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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: 197533" data-attributes="member: 14641"><p>sure, it is my heartfelt belief that to be in a state of Naam is to be in a state of awareness of surroundings and to be connected to Creation, in plain english, to be able to empathise with the people around you and to have respect for Creation around you, animals, nature, etc,. </p><p></p><p>It is also my heartfelt belief that the only way to be in a state of Naam is to respect the concept of Hukam, but that will wait for another thread. However, in plain english, I guess it is to be living a life of truth to the best of your ability and understanding, to feel the pain of others, to try and do something about it, to try and introduce truth into Creation, to attempt to bring light where there is darkness, not within yourself, but outside of yourself, into your environment, for no other reason than it is the right thing to do. </p><p></p><p></p><p></p><p>Hmm if you could lose the sarcasm for a moment, you would find that yes, you are correct, the air, the oxygen, the people.</p><p></p><p></p><p></p><p>Seeing as we are onto 19 pages and in your opinion the question was answered on page 1 ( I notice you answered on page 1!! lol) I hardly think we can cover 4 more similar questions in a paragraph, but as I like you, I will give it my best shot, but it is only my opinion</p><p></p><p>Amrit as in the ceremony, rather than the physical liquid, is a declaration of intent to keep up that connection as per the information given in the Sri Guru Granth Sahib Ji.</p><p></p><p>Shabad is the information as referred to above.</p><p></p><p>As for Gurmantar, well, I had to cheat here and refer to Sikhiwikki, which although I would not normally refer to this site for information, gives the following</p><p></p><p></p><p></p><p>According to Sikhiwikki, Bhai Gurdas (1551-1636) makes the statement "Vahiguru is the gurmantra; by repeating it thou hast thy ego erased," (Varan X111.2)., in my view , this statement is saying that Sikhs do not need a special word, as the supreme is the word, however, you have taken the view that this statement is actually condoning the use of mantras, that is your right, and I for one would not argue with it, it is only when a view is put forward that claims to be the definitive where I have a problem.</p><p></p><p>As for jyot, I will pass on that one, before we start on soul, conciousness, and all the other buzz words that keep popping up. </p><p></p><p></p><p></p><p>well they don't.....</p><p></p><p></p><p></p><p>It depends what your meaning of MAYA is....</p><p></p><p></p><p></p><p>I am not a Punjabi Scholar, those questions are best put to a Scholar</p><p></p><p></p><p></p><p></p><p></p><p>no, you have not, you have embraced what you feel, and it works for you, brilliant, and I mean that, absolutely brilliant, well done, please please offer your opinions and your thoughts on as many threads as you can and I will be eternally grateful, thankful and happy we have someone on this forum, well several on this forum that can give us the spiritual aspect, the spiritual angle on what we are discussing, I want you guys to contribute as much as possible, to give your angle to the max. </p><p></p><p>All I ask is that you try not to make it sound like it is the only way and that the rest of us are deluded idiots, I find that offensive, and it makes me determined to put an opposing opinion up, not for me, not for the sake of argument, but so that those that read are aware that what you guys are saying is not word, it is not fact, it is your opinion and you are sharing it with us.</p><p></p><p>I hope my point is made, in the next few days, I intend to open some old threads on some old topics that could really do with some fresh debate, I hope to see you guys input and I hope we can all learn from it.</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 197533, member: 14641"] sure, it is my heartfelt belief that to be in a state of Naam is to be in a state of awareness of surroundings and to be connected to Creation, in plain english, to be able to empathise with the people around you and to have respect for Creation around you, animals, nature, etc,. It is also my heartfelt belief that the only way to be in a state of Naam is to respect the concept of Hukam, but that will wait for another thread. However, in plain english, I guess it is to be living a life of truth to the best of your ability and understanding, to feel the pain of others, to try and do something about it, to try and introduce truth into Creation, to attempt to bring light where there is darkness, not within yourself, but outside of yourself, into your environment, for no other reason than it is the right thing to do. Hmm if you could lose the sarcasm for a moment, you would find that yes, you are correct, the air, the oxygen, the people. Seeing as we are onto 19 pages and in your opinion the question was answered on page 1 ( I notice you answered on page 1!! lol) I hardly think we can cover 4 more similar questions in a paragraph, but as I like you, I will give it my best shot, but it is only my opinion Amrit as in the ceremony, rather than the physical liquid, is a declaration of intent to keep up that connection as per the information given in the Sri Guru Granth Sahib Ji. Shabad is the information as referred to above. As for Gurmantar, well, I had to cheat here and refer to Sikhiwikki, which although I would not normally refer to this site for information, gives the following According to Sikhiwikki, Bhai Gurdas (1551-1636) makes the statement "Vahiguru is the gurmantra; by repeating it thou hast thy ego erased," (Varan X111.2)., in my view , this statement is saying that Sikhs do not need a special word, as the supreme is the word, however, you have taken the view that this statement is actually condoning the use of mantras, that is your right, and I for one would not argue with it, it is only when a view is put forward that claims to be the definitive where I have a problem. As for jyot, I will pass on that one, before we start on soul, conciousness, and all the other buzz words that keep popping up. well they don't..... It depends what your meaning of MAYA is.... I am not a Punjabi Scholar, those questions are best put to a Scholar no, you have not, you have embraced what you feel, and it works for you, brilliant, and I mean that, absolutely brilliant, well done, please please offer your opinions and your thoughts on as many threads as you can and I will be eternally grateful, thankful and happy we have someone on this forum, well several on this forum that can give us the spiritual aspect, the spiritual angle on what we are discussing, I want you guys to contribute as much as possible, to give your angle to the max. All I ask is that you try not to make it sound like it is the only way and that the rest of us are deluded idiots, I find that offensive, and it makes me determined to put an opposing opinion up, not for me, not for the sake of argument, but so that those that read are aware that what you guys are saying is not word, it is not fact, it is your opinion and you are sharing it with us. I hope my point is made, in the next few days, I intend to open some old threads on some old topics that could really do with some fresh debate, I hope to see you guys input and I hope we can all learn from it. [/QUOTE]
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