Shivpreet Singh
Shivpreet Singh
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Deen Dayaal Bharose Tere

I grew up listening to this shabad composed by Bhai Gopal Singh.  The shabad emphasizes the importance of meditation on the divine entity "Raam." The shabad implores the singer/seeker to meditate like Dhroo and Prahlaad.  Dhruv and Prahlad both completely trusted Hari as they meditated. Because of their trust they were both emancipated.  The shabad reminds us that oneness guides our path and liberates the soul. The singer attains enlightenment and breaks free from the cycle of reincarnation. This ultimate Giver, is takes care of us here in this world, and the world beyond. 

Simple Translation - Deen Dayaal Bharose Tere


Meditate, my soul, upon "Raam"
Just Like Dhroo and Prahlaad meditated on Hari. ||1||

O Merciful Lord, you have my complete trust
Along with me, my family is saved ||1||Pause||

When He wills, He guides our path
He guides this vessel, sets our spirits free. ||2||

Through Guru's Grace I am enlightened
I am free from reincarnation's cycle. ||3||

Kabeer implores, remember Sarangpani
In this world and beyond, He's the ultimate Giver. ||4||2||10||61||


Deen Dayaal Bharose Tere - Traditional Lyrics and Translation


ਗਉੜੀ ॥
गउड़ी ॥
Gaoṛī.
Gauree:

ਰਾਮ ਜਪਉ ਜੀਅ ਐਸੇ ਐਸੇ ॥
राम जपउ जीअ ऐसे ऐसे ॥
Rām japao jīa aise aise.
Meditate on the Lord, O my soul,

ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਜਪਿਓ ਹਰਿ ਜੈਸੇ ॥੧॥
ध्रू प्रहिलाद जपिओ हरि जैसे ॥१॥
Ḏẖarū parhilāḏ japio har jaise. ||1||
just as Dhroo and Prahlaad meditated on the Lord. ||1||

ਦੀਨ ਦਇਆਲ ਭਰੋਸੇ ਤੇਰੇ ॥
दीन दइआल भरोसे तेरे ॥
Ḏīn ḏaiāl bẖarose ṯere.
O Lord, Merciful to the meek, I have placed my faith in You;

ਸਭੁ ਪਰਵਾਰੁ ਚੜਾਇਆ ਬੇੜੇ ॥੧॥ ਰਹਾਉ ॥
सभु परवारु चड़ाइआ बेड़े ॥१॥ रहाउ ॥
Sabẖ parvār cẖaṛāiā beṛe. ||1|| rahāo.
along with all my family, I have come aboard Your boat. ||1||Pause||

ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਹੁਕਮੁ ਮਨਾਵੈ ॥
जा तिसु भावै ता हुकमु मनावै ॥
Jā ṯis bẖāvai ṯā hukam manāvai.
When it is pleasing to Him, then He inspires us to obey the Hukam of His Command.

ਇਸ ਬੇੜੇ ਕਉ ਪਾਰਿ ਲਘਾਵੈ ॥੨॥
इस बेड़े कउ पारि लघावै ॥२॥
Is beṛe kao pār lagẖāvai. ||2||
He causes this boat to cross over. ||2||

ਗੁਰ ਪਰਸਾਦਿ ਐਸੀ ਬੁਧਿ ਸਮਾਨੀ ॥
गुर परसादि ऐसी बुधि समानी ॥
Gur parsāḏ aisī buḏẖ samānī.
By Guru's Grace, such understanding is infused into me;

ਚੂਕਿ ਗਈ ਫਿਰਿ ਆਵਨ ਜਾਨੀ ॥੩॥
चूकि गई फिरि आवन जानी ॥३॥
Cẖūk gaī fir āvan jānī. ||3||
my comings and goings in reincarnation have ended. ||3||

ਕਹੁ ਕਬੀਰ ਭਜੁ ਸਾਰਿਗਪਾਨੀ ॥
कहु कबीर भजु सारिगपानी ॥
Kaho Kabīr bẖaj sārigpānī.
Says Kabeer, meditate, vibrate upon the Lord, the Sustainer of the earth.

ਉਰਵਾਰਿ ਪਾਰਿ ਸਭ ਏਕੋ ਦਾਨੀ ॥੪॥੨॥੧੦॥੬੧॥
उरवारि पारि सभ एको दानी ॥४॥२॥१०॥६१॥
Urvār pār sabẖ eko ḏānī. ||4||2||10||61||
In this world, in the world beyond and everywhere, He alone is the Giver. ||4||2||10||61||

Guru Nanak's Navai Kai Rang


Now i lay (with everywhere around)

Now i lay (with everywhere around)
me (the great dim deep sound
of rain; and of always and of nowhere) and

what a gently welcoming darkestness -

now i lay me down (in a most steep
more than music) feeling that sunlight is
(life and day are) only loaned: whereas
night is given (night and death and the rain

are given; and given is how beautifully snow)

now i lay me down to dream of (nothing
i or any somebody or you
can begin to begin to imagine)

something which nobody may keep.
now i lay me down to dream of Spring

e. e. cummings
(Oct 14, 1894 - Sept 3, 1962)


As I delve into e. e. cummings' poem, "now i lay (with everywhere around)," two lines have captured my attention, and they have prompted me to reflect deeply on the nature of life and death. These lines have struck a chord with me, and I find their connection to Kabir's philosophy, "phool shankar deo" – the flower is Shiva, to be particularly intriguing. Together, these two lines underscore the idea that death, like Shiva and the flower, is an essential part of the cosmic order. 

