https://www.sikhiwiki.org/index.php?title=Bara_Maha&feed=atom&action=historyBara Maha - Revision history2024-03-28T09:59:32ZRevision history for this page on the wikiMediaWiki 1.39.6https://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=118130&oldid=prevAvtars: /* Bara Maha Manjh */2020-09-10T16:47:56Z<p><span dir="auto"><span class="autocomment">Bara Maha Manjh</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>It is [[Guru Arjan]]'s calendar poem in the measure [[Majh]] included in the [[Guru Granth Sahib]] ([http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=133&punjabi=t&id=5449#l5449 SGGS, pages 133 to 136]). The opening verse of the composition presents the binary theme of the poem: the factual situation of the human soul's separation from the Divine Soul (''kirati karam ke vichhure bound by our deeds are we parted from Thee''), and its quest for union with Him (''kari kirpa melahu ram by Thy grace grant union, 0' Lord''). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>It is [[Guru Arjan]]'s calendar poem in the measure [[Majh]] included in the [[Guru Granth Sahib]] ([http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=133&punjabi=t&id=5449#l5449 SGGS, pages 133 to 136])<ins style="font-weight: bold; text-decoration: none;">. The Bani was composed at the behest of Sikh Sangat when they approached [[Guru Arjan]] and requested that [[Guru Nanak]] Sahib's composition mentioned below in Tukhri raag is very difficult for them to understand</ins>. The opening verse of the composition presents the binary theme of the poem: the factual situation of the human soul's separation from the Divine Soul (''kirati karam ke vichhure bound by our deeds are we parted from Thee''), and its quest for union with Him (''kari kirpa melahu ram by Thy grace grant union, 0' Lord''). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Torn as under from her Immutable Origin, she suffers; for instance: asaru tapanda tisu lagai hari nahu najinna pasi the month ofAsar burns for her who does not have her Divine Husband close to her. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Torn as under from her Immutable Origin, she suffers; for instance: asaru tapanda tisu lagai hari nahu najinna pasi the month ofAsar burns for her who does not have her Divine Husband close to her. </div></td></tr>
</table>Avtarshttps://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=116043&oldid=prevManasingh at 02:01, 8 September 20182018-09-08T02:01:53Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In other words, the separated woman finds her own agony reflected in the different faces of Nature. The tradition of Barah Maha poetry is traceable to classical epochs. In Sanskrit, the Barah Maha had the form of shad ritu varnan, i.e. description of the six seasons (shad = six; ritu = season; varnan = description), the most wellknown example being Kalidasa's Ritu Sanhar. The mode was commonly employed to depict the moods of the love stricken woman in separation, and it became an established vogue in medieval Indian poetry. Modern languages of northern India claim several distinguished models. In Hindi, the first instance of this poetic form occurs in Malik Muhammad Jayasi's Padmavat. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In other words, the separated woman finds her own agony reflected in the different faces of Nature. The tradition of Barah Maha poetry is traceable to classical epochs. In Sanskrit, the Barah Maha had the form of shad ritu varnan, i.e. description of the six seasons (shad = six; ritu = season; varnan = description), the most wellknown example being Kalidasa's Ritu Sanhar. The mode was commonly employed to depict the moods of the love stricken woman in separation, and it became an established vogue in medieval Indian poetry. Modern languages of northern India claim several distinguished models. In Hindi, the first instance of this poetic form occurs in Malik Muhammad Jayasi's Padmavat. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In Punjabi, [[Guru Nanak]]<del style="font-weight: bold; text-decoration: none;">'s </del>Barah Maha in the measure Tukhari is not only the oldest composition belonging to this genre but also the first in which the theme of love poetry has been transformed into that of spiritual import. He made the human soul the protagonist which suffers in the cesspool of [[Transmigration of the soul|transmigration]] as a result of its separation from the Supreme Soul. This is followed by [[Guru Arjan]]<del style="font-weight: bold; text-decoration: none;">'s </del>Barah Maha. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In Punjabi, [[Guru Nanak]] <ins style="font-weight: bold; text-decoration: none;">Dev Ji’s </ins>Barah Maha in the measure Tukhari is not only the oldest composition belonging to this genre but also the first in which the theme of love poetry has been transformed into that of spiritual import. He made the human soul the protagonist which suffers in the cesspool of [[Transmigration of the soul|transmigration]] as a result of its separation from the Supreme Soul. This is followed by [[Guru Arjan]] <ins style="font-weight: bold; text-decoration: none;">Dev Ji’s </ins>Barah Maha. