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Gurbani (489-503)
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Thitteen (838-840)
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ਰਾਗੁ ਗੋਂਡ | Raag Gond
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Gurbani (975-980)
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ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
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Gurbani (889-1008)
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Anjulian (1019-1020)
Solhe (1020-1033)
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ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
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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)
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ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
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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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Sikh Sikhi Sikhism
Shallow Readings And Meditation
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<blockquote data-quote="Rupinder.Singh" data-source="post: 139781" data-attributes="member: 8006"><p>Good to see this post on SPN. </p><p></p><p>Really sorry about the long post, could not find a better way to express myself.</p><p></p><p></p><p>Based on my understanding, I partially agree with Bhagat Singh ji’s posting on meditation. My opinion aligns with the principle highlighted by “Findingmyway” about everyone’s different perspective and opinion, which I totally agree with.</p><p></p><p>Here I am expressing my own opinion and understanding of the topic. </p><p></p><p>The terms, meditation, Naam, Naam Simran are very deep terms, I think majority of the Sikh sangat take shallow meanings of these terms to start with. This understanding is influenced by the environment we live in where in we try to connect with others, by relating with them, by doing the things in a way others do without reflecting on the underlying reason, logic or base. This can be termed as shallow understanding of the environment.</p><p></p><p>Our Gurus, did not oppose any practice, but opposed the fact that these practices actually lead human being to follow without reflections or knowledge, and thus lead to blind faith and rituals. These practices are like fast food outlets, where they serve the immediate need of mankind, but never teach them how to prepare the food themselves and be independent of fast food outlets. </p><p></p><p>The term Meditation is “Dhyan” in gurmukhi. What is dhyan. Dhyan is a state of mind where mind is focused on only one thing, where mind has realized that ‘one thing’, where mind tries to connect everything around him to that one thing, or sees that one thing in everything. </p><p></p><p>Next term is SEHAJ, Sehaj means without any effort, without any special body posture, without any special condition or environment i.e. only in the natural way, natural conditions whatever nature has offered, be it floods, natural disaster, pleasant breeze or whatever. This is SEHAJ, nature’s own way without any special effort by mankind.</p><p></p><p>Next Term is EK, Ek means ONE, This is the same one thing we talked about to focus on in term Dhyan, In whole SGGS, our gurus talked about this “EK”</p><p></p><p>ਪੰਨਾ 160, ਸਤਰ 10</p><p>ਏਕਸੁ ਤੇ ਸਭਿ ਰੂਪ ਹਹਿ ਰੰਗਾ ॥</p><p>एकसु ते सभि रूप हहि रंगा ॥</p><p>Ėkas ṯe sabẖ rūp hėh rangā.</p><p>All forms and colors come from the One Lord.</p><p>ਮਃ 3 - view Shabad/Paurhi/Salok</p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>In my opinion, SGGS tells us the stages of Dhyan (meditation). (Please note this is just my opinion or understanding from one perspective)</p><p></p><p>Guru Ji list five stages as follows: (please read the entire pauri in brackets for better understanding, it is hard to put it in words)</p><p></p><p>Dharam Khand (ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ):</p><p> (ਪੰਨਾ 7, ਸਤਰ 11 ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ )</p><p>The universe, surroundings, its operations and interdependence, God’s imposed Laws (nature’s law) and discipline on this and other universes, ie. Dharam, </p><p></p><p></p><p>Gyan Khand (ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ):</p><p>Trying to Understand God’s Dharam, trying to Know about it, explore it, and then accept it as it is, </p><p></p><p>Shr’am Khand (ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ )</p><p>Stage where one has to act on that knowledge and understanding obtained in Gyan Khand to purify himself, beautify his soul. This is a stage of hard work, where knowledge is the guide.</p><p></p><p>Karam Khand: (ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥) </p><p>Stage, where a purified and beautified soul from previous stage of Sh’ram Khand acts for the benefit of society. This is the stage of SEVA. A stage where one realises GOD in everything and loves to serve HIM.