In the poem, cummings writes, "sunlight is (life and day are) only loaned: whereas night is given." These words encapsulate a distinctive perspective on the ephemeral quality of life. It's as if life, symbolized by "sunlight" and the experiences of the day, is but a temporary loan, a gift with an expiration date. This viewpoint urges us to acknowledge the impermanence of our earthly existence and to treasure each fleeting moment. It serves as a reminder that the vibrant experiences of life, like sunlight, are transient and finite.

Conversely, cummings contrasts this with the idea that "night is given." Here, night symbolizes death. In this context, death is not something borrowed or temporary; it is an intrinsic part of our human journey, something "given" to us. This perspective challenges the conventional fear of death and suggests that it is a natural and inevitable component of life's cycle. It implies that death is not an end but a transition, a step in the ongoing journey of existence.

Now, I turn to Kabir's philosophy of "phool shankar deo" – the flower is Shiva. In this belief system, the fragile and ephemeral nature of a flower symbolizes life, while Shiva, traditionally seen as the god of destruction, is associated with it. Shiva's role as the destroyer is not merely about causing destruction; it's about making way for renewal and new beginnings. In this interpretation, death becomes an essential part of the cosmic cycle, much like the flower's role in the grand scheme of things.

When I connect these two philosophies, cummings' portrayal of death as a natural and necessary part of life aligns beautifully with Kabir's perspective on the flower and Shiva. Just as Shiva's destructive aspect paves the way for new growth and life, death, in cummings' view, becomes a process that rejuvenates, making space for the eventual emergence of spring – a season symbolizing renewal and the birth of new life.

This connection offers a holistic and harmonious perspective on the cycle of life and death. It transforms the concept of death from something ominous and fearful into a vital part of the ongoing cosmic dance. Death, much like the flower, plays a crucial role in the ever-turning wheel of existence, allowing for the continuous cycle of life, symbolized by the arrival of spring.

Overall, the poem encourages us to embrace the cyclical nature of life and death, finding solace in the belief that, like the flower, death is not an end but a transformative stage that leads to rebirth and the eternal renewal of life.

Yesterday, we lost an amazing kirtaniya, Prof. Kartar Singh ji who passed away at the age of 94 years. 

He was recently handed over the Padma Shri award by the Ludhiana DC in the hospital.

Professor Sahib leaves an amazing treasure of music for us, through which he will always live among us.  While I have enjoyed a lot of his compositions, I especially like two of his Basant compositions. Both these were sung live in Harimandir Sahib. Both are the traditional Shudha Basant which is different from the more popular purvi basant which is often sung by Hindustani classical musicians. 

Raga Basant is a Hindustani classical music raga that is associated with the season of spring and is typically performed in the evening. During the spring season it can also be sung at any time. It is also associated with the Hindu festival of Vasant Panchami, which marks the arrival of spring. The raga is often used to convey feelings of joy, happiness, new beginnings and celebration.

Nahi Chhodo Re Baba Raam Naam (Bhagat Kabir)




ਪ੍ਰਹਲਾਦ ਪਠਾਏ ਪੜਨ ਸਾਲ ॥
प्रहलाद पठाए पड़न साल ॥
Parahlāḏ paṯẖāe paṛan sāl.
Prahlaad was sent to school.

ਸੰਗਿ ਸਖਾ ਬਹੁ ਲੀਏ ਬਾਲ ॥
संगि सखा बहु लीए बाल ॥
Sang sakẖā baho līe bāl.
He took many of his friends along with him.

ਮੋ ਕਉ ਕਹਾ ਪੜ੍ਹ੍ਹਾਵਸਿ ਆਲ ਜਾਲ ॥
मो कउ कहा पड़्हावसि आल जाल ॥
Mo kao kahā paṛĥāvas āl jāl.
He asked his teacher, "Why do you teach me about worldly affairs?

ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਸ੍ਰੀ ਗੋੁਪਾਲ ॥੧॥
मेरी पटीआ लिखि देहु स्री गोपाल ॥१॥
Merī patīā likẖ ḏeh sarī gopāl. ||1||
Write the Name of the Dear Lord on my tablet."||1||

ਨਹੀ ਛੋਡਉ ਰੇ ਬਾਬਾ ਰਾਮ ਨਾਮ ॥
नही छोडउ रे बाबा राम नाम ॥
Nahī cẖẖodao re bābā rām nām.
O Baba, I will not forsake the Name of the Lord.

ਮੇਰੋ ਅਉਰ ਪੜ੍ਹ੍ਹਨ ਸਿਉ ਨਹੀ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥
मेरो अउर पड़्हन सिउ नही कामु ॥१॥ रहाउ ॥
Mero aor paṛĥan sio nahī kām. ||1|| rahāo.
I will not bother with any other lessons. ||1||Pause||

ਸੰਡੈ ਮਰਕੈ ਕਹਿਓ ਜਾਇ ॥
संडै मरकै कहिओ जाइ ॥
Sandai markai kahio jāe.
Sanda and Marka went to the king to complain.

ਪ੍ਰਹਲਾਦ ਬੁਲਾਏ ਬੇਗਿ ਧਾਇ ॥
प्रहलाद बुलाए बेगि धाइ ॥
Parahlāḏ bulāe beg ḏẖāe.
He sent for Prahlaad to come at once.

