Guru Nanak Dev Ji Bani ((BETTER)) Download
Keva Rendel
After the last of his great journeys, Guru Nanak Dev ji tried a new experiment - he asked a wealthy follower to donate a large tract of land . Here he built a town calling it Kartapur (in Punjab) on the banks of the Ravi where he taught for another fifteen years. Followers from all over came to settle in Kartapur to listen, and sing, and be with him. During this time, although his followers still remained Hindu, Muslim, or of the religion to which they were born, they became known as the Guru ji's disciples, or sikhs. It was here his followers began to refer to him as teacher, or guru. The Guru ji told his followers that they were to be householders and could not live apart from the world -- there were to be no priests or hermits. Here is where the Guru ji instituted the common meal, requiring the rich and poor, Hindu and Muslim, high caste and low caste, to sit together while eating. All worked together, all owned the town. Here is where Lehna, later to be Guru Angad, came to be with Guru Nanak Dev ji.
After completing his odysseys, Guru Nanak Dev ji settled in Kartarpur (meaning: The City of the Creator). This city was established by Guru Nanak Dev ji himself in 1522.The guru ji by then had become widely renowned and respected by everyone for the love and guidance he'd bestowed on humanity. The Sikh, Hindu and Muslim devotees all claimed the guru as one of their own prophets. When it became apparent that Guru Nanak Dev ji's end was imminent, an argument ensued as to who would claim the guru's body for funeral rites. The Muslims wished to bury him according to their customs, while the Sikhs and Hindus wished to cremate his body according to their beliefs. To settle the matter, Guru Nanak Dev ji himself was consulted as to how his remains should be disposed of, and by whom. He explained the concept of joti jot, that only his mortal body would expire, but that light which illumined him was the divine and imperishable light, and would pass to his successor Guru Angad Dev.
The guru ji requested his devotees to bring flowers and instructed the Sikhs and Hindus to place flowers on his right side and the Muslims to place flowers to his left side. He told them that permission for funeral rites would be determined by whichever set of flowers remained fresh through out the night. On Asu sudi 10, 1596 Bikrmi [Monday September 22, 1539 AD] Guru Nanak Dev ji breathed his last breath at Kartarpur. The Sikh, Hindu and Muslim devotees returned the following morning. They carefully lifted and removed the sheet which had been placed over the guru ji's body. All were amazed and astonished to discover that no trace at all remained of Guru Nanak Dev Ji's mortal body. Only fresh flowers remained, for not a single bud had wilted of any blossom which had been left by either Sikhs, Hindus, or Muslims, the night before.
The Muslims then buried the flowers, while the Hindus and Sikhs cremated them. Therefore, both a samadhi (Hindu traditional monument of remembrance) and a grave (according to Muslim traditions) were created by each community.A gurudwara now stands there, near the banks of river Ravi, next to a small village named Kothay Pind (village) on the West bank of the Ravi River in Punjab, Pakistan.
Guru Nanak did not write Japji Sahib. The sangat asked for a morning bani so he told Guru Angad to combin his bani and make it and when Guru ji was happy he approved it and made it Japji Sahib. I also believe the Salok was added later as it was wrriten by Guru Angad Dev Ji.
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]
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 40px.mw-parser-output .templatequote .templatequoteciteline-height:1.5em;text-align:left;padding-left:1.6em;margin-top:0
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]
The entire Guru Granth Sahib is written in the Gurmukhi script, which was standardized by Guru Angad in the 16th century. According to Sikh tradition and the Mahman Prakash, an early Sikh manuscript, Guru Angad Dev had taught and spread Gurmukhi at the suggestion of Guru Nanak Dev who invented the Gurmukhi script.[43][44] The word Gurmukhī translates to "from the mouth of the guru". It descended from the Laṇḍā scripts and was used from the outset for compiling Sikh scriptures. The Sikhs assign a high degree of sanctity to the Gurmukhī script.[45] It is the official script for writing Punjabi in the Indian State of Punjab.
The word raga refers to the "color"[47] and, more specifically, the emotion or mood produced by a combination or sequence of pitches.[48] A rāga is composed of a series of melodic motifs, based upon a definite scale or mode of the seven svara psalmizations,[49] that provide a basic structure around which the musician performs. Gurbani raags are not time dependent.
In 1708, Guru Gobind Singh conferred the title of "Guru of the Sikhs" upon the Adi Granth. The event was recorded in a Bhatt Vahi (a bard's scroll) by an eyewitness, Narbud Singh, who was a bard at the Rajput rulers' court associated with gurus.[50] Sikhs since then have accepted the Guru Granth Sahib, the sacred scripture, as their eternal-living guru, as the embodiment of the ten Sikh Gurus, the highest religious and spiritual guide for Sikhs. It plays a central role in guiding the Sikh's way of life.[6][51]
No one can change or alter any of the writings of the Sikh gurus written in the Guru Granth Sahib. This includes sentences, words, structure, grammar, and meanings. This tradition was set by Guru Har Rai. He sent his eldest son Ram Rai as an emissary to the Mughal emperor Aurangzeb in Delhi. Aurangzeb, a devout Muslim ruler, objected to a verse in the Sikh scripture (Asa ki Var) that stated, "the clay from a Musalman's grave is kneaded into potter's lump", considering it an insult to Islam. Ram Rai tried to please the emperor by explaining that the text was miscopied and modified it, substituting "Musalman" with "Beiman" (faithless, evil) which Aurangzeb approved.[52][53] The willingness to change a word led Guru Har Rai to bar his son from his presence, and name his younger son as his successor.[53]
The Guru Granth Sahib is always the focal point in any gurdwara, seated on a raised platform known as a Takht (throne), while the congregation of devotees sits on the floor and prostrate before the guru as a sign of respect. The Guru Granth Sahib is given the greatest respect and honour. Sikhs cover their heads and remove their shoes while in the presence of this sacred scripture, their eternal living guru. The Guru Granth Sahib is normally carried on the head and as a sign of respect, never touched with unwashed hands or put on the floor.[54] It is attended with all signs of royalty, with a canopy placed over it. A chaur (fan whisk) is waved above the Guru Granth Sahib.[55]
Several rituals are performed every day in major Sikh gurdwaras (temples) such as the Golden Temple. These rituals treat the scripture as a living person, a guru, out of respect. The rituals include:[56][57]
There are allusions to various crops in Guru Nanak's bani, including barley, wheat, rice, cotton, coconut, mustard, mango, safflower, saffron, sesame and sugarcane. He was born in a mercantile caste and worked as a store-keeper for much of his youth. How do you think he gained an in-depth knowledge of agriculture?
But you can get a fair sense of it when considering his bani as a whole. Of the above mentioned, maybe Baramaha but it is more to the do with the weather and it is fairly generic for the whole of north if not all India.
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