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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
Naam Japna
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<blockquote data-quote="pk70" data-source="post: 72858" data-attributes="member: 5889"><p>With due respect to Sikh 80, I wonder after hundreds of articles/books written on simran or Naam Jap, why still people have failed to understand it and practice it? People write lengthy articles without mentioning a few words Satguru used in various Shabad to make it clear what is the true meaning of simran and jap and how it is to put in practice. What we do, when we face a question, we start defending ourselves about what we wrote or thought. NaamJap jee has a point. In a short way let me qoute Satguru here in this context of simran and jap. Sri Raag Mehla 1... Naam slahi rang sio, Gur kai Shabad santokh 11 .... gurmatt tu slahna, hor keemt kehn n jaye 11 ... Gurmatt SACHA mann vassai Naam bhoolo patt saakh 11 ... in another context .. Jin ke chole rattre KANT tina ke paas.." All these words used by Satguru ji indicate for true love for WAHEGURU, in simple words to fall in love with WAHEGURU. Why have we fallen victims to the kinds of ritualisms Satguru advocated to abandon absolutely. Most of the words that convey major message of Gurmatt, Satguru Sahiban explained them in various shabad literally giving them a meaning. People study Gurbani and stat translating in English especially by word by word or sentence by sentence which trigger imbiguity and misinterpretations. Translation by Dr. Darshan Singh ji is another example of it. Yesterday.s Sardara 123 ji's Shabad translation of a shabad in Dhanasri Mehla 1 is very good example how meanings of Gurbani are taken odd to Gurmatt( Sardara 123 ji might have got it from some where , no offense, forgive me, the meanings are crippled) Same case is here, Naam Simran, many people are not able to utilize simran and jap beyond a ritual. Why? Because we, when interpret do not take Gurbani in its totality. I recommend Dr Sahib Singh's interpretation, it does match very well with Gurumatt if not perfect. Do you want to enjoy jap? Do you want to enjoy simran? Fall in love with ALMIGHTY without any duality at all because between situation will mitigate the effect. In HIS Rabg ratte are in jaap/simran state of mind always.</p><p>Again sorry if I contradict!</p><p> </p><p>HAR bisrat sda khuari</p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'">Source:</span></p><p><span style="font-family: 'Times New Roman'">http://www.sikhlionz.com/naam.htm</span></p></blockquote><p>[/QUOTE]</p>
[QUOTE="pk70, post: 72858, member: 5889"] With due respect to Sikh 80, I wonder after hundreds of articles/books written on simran or Naam Jap, why still people have failed to understand it and practice it? People write lengthy articles without mentioning a few words Satguru used in various Shabad to make it clear what is the true meaning of simran and jap and how it is to put in practice. What we do, when we face a question, we start defending ourselves about what we wrote or thought. NaamJap jee has a point. In a short way let me qoute Satguru here in this context of simran and jap. Sri Raag Mehla 1... Naam slahi rang sio, Gur kai Shabad santokh 11 .... gurmatt tu slahna, hor keemt kehn n jaye 11 ... Gurmatt SACHA mann vassai Naam bhoolo patt saakh 11 ... in another context .. Jin ke chole rattre KANT tina ke paas.." All these words used by Satguru ji indicate for true love for WAHEGURU, in simple words to fall in love with WAHEGURU. Why have we fallen victims to the kinds of ritualisms Satguru advocated to abandon absolutely. Most of the words that convey major message of Gurmatt, Satguru Sahiban explained them in various shabad literally giving them a meaning. People study Gurbani and stat translating in English especially by word by word or sentence by sentence which trigger imbiguity and misinterpretations. Translation by Dr. Darshan Singh ji is another example of it. Yesterday.s Sardara 123 ji's Shabad translation of a shabad in Dhanasri Mehla 1 is very good example how meanings of Gurbani are taken odd to Gurmatt( Sardara 123 ji might have got it from some where , no offense, forgive me, the meanings are crippled) Same case is here, Naam Simran, many people are not able to utilize simran and jap beyond a ritual. Why? Because we, when interpret do not take Gurbani in its totality. I recommend Dr Sahib Singh's interpretation, it does match very well with Gurumatt if not perfect. Do you want to enjoy jap? Do you want to enjoy simran? Fall in love with ALMIGHTY without any duality at all because between situation will mitigate the effect. In HIS Rabg ratte are in jaap/simran state of mind always. Again sorry if I contradict! HAR bisrat sda khuari [FONT=Times New Roman]Source:[/FONT] [FONT=Times New Roman]http://www.sikhlionz.com/naam.htm[/FONT][/quote] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Naam Japna
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