ਤੂ ਰਾਮ ਕਹਨ ਕੀ ਛੋਡੁ ਬਾਨਿ ॥
तू राम कहन की छोडु बानि ॥
Ŧū rām kahan kī cẖẖod bān.
He said to him, "Stop uttering the Lord's Name.

ਤੁਝੁ ਤੁਰਤੁ ਛਡਾਊ ਮੇਰੋ ਕਹਿਓ ਮਾਨਿ ॥੨॥
तुझु तुरतु छडाऊ मेरो कहिओ मानि ॥२॥
Ŧujẖ ṯuraṯ cẖẖadāū mero kahio mān. ||2||
I shall release you at once, if you obey my words."||2||

ਮੋ ਕਉ ਕਹਾ ਸਤਾਵਹੁ ਬਾਰ ਬਾਰ ॥
मो कउ कहा सतावहु बार बार ॥
Mo kao kahā saṯāvahu bār bār.
Prahlaad answered, "Why do you annoy me, over and over again?

ਪ੍ਰਭਿ ਜਲ ਥਲ ਗਿਰਿ ਕੀਏ ਪਹਾਰ ॥
प्रभि जल थल गिरि कीए पहार ॥
Parabẖ jal thal gir kīe pahār.
God created the water, land, hills and mountains.

ਇਕੁ ਰਾਮੁ ਨ ਛੋਡਉ ਗੁਰਹਿ ਗਾਰਿ ॥
इकु रामु न छोडउ गुरहि गारि ॥
Ik rām na cẖẖodao gurėh gār.
I shall not forsake the One Lord; if I did, I would be going against my Guru.

ਮੋ ਕਉ ਘਾਲਿ ਜਾਰਿ ਭਾਵੈ ਮਾਰਿ ਡਾਰਿ ॥੩॥
मो कउ घालि जारि भावै मारि डारि ॥३॥
Mo kao gẖāl jār bẖāvai mār dār. ||3||
You might as well throw me into the fire and kill me."||3||

ਕਾਢਿ ਖੜਗੁ ਕੋਪਿਓ ਰਿਸਾਇ ॥
काढि खड़गु कोपिओ रिसाइ ॥
Kādẖ kẖaṛag kopio risāe.
The king became angry and drew his sword.

ਤੁਝ ਰਾਖਨਹਾਰੋ ਮੋਹਿ ਬਤਾਇ ॥
तुझ राखनहारो मोहि बताइ ॥
Ŧujẖ rākẖanhāro mohi baṯāe.
Show me your protector now!

ਪ੍ਰਭ ਥੰਭ ਤੇ ਨਿਕਸੇ ਕੈ ਬਿਸਥਾਰ ॥
प्रभ थ्मभ ते निकसे कै बिसथार ॥
Parabẖ thambẖ ṯe nikse kai bisthār.
So God emerged out of the pillar, and assumed a mighty form.

ਹਰਨਾਖਸੁ ਛੇਦਿਓ ਨਖ ਬਿਦਾਰ ॥੪॥
हरनाखसु छेदिओ नख बिदार ॥४॥
Harnākẖas cẖẖeḏio nakẖ biḏār. ||4||
He killed Harnaakhash, tearing him apart with his nails. ||4||

ਓਇ ਪਰਮ ਪੁਰਖ ਦੇਵਾਧਿ ਦੇਵ ॥
ओइ परम पुरख देवाधि देव ॥
Oe param purakẖ ḏevāḏẖ ḏev.
The Supreme Lord God, the Divinity of the divine,

ਭਗਤਿ ਹੇਤਿ ਨਰਸਿੰਘ ਭੇਵ ॥
भगति हेति नरसिंघ भेव ॥
Bẖagaṯ heṯ narsingẖ bẖev.
for the sake of His devotee, assumed the form of the man-lion.

ਕਹਿ ਕਬੀਰ ਕੋ ਲਖੈ ਨ ਪਾਰ ॥
कहि कबीर को लखै न पार ॥
Kahi Kabīr ko lakẖai na pār.
Says Kabeer, no one can know the Lord's limits.

ਪ੍ਰਹਲਾਦ ਉਧਾਰੇ ਅਨਿਕ ਬਾਰ ॥੫॥੪॥
प्रहलाद उधारे अनिक बार ॥५॥४॥
Parahlāḏ uḏẖāre anik bār. ||5||4||
He saves His devotees like Prahlaad over and over again. ||5||4||

Kat Jayiye Re Ghar Lago Rang - Professor Kartar Singh



ਰਾਮਾਨੰਦ ਜੀ ਘਰੁ ੧
रामानंद जी घरु १
Rāmānanḏ jī gẖar 1
Raamaanand Jee, First House:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ikoaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਕਤ ਜਾਈਐ ਰੇ ਘਰ ਲਾਗੋ ਰੰਗੁ ॥
कत जाईऐ रे घर लागो रंगु ॥
Kaṯ jāīai re gẖar lāgo rang.
Where should I go? My home is filled with bliss.

