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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Meaning Of This Shabad Please Ang 388
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<blockquote data-quote="BhagatSingh" data-source="post: 164543" data-attributes="member: 2610"><p>Now...</p><p></p><p>The Name is strange thing as you could add or subtract from the the actual thing and still have the same name. For example, I would still be Bhagat whether I lived here or in India, whether I painted or not, etc. I could grow in size, lose a limb or two, cut my hair, put on a larger turban, change my clothes, my skin colour, get a metal heart, different personality, etc and still be Bhagat. I could in fact die! and still be called Bhagat. So Name is the constant in the change. It is the constant of the changing form. </p><p></p><p>Ram is the constant of the world. Whereas the world is constantly changing, Ram is the eternal unchanging. Hence why the name of the eternal unchanging, Ram, is to be contemplated.</p><p></p><p>Now in fact, the changing world (whose constant is Ram) is unimportant. The Truth which was True in all ages, the name Ram, is of utmost importance to a Sikh. What the name represents is illusory, only the Name is true. One wonders, "Bhagat isn't that shallow? Don't the qualities, the attributes, of the Name make the Name what it is? How can they be illusory while the Name is real?"</p><p></p><p>The painter is known by the painting but once you know the painter's painting, and you come to know that the painter. Then the painting does not matter as much. You are more interested in what the painter is up to rather than any particular painting. It is all about the painter. Sure the attributes, behind the Name, make up the Name. But once you know the Name, the attributes do not matter. Then it becomes all about the Name.</p><p></p><p>Another example is a brand name X. You know a certain brand is going to provide you with quality shoes. But once you experience that the quality shoes came from that brand Name, once you go out looking for high-quality shoes and found that X makes good shoes. Next time you go looking for shoes, you simply go look for X.</p><p></p><p>Now it's actually more accurate to say that the painter and painting merge together. The quality shoes and brand name are one. Recognized through recognizing the painter and brand name.</p><p></p><p>This makes way for the repetitive uttering of "Ram, Ram" that some people dislike. The scriptures say do simran of "Ram", think about "Ram", meditate on "Ram". Yes, it is the name you are focusing simraning, contemplating and meditating on. This is done to get the mind's attention to the unchanging. Only in a constant repetition can a constant be recognized.</p><p></p><p>Now a rosary simply helps to keep the attention on the exercise. It also keeps the hands busy. Our hands always want to do things or to touch things, they are full of energy and vitality. So to create a comfortable flow of energy a rosary helps. If no rosary is available it helps to get the thumb and the fingers in touch for better flow of energy. See for yourself. Feel the energy and vitality in your hand while you perform various tasks. You'll see the difference early on.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 164543, member: 2610"] Now... The Name is strange thing as you could add or subtract from the the actual thing and still have the same name. For example, I would still be Bhagat whether I lived here or in India, whether I painted or not, etc. I could grow in size, lose a limb or two, cut my hair, put on a larger turban, change my clothes, my skin colour, get a metal heart, different personality, etc and still be Bhagat. I could in fact die! and still be called Bhagat. So Name is the constant in the change. It is the constant of the changing form. Ram is the constant of the world. Whereas the world is constantly changing, Ram is the eternal unchanging. Hence why the name of the eternal unchanging, Ram, is to be contemplated. Now in fact, the changing world (whose constant is Ram) is unimportant. The Truth which was True in all ages, the name Ram, is of utmost importance to a Sikh. What the name represents is illusory, only the Name is true. One wonders, "Bhagat isn't that shallow? Don't the qualities, the attributes, of the Name make the Name what it is? How can they be illusory while the Name is real?" The painter is known by the painting but once you know the painter's painting, and you come to know that the painter. Then the painting does not matter as much. You are more interested in what the painter is up to rather than any particular painting. It is all about the painter. Sure the attributes, behind the Name, make up the Name. But once you know the Name, the attributes do not matter. Then it becomes all about the Name. Another example is a brand name X. You know a certain brand is going to provide you with quality shoes. But once you experience that the quality shoes came from that brand Name, once you go out looking for high-quality shoes and found that X makes good shoes. Next time you go looking for shoes, you simply go look for X. Now it's actually more accurate to say that the painter and painting merge together. The quality shoes and brand name are one. Recognized through recognizing the painter and brand name. This makes way for the repetitive uttering of "Ram, Ram" that some people dislike. The scriptures say do simran of "Ram", think about "Ram", meditate on "Ram". Yes, it is the name you are focusing simraning, contemplating and meditating on. This is done to get the mind's attention to the unchanging. Only in a constant repetition can a constant be recognized. Now a rosary simply helps to keep the attention on the exercise. It also keeps the hands busy. Our hands always want to do things or to touch things, they are full of energy and vitality. So to create a comfortable flow of energy a rosary helps. If no rosary is available it helps to get the thumb and the fingers in touch for better flow of energy. See for yourself. Feel the energy and vitality in your hand while you perform various tasks. You'll see the difference early on. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Meaning Of This Shabad Please Ang 388
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