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Later some Sufi poets such as 'Ali Haider, Bulleh Shah, Hasham and Shah Murad also wrote barah mahas. Haflz Barkhurdar was the first poet in the Punjabi romantic tradition to compose a barah maha as an independent work. In the eighteenth and nineteenth centuries, there were a number of barah mahas and siharffs written in Punjabi. Poetry in this class can be broadly divided into various types religious, farmers' narrative (included in an epic poem), viraha (separation) and 'trial of chastity* variety. Guru Arjan's Barah Maha falls in the viraha category, depicting through the twelve months the pangs of the bride, i.e. the human soul separated from her Divine Essence.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Later some Sufi poets such as 'Ali Haider, Bulleh Shah, Hasham<ins style="font-weight: bold; text-decoration: none;">, </ins>and Shah Murad also wrote barah mahas. Haflz Barkhurdar was the first poet in the Punjabi romantic tradition to compose a barah maha as an independent work. In the eighteenth and nineteenth centuries, there were a number of barah mahas and siharffs written in Punjabi. Poetry in this class can be broadly divided into various types religious, farmers' narrative (included in an epic poem), viraha (separation) and 'trial of chastity* variety. Guru Arjan's Barah Maha falls in the viraha category, depicting through the twelve months<ins style="font-weight: bold; text-decoration: none;">, </ins>the pangs of the bride, i.e. the human soul separated from her Divine Essence.</div></td></tr>
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</table>Manasinghhttps://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=115497&oldid=prevVoyager: /* Philosophical structure for the year */ links2018-07-21T05:42:09Z<p><span dir="auto"><span class="autocomment">Philosophical structure for the year: </span> links</span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Philosophical structure for the year ===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Philosophical structure for the year ===</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The [[Barah Maha]] has its philosophical structure. It artistically celebrates the existence of the Singular Reality and reiterates that there is none other besides Him: Prabh binu avaru na koi (3); prabh tudhu binu duja ko nahi (5); prabh vinu duja ko nahi (8). This adumbrates the basic tenet of <del style="font-weight: bold; text-decoration: none;">the Sikh faith</del>. The poem also poses the Sikh paradox that while He is in everything and is everywhere: Jali thali mahialipuria ravia vichi vana He pervades waters, the earth and the spaces and He is in the woods and glades (2), He is utterly unfathomable and unknowable agam agahu (11). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The [[Barah Maha]] has its philosophical structure. It artistically celebrates the existence of the Singular Reality and reiterates that there is none other besides Him: Prabh binu avaru na koi (3); prabh tudhu binu duja ko nahi (5); prabh vinu duja ko nahi (8). This adumbrates the basic tenet of <ins style="font-weight: bold; text-decoration: none;">[[Sikhism]]</ins>. The poem also poses the Sikh paradox that while He is in everything and is everywhere: Jali thali mahialipuria ravia vichi vana He pervades waters, the earth and the spaces and He is in the woods and glades (2), He is utterly unfathomable and unknowable agam agahu (11). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Thus fully Immanent as well as Transcendent is He. The Sikh understanding of the world is here affirmed as a "separation" in which there is no essential gap between the Creator and His creation, but because of the illusionary vision, the human ego, the self is seen as apart from its ontological core. The soteriological goal thus is the "unity" which rather than being a physical merging is fundamentally a realization of That One within. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Thus fully Immanent as well as Transcendent is He. The Sikh understanding of the world is here affirmed as a "separation" in which there is no essential gap between the Creator and His creation, but because of the illusionary vision, the human ego, the self is seen as apart from its ontological core. The soteriological goal thus is the "unity" which rather than being a physical merging is fundamentally a realization of That One within. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Furthermore, in keeping with the Sikh metaphysical postulate, God is compassionate and merciful, and He will by His grace (nadar) end some day all duality and suffering. In fact, so caring is the Lord Master that "He will draw you unto Himself by the arm for union everlasting karu gahi lini parbrahmi bahuri na vichhuriahu (11). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Furthermore, in keeping with the <ins style="font-weight: bold; text-decoration: none;">[[</ins>Sikh<ins style="font-weight: bold; text-decoration: none;">]] </ins>metaphysical postulate, God is compassionate and merciful, and He will by His grace (nadar) end some day all duality and suffering. In fact, so caring is the Lord Master that "He will draw you unto Himself by the arm for union everlasting karu gahi lini parbrahmi bahuri na vichhuriahu (11).</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Optimism and hope ===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Optimism and hope ===</div></td></tr>