ਮੇਰਾ ਚਿਤੁ ਨ ਚਲੈ ਮਨੁ ਭਇਓ ਪੰਗੁ ॥੧॥ ਰਹਾਉ ॥
मेरा चितु न चलै मनु भइओ पंगु ॥१॥ रहाउ ॥
Merā cẖiṯ na cẖalai man bẖaio pang. ||1|| rahāo.
My consciousness does not go out wandering. My mind has become crippled. ||1||Pause||

ਏਕ ਦਿਵਸ ਮਨ ਭਈ ਉਮੰਗ ॥
एक दिवस मन भई उमंग ॥
Ėk ḏivas man bẖaī umang.
One day, a desire welled up in my mind.

ਘਸਿ ਚੰਦਨ ਚੋਆ ਬਹੁ ਸੁਗੰਧ ॥
घसि चंदन चोआ बहु सुगंध ॥
Gẖas cẖanḏan cẖoā baho suganḏẖ.
I ground up sandalwood, along with several fragrant oils.

ਪੂਜਨ ਚਾਲੀ ਬ੍ਰਹਮ ਠਾਇ ॥
पूजन चाली ब्रहम ठाइ ॥
Pūjan cẖālī barahm ṯẖāe.
I went to God's place, and worshipped Him there.

ਸੋ ਬ੍ਰਹਮੁ ਬਤਾਇਓ ਗੁਰ ਮਨ ਹੀ ਮਾਹਿ ॥੧॥
सो ब्रहमु बताइओ गुर मन ही माहि ॥१॥
So barahm baṯāio gur man hī māhi. ||1||
That God showed me the Guru, within my own mind. ||1||

ਜਹਾ ਜਾਈਐ ਤਹ ਜਲ ਪਖਾਨ ॥
जहा जाईऐ तह जल पखान ॥
Jahā jāīai ṯah jal pakẖān.
Wherever I go, I find water and stones.

ਤੂ ਪੂਰਿ ਰਹਿਓ ਹੈ ਸਭ ਸਮਾਨ ॥
तू पूरि रहिओ है सभ समान ॥
Ŧū pūr rahio hai sabẖ samān.
You are totally pervading and permeating in all.

ਬੇਦ ਪੁਰਾਨ ਸਭ ਦੇਖੇ ਜੋਇ ॥
बेद पुरान सभ देखे जोइ ॥
Beḏ purān sabẖ ḏekẖe joe.
I have searched through all the Vedas and the Puraanas.

ਊਹਾਂ ਤਉ ਜਾਈਐ ਜਉ ਈਹਾਂ ਨ ਹੋਇ ॥੨॥
ऊहां तउ जाईऐ जउ ईहां न होइ ॥२॥
Ūhāʼn ṯao jāīai jao īhāʼn na hoe. ||2||
I would go there, only if the Lord were not here. ||2||

ਸਤਿਗੁਰ ਮੈ ਬਲਿਹਾਰੀ ਤੋਰ ॥
सतिगुर मै बलिहारी तोर ॥
Saṯgur mai balihārī ṯor.
I am a sacrifice to You, O my True Guru.

ਜਿਨਿ ਸਕਲ ਬਿਕਲ ਭ੍ਰਮ ਕਾਟੇ ਮੋਰ ॥
जिनि सकल बिकल भ्रम काटे मोर ॥
Jin sakal bikal bẖaram kāte mor.
You have cut through all my confusion and doubt.

ਰਾਮਾਨੰਦ ਸੁਆਮੀ ਰਮਤ ਬ੍ਰਹਮ ॥
रामानंद सुआमी रमत ब्रहम ॥
Rāmānanḏ suāmī ramaṯ barahm.
Raamaanand's Lord and Master is the All-pervading Lord God.

ਗੁਰ ਕਾ ਸਬਦੁ ਕਾਟੈ ਕੋਟਿ ਕਰਮ ॥੩॥੧॥
गुर का सबदु काटै कोटि करम ॥३॥१॥
Gur kā sabaḏ kātai kot karam. ||3||1||
The Word of the Guru's Shabad eradicates the karma of millions of past actions. ||3||1||

This morning I am ruminating and meditating on poetry about being woven from one thread. 


Just like one thread holds a thousand beads - Bhagat Namdev

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ikoaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ
आसा बाणी स्री नामदेउ जी की
Āsā baṇī sarī nāmḏeo jī kī
Aasaa, The Word Of The Reverend Naam Dayv Jee:

ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥
एक अनेक बिआपक पूरक जत देखउ तत सोई ॥
Ėk anek biāpak pūrak jaṯ ḏekẖau ṯaṯ soī.
In the one and in the many, He is pervading and permeating; wherever I look, there He is.

ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥
माइआ चित्र बचित्र बिमोहित बिरला बूझै कोई ॥१॥
Māiā cẖiṯar bacẖiṯar bimohiṯ birlā būjẖai koī. ||1||
The marvelous image of Maya is so fascinating; how few understand this. ||1||

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥
सभु गोबिंदु है सभु गोबिंदु है गोबिंद बिनु नही कोई ॥
Sabẖ gobinḏ hai sabẖ gobinḏ hai gobinḏ bin nahī koī.
God is everything, God is everything. Without God, there is nothing at all.

ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
सूतु एकु मणि सत सहंस जैसे ओति पोति प्रभु सोई ॥१॥ रहाउ ॥
Sūṯ ek maṇ saṯ sahaʼns jaise oṯ poṯ parabẖ soī. ||1|| rahāo.
As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥
जल तरंग अरु फेन बुदबुदा जल ते भिंन न होई ॥
Jal ṯarang ar fen buḏbuḏā jal ṯe bẖinn na hoī.
The waves of the water, the foam and bubbles, are not distinct from the water.

ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥
इहु परपंचु पारब्रहम की लीला बिचरत आन न होई ॥२॥
Ih parpancẖ pārbarahm kī līlā bicẖraṯ ān na hoī. ||2||
This manifested world is the playful game of the Supreme Lord God; reflecting upon it, we find that it is not different from Him. ||2||

ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥
मिथिआ भरमु अरु सुपन मनोरथ सति पदारथु जानिआ ॥
Mithiā bẖaram ar supan manorath saṯ paḏārath jāniā.
False doubts and dream objects - man believes them to be true.

ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥
सुक्रित मनसा गुर उपदेसी जागत ही मनु मानिआ ॥३॥
Sukariṯ mansā gur upḏesī jāgaṯ hī man māniā. ||3||
The Guru has instructed me to try to do good deeds, and my awakened mind has accepted this. ||3||

ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥
कहत नामदेउ हरि की रचना देखहु रिदै बीचारी ॥
Kahaṯ nāmḏeo har kī racẖnā ḏekẖhu riḏai bīcẖārī.
Says Naam Dayv, see the Creation of the Lord, and reflect upon it in your heart.

ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥
घट घट अंतरि सरब निरंतरि केवल एक मुरारी ॥४॥१॥
Gẖat gẖat anṯar sarab niranṯar keval ek murārī. ||4||1||
In each and every heart, and deep within the very nucleus of all, is the One Lord. ||4||1||


There is a thread you follow - William Stafford


The Way it is

There’s a thread you follow. It goes among
things that change. But it doesn’t change.
People wonder about what you are pursuing.
You have to explain about the thread.
But it is hard for others to see.
While you hold it you can’t get lost.
Tragedies happen; people get hurt
or die; and you suffer and get old.
Nothing you do can stop time’s unfolding.
You don’t ever let go of the thread.

- William Stafford

I remember you on the rosary of my breath - Mirabai

Saanson Ki Mala Pe, made famous by Nusrat Fateh Ali Khan and written inspired by Mirabai and Amir Khusro. 

SANSON KI MALA PE SIMRUUN MAIN PEE KA NAAM
I bead my beloveds name on the garland of my breaths

PREM KI MAALA JAPTE JAPTE AAP BANI MEIN SHAYAAM
Beading the garland of love my beloveds name I myself became the God or shyaam,
I forgot about my own physical and spiritual existence


PREETAM KA KUCH DOSH NAHI HAI, WO TO HAI NIRDOSH
My beloved is not guilty He is innocent he is blemish less

APNE AAP SE BAATEIN KER KE HOO GAYI MEIN BADNAAM
Like insane person by talking with myself, I got a bad repute , bad name


PREM PIYALA JAB SE PIYA HAI, JEE KA HAI YEH HAAL
Since I drank the love from the glass of love my condition is such that

TAARO  PE NEEND AA JAYE KAANTON PE AARAM
On burning coils I can sleep and thorns I can rest



JEEVAN KA SHINGAR  HAI PREETAM, MAANG KA HAI SINDOOR
My beloved is the beautification adornment of  life and  vermilion in my hair

PREETAM KI NAZROON SE GIR KER JEENA HAI KISS KAAM
When fallen from  the eyes of my beloved what is the use of such living


In one thread everyone is strung - Guru Arjan


ਪਉੜੀ ॥
पउड़ी ॥
Paoṛī.
Pauree:

ਓਅੰ ਗੁਰਮੁਖਿ ਕੀਓ ਅਕਾਰਾ ॥
ओअं गुरमुखि कीओ अकारा ॥
Oaʼn gurmukẖ kīo akārā.
ONG: The One Universal Creator created the Creation through the Word of the Primal Guru.

ਏਕਹਿ ਸੂਤਿ ਪਰੋਵਨਹਾਰਾ ॥
एकहि सूति परोवनहारा ॥
Ėkėh sūṯ parovanhārā.
He strung it upon His one thread.

ਭਿੰਨ ਭਿੰਨ ਤ੍ਰੈ ਗੁਣ ਬਿਸਥਾਰੰ ॥
भिंन भिंन त्रै गुण बिसथारं ॥
Bẖinn bẖinn ṯarai guṇ bisthāraʼn.
He created the diverse expanse of the three qualities.

ਨਿਰਗੁਨ ਤੇ ਸਰਗੁਨ ਦ੍ਰਿਸਟਾਰੰ ॥
निरगुन ते सरगुन द्रिसटारं ॥
Nirgun ṯe sargun ḏaristāraʼn.
From formless, He appeared as form.

ਸਗਲ ਭਾਤਿ ਕਰਿ ਕਰਹਿ ਉਪਾਇਓ ॥
सगल भाति करि करहि उपाइओ ॥
Sagal bẖāṯ kar karahi upāio.
The Creator has created the creation of all sorts.

ਜਨਮ ਮਰਨ ਮਨ ਮੋਹੁ ਬਢਾਇਓ ॥
जनम मरन मन मोहु बढाइओ ॥
Janam maran man moh badẖāio.
The attachment of the mind has led to birth and death.

ਦੁਹੂ ਭਾਤਿ ਤੇ ਆਪਿ ਨਿਰਾਰਾ ॥
दुहू भाति ते आपि निरारा ॥
Ḏuhū bẖāṯ ṯe āp nirārā.
He Himself is above both, untouched and unaffected.

