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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="Harjas Kaur Khalsa" data-source="post: 79279" data-attributes="member: 2125"><p>I assume you mean to say Guru Granth and Guru Panth.</p><p></p><p>It comes down to whether or not you believe the Jyot of Guru is a Living Presence which can have physical manifestation. If you don't believe that it isn't a quality of the individual personalities who become the 5, although rehat states they should be physically intact and of exemplary character and high avastha. It isn't the personality of the 5 which manifests the Guru. But the Guru manifests through the 5 Gursikhs which are attuned to the Reality of His vibration only for the time of Panj Piara seva. So the Gursikh sevadar who acts as a Piara doesn't have to be a brahmgyani or rare exceptional person, or hero because it's not his personality. </p><p>Through surrender and obedience to Guru's hukam, he becomes a living vehicle of a Living energy. It's about transmission. The personality of the individual 5 sevadars can't impart anything to anyone. Only Guru is the Living energy. Guru is the True Presence of the nirgun Parabrahm in sansaara. Only the Parabrahm could give the Naam which is the boat to mukti. Guru is the speaking voice of silent God which otherwise we can't even hear. Guruji is merged in Divine Consciousness. It isn't even personality of 10 historical dead bodies who had the role of Guru once on Earth. It's the Living, actual Real Presence of Shabad-Jyot manifestation of Nirgun Nirankaar merged with Guru Nanak Dev Ji, not personality but humanity so the incomprehensible became comprehensible to us speaking human language, teaching concepts in human language but embodying the Shabad-Word which is outside the limits of Time and Space. Guruji lived in human form and is now residing in Shri Guru Granth Sahib AND in all His Gursikhs who received transmission of the amrit Naam. He manifests in all 11 forms of Guru and including the Guru Khalsa Panth and Panj Piare or we would have no Sikhi on the earth. While Parabrahm resides in every living thing, you cannot have a manifestation of Guruji without the transmission, Gurdeekhya. And it is the Gurdeekhya which gives us the boat to mukti, not because amritdharis become special personalities, but only insofar as they humble their own personalities to let Guruji's Jyot shine. It's all about Him. It's not about us. </p><p></p><p>It's not about religion as a spiritual practice, but about the spirituality which cleanses the darkness of ego from the atma. Can people be good and spiritual without amrit? Yes. Can people be amritdhari and be spiritual failures? Yes. Amrit is only a boat. But you have to do your part to make the boat float. If we did not need the Guru's transmission of amrit Naam, that's like saying the world doesn't need Guruji. If we don't need Guru's path to liberation and His energy Presence of Shabad-Naam, we can just read about spirituality and not try to be transformed in our consciousness by jaaping Naam with every breath, and vibrating the Naam in every hair in a joora over the place of Dasm Duaar to obtain darshan of Guru. If someone wants to cut hairs, then fine. He can even be very spiritual. But he won't be practicing the Gurmat Gursikhi of Satguru. What will you do jaaping Naam without hairs to vibrate over dasm duaar? Already you are losing something in the energetic spiritual practice found in Gurbani. And I won't be surprised if you tell me the person who shaves dhaari doesn't make regular practice to get up at amrit vela to keep Naam Simran and japna and say nitenam. So a person can practice spirituality anyway they like. But it has to be Sikhi to be Sikhi.</p><p></p><p>Do you think Guruji's amrit does not have the energetic power to transform farmers into Lions? Do you think Sikh history could have happened any other way except for the POWER of Guruji's amrit to transform consciousness? The original Five Beloved ones didn't receive Guruship because they were loyal and brave and exemplary. They received Guruship because they received Amrit Naam, and so possessed the transmission of power. And Guruji offers that to all of us. The process is to transform all of us into the One. That is Gursikhi. It's not about anyone's long dhari or reputation. At least not authentically. It's about transmission of energy Presence (Shabad-Jyot) from a Living Master and is received through obedience to His Will allowing Him to implant the boat of salvation into our consciousness, amrit Naam.