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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="Archived_member2" data-source="post: 25467" data-attributes="member: 259"><p>Pray Truth for all and say Satsriakal!</p><p>Snavneet Ji!</p><p></p><p>Thanks for sparing time and keeping the Satsang alive.</p><p></p><p>Quote >>>I feel that in your last post you have misinterpreted Gurbani. <<<</p><p>Perhaps you want to say that one understands Gurbani according to his conscious mind.</p><p></p><p>Guru Arjan Dev Ji's Vaaks are <span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">sB qy aUc pwey AsQwnu ]</span></span></span></p><p>"sabh tay ooch paa-ay asthaan."</p><p>He receives the highest place of all. </p><p></p><p><span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">bhuir n hovY Awvn jwnu ]</span></span></span></p><p>"bahur na hovai aavan jaan." SGGS 295-18</p><p>That does not come and leave (vary).</p><p></p><p>God is not a place (asthaan). For God all places are equal. Only for human beings there are higher places or lower. One wants to reach highest place with God's Praise. </p><p>Gurdev says the person receives it by 'Ustat' and does not come and go from that place life long.</p><p></p><p>God would have never spoken such words through the Guru's if your interpretation is right. </p><p><span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">ausqiq inMdw doaU iqAwgY KojY pdu inrbwnw ]</span></span></span></p><p>"ustat nindaa do-oo ti-aagai khojai pad nirbaanaa." SGGS 219-3</p><p>He renounces both praise and slandering seeking the state of Salvation.</p><p></p><p>Please ponder the wonderful truth through Guru Arjan Dev Ji's words.</p><p><span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">ausqiq krih syvk muin kyqy qyrw AMqu n kqhU pweIAY ]</span></span></span></p><p>"ustat karahi sayvak mun kaytay tayraa ant na kathoo paa-ee-ai." SGGS Ang 528-15</p><p>So many servants and silent sages do Ustat. They do not reach your end.</p><p></p><p>Strange you say that they reach the state by Ustat (praise) and ask. "Isn't that Mukti?"</p><p></p><p>**************</p><p></p><p>In my experience, it is true that the awareness of Chit is the result of True Simran.</p><p></p><p>The statement "One-pointedness is all that matter" is not correct. I feel all know what one-pointedness is. Where do they stick up?</p><p></p><p>**************</p><p></p><p>Quote from your Post #23 dated 05-12-2006 is >>>The journey begins with Jaap and ends in Ajapaa Jaap. <<<</p><p></p><p>Quote from your Post #39 dated 05-19-2006 is >>>We may talk of the journey of the mind but not the journey of the soul because the journey of the soul never began and will never end . . . For example, your body started its journey when you were born at some time and place and it will end its journey when you will die at some time and place. This example is from the grosser world. The mind, which is subtler, also has a journey, which is just in time, nevertheless it is a journey in the literal sense. A day will come when you will become 'no-mind', when you will become enlightened, that will be the end of the journey for the mind. <<< </p><p></p><p>Are Jaap and Ajapaa Jaap like mind that can begin and end?</p><p></p><p>Is God something different from Jaap of His Naam and Ajapaa Jaap? Please explain.</p><p></p><p>**************</p><p></p><p>Quote >>>So, you mean to say that the ego of a person and Jaap cannot co-exist? Anybody who starts Jaap, starts also with an ego. <<<</p><p></p><p>Yes. True Jaap cannot begin in presence of ego. Also, ego is never tiny. </p><p></p><p>**************</p><p></p><p>Quote >>>Moreover, i never said that the first two stages of Jaap demand 100% effort from the meditator. <<<</p><p></p><p></p><p>In my experience, most of the people in this world do not come to the wisdom of Jaap. Just because they are sure that nothing will work without their tiny ego. Jaap is 100% effort of God through the Guru right from the first step. Anything else what one has come to know in presence of ego is not true Jaap.</p><p></p><p>**************</p><p></p><p>Quote >>>You must have heard the word "Udam"? It occurs many times in Gurbani in various contexts. It simply means "genuine/sincere effort". <<<</p><p></p><p>This understanding is again a game of ego.</p><p></p><p>Please ponder these great Vaaks from the Gurus. Sangat does not need my explanation.</p><p></p><p><span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">audm miq pRB AMqrjwmI ijau pRyry iqau krnw ]</span></span></span></p><p>"udam mat parabh antarjaamee ji-o parayray ti-o karnaa." SGGS Ang 798-19</p><p>Endeavor is the intelligence of all-knowing God. As HE inspires, does it.