਾਿਦ ॥ ik-oNkaar satgur parsaad. One Universal Creator God. By The Grace Of The True Guru. Anand Sahib -: Page: 1:- SearchGurbani.com. ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ. ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥. ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥. ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ.
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Posted by: sikh-lair-lioness (IP Logged)
vaheguru ji ka khalsa, vaheguru ji ki fateh jio
umm
me and a freind were reciting rehras sahib together and after pauri 5 of anand sahib, my freind carried on with the full anand sahib while i jumped straight to the last pauri. i told my freind that in rehras sahib its written in my gutka that there are only 6 pauria of anand sahib in the rehras, and everytim i hear anand sahib other than morning nitnem, its been only 6 pauri's long
then my freind asked me why, whats the reason for shortening it?
i had no answer to that question as im not very knowledgeable about the origins of our bania and the possible changes which may have arizen over the years
please does any1 have any factual evidence regarding how the shortening or abbreviation of anand sahib ji came about?
thankyou, i appreciate your help
vaheguru ji ka khalsa, vaheguru ji ki fateh jio
---sikh-kaur-lioness---
(sikh kaur nt sikh lair.. i typed it rong :S oops)
umm
me and a freind were reciting rehras sahib together and after pauri 5 of anand sahib, my freind carried on with the full anand sahib while i jumped straight to the last pauri. i told my freind that in rehras sahib its written in my gutka that there are only 6 pauria of anand sahib in the rehras, and everytim i hear anand sahib other than morning nitnem, its been only 6 pauri's long
then my freind asked me why, whats the reason for shortening it?
i had no answer to that question as im not very knowledgeable about the origins of our bania and the possible changes which may have arizen over the years
please does any1 have any factual evidence regarding how the shortening or abbreviation of anand sahib ji came about?
thankyou, i appreciate your help
vaheguru ji ka khalsa, vaheguru ji ki fateh jio
---sikh-kaur-lioness---
(sikh kaur nt sikh lair.. i typed it rong :S oops)
Posted by: Manvir Singh Khalsa (IP Logged)
Anand Sahib Path 6 Pauri Pdf
I am not sure about Rehraas Sahib, however generally the Maryada of reading 5 Pauree'aa of Anand Sahib is recorded in the 52 Hukamnamas of Guru Gobind Singh Ji.
It states:
12) Jaman, maran, ja viah mokae Jup da paatth kar tihaaval (Karaah Parsaad) kar anand sahib dia punj paurian, ardaas, pratham punj pyaariaan atae hazoori granthi noo vartaa kae oprunth sangat noo vartaaouna -
Translation: 'At birth, death, or marriage ceremonies, do Japji Sahib, make Karaah Parshaad, do five stanzas of anand sahib, do ardaas, and then distribute Karaah Parshaad to the Panj Pyare, the Granthi, and then to the sangat.'
Keeping the above in mind, it does not sound strange to read shortened Anand Sahib for Rehraas Sahib.
Bhul Chuk Maaf
Daas,
Manvir Singh
It states:
12) Jaman, maran, ja viah mokae Jup da paatth kar tihaaval (Karaah Parsaad) kar anand sahib dia punj paurian, ardaas, pratham punj pyaariaan atae hazoori granthi noo vartaa kae oprunth sangat noo vartaaouna -
Translation: 'At birth, death, or marriage ceremonies, do Japji Sahib, make Karaah Parshaad, do five stanzas of anand sahib, do ardaas, and then distribute Karaah Parshaad to the Panj Pyare, the Granthi, and then to the sangat.'
Keeping the above in mind, it does not sound strange to read shortened Anand Sahib for Rehraas Sahib.
Bhul Chuk Maaf
Daas,
Manvir Singh
Posted by: Harcharan Singh (IP Logged)
That doesn't answer the original question - the problem is skipping over 80% of the pavitar bani and going to the last pauri - I personally have never seen any logical justification or historical evidence for this. If one were to do the same with Sukhmani Sahib or Jap Ji Sahib there would be an outcry.
There is no problem reciting 1st 5 paurian, because each pauri is complete in it self and any run of consequective paurian is complete, but jumping over the main body of the bani and reciting the last pauri makes no sense to me.
The mention of 5 paurian Anand and Anand (implying complete) also occurs in puratan rehits.
There is no problem reciting 1st 5 paurian, because each pauri is complete in it self and any run of consequective paurian is complete, but jumping over the main body of the bani and reciting the last pauri makes no sense to me.
The mention of 5 paurian Anand and Anand (implying complete) also occurs in puratan rehits.