ਨਾਨਕ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਾ ॥੨॥
नानक अंतु न पारावारा ॥२॥
Nānak anṯ na pārāvārā. ||2||
O Nanak, He has no end or limitation. ||2||


One thread of cotton - Bhai Gurdas

ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨ ਪਉੜੀ ੧੦

ਹੋਵੇ ਸੂਤ ਕਪਾਹ ਦਾ ਕਰਿ ਤਾਣਾ ਵਾਣਾ।
Hovay Sootu Kapaah Daa Kari Taanaa Vaanaa |
From cotton the thread and then its warp and waft is prepared.

ਸੂਤਹੁ ਕਪੜੁ ਜਾਣੀਐ ਆਖਾਣ ਵਖਾਣਾ।
Sootahu Kaparhu Jaaneeai Aakhaan Vakhaanaa |
It is well known that from that very thread the cloth is made.

ਚਉਸੀ ਤੈ ਚਉਤਾਰ ਹੋਇ ਗੰਗਾ ਜਲੁ ਜਾਣਾ।
Chausee Tai Chautaar Hoi Gangaa Jalu Jaanaa |
Made of the four threads are what are known as chausi, gangajali etc.(in india).

ਖਾਸਾ ਮਲਮਲ ਸਿਰੀਸਾਫੁ ਤਨਸੁਖ ਮਨਿ ਭਾਣਾ।
Khaasaa Malamal Sireesaadhu Tan Sukh Mani Bhaanaa |
The superior clothes (malmal, sirisaph) made out of it impart comfort and pleasure to the body.

ਪਾਗ ਦੁਪਟਾ ਚੋਲਣਾ ਪਟਕਾ ਪਰਵਾਣਾ।
Pag Dupataa Cholanaa Patukaa Pravaanaa |
By becoming turban, scarf, waist coat etc that thread from cotton becomes acceptable to one and all.

ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਰੰਗ ਮਾਣਾ ॥੧੦॥
Aapay Aapi Varatadaa Guramukhi Rang Maanaa ||10 ||
The Lord permeates among all and the gurmukhs enjoy His love.


The Master Weaver - Unknown


The Master Weaver
- Unknown

Our lives are but fine weavings,
that God and we prepare,
each life becomes a fabric planned,
and fashioned in his care . . .

We may not always see,
just how the weavings intertwine,
but we must trust the Master’s hand,
and follow His design.

For He can view the pattern,
upon the upper side,
while we must look from underneath,
and trust in Him to guide.

Sometimes a strand of sorrow,
is added to His plan,
and though it’s difficult for us,
we still must understand.

That it’s He who flies the shuttle,
it’s He who knows what’s best,
so we must weave in patience,
and leave to Him the rest . . .

Not till the loom is silent,
and the shuttles cease to fly,
shall God unroll the canvas,
and explain the reason why.

The dark threads are as needed,
in the Weaver’s skillful hand,
as the threads of gold and silver,
in the pattern He has planned


The above poem seems to be anonymous but it has similarities to the following: 

“Life is but a Weaving” (The Tapestry Poem) by Corrie ten Boom

My life is but a weaving
Between my God and me.
I cannot choose the colors
He weaveth steadily.

Oft’ times He weaveth sorrow;
And I in foolish pride
Forget He sees the upper
And I the underside.

Not ’til the loom is silent
And the shuttles cease to fly
Will God unroll the canvas
And reveal the reason why.

The dark threads are as needful
In the weaver’s skillful hand
As the threads of gold and silver
In the pattern He has planned

He knows, He loves, He cares;
Nothing this truth can dim.
He gives the very best to those
Who leave the choice to Him.

Corrie ten Boom

Separation by W.S. Merwin


Separation
By W. S. Merwin


Your absence has gone through me
Like thread through a needle.
Everything I do is stitched with its color


Life weaves itself into its patterns - Kabir



ਗਉੜੀ ॥
गउड़ी ॥
Gaoṛī.
Gauree:

ਗਜ ਨਵ ਗਜ ਦਸ ਗਜ ਇਕੀਸ ਪੁਰੀਆ ਏਕ ਤਨਾਈ ॥
गज नव गज दस गज इकीस पुरीआ एक तनाई ॥
Gaj nav gaj ḏas gaj ikīs purīā ek ṯanāī.
Nine yards, ten yards, and twenty-one yards - weave these into the full piece of cloth;

ਸਾਠ ਸੂਤ ਨਵ ਖੰਡ ਬਹਤਰਿ ਪਾਟੁ ਲਗੋ ਅਧਿਕਾਈ ॥੧॥
साठ सूत नव खंड बहतरि पाटु लगो अधिकाई ॥१॥
Sāṯẖ sūṯ nav kẖand bahṯar pāt lago aḏẖikāī. ||1||
take the sixty threads and add nine joints to the seventy-two on the loom. ||1||

ਗਈ ਬੁਨਾਵਨ ਮਾਹੋ ॥
गई बुनावन माहो ॥
Gaī bunāvan māho.
Life weaves itself into its patterns.

