Japji Sahib Read In Punjabi

[Ronald]

becauseI used to wake up and do my paath but its been a year now and I just cant wake up which iss really silly but I want to make that my new years resolution because I just feel very bad about this and the time where I have to wake up is like 9 whereas before I had to wake up at 7 in skool so I dont see why Im being like this im finding it very fustrating.

u can do jap ji sahib at any time u want. but u cant do it after u do rehraas, untill the next day. so suppose u do rehraas at 7 pm. u cant do any more jap ji sahibs untill 12.00 that night, which would make it the next day.

japji sahib can be done at any time you want, but must be done first thing in morning. after that do as much as you can. not sure where veer got info on cant be done after 7pm, i never coem across that before.

thanks guys :D ...yeah iv never heard of that either but i suppose its good that u told me cos i do my rehraas between 6-7.ok so say if i did my paath at 1am then would i need to bath again just before i do my paath or if i already have like at 10 or 11 but then i dont go to sleep inbetween the time.

there is to be no jap ji sahibs to be done after rehraas. i just used 7pm as an example, but watever time a person may do their rehraas, there is to be no more jap jis sahibs untill next day. this is wat mahapursh's will tell u. ask them. daas got this info from giani thakur singh ji, who have spent half their life in sant jarnail singhs ji's jatha........

I think you misunderstood what they were saying. E.g when they asked the sangat to try and do 25 Jap Ji Sahib paaths a day, they said you can do some during the day, some during the night. They also give examples of Mahapursh who used to do Jap ji sahibs throughout the day/night.

i dont wanna argue over this. sant jarnail singh ji used to do 151 jap ji sahibs in 1 day, and all of them before rehraas. when u do jap ji sahib abiyaas, you start at 1 am, hence u have all day to do them. there are some things in life where u cant read about them in books, or u cant find them in any other historic artifact or anything, but them come from antarjamta of sants, and mahanpush's. they come from singhs who have done kamaai all their lives. and this is one of those things. im not trying to tell anybody how to do their nitnem. this was just something i was told, so i thought i would spread the wealth.

The text consists of 1,430 angs (pages) and 5,894 shabads (line compositions), which are poetically rendered and set to a rhythmic ancient north Indian classical form of music.[7] The bulk of the scripture is divided into 31 main rāgas, with each Granth rāga subdivided according to length and author. The hymns in the scripture are arranged primarily by the rāgas in which they are read.[8] The Guru Granth Sahib is written in the Gurmukhi script in various languages including Punjabi, Lahnda, regional Prakrits, Apabhramsa, Sanskrit, Hindi languages (Braj Bhasha, Bangru, Awadhi, Old Hindi), Bhojpuri, Sindhi, Marathi, Marwari, Bengali, Persian and Arabic. Copies in these languages often have the generic title of Sant Bhasha.[9]

The Guru Granth Sahib was composed predominantly by six Sikh gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Tegh Bahadur. It also contains the traditions and teachings of fourteen Hindu Bhakti movement sants (saints), such as Ramananda, Kabir and Namdev among others, and one Muslim Sufi saint: Sheikh Farid.[10][11]

The vision in the Guru Granth Sahib is of a society based on divine freedom, mercy, love, belief in one god and justice without oppression of any kind.[12][13] While the Granth acknowledges and respects the scriptures of Hinduism and Islam, it does not imply a moral reconciliation with either of these religions.[14] It is installed in a Sikh gurdwara (temple). A Sikh typically prostrates before it on entering such a temple.[15] The Granth is revered as eternal gurbānī and the spiritual authority in Sikhism.[16]

Guru Arjan began compiling an officially approved version of the sacred scripture for the Sikh community. He sent his associates across the Indian subcontinent to collect the circulating hymns of Sikh gurus and convinced Mohan, the son of Guru Amar Das, to give him the collection of the religious writings of the first three gurus in a humble manner by singing the hymns registered in Guru Granth Sahib, 248..mw-parser-output .templatequoteoverflow:hidden;margin:1em 0;padding:0 32px.mw-parser-output .templatequote .templatequoteciteline-height:1.5em;text-align:left;padding-left:1.6em;margin-top:0

[20] As his associates returned with their collections, Guru Arjan selected and edited the hymns for inclusion in the Adi Granth with Bhai Gurdas as his scribe.[21][note 1] This effort yielded several drafts and manuscripts, some of which have survived into the modern era.[19][23]

Another early variant manuscript is called the Guru Harsahai pothi, preserved by Sodhis and is believed to be the one that existed before Guru Arjan's compilation and one he gave to his eldest brother Prithi Chand. It was initially installed in Amritsar, then was moved in the 18th-century and preserved in Guru Harsahai (35 kilometers west of Faridkot, Punjab) till 1969, when the state government requested it be displayed for the 500 years celebrations. It was moved for the first time in over 200 years and briefly displayed in Patiala for the event. Thereafter, the Sodhis consented to transfers. In 1970, however, during another such transfer, this early version of the Adi Granth manuscript was stolen.[19] However, photos of some pages have survived.

