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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="ax0547" data-source="post: 88240" data-attributes="member: 7183"><p>Here Guru sahib adresses - </p><ul> <li data-xf-list-type="ul">we should say gods name and reflect/comtemplate upon it to see gods door!</li> <li data-xf-list-type="ul">but liberations is attained thorugh gods NADAR/grace.</li> </ul><p>SO IT IS OUR JOB TO FIND DOOR, BUT RESULT IS DEPENDENT UPON GOD'S GRACE.</p><p>BUT there is a tuk about KARMA between.</p><p> </p><p>Karma in literal derivation is our deeds.</p><p>kapra literally is clothing.</p><p> </p><p>literally - due to deeds/work one attains clothing.</p><p> </p><p>"non literally" people have tranlstated as - due to krama/word/deeds one attains physical body, consequesntly these karams have to have been done in past.</p><p> </p><p>This kind of makes sense if we just only look at tuk metaphorically, but when looked in the whole context this makes little sense!. why?</p><p> </p><p>because it seems to be a distant analogy to be used metaphorically. clothing verses body is very different. We clearly know that in order to get clothing we have to do our part i.e. work. in context with the line above that is in order to find door we have to vichar the true name. But essentially since every thing is hukam therefore liberation even depends upon gods nadar.</p><p> </p><p>Also if the word is to be body then guru sahib would have clearly used the word "deh/sarir or some other". The word kapra is not even rhyming with above or below line, so the usage of word like "sarir" would have had made no difference, but more clarity if guru sahib was to mean such. No guru sahib clearly used word kapra. specifically, why would guru sahib use kapra metaphorically, istead of clarity, if there was no use in rhyming or anything. What could be motivation behind useing it metaphorically is the simple question. To me there seems none, it would be nice if some one could point out to me!</p><p> </p><p> </p><p>On the other hand, we can see that guru sahib is acknowledging that atleast some part of Karma/deeds we do even though all is within the hukam.</p><p> </p><p>The last line clearly states that the true god is all itslef. So accordingly us doing karma is within hukam too - probably, but then who is doing krama us or god? we will have to look on karma in this perpective too, as we go along!</p></blockquote><p></p>
[QUOTE="ax0547, post: 88240, member: 7183"] Here Guru sahib adresses - [LIST] [*]we should say gods name and reflect/comtemplate upon it to see gods door! [*]but liberations is attained thorugh gods NADAR/grace. [/LIST]SO IT IS OUR JOB TO FIND DOOR, BUT RESULT IS DEPENDENT UPON GOD'S GRACE. BUT there is a tuk about KARMA between. Karma in literal derivation is our deeds. kapra literally is clothing. literally - due to deeds/work one attains clothing. "non literally" people have tranlstated as - due to krama/word/deeds one attains physical body, consequesntly these karams have to have been done in past. This kind of makes sense if we just only look at tuk metaphorically, but when looked in the whole context this makes little sense!. why? because it seems to be a distant analogy to be used metaphorically. clothing verses body is very different. We clearly know that in order to get clothing we have to do our part i.e. work. in context with the line above that is in order to find door we have to vichar the true name. But essentially since every thing is hukam therefore liberation even depends upon gods nadar. Also if the word is to be body then guru sahib would have clearly used the word "deh/sarir or some other". The word kapra is not even rhyming with above or below line, so the usage of word like "sarir" would have had made no difference, but more clarity if guru sahib was to mean such. No guru sahib clearly used word kapra. specifically, why would guru sahib use kapra metaphorically, istead of clarity, if there was no use in rhyming or anything. What could be motivation behind useing it metaphorically is the simple question. To me there seems none, it would be nice if some one could point out to me! On the other hand, we can see that guru sahib is acknowledging that atleast some part of Karma/deeds we do even though all is within the hukam. The last line clearly states that the true god is all itslef. So accordingly us doing karma is within hukam too - probably, but then who is doing krama us or god? we will have to look on karma in this perpective too, as we go along! [/QUOTE]
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