</p><p></p><p></p><p>~Bhul chak maaf</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 79279, member: 2125"] I assume you mean to say Guru Granth and Guru Panth. It comes down to whether or not you believe the Jyot of Guru is a Living Presence which can have physical manifestation. If you don't believe that it isn't a quality of the individual personalities who become the 5, although rehat states they should be physically intact and of exemplary character and high avastha. It isn't the personality of the 5 which manifests the Guru. But the Guru manifests through the 5 Gursikhs which are attuned to the Reality of His vibration only for the time of Panj Piara seva. So the Gursikh sevadar who acts as a Piara doesn't have to be a brahmgyani or rare exceptional person, or hero because it's not his personality. Through surrender and obedience to Guru's hukam, he becomes a living vehicle of a Living energy. It's about transmission. The personality of the individual 5 sevadars can't impart anything to anyone. Only Guru is the Living energy. Guru is the True Presence of the nirgun Parabrahm in sansaara. Only the Parabrahm could give the Naam which is the boat to mukti. Guru is the speaking voice of silent God which otherwise we can't even hear. Guruji is merged in Divine Consciousness. It isn't even personality of 10 historical dead bodies who had the role of Guru once on Earth. It's the Living, actual Real Presence of Shabad-Jyot manifestation of Nirgun Nirankaar merged with Guru Nanak Dev Ji, not personality but humanity so the incomprehensible became comprehensible to us speaking human language, teaching concepts in human language but embodying the Shabad-Word which is outside the limits of Time and Space. Guruji lived in human form and is now residing in Shri Guru Granth Sahib AND in all His Gursikhs who received transmission of the amrit Naam. He manifests in all 11 forms of Guru and including the Guru Khalsa Panth and Panj Piare or we would have no Sikhi on the earth. While Parabrahm resides in every living thing, you cannot have a manifestation of Guruji without the transmission, Gurdeekhya. And it is the Gurdeekhya which gives us the boat to mukti, not because amritdharis become special personalities, but only insofar as they humble their own personalities to let Guruji's Jyot shine. It's all about Him. It's not about us. It's not about religion as a spiritual practice, but about the spirituality which cleanses the darkness of ego from the atma. Can people be good and spiritual without amrit? Yes. Can people be amritdhari and be spiritual failures? Yes. Amrit is only a boat. But you have to do your part to make the boat float. If we did not need the Guru's transmission of amrit Naam, that's like saying the world doesn't need Guruji. If we don't need Guru's path to liberation and His energy Presence of Shabad-Naam, we can just read about spirituality and not try to be transformed in our consciousness by jaaping Naam with every breath, and vibrating the Naam in every hair in a joora over the place of Dasm Duaar to obtain darshan of Guru. If someone wants to cut hairs, then fine. He can even be very spiritual. But he won't be practicing the Gurmat Gursikhi of Satguru. What will you do jaaping Naam without hairs to vibrate over dasm duaar? Already you are losing something in the energetic spiritual practice found in Gurbani. And I won't be surprised if you tell me the person who shaves dhaari doesn't make regular practice to get up at amrit vela to keep Naam Simran and japna and say nitenam. So a person can practice spirituality anyway they like. But it has to be Sikhi to be Sikhi. Do you think Guruji's amrit does not have the energetic power to transform farmers into Lions? Do you think Sikh history could have happened any other way except for the POWER of Guruji's amrit to transform consciousness? The original Five Beloved ones didn't receive Guruship because they were loyal and brave and exemplary. They received Guruship because they received Amrit Naam, and so possessed the transmission of power. And Guruji offers that to all of us. The process is to transform all of us into the One. That is Gursikhi. It's not about anyone's long dhari or reputation. At least not authentically. It's about transmission of energy Presence (Shabad-Jyot) from a Living Master and is received through obedience to His Will allowing Him to implant the boat of salvation into our consciousness, amrit Naam. ~Bhul chak maaf [/QUOTE]
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