Posted by: Manvir Singh Khalsa (IP Logged)
I forgot to mention that also in 'Guru Kian Sakhian' also known as 'Bhatt Vehee' it is written in Saakhi number 62 about reading 5 Pauriaa of Japji Sahib and 5 Pauriaa of Anand Sahib during Naam Sanskaar (when child is born).
Similarly I have read other places in Guru Kiaan Sakhiaan where Guru Sahib has instructed Sikh to read 5 Pauriaa of Anand Sahib and last Pauriaa before blessing the Degh (Karhaah Parshaad).
Therefore, it would be wrong to say that reading 5 Pauriaa of Japji Sahib or 5 Pauriaa (and end Pauree) of Anand Sahib is not Maryada or a new invention.
In addition to this, if we look at the morning Nitnem Baniaa (which are read during Amrit Sanchaar) then it apparent that the 'Svaiyye' we read are NOT the full Svaiyye. The Svaiyye in total are 33. However, for Amrit Sanchaar and morning Nitnem we read only 10. Therefore, if we accept this then we should also accept that Guru Gobind Singh Ji and the Guru Khalsa Panth has given us a set Maryada for Banis and Nitnem.
Bhul Chuk Maaf.
Daas,
Manvir Singh
Similarly I have read other places in Guru Kiaan Sakhiaan where Guru Sahib has instructed Sikh to read 5 Pauriaa of Anand Sahib and last Pauriaa before blessing the Degh (Karhaah Parshaad).
Therefore, it would be wrong to say that reading 5 Pauriaa of Japji Sahib or 5 Pauriaa (and end Pauree) of Anand Sahib is not Maryada or a new invention.
In addition to this, if we look at the morning Nitnem Baniaa (which are read during Amrit Sanchaar) then it apparent that the 'Svaiyye' we read are NOT the full Svaiyye. The Svaiyye in total are 33. However, for Amrit Sanchaar and morning Nitnem we read only 10. Therefore, if we accept this then we should also accept that Guru Gobind Singh Ji and the Guru Khalsa Panth has given us a set Maryada for Banis and Nitnem.
Bhul Chuk Maaf.
Daas,
Manvir Singh
Posted by: sikh-lair-lioness (IP Logged)
vaheguru ji ka khalsa, vaheguur ji ki fateh jip
thankyou :)
but where can i find an original copy of the 52 hukamnamas?
just for my own interest lol
and thankyou once again ji
vaheguru ji ka khalsa, vaheguru ji ki fateh jio
.
.
.
.
---sikh-kaur-lioness---
(sikh kaur nt sikh lair.. i typed it rong :S oops)
thankyou :)
but where can i find an original copy of the 52 hukamnamas?
just for my own interest lol
and thankyou once again ji
vaheguru ji ka khalsa, vaheguru ji ki fateh jio
.
.
.
.
---sikh-kaur-lioness---
(sikh kaur nt sikh lair.. i typed it rong :S oops)
Posted by: Anonymous User (IP Logged)
this is very interesting thanks. we were discussing this on another thread recently.
can you tell me more about Guru Ki Sakhian please? what it is who is the author can i get it in book form etc would be much appreciated
can you tell me more about Guru Ki Sakhian please? what it is who is the author can i get it in book form etc would be much appreciated
Posted by: Harcharan Singh (IP Logged)
Guru Kiyan Sakhian should be taken with a pinch of salt, I am sure that those quoting them do not believe every last detail that is written in there.
Could I ask for the exact quote or reference regarding recital of the last pauri.
Thanks.
Could I ask for the exact quote or reference regarding recital of the last pauri.
Thanks.
Anand Sahib 6 Pauri Pdf Printable
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Anand Sahib 6 Pauri Pdf Full
Dear Khalsa Ji,
With the blessing from ‘The Sat’, I share with you what I understand from the 14th Pauri of Anand Sahib.
1. Bgqw kI cwl inrwlI ] bhagtaa kee chaal niraalee.
The way the devotees live their life is distinct.
My understanding:
Guru Sahib tells me that the life of the devotee is different from that of an ordinary individual. It is bound to be so, because, for the devotee the intent of life is different when compared with that of a common worldly person. What the devotee looks from life is not the same, which an individual who is all the time busy in worldly tasks expects from life. This is a plain fact of life, which Guru Sahib makes it explicit for me.
2. cwlw inrwlI Bgqwh kyrI ibKm mwrig clxw ] chaalaa niraalee bhagtaah kayree bikham maarag chalnaa.
