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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
Why Do Many Faiths Recommend Self-denial Such As Fasting Or Shunning Luxuries?
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<blockquote data-quote="harbansj24" data-source="post: 122912" data-attributes="member: 4544"><p>Tejwant singh ji,</p><p></p><p>Gurufateh</p><p></p><p>Your concerns are very valid.</p><p>But if you listen to Gurbani, every Shabad propagates Naam jap or Simran.</p><p>Gurbani very boldly says that the real cure for everything lies in Naam.</p><p>Doing Simran Consciously for a limited time is only the very beginning. the ultimate aim is "<em>Gurmukh rom rom Har dhiyavey</em>" or every pore of a Gurmukh exudes Simran.</p><p></p><p>I can only once again try to briefly say in an inelegant manner what that Blessed and Genius Gurmukh Bhai Vir Singh ji has beautifully explained. Such explanation of Guru Nanak's Philosophy can only flow from a person who has had personal experience. </p><p></p><p>Simran has first to be done by uttering the name by ones tongue. It should be done whenever one remembers to do it. As the concious frequency increases, one does start experiencing a level of feel good and slowly a realisation starts to dawn as to what may be "wrong doing". But we being human beings do tend to brush it aside and are again tempted to indulge in it. But a person who is even into brief spans of Simran will start feeling a small and brief tweak of guilt but he will try to brazen it out. But when he again gets into Simran, he again has a rethink on his actions. So it is case of 2 steps forward and one step backward. As this process advances, the layers of filth accumulated by wrong actions begin to thaw and starts to give way. "Bhariye mat papan ke sang, oh dhope naven ke rang"</p><p>As time passes, this process of simran begins to grow on you and after long period running into years, decades or even a life time, this process is likely to become automatic. As it is said it depends on the "kamai" or earnings of the person.</p><p>So when this process starts to become automatic, the person starts exuding Simran and ultimately every pore exudes simran or "Gurmukh Rom Rom Har dhiyave"</p><p>When this stage is reached then the person becomes "Jeevan Mukt" or he has achieved the state of "mukti" during his life time. This though is very rare . Now we will not get into a dicussion of reincaranation because Gurbani does not clearly spell it out. Suffice it to say that if the task is left incomplete during this birth and it requires another vehicle to complete the journey, then so be it!</p><p></p><p>Its only Sikhi that has given so much importance to Nam Jap. Guru Nanak ji has very boldly stated in his discussion with the Sidhs that though meditation, Yoga, prayanam, tapasya, self denial etc may have its uses, the ultimate can be reached only through Nam Jap.</p><p></p><p>I again very humbly submit that I have said the above very inelegantly and I have only tried to say a very small part of what Bhai Vir singh ji has said so beautifully and in a detailed manner in Guru Nanak Chamatkar.</p></blockquote><p></p>
[QUOTE="harbansj24, post: 122912, member: 4544"] Tejwant singh ji, Gurufateh Your concerns are very valid. But if you listen to Gurbani, every Shabad propagates Naam jap or Simran. Gurbani very boldly says that the real cure for everything lies in Naam. Doing Simran Consciously for a limited time is only the very beginning. the ultimate aim is "[I]Gurmukh rom rom Har dhiyavey[/I]" or every pore of a Gurmukh exudes Simran. I can only once again try to briefly say in an inelegant manner what that Blessed and Genius Gurmukh Bhai Vir Singh ji has beautifully explained. Such explanation of Guru Nanak's Philosophy can only flow from a person who has had personal experience. Simran has first to be done by uttering the name by ones tongue. It should be done whenever one remembers to do it. As the concious frequency increases, one does start experiencing a level of feel good and slowly a realisation starts to dawn as to what may be "wrong doing". But we being human beings do tend to brush it aside and are again tempted to indulge in it. But a person who is even into brief spans of Simran will start feeling a small and brief tweak of guilt but he will try to brazen it out. But when he again gets into Simran, he again has a rethink on his actions. So it is case of 2 steps forward and one step backward. As this process advances, the layers of filth accumulated by wrong actions begin to thaw and starts to give way. "Bhariye mat papan ke sang, oh dhope naven ke rang" As time passes, this process of simran begins to grow on you and after long period running into years, decades or even a life time, this process is likely to become automatic. As it is said it depends on the "kamai" or earnings of the person. So when this process starts to become automatic, the person starts exuding Simran and ultimately every pore exudes simran or "Gurmukh Rom Rom Har dhiyave" When this stage is reached then the person becomes "Jeevan Mukt" or he has achieved the state of "mukti" during his life time. This though is very rare . Now we will not get into a dicussion of reincaranation because Gurbani does not clearly spell it out. Suffice it to say that if the task is left incomplete during this birth and it requires another vehicle to complete the journey, then so be it! Its only Sikhi that has given so much importance to Nam Jap. Guru Nanak ji has very boldly stated in his discussion with the Sidhs that though meditation, Yoga, prayanam, tapasya, self denial etc may have its uses, the ultimate can be reached only through Nam Jap. I again very humbly submit that I have said the above very inelegantly and I have only tried to say a very small part of what Bhai Vir singh ji has said so beautifully and in a detailed manner in Guru Nanak Chamatkar. [/QUOTE]
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Why Do Many Faiths Recommend Self-denial Such As Fasting Or Shunning Luxuries?
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