ਘਰ ਛੋਡਿਐ ਜਾਇ ਜੁਲਾਹੋ ॥੧॥ ਰਹਾਉ ॥
घर छोडिऐ जाइ जुलाहो ॥१॥ रहाउ ॥
Gẖar cẖẖodiai jāe julāho. ||1|| rahāo.
Leaving her home, the soul goes to the world of the weaver. ||1||Pause||

ਗਜੀ ਨ ਮਿਨੀਐ ਤੋਲਿ ਨ ਤੁਲੀਐ ਪਾਚਨੁ ਸੇਰ ਅਢਾਈ ॥
गजी न मिनीऐ तोलि न तुलीऐ पाचनु सेर अढाई ॥
Gajī na miniai ṯol na ṯulīai pācẖan ser adẖāī.
This cloth cannot be measured in yards or weighed with weights; its food is two and a half measures.

ਜੌ ਕਰਿ ਪਾਚਨੁ ਬੇਗਿ ਨ ਪਾਵੈ ਝਗਰੁ ਕਰੈ ਘਰਹਾਈ ॥੨॥
जौ करि पाचनु बेगि न पावै झगरु करै घरहाई ॥२॥
Jou kar pācẖan beg na pāvai jẖagar karai gẖarhāī. ||2||
If it does not obtain food right away, it quarrels with the master of the house. ||2||

ਦਿਨ ਕੀ ਬੈਠ ਖਸਮ ਕੀ ਬਰਕਸ ਇਹ ਬੇਲਾ ਕਤ ਆਈ ॥
दिन की बैठ खसम की बरकस इह बेला कत आई ॥
Ḏin kī baiṯẖ kẖasam kī barkas ih belā kaṯ āī.
How many days will you sit here, in opposition to your Lord and Master? When will this opportunity come again?

ਛੂਟੇ ਕੂੰਡੇ ਭੀਗੈ ਪੁਰੀਆ ਚਲਿਓ ਜੁਲਾਹੋ ਰੀਸਾਈ ॥੩॥
छूटे कूंडे भीगै पुरीआ चलिओ जुलाहो रीसाई ॥३॥
Cẖẖūte kūnde bẖīgai purīā cẖalio julāho rīsāī. ||3||
Leaving his pots and pans, and the bobbins wet with his tears, the weaver soul departs in jealous anger. ||3||

ਛੋਛੀ ਨਲੀ ਤੰਤੁ ਨਹੀ ਨਿਕਸੈ ਨਤਰ ਰਹੀ ਉਰਝਾਈ ॥
छोछी नली तंतु नही निकसै नतर रही उरझाई ॥
Cẖẖocẖẖī nalī ṯanṯ nahī niksai naṯar rahī urjẖāī.
The wind-pipe is empty now; the thread of the breath does not come out any longer. The thread is tangled; it has run out.

ਛੋਡਿ ਪਸਾਰੁ ਈਹਾ ਰਹੁ ਬਪੁਰੀ ਕਹੁ ਕਬੀਰ ਸਮਝਾਈ ॥੪॥੩॥੫੪॥
छोडि पसारु ईहा रहु बपुरी कहु कबीर समझाई ॥४॥३॥५४॥
Cẖẖod pasār īhā rahu bapurī kaho Kabīr samjẖāī. ||4||3||54||
So renounce the world of form and substance while you remain here, O poor soul; says Kabeer: you must understand this! ||4||3||54||


No one knows the secret of the cosmic weaver - Kabir


ਆਸਾ ॥
आसा ॥
Āsā.
Aasaa:

ਕੋਰੀ ਕੋ ਕਾਹੂ ਮਰਮੁ ਨ ਜਾਨਾਂ ॥
कोरी को काहू मरमु न जानां ॥
Korī ko kāhū maram na jānāʼn.
No one knows the secret of God, the Cosmic Weaver.

ਸਭੁ ਜਗੁ ਆਨਿ ਤਨਾਇਓ ਤਾਨਾਂ ॥੧॥ ਰਹਾਉ ॥
सभु जगु आनि तनाइओ तानां ॥१॥ रहाउ ॥
Sabẖ jag ān ṯanāio ṯānāʼn. ||1|| rahāo.
He has stretched out the fabric of the whole world. ||1||Pause||

ਜਬ ਤੁਮ ਸੁਨਿ ਲੇ ਬੇਦ ਪੁਰਾਨਾਂ ॥
जब तुम सुनि ले बेद पुरानां ॥
Jab ṯum sun le beḏ purānāʼn.
When you listen to the Vedas and the Puraanas,

ਤਬ ਹਮ ਇਤਨਕੁ ਪਸਰਿਓ ਤਾਨਾਂ ॥੧॥
तब हम इतनकु पसरिओ तानां ॥१॥
Ŧab ham iṯnak pasrio ṯānāʼn. ||1||
you shall know that the whole world is only a small piece of His woven fabric. ||1||

ਧਰਨਿ ਅਕਾਸ ਕੀ ਕਰਗਹ ਬਨਾਈ ॥
धरनि अकास की करगह बनाई ॥
Ḏẖaran akās kī kargah banāī.
He has made the earth and sky His loom.

ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਾਥ ਚਲਾਈ ॥੨॥
चंदु सूरजु दुइ साथ चलाई ॥२॥
Cẖanḏ sūraj ḏue sāth cẖalāī. ||2||
Upon it, He moves the two bobbins of the sun and the moon. ||2||

ਪਾਈ ਜੋਰਿ ਬਾਤ ਇਕ ਕੀਨੀ ਤਹ ਤਾਂਤੀ ਮਨੁ ਮਾਨਾਂ ॥
पाई जोरि बात इक कीनी तह तांती मनु मानां ॥
Pāī jor bāṯ ik kīnī ṯah ṯāʼnṯī man mānāʼn.
Placing my feet together, I have accomplished one thing - my mind is pleased with that Weaver.