</table>Voyagerhttps://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=115295&oldid=prevAmo247 at 23:12, 14 May 20182018-05-14T23:12:33Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(SGGS, 1109)</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>(SGGS, 1109)</div></td></tr>
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<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">==Links==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[http://www.sikhroots.com/bara-maha-twelve-months Bara Maha downloads on Sikhroots.com]</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==References==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==References==</div></td></tr>
</table>Amo247https://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=113334&oldid=prevHarpreet83 at 16:08, 15 December 20162016-12-15T16:08:44Z<p></p>
<a href="https://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=113334&oldid=112613">Show changes</a>Harpreet83https://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=112613&oldid=prevSukhmankahlon: Month Missing2016-02-13T18:24:39Z<p>Month Missing</p>
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</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l66">Line 66:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>After the blazing heat of Asar comes the month of Savan bringing welcome rainshowers. The earth is cooled and quenched, but not the bnide, for her Groom is still in the faroff land pirpardesi sidhae. She lies alone on the bed. Along with the pain of solitude is the fear: the lightening amid the monsoon clouds terrifies her. Nature around her does not soothe the pain of her heart. She addresses her mother:</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>After the blazing heat of Asar comes the month of Savan bringing welcome rainshowers. The earth is cooled and quenched, but not the bnide, for her Groom is still in the faroff land pirpardesi sidhae. She lies alone on the bed. Along with the pain of solitude is the fear: the lightening amid the monsoon clouds terrifies her. Nature around her does not soothe the pain of her heart. She addresses her mother:</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>"maranu bhaia dukhu mae 0' mother, it is death for me" (GG, 1108). Having lost her sleep and appetite, the bride in the month of Savan lives a deathlike life. The integration of polarities life and death, lightning in the skies and the bed on which she, alone, tosses and turns in darkness is accomplished in the person of the bride.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>"maranu bhaia dukhu mae 0' mother, it is death for me" (GG, 1108). Having lost her sleep and appetite, the bride in the month of Savan lives a deathlike life. The integration of polarities life and death, lightning in the skies and the bed on which she, alone, tosses and turns in darkness is accomplished in the person of the bride.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Savan(Saun)===</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Sawan is the fifth month in the traditional Sikh Nanakshahi calendar. This month coincides with July and August in the Gregorian and Julian calendars. It is 31 days long. The month starts on July 16 and ends on August 15. Next Sikh month Bhadon starts on August 16</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Bhadon===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Bhadon===</div></td></tr>
</table>Sukhmankahlonhttps://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=99921&oldid=prevHari singh: /* Bara Maha Manjh */2012-01-22T02:29:39Z<p><span dir="auto"><span class="autocomment">Bara Maha Manjh</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==[[Bara Maha Manjh]]==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==[[Bara Maha Manjh]]==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>It is [[Guru Arjan]]'s calendar poem in the measure [[Majh]] included in the [[Guru Granth Sahib]] (<del style="font-weight: bold; text-decoration: none;">GG</del>, pages 133<del style="font-weight: bold; text-decoration: none;">-</del>136). The opening verse of the composition presents the binary theme of the poem: the factual situation of the human soul's separation from the Divine Soul (''kirati karam ke vichhure bound by our deeds are we parted from Thee''), and its quest for union with Him (''kari kirpa melahu ram by Thy grace grant union, 0' Lord''). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>It is [[Guru Arjan]]'s calendar poem in the measure [[Majh]] included in the [[Guru Granth Sahib]] (<ins style="font-weight: bold; text-decoration: none;">[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=133&punjabi=t&id=5449#l5449 SGGS</ins>, pages 133 <ins style="font-weight: bold; text-decoration: none;">to </ins>136<ins style="font-weight: bold; text-decoration: none;">]</ins>). The opening verse of the composition presents the binary theme of the poem: the factual situation of the human soul's separation from the Divine Soul (''kirati karam ke vichhure bound by our deeds are we parted from Thee''), and its quest for union with Him (''kari kirpa melahu ram by Thy grace grant union, 0' Lord''). