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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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Meditation On God's Help
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<blockquote data-quote="Archived_member2" data-source="post: 25406" data-attributes="member: 259"><p>Pray Truth for all and say Satsriakal!</p><p>Snavneet Ji!</p><p></p><p>I found some time to go through your posts in this thread again. These posts have many controversies. Please clear them if possible.</p><p></p><p>Quotes from Post #23 dated 05-12-2006 >>>At the beginning of our spiritual journey, we don't know God at all! Then, how can we meditate on God? Hence, in the beginning we meditate on something that reminds us of God . . . Meditation begins with great effort, gradually becomes effortless and ends in effortlessness . . . The journey begins with Jaap and ends in Ajapaa Jaap. <<<</p><p></p><p>Quote from the controversial Post #32 dated 05-16-2006 >>>Balbir ji, we all have been on this journey since time immemorial. We are all journeying 'through' God, so how can the journey ever begin? And for that matter how can it ever end, if God is infinite? There is no single point in anyone's life which can be marked as the starting moment of the journey towards God. <<< </p><p></p><p>**************</p><p></p><p>Quote from post #23 dated 05-12-2006 >>>We may meditate on the Naam, on the Guru, on our breath, etc . . . Three stages of Jaap are usually identified. One is Oral Jaap, where one may recite any name given to God. It could be Waheguru, Ram, Allah, etc. <<<</p><p></p><p>It is strange that first and second stages of Jaap, from your explanation, are because of our efforts. I do not know if ego of any person can start Jap with his attempts.</p><p></p><p>Gurdev sings.</p><p></p><p><span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">mn kI ibiD siqgur qy jwxY Anidnu lwgY sd hir isau iDAwnu ]</span></span></span></p><p>"man kee biDh satgur tay jaanai an-din laagai sad har si-o Dhi-aan." SGGS Ang 1259-19</p><p>Technique of (taming) mind is known by Sat Guru. Day and night it establishes meditation in Sad Hari.</p><p></p><p>Gurbani raises curiosity and answers this way.</p><p></p><p><span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">kaunu ibiD qw kI khw krau ]</span></span></span></p><p>"ka-un biDh taa kee kahaa kara-o." SGGS Ang 1322-11</p><p>Which technique it is, says to do</p><p></p><p>..... <span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">khu nwnk nwm rsu pweIAY swDU crn gha</span></span></span></p><p>"kaho naanak naam ras paa-ee-ai saaDhoo charan gaha-o." SGGS Ang 1322-13</p><p>Says Nanak, we receive Naam Essence at Sadhu's Charan.</p><p></p><p>**************</p><p></p><p>Quote from post #25 dated 05-13-2006 >>>This Ajapaa Jaap is the True Name of God, the one given by God. This is the Sat Naam that Gurbani points to. This stage comes to us as Gur-Parsaad, a gift from the Guru, once our effort has matured to its peak, once we are just ripe enough to be plucked by God Himself! <<<</p><p></p><p>I feel it is only ego that gets matured to its peak if it is our effort, not the Ajapaa Jap.</p><p></p><p>**************</p><p></p><p>You referred Guru Arjan Dev Ji's wonderful Vaak "Prabh Kee Ustat Karho Sant Meet, Saavdhaan Ekaagar Cheet." SGGS Ang 295-15</p><p></p><p>In my view, 'Ustat' means praise. Praise and slandering are two opposite words belonging to this world. God's Ustat is done to achieve material worlds. Then God is the giver of all. This is why Gurdev sang about achieving Ridhis, Sidhis and Nidhis in this Pauri not Salvation.</p><p></p><p>Gurdev is not singing here "Prabh Ka Simran Karho Sant Meet, Saavdhaan Ekaagar Cheet." </p><p></p><p>Through Simran we reach the ultimate goal of human life, i.e., Mukti. Naturally Ustat of Prabh is done with attention, a one-pointedness chit to achieve all material things. This is a different story why people do Ustat of worldly bosses with one-pointedness on materials to achieve those.</p><p></p><p>**************</p><p></p><p>Quote from post #25 dated 05-13-2006 >>>Ajapaa Jaap is the sound of Om that resonates throughout existence, within us and without also. <<<</p><p></p><p>Please provide one reference from Gurbani. I will be grateful.</p><p></p><p>**************</p><p>Quote from post #25 dated 05-13-2006 >>>Once we are fit to hear it, the "Ajapaa Jaap" or "Ek Omkar" requires no effort from the meditator. <<<</p><p></p><p>Why suddenly in Ajapaa Jaap, "Ek Omkar" replaces by the Om sound. Please explain.</p><p></p><p>**************</p><p></p><p>Quote from post #25 dated 05-13-2006 >>>Indeed, every bit of progress we make is a gift from God, but we have to make some effort, however tiny, so that we can make progress. <<<</p><p></p><p>Please elaborate. Why ego could attempt, however tiny, when every bit of progress, we make, is a gift from God.</p><p></p><p>**************</p><p></p><p>You referred Bhai Gurdas Ji's words "Charan Saran Gur EK PAINDA Jae Chal, Satgur KOT PAINDA aagey hoe laet hai."</p><p></p><p>Why one needs to search examples from others than the Gurus to support ego. Please provide one similar statement from the Gurus too?</p><p></p><p>Perhaps one can understand here why The Gurus did not offer Bhai Gurdas Ji Gurgaddi.</p><p></p><p>**************</p><p>Reading your views praising small efforts of ego is interesting and on the other hand in the same post this statement "The tiny bit of free will that their drop of a soul can exhibit is spent in denying the Hukam, but their denial does not change the Truth. If i close my eyes and proclaim that the Sun doesn't exist then that won't have any effect on the truth of the Sun's existence. Now, such people just listen to their egos, that's why they are called Manmukhs."</p><p></p><p>**************</p><p></p><p>This post is getting long. I am not used to write long letters. I may write more when God wants me. Please do not take it personally but as Satsang with all.</p><p></p><p>Thanks.</p><p></p><p></p><p>Balbir Singh</p></blockquote><p></p>
