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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Original" data-source="post: 211639" data-attributes="member: 14400"><p>Good morning Gang, [06:47 UK].</p><p></p><p></p><p>...yeah, let's just do that:</p><p></p><p>Let us take page 378 SGGSJ॥ <strong>ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ </strong>ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥ ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥ ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥ ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੨੯॥ [<strong>for relevance sake, I shall elobrate on the bold part of the shabad].</strong></p><p></p><p><u>Transliteration</u></p><p><strong>ਭਈ - </strong>brother or in the wider sense of the word, jo public</p><p><strong>ਪਰਾਪਤਿ - </strong>received or a better word to what I want to say is, gift [thx H]</p><p><strong>ਮਾਨੁਖ - </strong>human</p><p><strong>ਦੇਹੁਰੀਆ - </strong>two syllables [1] ਦੇ, meaning, give and [2] ਹੁਰੀਆ, meaning, God</p><p><strong>ਗੋਬਿੰਦ - </strong>one of many names for God</p><p><strong>ਮਿਲਣ - </strong>meet</p><p><strong>ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ - </strong>this time around, or this birth</p><p></p><p>If you put that together, it should read something like this; <span style="color: #0000ff">'brother, we received this human form from God as a vehicle for meeting with God.....'</span></p><p></p><p>Taken literally on theoretical reasoning it means there is a defined purpose for a Sikh and that is, "meeting with God" !</p><p></p><p>But <strong>why</strong> meeting with God is deemed a necessity rather than a choice and <strong>how</strong> does one meet up with God ?</p><p></p><p><u>Why</u></p><p><u></u></p><p>Because if the human doesn't meet its other half [spiritual, God] in this life, then at death it won't know where to go and will again return to the physical world.</p><p></p><p>Sikh ideology seek to address the spiritual supremacy [gurmukh] of the <strong>soul</strong> over the intellectual indulgence of the human mind [manmukh].</p><p></p><p>From an ideological perspective, human birth is a gift to meet with God for otherwise the cycle of 84 is never ending and the soul is forever imprisoned; it never gets to redeem her self and go to her true home, <strong>sachkhand</strong>. This theory arises because sizeable population in particular [Sikh] and human condition in general [jo public] were dissatisfied either with their lives or the world in which they lived. If a person is content with his/her lot and with the structure in which the world finds itself, he/she will not in general seek to change it, for what would be the point of trying to do so ? And, just as the theory of relativity has given us nuclear energy [produces electricity] and quantum mechanics, microelectronics [microwave] so too has Nanak's religious choreography provided humankind a safe passage for the salvation of the soul.</p><p></p><p><u>How</u></p><p><u></u></p><p>Nanak's theoretical reasoning is underpinned by practical steps [kr, vs, and <strong>nam jap]</strong> to ensure that the existential vacuum is filled and the "will" to meaning is given, for otherwise human life is no different from that of a dog - mere existence !</p><p></p><p>So going back to your original question about disconnecting, I'd say you disconnect from the human you, insofar, meaning n purpose and connect to the spiritual you because that is what Guru maharaja is saying - if you're a Sikh. All else will begin to organise itself around it beautifully [evolution, the perfect designer] and results will be beyond calculations. Intellectual summits could be reached through dialectical reasoning but meeting with God can only be had through "nam simran".</p><p></p><p>This is just the tip of Nanak's ideology, love n live on a day-to-day will pave way for spiritual excursions. Discussions could be had until the cows come home but the true Sikh accepts Guru's shabad and acts accordingly.</p><p></p><p>Have a good Sunday, I will !</p><p></p><p>Take care -</p></blockquote><p></p>
[QUOTE="Original, post: 211639, member: 14400"] Good morning Gang, [06:47 UK]. ...yeah, let's just do that: Let us take page 378 SGGSJ॥ [B]ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ [/B]ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥ ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥ ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥ ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੨੯॥ [[B]for relevance sake, I shall elobrate on the bold part of the shabad].[/B] [U]Transliteration[/U] [B]ਭਈ - [/B]brother or in the wider sense of the word, jo public [B]ਪਰਾਪਤਿ - [/B]received or a better word to what I want to say is, gift [thx H] [B]ਮਾਨੁਖ - [/B]human [B]ਦੇਹੁਰੀਆ - [/B]two syllables [1] ਦੇ, meaning, give and [2] ਹੁਰੀਆ, meaning, God [B]ਗੋਬਿੰਦ - [/B]one of many names for God [B]ਮਿਲਣ - [/B]meet [B]ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ - [/B]this time around, or this birth If you put that together, it should read something like this; [COLOR=#0000ff]'brother, we received this human form from God as a vehicle for meeting with God.....'[/COLOR] Taken literally on theoretical reasoning it means there is a defined purpose for a Sikh and that is, "meeting with God" ! But [B]why[/B] meeting with God is deemed a necessity rather than a choice and [B]how[/B] does one meet up with God ? [U]Why [/U] Because if the human doesn't meet its other half [spiritual, God] in this life, then at death it won't know where to go and will again return to the physical world. Sikh ideology seek to address the spiritual supremacy [gurmukh] of the [B]soul[/B] over the intellectual indulgence of the human mind [manmukh]. From an ideological perspective, human birth is a gift to meet with God for otherwise the cycle of 84 is never ending and the soul is forever imprisoned; it never gets to redeem her self and go to her true home, [B]sachkhand[/B]. This theory arises because sizeable population in particular [Sikh] and human condition in general [jo public] were dissatisfied either with their lives or the world in which they lived. If a person is content with his/her lot and with the structure in which the world finds itself, he/she will not in general seek to change it, for what would be the point of trying to do so ? And, just as the theory of relativity has given us nuclear energy [produces electricity] and quantum mechanics, microelectronics [microwave] so too has Nanak's religious choreography provided humankind a safe passage for the salvation of the soul. [U]How [/U] Nanak's theoretical reasoning is underpinned by practical steps [kr, vs, and [B]nam jap][/B] to ensure that the existential vacuum is filled and the "will" to meaning is given, for otherwise human life is no different from that of a dog - mere existence ! So going back to your original question about disconnecting, I'd say you disconnect from the human you, insofar, meaning n purpose and connect to the spiritual you because that is what Guru maharaja is saying - if you're a Sikh. All else will begin to organise itself around it beautifully [evolution, the perfect designer] and results will be beyond calculations. Intellectual summits could be reached through dialectical reasoning but meeting with God can only be had through "nam simran". This is just the tip of Nanak's ideology, love n live on a day-to-day will pave way for spiritual excursions. Discussions could be had until the cows come home but the true Sikh accepts Guru's shabad and acts accordingly. Have a good Sunday, I will ! Take care - [/QUOTE]
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