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Torn as under from her Immutable Origin, she suffers; for instance: asaru tapanda tisu lagai hari nahu najinna pasi the month ofAsar burns for her who does not have her Divine Husband close to her. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Torn as under from her Immutable Origin, she suffers; for instance: asaru tapanda tisu lagai hari nahu najinna pasi the month ofAsar burns for her who does not have her Divine Husband close to her. </div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>These individuals are tortured by duality: they see themselves apart from the Eternal One. Thus they remain victims to Yama, the god of death, and keep migrating from one birth to another. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>These individuals are tortured by duality: they see themselves apart from the Eternal One. Thus they remain victims to Yama, the god of death, and keep migrating from one birth to another. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>This existing tragedy is attributed to karma, past deeds, which are referred to as malu or filth which accumulates through successive births. But time passages. One month passes into the next. The Bikarami year begins with Chet and ends with Phagan (Phalguna) only to begin again with Chet (Chaitra). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Year begins with Chet, ends with Phagan ===</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>This existing tragedy is attributed to karma, past deeds, which are referred to as malu or filth which accumulates through successive births. But time passages. One month passes into the next. The Bikarami year begins with <ins style="font-weight: bold; text-decoration: none;">[[</ins>Chet<ins style="font-weight: bold; text-decoration: none;">]] </ins>and ends with <ins style="font-weight: bold; text-decoration: none;">[[</ins>Phagan<ins style="font-weight: bold; text-decoration: none;">]] </ins>(Phalguna) only to begin again with Chet (Chaitra). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>As one sows so shall one reap. With good deeds then, the chasm can be bridged. Time these very twelve months offers opportunities to unite with the Timeless One. But two conditions apply first, initiative on the part of the individual in the form of an intense longing (8), keeping company of the holy (2,6,12), reciting the Divine Name (4, 6,8,10), singing the praises of the Infinite (13) and realizing that He is indeed with the self (2); and second, the favour, the grace of the Lord Divine. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>As one sows so shall one reap. With good deeds then, the chasm can be bridged. Time these very twelve months offers opportunities to unite with the Timeless One. But two conditions apply first, initiative on the part of the individual in the form of an intense longing (8), keeping company of the holy (2,6,12), reciting the Divine Name (4, 6,8,10), singing the praises of the Infinite (13) and realizing that He is indeed with the self (2); and second, the favour, the grace of the Lord Divine. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Throughout the composition we hear Guru Arjan beseech Him for His mercy, His benevolent glance (nadar). Once united, ultimate <del style="font-weight: bold; text-decoration: none;">libreration </del>is achieved and one is freed from the cycle of birth and death. Through the months, months are transcended. Time takes one into the state of Timeless everlasting bliss.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Throughout the composition we hear <ins style="font-weight: bold; text-decoration: none;">[[</ins>Guru Arjan<ins style="font-weight: bold; text-decoration: none;">]] </ins>beseech Him for His mercy, His benevolent glance (nadar). Once united, ultimate <ins style="font-weight: bold; text-decoration: none;">liberation </ins>is achieved and one is freed from the cycle of birth and death. Through the months, months are transcended. Time takes one into the state of Timeless everlasting bliss.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Vaisakh, Jhet, Asar (Harh) and Savan ===</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Excluding the opening stanza which serves as a prologue and the concluding one which serves as epilogue, each of the intervening stanzas commences with the name of the month, beginning with Chet. By cherishing the Lord in the month of Chet one attains bliss abundant. Baisakh, the month following [[Chet]], becomes gladsome only if one meets the Lord's devotees who help him end his duality (3). Asar is scorching for those separated from the Spouse (5) and Savan is blessed for such of the united wives as cherish in their hearts the Name Divine (6). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Excluding the opening stanza which serves as a prologue and the concluding one which serves as epilogue, each of the intervening stanzas commences with the name of the month, beginning with Chet. By cherishing the Lord in the month of Chet one attains bliss abundant. <ins style="font-weight: bold; text-decoration: none;">[[</ins>Baisakh<ins style="font-weight: bold; text-decoration: none;">]]</ins>, the month following [[Chet]], becomes gladsome only if one meets the Lord's devotees who help him end his duality (3). <ins style="font-weight: bold; text-decoration: none;">[[</ins>Asar<ins style="font-weight: bold; text-decoration: none;">]] </ins>is scorching for those separated from the Spouse (5) and <ins style="font-weight: bold; text-decoration: none;">[[</ins>Savan<ins style="font-weight: bold; text-decoration: none;">]] </ins>is blessed for such of the united wives as cherish in their hearts the Name Divine (6). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>However, man's own forgetfulness of God is the cause of all his suffering. All duality and pangs end as one by excelling good fortune attains union with the Lord (9). In the month <del style="font-weight: bold; text-decoration: none;">ofMagh</del>, man must 'bathe' in the dust of the feet of the holy and remember His name, for thus alone can he wash off the dirt of past deeds (12). The poem concludes with the statement that for him upon whom rests the Lord's grace, all months and days and all timings are auspicious (14). It is this Divine nadar or benevolent glance coupled with the individual's own initiative which helps him break the cycle of transmigration and win acceptance at the Lord's portal.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>However, man's own forgetfulness of God is the cause of all his suffering. All duality and pangs end as one by excelling good fortune attains union with the Lord (9). In the month <ins style="font-weight: bold; text-decoration: none;">of [[Magh]]</ins>, man must 'bathe' in the dust of the feet of the holy and remember His name, for thus alone can he wash off the dirt of past deeds (12). The poem concludes with the statement that for him upon whom rests the Lord's grace, all months and days and all timings are auspicious (14). It is this Divine nadar or benevolent glance coupled with the individual's own initiative which helps him break the cycle of transmigration and win acceptance at the Lord's portal.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Philosophical structure for the year ===</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The [[Barah Maha]] has its philosophical structure. It artistically celebrates the existence of the Singular Reality and reiterates that there is none other besides Him: Prabh binu avaru na koi (3); prabh tudhu binu duja ko nahi (5); prabh vinu duja ko nahi (8). This adumbrates the basic tenet of the Sikh faith. The poem also poses the Sikh paradox that while He is in everything and is everywhere: Jali thali mahialipuria ravia vichi vana He pervades waters, the earth and the spaces and He is in the woods and glades (2), He is utterly unfathomable and unknowable agam agahu (11). </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The [[Barah Maha]] has its philosophical structure. It artistically celebrates the existence of the Singular Reality and reiterates that there is none other besides Him: Prabh binu avaru na koi (3); prabh tudhu binu duja ko nahi (5); prabh vinu duja ko nahi (8). This adumbrates the basic tenet of the Sikh faith. The poem also poses the Sikh paradox that while He is in everything and is everywhere: Jali thali mahialipuria ravia vichi vana He pervades waters, the earth and the spaces and He is in the woods and glades (2), He is utterly unfathomable and unknowable agam agahu (11). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Thus fully Immanent as well as Transcendent is He. The Sikh understanding of the world is here affirmed as a "separation" in which there is no essential gap between the Creator and His creation, but because of the illusionary vision, the human ego, the self is seen as apart from its ontological core. The soteriological goal thus is the "unity" which rather than being a physical merging is fundamentally a realization of That One within. Furthermore, in keeping with the Sikh metaphysical postulate, God is compassionate and merciful, and He will by His grace (nadar) end some day all duality and suffering. In fact, so caring is the Lord Master that "He will draw you unto Himself by the arm for union everlasting karu gahi lini parbrahmi bahuri na vichhuriahu (11). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Thus fully Immanent as well as Transcendent is He. The Sikh understanding of the world is here affirmed as a "separation" in which there is no essential gap between the Creator and His creation, but because of the illusionary vision, the human ego, the self is seen as apart from its ontological core. The soteriological goal thus is the "unity" which rather than being a physical merging is fundamentally a realization of That One within. </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Furthermore, in keeping with the Sikh metaphysical postulate, God is compassionate and merciful, and He will by His grace (nadar) end some day all duality and suffering. In fact, so caring is the Lord Master that "He will draw you unto Himself by the arm for union everlasting karu gahi lini parbrahmi bahuri na vichhuriahu (11). </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Optimism and hope ===</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The concluding verses recall towards the phenomenal world. One must participate in life, discarding hesitation. All beginnings will be made auspicious for him were he to have trust in the Divine favour. Optimism is the keynote of this poem of viraha or the pang of separation. The philosophical ideals of the Sikh faith have thus been mirrored most poetically in the Barah Maha. The reader is struck immediately by the enthralling rhythm of the composition. Both assonance and consonance have been employed to telling effect. The lines in the different stanzas run in rhyme. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The concluding verses recall towards the phenomenal world. One must participate in life, discarding hesitation. All beginnings will be made auspicious for him were he to have trust in the Divine favour. Optimism is the keynote of this poem of viraha or the pang of separation. The philosophical ideals of the Sikh faith have thus been mirrored most poetically in the Barah Maha. The reader is struck immediately by the enthralling rhythm of the composition. Both assonance and consonance have been employed to telling effect. The lines in the different stanzas run in rhyme. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>For instance, in the opening passage, "am" is repeated throughout; in the second, "na"; in the last "re". Guru Arjan's Barah Maha is recited ceremonially at Sikh congregations or by individuals at their homes on the first day of each of the Indian solar months. This is a way of announcing the beginning of the new month and invoking Divine blessing.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>For instance, in the opening passage, "am" is repeated throughout; in the second, "na"; in the last "re". <ins style="font-weight: bold; text-decoration: none;">[[</ins>Guru Arjan's<ins style="font-weight: bold; text-decoration: none;">]] </ins>Barah Maha is recited ceremonially at Sikh congregations or by individuals at their homes on the first day of each of the Indian solar months. This is a way of announcing the beginning of the new month and invoking Divine blessing.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==[[Bara Maha Tukhri]] by Guru Nanak==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==[[Bara Maha Tukhri]] by Guru Nanak==</div></td></tr>
</table>Hari singhhttps://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=99919&oldid=prevHari singh: /* Bara Maha Tukhri */2012-01-22T02:18:09Z<p><span dir="auto"><span class="autocomment">Bara Maha Tukhri</span></span></p>
<a href="https://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=99919&oldid=52775">Show changes</a>Hari singhhttps://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=52775&oldid=prevHari singh: /* Bara Maha Manjh */2008-04-13T18:27:19Z<p><span dir="auto"><span class="autocomment"><a href="/index.php/Bara_Maha_Manjh" class="mw-redirect" title="Bara Maha Manjh">Bara Maha Manjh</a></span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 12:27, 13 April 2008</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==[[Bara Maha Manjh]]==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==[[Bara Maha Manjh]]==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>It is [[Guru Arjan]]'s calendar poem in the measure Majh included in the [[Guru Granth Sahib]] (GG, <del style="font-weight: bold; text-decoration: none;">13336</del>). The opening verse of the composition presents the binary theme of the poem: the factual situation of the human soul's separation from the Divine Soul (''kirati karam ke vichhure bound by our deeds are we parted from Thee''), and its quest for union with Him (''kari kirpa melahu ram by Thy grace grant union, 0' Lord'')<del style="font-weight: bold; text-decoration: none;">. Torn asunder from her Immutable Origin, she suffers; for instance:</del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>It is [[Guru Arjan]]'s calendar poem in the measure <ins style="font-weight: bold; text-decoration: none;">[[</ins>Majh<ins style="font-weight: bold; text-decoration: none;">]] </ins>included in the [[Guru Granth Sahib]] (GG, <ins style="font-weight: bold; text-decoration: none;">pages 133-136</ins>). The opening verse of the composition presents the binary theme of the poem: the factual situation of the human soul's separation from the Divine Soul (''kirati karam ke vichhure bound by our deeds are we parted from Thee''), and its quest for union with Him (''kari kirpa melahu ram by Thy grace grant union, 0' Lord''). </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">asaru tapanda tisu lagai hari nahu najinna pasi the month ofAsar burns for her who does not have her Divine Husband close to her. These individuals are tortured by duality: they see themselves apart from the Eternal One. Thus they remain victims to Yama, the god of death, and keep migrating from one birth to another. This existing tragedy is attributed to karma, past deeds, which are referred to as malu or filth which accumulates through successive births. But time passages. One month passes into the next. The Bikarami year begins with Chet and ends with Phagan (Phalguna) only to begin again with Chet (Chaitra). As one sows so shall one reap. With good deeds then, the chasm can be bridged. Time these very twelve months offers opportunities to unite with the Timeless One. But two conditions apply first, initiative on the part of the individual in the form of an intense longing (8), keeping company of the holy (2,6,12), reciting the Divine Name (4, 6,8,10), singing the praises of the Infinite (13) and realizing that He is indeed with the self (2); and second, the favour, the grace of the Lord Divine. Throughout the composition we hear Guru Arjan beseech Him for His mercy, His benevolent glance (nadar). Once united, ultimate libreration is achieved and one is freed from the cycle of birth and death. Through the months, months are transcended. Time takes one into the state of Timeless everlasting bliss</del>.