This manuscript is claimed by the Sodhis to be the oldest and one written in part by Guru Nanak. However, this claim is first observed only much later, in texts attributed to the 17th-century Hariji, the grandson of Prithi Chand. Based on the evidence in the surviving photos, it is unlikely that Guru Nanak wrote or maintained a pothi. The features in its Gurmukhi script and the language suggest that the hymns are significantly older, and that the pre-canonical hymns were being written down in early Sikhism and preserved by the Sikh Gurus prior to the editing by Guru Arjan. The existence of Guru Harsahai manuscript attests to the early tradition of Sikh scripture, its existence in variant forms and a competition of ideas on its contents including the Mul Mantar.[24]

Many minor variations, and three significant Adi Granth recensions, are known; these provide insights into how the Sikh scripture was compiled, edited and revised over time.[23] There is a fourth significant version called the Lahori bir, but it primarily differs in how the hymns are arranged and the final pages of the Adi Granth.[23][note 2]

In 1604, the first edition of the Sikh scripture, Adi Granth, was complete and officially approved by Guru Arjan. It was installed at the Golden Temple, with Baba Buddha as the first granthi or reader.[28] No hymns were added by Guru Hargobind, Guru Har Rai and Guru Har Krishan. In the Sikh tradition, Guru Hargobind is credited for adding the rāga tunes for nine out of 22 Vars. The hymns of IX Guru Tegh Bahadur, after his beheading in Delhi, were added to the scripture by his son and successor Guru Gobind Singh.[22]

In 1704 at Damdama Sahib, during a one-year respite from the heavy fighting with the Mughal Emperor Aurangzeb, Guru Gobind Singh and Bhai Mani Singh added the religious compositions of Guru Tegh Bahadur to the Adi Granth to create the final edition, called the Guru Granth Sahib.[29] Prior to Guru Gobind Singh, three versions of the Adi Granth pothi with minor variations were in circulation at Sikh shrines across the Indian subcontinent.[30] In addition, several unauthorized versions were in circulation, issued by sects founded by one of the sons or relatives of earlier Sikh Gurus such as Prithi Chand, Guru Arjan's elder brother.[30] Guru Gobind Singh issued the definitive final edition that included the hymns of his father, and closed the canon. This manuscript is called the Damdama bir, and a 1707 rare copy of this manuscript is now preserved at the Toshakhana in Nanded, Maharashtra.[30]

The compositions of Guru Gobind Singh were not included in the Guru Granth Sahib and set into the Dasven Padsah ka Granth, which is more popularly known as the Dasam Granth.[29] The compilation and release of this definitive edition of the latter was completed by Bhai Mani Singh.[31]

The Akali Nihang sect of Sikhs consider the Dasam Granth and the Sarbloh Granth as extensions of the Guru Granth Sahib. As such, they refer to these scriptures as Sri Dasam Guru Granth Sahib, and Sri Sarbloh Guru Granth Sahib.[32] They call the Guru Granth Sahib, Aad Guru Granth Sahib. They also sometimes refer to the granths as "Durbar", such as Aad Guru Durbar. The Sarbloh Granth has another name, as Sri Manglacharan Purana. They believe that all three of these scriptures are authentic, written by the Gurus and are one of the same.[32] For this reason, they will often place the Dasam and Aad Granths on the same level and on the same throne (also known as the palki). They also sometimes do this for the Sarbloh Granth as well.

In virtually all Sikh Gurdwaras, one will find an assortment of weapons such as swords, daggers, war quoits, etc. in front of the Guru Granth Sahib. This was brought about due to the emphasis of a martial spirit within the Sikh religion, as well as an influential composition from the Dasam Granth known as the Shastar Naam Mala[33], written by Guru Gobind Singh. Within this composition, it praises various types of weapons from all over the world, including swords, saifs, curved swords (tulwars), arrows, guns, etc.[34] There is a famous line within the composition which states,

The Guru Granth Sahib contains predominantly hymns of the following Sikh Gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Teg Bahadur.[35] Whilst these six gurus are widely accepted as having their writings included in the Guru Granth Sahib, there are some who argue compositions of Guru Har Rai and Guru Gobind Singh are also included.[36][37][38][39] A Salok Mahalla Satvan (7) and Dohra Mahalla Dasvan (10) have been attributed by some to the seventh and tenth gurus, respectively.[36][37][38][39] It also contains hymns and verses of thirteen Hindu Bhakti movement sant poets (saints) and two Muslim saint poets. There are also idolatry verses for the Gurus such as Guru Nanak fused into some pages, those composed by bards (Bhatts).[clarification needed] The hymns and verses are different lengths, some very long, others being just a few line verses.[10][35] Twenty-two of the thirty-one ragas contain the contributions of bhagats.[5] The following is a list of contributors whose hymns are present in the Guru Granth Sahib[40] as well as the number of hymns they contributed:[5]

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