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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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Sikh Sikhi Sikhism
Who Is The Guru Of Guru Naanak Dev Jee?
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<blockquote data-quote="Astroboy" data-source="post: 58328" data-attributes="member: 4990"><p>Veer Balbir Singh Ji,</p><p> </p><p>Guru Nanak Dev Ji's guru is Bani. Or the Celestial Sound Current. </p><p>"Jaise mein aavay <u>Khassam Ki Bani</u>, Taiserra karri gian ve lalo"</p><p> </p><p>The written word is the expression of the Celestial Sound Current. Trying to post-mortem the word Waheguru, Allah or Ram is like Hanuman trying to find God in the mala (rosary beads). All <u>words</u> of God <u>are just an expression</u> of God. The word, Naam or Shabad are also expressions of the same thing. </p><p>A scientist may want to express water as H2O or a Hindu may call it Jal. These expressions are not going to bring water to you. One has to work towards it in a Rohaniat Way. </p><p> </p><p>The verse " Bani Guru Guru Hai Bani, Vich Bani Amrit Sarey</p><p>Gurbani Kehay Sewak Jann Manney, Partakh Guru Nistarey."</p><p>Bani and Shabad are the same. "Shabad Guru, Surat Dhun Chela".</p><p>Kindly ponder on this verse:</p><p>"Amrit Bani Har Har Teri, Sun Sun Hovei Param Gat Meri."</p><p> </p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Arial'">Within is the Heavenly Light and from it Bani or Sound doth proceed, <br /> And it doth attune the soul with the true Lord. --Sorath M.1</span><br /> <br /> <span style="color: black"><span style="font-family: 'Arial'">A Gurmukh can free millions of souls by the quickening influence <br /> of his life-impulse (the Holy Naam). <em>--Sorath M.5</em></span></span><br /> <br /> <span style="font-family: 'Arial'">The whole world is going astray in its search for the center of true happiness or bliss. Material objects cannot give us bliss on account of the constant change to which, by their very nature, they are subject, every moment of their existence. Again, external objects per se have no pleasure in themselves, but it is our attachment to them that gives us pleasing sensations. But these objects, on account of their ephemeral nature, have to follow the changing panorama of existence. By these kaleidoscopic changes, the mind naturally gets bewildered, distracted and very often feels miserable. Everlasting Bliss or True happiness can be had only by attachment to something that is permanent, unchanging and eternal. The evanescent charms of Dame Nature cannot afford man any happiness in the true sense of the word.</span><br /> <br /> <span style="font-family: 'Arial'"><span style="font-family: 'Arial'">Whosoever searches for Joy Eternal, let him seek that <br /> in All-Pervading Spirit (Naam).<em>--</em><em>Shalok M.9</em></span><br /> </span></li> </ul></blockquote><p></p>
[QUOTE="Astroboy, post: 58328, member: 4990"] Veer Balbir Singh Ji, Guru Nanak Dev Ji's guru is Bani. Or the Celestial Sound Current. "Jaise mein aavay [U]Khassam Ki Bani[/U], Taiserra karri gian ve lalo" The written word is the expression of the Celestial Sound Current. Trying to post-mortem the word Waheguru, Allah or Ram is like Hanuman trying to find God in the mala (rosary beads). All [U]words[/U] of God [U]are just an expression[/U] of God. The word, Naam or Shabad are also expressions of the same thing. A scientist may want to express water as H2O or a Hindu may call it Jal. These expressions are not going to bring water to you. One has to work towards it in a Rohaniat Way. The verse " Bani Guru Guru Hai Bani, Vich Bani Amrit Sarey Gurbani Kehay Sewak Jann Manney, Partakh Guru Nistarey." Bani and Shabad are the same. "Shabad Guru, Surat Dhun Chela". Kindly ponder on this verse: "Amrit Bani Har Har Teri, Sun Sun Hovei Param Gat Meri." [LIST][FONT=Arial]Within is the Heavenly Light and from it Bani or Sound doth proceed, And it doth attune the soul with the true Lord. --Sorath M.1[/FONT] [COLOR=black][FONT=Arial]A Gurmukh can free millions of souls by the quickening influence of his life-impulse (the Holy Naam). [I]--Sorath M.5[/I][/FONT][/COLOR] [COLOR=black][/COLOR] [FONT=Arial]The whole world is going astray in its search for the center of true happiness or bliss. Material objects cannot give us bliss on account of the constant change to which, by their very nature, they are subject, every moment of their existence. Again, external objects per se have no pleasure in themselves, but it is our attachment to them that gives us pleasing sensations. But these objects, on account of their ephemeral nature, have to follow the changing panorama of existence. By these kaleidoscopic changes, the mind naturally gets bewildered, distracted and very often feels miserable. Everlasting Bliss or True happiness can be had only by attachment to something that is permanent, unchanging and eternal. The evanescent charms of Dame Nature cannot afford man any happiness in the true sense of the word.[/FONT] [FONT=Arial][FONT=Arial]Whosoever searches for Joy Eternal, let him seek that in All-Pervading Spirit (Naam).[I]--[/I][I]Shalok M.9[/I][/FONT] [/FONT][/LIST] [/QUOTE]
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Who Is The Guru Of Guru Naanak Dev Jee?
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