ਜੋਲਾਹੇ ਘਰੁ ਅਪਨਾ ਚੀਨ੍ਹ੍ਹਾਂ ਘਟ ਹੀ ਰਾਮੁ ਪਛਾਨਾਂ ॥੩॥
जोलाहे घरु अपना चीन्हां घट ही रामु पछानां ॥३॥
Jolāhe gẖar apnā cẖīnĥāʼn gẖat hī rām pacẖẖānāʼn. ||3||
I have come to understand my own home, and recognize the Lord within my heart. ||3||

ਕਹਤੁ ਕਬੀਰੁ ਕਾਰਗਹ ਤੋਰੀ ॥
कहतु कबीरु कारगह तोरी ॥
Kahaṯ Kabīr kārgah ṯorī.
Says Kabeer, when my body workshop breaks,

ਸੂਤੈ ਸੂਤ ਮਿਲਾਏ ਕੋਰੀ ॥੪॥੩॥੩੬॥
सूतै सूत मिलाए कोरी ॥४॥३॥३६॥
Sūṯai sūṯ milāe korī. ||4||3||36||
the Weaver shall blend my thread with His thread. ||4||3||36||

I weave your name on the loom of my mind - Kabir

I weave your name on the loom of my mind,
To make my garment when you come to me.
My loom has ten thousand threads
To make my garment when you come to me.
The sun and moon watch while I weave your name;
The sun and moon hear while I count your name.
These are the wages I get by day and night
To deposit in the lotus bank of my heart.
I weave your name on the loom of my mind
To clean and soften ten thousand threads
And to comb the twists and knots of my thoughts.
No more shall I weave a garment of pain.
For you have come to me, drawn by my weaving,
Ceaselessly weaving your name on the loom of my mind.
— Kabir

Listening to Bhagat Kabir tonight and remembering Guru Nanak's words Sochai Soch Na Hovai - Cleansing cannot cleanse even if you clean thousands of times. 


ਹ੍ਰਿਦੈ ਕਪਟੁ ਮੁਖ ਗਿਆਨੀ ॥
ह्रिदै कपटु मुख गिआनी ॥
Hirḏai kapat mukẖ giānī.
In his heart there is deception, and yet in his mouth are words of wisdom.

"Your heart is deceptive, your words are lofty"

ਝੂਠੇ ਕਹਾ ਬਿਲੋਵਸਿ ਪਾਨੀ ॥੧॥
झूठे कहा बिलोवसि पानी ॥१॥
Jẖūṯẖe kahā bilovas pānī. ||1||
You are false - why are you churning water? ||1||

ਕਾਂਇਆ ਮਾਂਜਸਿ ਕਉਨ ਗੁਨਾਂ ॥
कांइआ मांजसि कउन गुनां ॥
Kāʼniā māʼnjas kaun gunāʼn.
Why do you bother to wash your body?

ਜਉ ਘਟ ਭੀਤਰਿ ਹੈ ਮਲਨਾਂ ॥੧॥ ਰਹਾਉ ॥
जउ घट भीतरि है मलनां ॥१॥ रहाउ ॥
Jao gẖat bẖīṯar hai malnāʼn. ||1|| rahāo.
Your heart is still full of filth. ||1||Pause||

ਲਉਕੀ ਅਠਸਠਿ ਤੀਰਥ ਨ੍ਹ੍ਹਾਈ ॥
लउकी अठसठि तीरथ न्हाई ॥
Laukī aṯẖsaṯẖ ṯirath nĥāī.
The gourd may be washed at the sixty-eight sacred shrines,

ਕਉਰਾਪਨੁ ਤਊ ਨ ਜਾਈ ॥੨॥
कउरापनु तऊ न जाई ॥२॥
Kaurāpan ṯaū na jāī. ||2||
but even then, its bitterness is not removed. ||2||

ਕਹਿ ਕਬੀਰ ਬੀਚਾਰੀ ॥
कहि कबीर बीचारी ॥
Kahi Kabīr bīcẖārī.
Says Kabeer after deep contemplation,

ਭਵ ਸਾਗਰੁ ਤਾਰਿ ਮੁਰਾਰੀ ॥੩॥੮॥
भव सागरु तारि मुरारी ॥३॥८॥
Bẖav sāgar ṯār murārī. ||3||8||
please help me cross over the terrifying world-ocean, O Lord, O Destroyer of ego. ||3||8||

Reading Jane Hirshfield’s My Species and thinking about Kabir this morning:

Go slow my mind,
The farmer plants the seed
But only when the season comes
Is there a flower 

- Kabir (Dheere Dheere)

Sehaj pake so meetha hoye. 
What ripens with intuitive ease turns sweet. 

My Species


even
a small purple artichoke
boiled
in its own bittered
and darkening
waters
grows tender,
grows tender and sweet

patience, I think,
my species

keep testing the spiny leaves

the spiny heart

- Jane Hirshfield 

Note: 
Artichokes contain cynarin. This compound is bitter, and has the unique characteristic of making the foods you eat after the artichoke taste sweet.
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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