The devotee treads the distinct path that is difficult
My understanding:
Guru Sahib tells me that this unique way of living of the devotee is difficult. Why Guru Sahib calls it difficult? It is not clear in this sentence.
3. lbu loBu AhMkwru qij iqRsnw bhuqu nwhI bolxw ] lab lobh ahaNkaar taj tarisnaa bahut naahee bolnaa.
They shed greed, avarice and Ahamkara, free themselves of desires and do not speak too much.
My understanding:
What was left unsaid in the previous sentence Guru Sahib tells me here. Guru Sahib tells me that to be a true devotee, I should be free from greed, ego and desires. This means that my mind should neither be driven by my senses nor by my memory of past events and myself.
I should be in command of my mental faculties. I must evolve to a level where it would not be any need for me to curb my desires, instead my frame of mind would be such that these desires do not arise; this should be my natural poise for my mind. To me curbing desires or yielding to them is the same weakness because the desire is there all the time, though one appears to be opposite of the other. Saiyam with contentment should be my natural state of being.
I should always have the child’s freshness and innocence. My memories of the past should not pollute my thinking and these memories should not be the originator of my actions.
As I grow up physically, intellectually and spiritually increasing my knowledgebase, the ‘I’ in me i.e. my Ahamkara should not grow. In other words my life should give expression to the slogan that we Khalsas use very often – ‘Waheguru Ji Ka Khalsa Sri Waheguru Ji Ki Fateh’. This slogan tells me that I belong to ‘The Sat’ and all that have come to me, or what I think I have achieved in life also belongs ‘The Sat’ - I can own nothing; all is because of the grace of ‘The Sat’. This slogan Guru Sahib has given me to keep reminding me and thus help me to get over my Ahamkara i.e. my ‘I-ness’.
Guru Sahib has asked us to live a life of a householder. We are not asked to abstain from what life can give, but indulgence is also not sanctioned. It is the middle path of Saiyam, which is not driven by desires or greed or Ahamkara that is implied; humility, compassion and wisdom are the virtues in such life.
As I understand, to achieve this, it requires some element of discipline and alertness. This is not natural in this world, where the normal upbringing trains the individual in gratification of the senses and accumulation of wealth; the environment too supports such development of mind. It requires special efforts to acquire and practice Saiyam in this worldly environment. It is for this reasons Guru Sahib has called this path distinct and difficult.
4. KMinAhu iqKI vwlhu inkI eyqu mwrig jwxw ] khanni-ahu tikhee vaalahu nikee ayt maarag jaanaa.
This path is sharper than the edged of the sword and finer that hair, which one has to follow.
My understanding:
Guru Sahib here tells me that the line of demarcation between the devotees and the others is extremely thin. Either one has desires or not; this individual cannot have both. It cannot be said that the individual is ninety percent desire less. The same applies to greed and Ahamkara. The purity of the devotee has to be one hundred percent and always remain so. Small mistake in mental attitude can trip the devotee and hurt her or his evolution. It for this reason Guru Sahib has called it edge of the sword.
We all know hair cannot take large weight. The achievement and maintenance of mental purity, the devotee should not require any exertion or efforts on her or his part. The effort on the part of the devotee is equivalent to the weight on the hair. This purity of mind should be natural state of the devotee i.e. it should be free from any tension.
5. gur prswdI ijnI Awpu qijAw hir vwsnw smwxI ] gur parsaadee jinee aap taji-aa har vaasnaa samaanee.
With Gurparsadi, who gives up his own self, her or his desires merges with the ‘The Sat’.
My understanding:
Guru Sahib here tells me that with the grace of ‘The Sat’, those who give up their own self all their desires them merge with ‘The Sat’ i.e. such individuals are left with no worldly desires; they all become otherworldly.
6. khY nwnku cwl Bgqw jughu jugu inrwlI ]14] kahai naanak chaal bhagtaa jugahu jug niraalee. ||14||
Says Nanak; the ways of devotee are distinct and unique in each and every age.
My understanding:
In this sentence Guru Sahib has provided for the environmental factors that change with the age of the individual and with every period in the history. Yet the ways of the devotee remain distinct of unique with respect to the ordinary individuals all the time.
With this I close.
With love and respect for all.
Amarpal
With the blessing from ‘The Sat’, I share with you what I understand from the 14th Pauri of Anand Sahib.
1. Bgqw kI cwl inrwlI ] bhagtaa kee chaal niraalee.
The way the devotees live their life is distinct.
My understanding:
Guru Sahib tells me that the life of the devotee is different from that of an ordinary individual. It is bound to be so, because, for the devotee the intent of life is different when compared with that of a common worldly person. What the devotee looks from life is not the same, which an individual who is all the time busy in worldly tasks expects from life. This is a plain fact of life, which Guru Sahib makes it explicit for me.