</p><p></p><p><span style="font-family: 'GurbaniAkhar'"><span style="font-size: 12px"><span style="color: DarkOrange">Anidnu Andu BieAw mnu ibgisAw audm Bey imln kI Aws ]1]</span></span></span></p><p>"an-din anad bha-i-aa man bigsi-aa udam bha-ay milan kee aas." SGGS Ang 1295-5</p><p>Day and night, bliss is happing, mind forgot, endeavor happened and hope to meet.</p><p></p><p>Endeavor is a God's Act. It happens. It is not the faculty of tiny ego, as you have tried to explain in a long prose.</p><p></p><p>**************</p><p></p><p>Quote >>>Did i ever say that Ajapaa Jaap gets matured? <<<</p><p>What else this mean "The journey begins with Jaap and ends in Ajapaa Jaap."</p><p></p><p>Did you want to say that the Jaap starts with the tiny ego but ends in ego-less Ajapaa Jaap?</p><p></p><p>It has never worked with anyone. It will never work with anyone.</p><p></p><p>**************</p><p></p><p>Quote >>>In Gurbani, you will not find a single line that says, "Ek Omkar is equal to Ajapaa Jaap". <<<</p><p></p><p>It is not the first time I have come across a person who wants to say something more than the Gurus say.</p><p></p><p>**************</p><p></p><p>Quote >>>Although "Ek" goes along with "Omkar", it is not a part of "Omkar". It is just indicative that there is only "One" like the "Omkar", that there is no other. </p><p></p><p>Etymologically, based on Gurmukhi grammar, "Omkar" can be split up into "Om" and "kar", where "kar" means something that keeps repeating itself, such as in "Jaikar". In "Omkar", what is that which is repeating? It has to be "Om" because "kar" is attached to it. My point is that "Ek" and "kar" are describing the essential qualities of "Om", that there is only "One" like it and it "repeats forever". <<<</p><p></p><p>I pray you come to experience what it all is. I hope you have kept some place free for truth.</p><p></p><p>**************</p><p></p><p>Quote >>>So, just by offering Bhai Gurdaas Ji's baani a place in "Aad Granth Sahib Ji", Guru Arjan Dev Ji showed the kind of respect He had for Bhaiji and his baani. Later on in His life, Guru Arjan Dev Ji declared that Bhai Gurdaas Ji's Baani could be used as a "Teeka" (simplified guide) for easy understanding of Gurbani from the "Aad Granth Sahib Ji". <<<</p><p></p><p>Please provide an authentic proof. I will be grateful.</p><p></p><p>**************</p><p></p><p>Quote >>>Where have i "praised" the efforts of the ego!!? Please tell me one line in which i have "praised" it! <<<</p><p></p><p>I hope I have not understood your writing "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>**************</p><p></p><p>Quote >>>A 'sword' can be used to carry out atrocities on innocent people and the same 'sword' can be used to protect the weak from evil! <<<</p><p></p><p>Just imagine. WHO is protecting persons also carrying a sword?</p><p></p><p>**************</p><p></p><p>Knowing that you are not taking anything personally is pleasant.</p><p></p><p>Thanks.</p><p></p><p></p><p>Balbir Singh</p></blockquote><p></p>
[QUOTE="Archived_member2, post: 25467, member: 259"] Pray Truth for all and say Satsriakal! Snavneet Ji! Thanks for sparing time and keeping the Satsang alive. Quote >>>I feel that in your last post you have misinterpreted Gurbani. <<< Perhaps you want to say that one understands Gurbani according to his conscious mind. Guru Arjan Dev Ji's Vaaks are [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]sB qy aUc pwey AsQwnu ][/COLOR][/SIZE][/FONT] "sabh tay ooch paa-ay asthaan." He receives the highest place of all. [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]bhuir n hovY Awvn jwnu ][/COLOR][/SIZE][/FONT] "bahur na hovai aavan jaan." SGGS 295-18 That does not come and leave (vary). God is not a place (asthaan). For God all places are equal. Only for human beings there are higher places or lower. One wants to reach highest place with God's Praise. Gurdev says the person receives it by 'Ustat' and does not come and go from that place life long. God would have never spoken such words through the Guru's if your interpretation is right. [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]ausqiq inMdw doaU iqAwgY KojY pdu inrbwnw ][/COLOR][/SIZE][/FONT] "ustat nindaa do-oo ti-aagai khojai pad nirbaanaa." SGGS 219-3 He renounces both praise and slandering seeking the state of Salvation. Please ponder the wonderful truth through Guru Arjan Dev Ji's words. [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]ausqiq krih syvk muin kyqy qyrw AMqu n kqhU pweIAY ][/COLOR][/SIZE][/FONT] "ustat karahi sayvak mun kaytay tayraa ant na kathoo paa-ee-ai." SGGS Ang 528-15 So many servants and silent sages do Ustat. They do not reach your end. Strange you say that they reach the state by Ustat (praise) and ask. "Isn't that Mukti?" ************** In my experience, it is true that the awareness of Chit is the result of True Simran. The statement "One-pointedness is all that matter" is not correct. I feel