[QUOTE="Archived_member2, post: 25406, member: 259"] Pray Truth for all and say Satsriakal! Snavneet Ji! I found some time to go through your posts in this thread again. These posts have many controversies. Please clear them if possible. Quotes from Post #23 dated 05-12-2006 >>>At the beginning of our spiritual journey, we don't know God at all! Then, how can we meditate on God? Hence, in the beginning we meditate on something that reminds us of God . . . Meditation begins with great effort, gradually becomes effortless and ends in effortlessness . . . The journey begins with Jaap and ends in Ajapaa Jaap. <<< Quote from the controversial Post #32 dated 05-16-2006 >>>Balbir ji, we all have been on this journey since time immemorial. We are all journeying 'through' God, so how can the journey ever begin? And for that matter how can it ever end, if God is infinite? There is no single point in anyone's life which can be marked as the starting moment of the journey towards God. <<< ************** Quote from post #23 dated 05-12-2006 >>>We may meditate on the Naam, on the Guru, on our breath, etc . . . Three stages of Jaap are usually identified. One is Oral Jaap, where one may recite any name given to God. It could be Waheguru, Ram, Allah, etc. <<< It is strange that first and second stages of Jaap, from your explanation, are because of our efforts. I do not know if ego of any person can start Jap with his attempts. Gurdev sings. [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]mn kI ibiD siqgur qy jwxY Anidnu lwgY sd hir isau iDAwnu ][/COLOR][/SIZE][/FONT] "man kee biDh satgur tay jaanai an-din laagai sad har si-o Dhi-aan." SGGS Ang 1259-19 Technique of (taming) mind is known by Sat Guru. Day and night it establishes meditation in Sad Hari. Gurbani raises curiosity and answers this way. [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]kaunu ibiD qw kI khw krau ][/COLOR][/SIZE][/FONT] "ka-un biDh taa kee kahaa kara-o." SGGS Ang 1322-11 Which technique it is, says to do ..... [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]khu nwnk nwm rsu pweIAY swDU crn gha[/COLOR][/SIZE][/FONT] "kaho naanak naam ras paa-ee-ai saaDhoo charan gaha-o." SGGS Ang 1322-13 Says Nanak, we receive Naam Essence at Sadhu's Charan. ************** Quote from post #25 dated 05-13-2006 >>>This Ajapaa Jaap is the True Name of God, the one given by God. This is the Sat Naam that Gurbani points to. This stage comes to us as Gur-Parsaad, a gift from the Guru, once our effort has matured to its peak, once we are just ripe enough to be plucked by God Himself! <<< I feel it is only ego that gets matured to its peak if it is our effort, not the Ajapaa Jap. ************** You referred Guru Arjan Dev Ji's wonderful Vaak "Prabh Kee Ustat Karho Sant Meet, Saavdhaan Ekaagar Cheet." SGGS Ang 295-15 In my view, 'Ustat' means praise. Praise and slandering are two opposite words belonging to this world. God's Ustat is done to achieve material worlds. Then God is the giver of all. This is why Gurdev sang about achieving Ridhis, Sidhis and Nidhis in this Pauri not Salvation. Gurdev is not singing here "Prabh Ka Simran Karho Sant Meet, Saavdhaan Ekaagar Cheet." Through Simran we reach the ultimate goal of human life, i.e., Mukti. Naturally Ustat of Prabh is done with attention, a one-pointedness chit to achieve all material things. This is a different story why people do Ustat of worldly bosses with one-pointedness on materials to achieve those. ************** Quote from post #25 dated 05-13-2006 >>>Ajapaa Jaap is the sound of Om that resonates throughout existence, within us and without also. <<< Please provide one reference from Gurbani. I will be grateful. ************** Quote from post #25 dated 05-13-2006 >>>Once we are fit to hear it, the "Ajapaa Jaap" or "Ek Omkar" requires no effort from the meditator. <<< Why suddenly in Ajapaa Jaap, "Ek Omkar" replaces by the Om sound. Please explain. ************** Quote from post #25 dated 05-13-2006 >>>Indeed, every bit of progress we make is a gift from God, but we have to make some effort, however tiny, so that we can make progress. <<< Please elaborate. Why ego could attempt, however tiny, when every bit of progress, we make, is a gift from God. ************** You referred Bhai Gurdas Ji's words "Charan Saran Gur EK PAINDA Jae Chal, Satgur KOT PAINDA aagey hoe laet hai." Why one needs to search examples from others than the Gurus to support ego. Please provide one similar statement from the Gurus too? Perhaps one can understand here why The Gurus did not offer Bhai Gurdas Ji Gurgaddi. ************** Reading your views praising small efforts of ego is interesting and on the other hand in the same post this statement "The tiny bit of free will that their drop of a soul can exhibit is spent in denying the Hukam, but their denial does not change the Truth. If i close my eyes and proclaim that the Sun doesn't exist then that won't have any effect on the truth of the Sun's existence. Now, such people just listen to their egos, that's why they are called Manmukhs." ************** This post is getting long. I am not used to write long letters. I may write more when God wants me. Please do not take it personally but as Satsang with all. Thanks. Balbir Singh [/QUOTE]
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