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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="Harry Haller" data-source="post: 199679" data-attributes="member: 14641"><p>I put my hands up, I just don't get it, I do not feel Sikhism is about exploring deep levels, gates, eyes, etc. These are all, as I have said many, many, many times Vedic philosophies that belong in Hinduism. </p><p></p><p></p><p></p><p>No, I do not, you need effort, although it depends on what sort of work you do, but a hard day is tiring, straining, you just need to keep going even when you want to sleep. For a farmer doing his work, most of his work is just to keep going, rather than drawing up a business plan and meeting clients. </p><p></p><p></p><p></p><p>err thats discipline and understanding</p><p></p><p></p><p></p><p>no, that one is courage</p><p></p><p></p><p></p><p>uhm that one is physical fitness</p><p></p><p>I cannot see where the power of attention is relevant in these scenarios</p><p></p><p></p><p></p><p>I fail on that one, I am just not very attentive, </p><p></p><p></p><p></p><p>ok, this is the shabad within that no one can describe</p><p></p><p></p><p></p><p>maybe you could spend more time understanding sex, money, unfulfilled desires etc so that they do not clutter up your head, develop wisdom, tact, discretion, understanding, maturity, so that these things are gone forever, </p><p></p><p></p><p></p><p>actually yes I am, I think they have similarities, anyone would think you guys were one trick ponies, all you talk about is this connection, this wonderful feeling, the bliss, the height of happiness, methods of doing it, times that you do it so that you can be alone, different ways of achieving the goal, if I was being particularly scathing, I could say you are no different from an adolescent 15 year old, </p><p></p><p>what you call the truth of experiencing the formless Waheguru, I could call an addictive pleasure that has been explained as divine, sorry, I do not buy into this.As disgruntled as you may be at my comparison, is as disgruntled I feel that mental gymnastics have been turned into an ability to gain wisdom and enlightenment. </p><p></p><p></p><p></p><p>I have not deduced this, kindly tell me why you do it then, please...</p><p></p><p></p><p></p><p>mesmerizing....hmmmmm</p><p></p><p>ok mesmerizing to what end? can you please tell me how it feels to experience the truth? is it say pleasurable? is it nice? does it feel good? is it the same feeling that say Akashaji gets when she is having an out of body experience? some have described these feelings as orgasmic, hence the masturbation analogy, can you comment on that?</p><p></p><p></p><p></p><p>I am glad we can debate without it getting silly, a bit of humour is a good thing</p><p></p><p></p><p></p><p>allow me to explain what this means to me, within the self is the truth, the truth being the answers in how to behave, to interact, to live, the key is then to live this, to embrace it in your daily life and then simply live it, listen that voice and act on it. </p><p></p><p>What you however are talking about is more deep meditation as a means of escape from daily life,</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 199679, member: 14641"] I put my hands up, I just don't get it, I do not feel Sikhism is about exploring deep levels, gates, eyes, etc. These are all, as I have said many, many, many times Vedic philosophies that belong in Hinduism. No, I do not, you need effort, although it depends on what sort of work you do, but a hard day is tiring, straining, you just need to keep going even when you want to sleep. For a farmer doing his work, most of his work is just to keep going, rather than drawing up a business plan and meeting clients. err thats discipline and understanding no, that one is courage uhm that one is physical fitness I cannot see where the power of attention is relevant in these scenarios I fail on that one, I am just not very attentive, ok, this is the shabad within that no one can describe maybe you could spend more time understanding sex, money, unfulfilled desires etc so that they do not clutter up your head, develop wisdom, tact, discretion, understanding, maturity, so that these things are gone forever, actually yes I am, I think they have similarities, anyone would think you guys were one trick ponies, all you talk about is this connection, this wonderful feeling, the bliss, the height of happiness, methods of doing it, times that you do it so that you can be alone, different ways of achieving the goal, if I was being particularly scathing, I could say you are no different from an adolescent 15 year old, what you call the truth of experiencing the formless Waheguru, I could call an addictive pleasure that has been explained as divine, sorry, I do not buy into this.As disgruntled as you may be at my comparison, is as disgruntled I feel that mental gymnastics have been turned into an ability to gain wisdom and enlightenment. I have not deduced this, kindly tell me why you do it then, please... mesmerizing....hmmmmm ok mesmerizing to what end? can you please tell me how it feels to experience the truth? is it say pleasurable? is it nice? does it feel good? is it the same feeling that say Akashaji gets when she is having an out of body experience? some have described these feelings as orgasmic, hence the masturbation analogy, can you comment on that? I am glad we can debate without it getting silly, a bit of humour is a good thing allow me to explain what this means to me, within the self is the truth, the truth being the answers in how to behave, to interact, to live, the key is then to live this, to embrace it in your daily life and then simply live it, listen that voice and act on it. What you however are talking about is more deep meditation as a means of escape from daily life, [/QUOTE]
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