all know what one-pointedness is. Where do they stick up? ************** Quote from your Post #23 dated 05-12-2006 is >>>The journey begins with Jaap and ends in Ajapaa Jaap. <<< Quote from your Post #39 dated 05-19-2006 is >>>We may talk of the journey of the mind but not the journey of the soul because the journey of the soul never began and will never end . . . For example, your body started its journey when you were born at some time and place and it will end its journey when you will die at some time and place. This example is from the grosser world. The mind, which is subtler, also has a journey, which is just in time, nevertheless it is a journey in the literal sense. A day will come when you will become 'no-mind', when you will become enlightened, that will be the end of the journey for the mind. <<< Are Jaap and Ajapaa Jaap like mind that can begin and end? Is God something different from Jaap of His Naam and Ajapaa Jaap? Please explain. ************** Quote >>>So, you mean to say that the ego of a person and Jaap cannot co-exist? Anybody who starts Jaap, starts also with an ego. <<< Yes. True Jaap cannot begin in presence of ego. Also, ego is never tiny. ************** Quote >>>Moreover, i never said that the first two stages of Jaap demand 100% effort from the meditator. <<< In my experience, most of the people in this world do not come to the wisdom of Jaap. Just because they are sure that nothing will work without their tiny ego. Jaap is 100% effort of God through the Guru right from the first step. Anything else what one has come to know in presence of ego is not true Jaap. ************** Quote >>>You must have heard the word "Udam"? It occurs many times in Gurbani in various contexts. It simply means "genuine/sincere effort". <<< This understanding is again a game of ego. Please ponder these great Vaaks from the Gurus. Sangat does not need my explanation. [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]audm miq pRB AMqrjwmI ijau pRyry iqau krnw ][/COLOR][/SIZE][/FONT] "udam mat parabh antarjaamee ji-o parayray ti-o karnaa." SGGS Ang 798-19 Endeavor is the intelligence of all-knowing God. As HE inspires, does it. [FONT="GurbaniAkhar"][SIZE="3"][COLOR="DarkOrange"]Anidnu Andu BieAw mnu ibgisAw audm Bey imln kI Aws ]1][/COLOR][/SIZE][/FONT] "an-din anad bha-i-aa man bigsi-aa udam bha-ay milan kee aas." SGGS Ang 1295-5 Day and night, bliss is happing, mind forgot, endeavor happened and hope to meet. Endeavor is a God's Act. It happens. It is not the faculty of tiny ego, as you have tried to explain in a long prose. ************** Quote >>>Did i ever say that Ajapaa Jaap gets matured? <<< What else this mean "The journey begins with Jaap and ends in Ajapaa Jaap." Did you want to say that the Jaap starts with the tiny ego but ends in ego-less Ajapaa Jaap? It has never worked with anyone. It will never work with anyone. ************** Quote >>>In Gurbani, you will not find a single line that says, "Ek Omkar is equal to Ajapaa Jaap". <<< It is not the first time I have come across a person who wants to say something more than the Gurus say. ************** Quote >>>Although "Ek" goes along with "Omkar", it is not a part of "Omkar". It is just indicative that there is only "One" like the "Omkar", that there is no other. Etymologically, based on Gurmukhi grammar, "Omkar" can be split up into "Om" and "kar", where "kar" means something that keeps repeating itself, such as in "Jaikar". In "Omkar", what is that which is repeating? It has to be "Om" because "kar" is attached to it. My point is that "Ek" and "kar" are describing the essential qualities of "Om", that there is only "One" like it and it "repeats forever". <<< I pray you come to experience what it all is. I hope you have kept some place free for truth. ************** Quote >>>So, just by offering Bhai Gurdaas Ji's baani a place in "Aad Granth Sahib Ji", Guru Arjan Dev Ji showed the kind of respect He had for Bhaiji and his baani. Later on in His life, Guru Arjan Dev Ji declared that Bhai Gurdaas Ji's Baani could be used as a "Teeka" (simplified guide) for easy understanding of Gurbani from the "Aad Granth Sahib Ji". <<< Please provide an authentic proof. I will be grateful. ************** Quote >>>Where have i "praised" the efforts of the ego!!? Please tell me one line in which i have "praised" it! <<< I hope I have not understood your writing "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." ************** Quote >>>A 'sword' can be used to carry out atrocities on innocent people and the same 'sword' can be used to protect the weak from evil! <<< Just imagine. WHO is protecting persons also carrying a sword? ************** Knowing that you are not taking anything personally is pleasant. Thanks. Balbir Singh [/QUOTE]
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