</div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">Excluding the opening stanza which serves </del>as <del style="font-weight: bold; text-decoration: none;">a prologue and the concluding one which serves as epilogue, each of the intervening stanzas commences with the name of the month, beginning with Chet. By cherishing the Lord in the month of Chet one attains bliss abundant. Baisakh, the month following Chet</del>, <del style="font-weight: bold; text-decoration: none;">becomes gladsome only if one meets the Lord's devotees who help him end his duality (3). Asar is scorching </del>for <del style="font-weight: bold; text-decoration: none;">those separated from the Spouse (5) and Savan is blessed for such of the united wives as cherish in their hearts the Name Divine (6). However, man's own forgetfulness of God is the cause of all his suffering. All duality and pangs end as one by excelling good fortune attains union with the Lord (9). In </del>the month <del style="font-weight: bold; text-decoration: none;">ofMagh, man must 'bathe' in the dust of the feet of the holy and remember His name, </del>for <del style="font-weight: bold; text-decoration: none;">thus alone can he wash off the dirt of past deeds (12). The poem concludes with the statement that for him upon whom rests the Lord's grace, all months and days and all timings are auspicious (14). It is this </del>Divine <del style="font-weight: bold; text-decoration: none;">nadar or benevolent glance coupled with the individual's own initiative which helps him break the cycle of transmigration and win acceptance at the Lord's portal</del>.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Torn </ins>as <ins style="font-weight: bold; text-decoration: none;">under from her Immutable Origin</ins>, <ins style="font-weight: bold; text-decoration: none;">she suffers; </ins>for <ins style="font-weight: bold; text-decoration: none;">instance: asaru tapanda tisu lagai hari nahu najinna pasi </ins>the month <ins style="font-weight: bold; text-decoration: none;">ofAsar burns </ins>for <ins style="font-weight: bold; text-decoration: none;">her who does not have her </ins>Divine <ins style="font-weight: bold; text-decoration: none;">Husband close to her</ins>. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Barah Maha has its philosophical structure. It artistically celebrates the existence of the Singular Reality and reiterates that there is none other besides Him: Prabh binu avaru na koi (3); prabh tudhu binu duja ko nahi (5); prabh vinu duja ko nahi (8). This adumbrates the basic tenet of the Sikh faith. The poem also poses the Sikh paradox that while He is in everything and is everywhere: Jali thali mahialipuria ravia vichi vana He pervades waters, the earth and the spaces and He is in the woods and glades (2), He is utterly unfathomable and unknowable agam agahu (11). Thus fully Immanent as well as Transcendent is He. The Sikh understanding of the world is here affirmed as a "separation" in which there is no essential gap between the Creator and His creation, but because of the illusionary vision, the human ego, the self is seen as apart from its ontological core. The soteriological goal thus is the "unity" which rather than being a physical merging is fundamentally a realization of That One within. Furthermore, in keeping with the Sikh metaphysical postulate, God is compassionate and merciful, and He will by His grace (nadar) end some day all duality and suffering. In fact, so caring is the Lord Master that "He will draw you unto Himself by the arm for union everlasting karu gahi lini parbrahmi bahuri na vichhuriahu (11). The concluding verses recall towards the phenomenal world. One must participate in life, discarding hesitation. All beginnings will be made auspicious for him were he to have trust in the Divine favour. Optimism is the keynote of this poem of viraha or the pang of separation. The philosophical ideals of the Sikh faith have thus been mirrored most poetically in the Barah Maha. The reader is struck immediately by the enthralling rhythm of the composition. Both assonance and consonance have been employed to telling effect. The lines in the different stanzas run in rhyme. For instance, in the opening passage, "am" is repeated throughout; in the second, "na"; in the last "re". Guru Arjan's Barah Maha is recited ceremonially at Sikh congregations or by individuals at their homes on the first day of each of the Indian solar months. This is a way of announcing the beginning of the new month and invoking Divine blessing.