2. cwlw inrwlI Bgqwh kyrI ibKm mwrig clxw ] chaalaa niraalee bhagtaah kayree bikham maarag chalnaa.
The devotee treads the distinct path that is difficult
My understanding:
Guru Sahib tells me that this unique way of living of the devotee is difficult. Why Guru Sahib calls it difficult? It is not clear in this sentence.
3. lbu loBu AhMkwru qij iqRsnw bhuqu nwhI bolxw ] lab lobh ahaNkaar taj tarisnaa bahut naahee bolnaa.
They shed greed, avarice and Ahamkara, free themselves of desires and do not speak too much.
My understanding:
What was left unsaid in the previous sentence Guru Sahib tells me here. Guru Sahib tells me that to be a true devotee, I should be free from greed, ego and desires. This means that my mind should neither be driven by my senses nor by my memory of past events and myself.
I should be in command of my mental faculties. I must evolve to a level where it would not be any need for me to curb my desires, instead my frame of mind would be such that these desires do not arise; this should be my natural poise for my mind. To me curbing desires or yielding to them is the same weakness because the desire is there all the time, though one appears to be opposite of the other. Saiyam with contentment should be my natural state of being.
I should always have the child’s freshness and innocence. My memories of the past should not pollute my thinking and these memories should not be the originator of my actions.
As I grow up physically, intellectually and spiritually increasing my knowledgebase, the ‘I’ in me i.e. my Ahamkara should not grow. In other words my life should give expression to the slogan that we Khalsas use very often – ‘Waheguru Ji Ka Khalsa Sri Waheguru Ji Ki Fateh’. This slogan tells me that I belong to ‘The Sat’ and all that have come to me, or what I think I have achieved in life also belongs ‘The Sat’ - I can own nothing; all is because of the grace of ‘The Sat’. This slogan Guru Sahib has given me to keep reminding me and thus help me to get over my Ahamkara i.e. my ‘I-ness’.
Guru Sahib has asked us to live a life of a householder. We are not asked to abstain from what life can give, but indulgence is also not sanctioned. It is the middle path of Saiyam, which is not driven by desires or greed or Ahamkara that is implied; humility, compassion and wisdom are the virtues in such life.
As I understand, to achieve this, it requires some element of discipline and alertness. This is not natural in this world, where the normal upbringing trains the individual in gratification of the senses and accumulation of wealth; the environment too supports such development of mind. It requires special efforts to acquire and practice Saiyam in this worldly environment. It is for this reasons Guru Sahib has called this path distinct and difficult.
4. KMinAhu iqKI vwlhu inkI eyqu mwrig jwxw ] khanni-ahu tikhee vaalahu nikee ayt maarag jaanaa.
This path is sharper than the edged of the sword and finer that hair, which one has to follow.
My understanding:
Guru Sahib here tells me that the line of demarcation between the devotees and the others is extremely thin. Either one has desires or not; this individual cannot have both. It cannot be said that the individual is ninety percent desire less. The same applies to greed and Ahamkara. The purity of the devotee has to be one hundred percent and always remain so. Small mistake in mental attitude can trip the devotee and hurt her or his evolution. It for this reason Guru Sahib has called it edge of the sword.
We all know hair cannot take large weight. The achievement and maintenance of mental purity, the devotee should not require any exertion or efforts on her or his part. The effort on the part of the devotee is equivalent to the weight on the hair. This purity of mind should be natural state of the devotee i.e. it should be free from any tension.
5. gur prswdI ijnI Awpu qijAw hir vwsnw smwxI ] gur parsaadee jinee aap taji-aa har vaasnaa samaanee.
With Gurparsadi, who gives up his own self, her or his desires merges with the ‘The Sat’.
My understanding:
Guru Sahib here tells me that with the grace of ‘The Sat’, those who give up their own self all their desires them merge with ‘The Sat’ i.e. such individuals are left with no worldly desires; they all become otherworldly.
6. khY nwnku cwl Bgqw jughu jugu inrwlI ]14] kahai naanak chaal bhagtaa jugahu jug niraalee. ||14||
Says Nanak; the ways of devotee are distinct and unique in each and every age.
My understanding:
In this sentence Guru Sahib has provided for the environmental factors that change with the age of the individual and with every period in the history. Yet the ways of the devotee remain distinct of unique with respect to the ordinary individuals all the time.
With this I close.
With love and respect for all.
Amarpal