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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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Sikh Sikhi Sikhism
Does Sikhism Embrace Mysticism?
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<blockquote data-quote="Tejwant Singh" data-source="post: 157144" data-attributes="member: 138"><p>Bhagat Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p></p><p></p><p>Can you please quote Gurbani to prove what you said above or is it just your own opinion laced with a tinge of arrogance?</p><p></p><p>Are you claiming that Tiger Woods does not practice anymore? Is that the reason he is number 50th in the world and has not won a tournament for a long time? Or does he practice as before? But the fact is that he is still not successful. What do you think attributes to that? Here you have contradicted yourself about the success of practice. But that is not the point. Spirituality is not a golf game where practicing putting ballls in a hole avoids one making bogeys in life, especially when the practice is mere parroting/chanting some magical words for 10,000+hours.</p><p></p><p></p><p></p><p>Once again you are being judgemental.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" />. Parroting any word for hours is practicing in vain. It has nothing to do with Gurmat values given to us by our Gurus in Sri Guru Granth Sahib Ji,our only Guru. But you keep on insisting on it.</p><p> </p><p></p><p></p><p>Yes, you were. We were talking about Shabad Guru in particular, not about the Universe.</p><p></p><p>Your quote:</p><p></p><p></p><p></p><p></p><p>If one witnesses something, it ceases to be a mystery. Then acceptance becomes the fact. There is no mystery left.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> The rest of your post is a bit confusing because what one does not know, one can not accept. Sri Guru Granth Sahib Ji helps us to know and grasp the wow and the awe factors that surround us.</p><p></p><p>If you accept something as a mystery, then you are putting the blinders on and making Sikhi into one more ritualistic blind faith. Perhaps that is why you insist on parroting/chanting.</p><p></p><p> </p><p></p><p>Please quote Gurbani from Sri Guru Granth Sahib Ji to prove the above, otherwise they just become your opinions based on your emotions.</p><p></p><p></p><p></p><p>What is the difference between the two as asked before?</p><p></p><p></p><p></p><p>Agreed. Hence, they have nothing to do with emotions or intuitions as you claimed before.</p><p></p><p></p><p></p><p>What do you mean by the above. Darshan of a deity? a person? a being? All of which are anti Sikhi. Please quote Gurbani to prove your point or is just one more opinion of yours?</p><p></p><p></p><p></p><p>I disagree. Mann rakheio bhao means understanding, accepting and practicing Shabad Guru in one's life to make it better and help others to make their's. Gurbani is showing us how to be a practical, practicing Sikh. It is as straight forward as that. Emotions have nothing to do with it. It is way past the emotional stage.</p><p></p><p></p><p></p><p>Are you again talking about parroting/chanting in the above? Please elaborate.</p><p></p><p>What do you mean by,"leads to direct perception of God"?</p><p></p><p>Yes. Living a life of Miri-Piri does require devotion. Any profession requires that. Household life requires that. Sikhi can only be practiced by devoting one's energy into whatever one is doing to get better.</p><p></p><p>Ik Ong Kaar is omnipresent. Omnipresence <strong><em><u>IS</u></em></strong>, hence no perception needed. Facts do not require any perceptions nor any other imaginary things.</p><p></p><p></p><p></p><p>The two Shabads you posted in this thread.</p><p></p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 157144, member: 138"] Bhagat Singh ji, Guru Fateh. Can you please quote Gurbani to prove what you said above or is it just your own opinion laced with a tinge of arrogance? Are you claiming that Tiger Woods does not practice anymore? Is that the reason he is number 50th in the world and has not won a tournament for a long time? Or does he practice as before? But the fact is that he is still not successful. What do you think attributes to that? Here you have contradicted yourself about the success of practice. But that is not the point. Spirituality is not a golf game where practicing putting ballls in a hole avoids one making bogeys in life, especially when the practice is mere parroting/chanting some magical words for 10,000+hours. Once again you are being judgemental.:). Parroting any word for hours is practicing in vain. It has nothing to do with Gurmat values given to us by our Gurus in Sri Guru Granth Sahib Ji,our only Guru. But you keep on insisting on it. Yes, you were. We were talking about Shabad Guru in particular, not about the Universe. Your quote: If one witnesses something, it ceases to be a mystery. Then acceptance becomes the fact. There is no mystery left.:) The rest of your post is a bit confusing because what one does not know, one can not accept. Sri Guru Granth Sahib Ji helps us to know and grasp the wow and the awe factors that surround us. If you accept something as a mystery, then you are putting the blinders on and making Sikhi into one more ritualistic blind faith. Perhaps that is why you insist on parroting/chanting. Please quote Gurbani from Sri Guru Granth Sahib Ji to prove the above, otherwise they just become your opinions based on your emotions. What is the difference between the two as asked before? Agreed. Hence, they have nothing to do with emotions or intuitions as you claimed before. What do you mean by the above. Darshan of a deity? a person? a being? All of which are anti Sikhi. Please quote Gurbani to prove your point or is just one more opinion of yours? I disagree. Mann rakheio bhao means understanding, accepting and practicing Shabad Guru in one's life to make it better and help others to make their's. Gurbani is showing us how to be a practical, practicing Sikh. It is as straight forward as that. Emotions have nothing to do with it. It is way past the emotional stage. Are you again talking about parroting/chanting in the above? Please elaborate. What do you mean by,"leads to direct perception of God"? Yes. Living a life of Miri-Piri does require devotion. Any profession requires that. Household life requires that. Sikhi can only be practiced by devoting one's energy into whatever one is doing to get better. Ik Ong Kaar is omnipresent. Omnipresence [B][I][U]IS[/U][/I][/B], hence no perception needed. Facts do not require any perceptions nor any other imaginary things. The two Shabads you posted in this thread. Thanks & regards Tejwant Singh [/QUOTE]
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Does Sikhism Embrace Mysticism?
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