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">These individuals are tortured by duality: they see themselves apart from the Eternal One. Thus they remain victims to Yama, the god of death, and keep migrating from one birth to another. </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">This existing tragedy is attributed to karma, past deeds, which are referred to as malu or filth which accumulates through successive births. But time passages. One month passes into the next. The Bikarami year begins with Chet and ends with Phagan (Phalguna) only to begin again with Chet (Chaitra). </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">As one sows so shall one reap. With good deeds then, the chasm can be bridged. Time these very twelve months offers opportunities to unite with the Timeless One. But two conditions apply first, initiative on the part of the individual in the form of an intense longing (8), keeping company of the holy (2,6,12), reciting the Divine Name (4, 6,8,10), singing the praises of the Infinite (13) and realizing that He is indeed with the self (2); and second, the favour, the grace of the Lord Divine. </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Throughout the composition we hear Guru Arjan beseech Him for His mercy, His benevolent glance (nadar). Once united, ultimate libreration is achieved and one is freed from the cycle of birth and death. Through the months, months are transcended. Time takes one into the state of Timeless everlasting bliss.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Excluding the opening stanza which serves as a prologue and the concluding one which serves as epilogue, each of the intervening stanzas commences with the name of the month, beginning with Chet. By cherishing the Lord in the month of Chet one attains bliss abundant. Baisakh, the month following [[Chet]], becomes gladsome only if one meets the Lord's devotees who help him end his duality (3). Asar is scorching for those separated from the Spouse (5) and Savan is blessed for such of the united wives as cherish in their hearts the Name Divine (6). </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">However, man's own forgetfulness of God is the cause of all his suffering. All duality and pangs end as one by excelling good fortune attains union with the Lord (9). In the month ofMagh, man must 'bathe' in the dust of the feet of the holy and remember His name, for thus alone can he wash off the dirt of past deeds (12). The poem concludes with the statement that for him upon whom rests the Lord's grace, all months and days and all timings are auspicious (14). It is this Divine nadar or benevolent glance coupled with the individual's own initiative which helps him break the cycle of transmigration and win acceptance at the Lord's portal.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The <ins style="font-weight: bold; text-decoration: none;">[[</ins>Barah Maha<ins style="font-weight: bold; text-decoration: none;">]] </ins>has its philosophical structure. It artistically celebrates the existence of the Singular Reality and reiterates that there is none other besides Him: Prabh binu avaru na koi (3); prabh tudhu binu duja ko nahi (5); prabh vinu duja ko nahi (8). This adumbrates the basic tenet of the Sikh faith. The poem also poses the Sikh paradox that while He is in everything and is everywhere: Jali thali mahialipuria ravia vichi vana He pervades waters, the earth and the spaces and He is in the woods and glades (2), He is utterly unfathomable and unknowable agam agahu (11). </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Thus fully Immanent as well as Transcendent is He. The Sikh understanding of the world is here affirmed as a "separation" in which there is no essential gap between the Creator and His creation, but because of the illusionary vision, the human ego, the self is seen as apart from its ontological core. The soteriological goal thus is the "unity" which rather than being a physical merging is fundamentally a realization of That One within. Furthermore, in keeping with the Sikh metaphysical postulate, God is compassionate and merciful, and He will by His grace (nadar) end some day all duality and suffering. In fact, so caring is the Lord Master that "He will draw you unto Himself by the arm for union everlasting karu gahi lini parbrahmi bahuri na vichhuriahu (11). </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The concluding verses recall towards the phenomenal world. One must participate in life, discarding hesitation. All beginnings will be made auspicious for him were he to have trust in the Divine favour. Optimism is the keynote of this poem of viraha or the pang of separation. The philosophical ideals of the Sikh faith have thus been mirrored most poetically in the Barah Maha. The reader is struck immediately by the enthralling rhythm of the composition. Both assonance and consonance have been employed to telling effect. The lines in the different stanzas run in rhyme. </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>For instance, in the opening passage, "am" is repeated throughout; in the second, "na"; in the last "re". Guru Arjan's Barah Maha is recited ceremonially at Sikh congregations or by individuals at their homes on the first day of each of the Indian solar months. This is a way of announcing the beginning of the new month and invoking Divine blessing.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==[[Bara Maha Tukhri]]==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==[[Bara Maha Tukhri]]==</div></td></tr>
</table>Hari singhhttps://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=40938&oldid=prevPaapi at 18:24, 22 September 20072007-09-22T18:24:23Z<p></p>
<a href="https://www.sikhiwiki.org/index.php?title=Bara_Maha&diff=40938&oldid=29478">Show changes</a>Paapi