</p><p></p><p>Sach Khand (ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥) </p><p>This is the ultimate state, where one is totally imbued in GOD, A state where even Nanak says “ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥ “</p><p></p><p></p><p>All these stages are through sehaj, where one does not sit in any particular posture, does not recite any thing loudly or repetitively. It is just attained in a sehaj way, in a natural way.</p><p></p><p>According to Guru’s path, Gyan is the second stage of this ultimate state. Without gyan no one can work on oneself. Gyan comes through understanding, Understanding does not come through shallow reading. </p><p></p><p>I agree with other posters, that even through shallow reading some verses touch our heart/mind but in my opinion at that particular verse/point the reading is not shallow. </p><p></p><p></p><p></p><p> Again, really sorry about the long post</p><p></p><p>Rupinder Singh</p><p>:sippingcoffeemunda:</p></blockquote><p></p>
[QUOTE="Rupinder.Singh, post: 139781, member: 8006"] Good to see this post on SPN. Really sorry about the long post, could not find a better way to express myself. Based on my understanding, I partially agree with Bhagat Singh ji’s posting on meditation. My opinion aligns with the principle highlighted by “Findingmyway” about everyone’s different perspective and opinion, which I totally agree with. Here I am expressing my own opinion and understanding of the topic. The terms, meditation, Naam, Naam Simran are very deep terms, I think majority of the Sikh sangat take shallow meanings of these terms to start with. This understanding is influenced by the environment we live in where in we try to connect with others, by relating with them, by doing the things in a way others do without reflecting on the underlying reason, logic or base. This can be termed as shallow understanding of the environment. Our Gurus, did not oppose any practice, but opposed the fact that these practices actually lead human being to follow without reflections or knowledge, and thus lead to blind faith and rituals. These practices are like fast food outlets, where they serve the immediate need of mankind, but never teach them how to prepare the food themselves and be independent of fast food outlets. The term Meditation is “Dhyan” in gurmukhi. What is dhyan. Dhyan is a state of mind where mind is focused on only one thing, where mind has realized that ‘one thing’, where mind tries to connect everything around him to that one thing, or sees that one thing in everything. Next term is SEHAJ, Sehaj means without any effort, without any special body posture, without any special condition or environment i.e. only in the natural way, natural conditions whatever nature has offered, be it floods, natural disaster, pleasant breeze or whatever. This is SEHAJ, nature’s own way without any special effort by mankind. Next Term is EK, Ek means ONE, This is the same one thing we talked about to focus on in term Dhyan, In whole SGGS, our gurus talked about this “EK” ਪੰਨਾ 160, ਸਤਰ 10 ਏਕਸੁ ਤੇ ਸਭਿ ਰੂਪ ਹਹਿ ਰੰਗਾ ॥ एकसु ते सभि रूप हहि रंगा ॥ Ėkas ṯe sabẖ rūp hėh rangā. All forms and colors come from the One Lord. ਮਃ 3 - view Shabad/Paurhi/Salok In my opinion, SGGS tells us the stages of Dhyan (meditation). (Please note this is just my opinion or understanding from one perspective) Guru Ji list five stages as follows: (please read the entire pauri in brackets for better understanding, it is hard to put it in words) Dharam Khand (ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ): (ਪੰਨਾ 7, ਸਤਰ 11 ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ) The universe, surroundings, its operations and interdependence, God’s imposed Laws (nature’s law) and discipline on this and other universes, ie. Dharam, Gyan Khand (ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ): Trying to Understand God’s Dharam, trying to Know about it, explore it, and then accept it as it is, Shr’am Khand (ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ) Stage where one has to act on that knowledge and understanding obtained in Gyan Khand to purify himself, beautify his soul. This is a stage of hard work, where knowledge is the guide. Karam Khand: (ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥) Stage, where a purified and beautified soul from previous stage of Sh’ram Khand acts for the benefit of society. This is the stage of SEVA. A stage where one realises GOD in everything and loves to serve HIM. Sach Khand (ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥) This is the ultimate state, where one is totally imbued in GOD, A state where even Nanak says “ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥ “ All these stages are through sehaj, where one does not sit in any particular posture, does not recite any thing loudly or repetitively. It is just attained in a sehaj way, in a natural way. According to Guru’s path, Gyan is the second stage of this ultimate state. Without gyan no one can work on oneself. Gyan comes through understanding, Understanding does not come through shallow reading. I agree with other posters, that even through shallow reading some verses touch our heart/mind but in my opinion at that particular verse/point the reading is not shallow. Again, really sorry about the long post Rupinder Singh :sippingcoffeemunda: [/QUOTE]
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