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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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30 Day Amrit Vela - Introducing A New Member Blog
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<blockquote data-quote="japjisahib04" data-source="post: 184790" data-attributes="member: 971"><p>On another thread I was trying to decode the meaning of above pauree. The traditional understandings of this pauree was what should I offer to see His darbar? Very few people know the meaning of darbar and why word darbar is written.. Since God is all over, does it mean He has left His darbar somewhere in seventh sky for us to search? As a result of this you go to any gurdwara and see various offerings like, fruit, sweets, rumalas and money etc. I don't mind when all these things are offered but only to serve the devotees/guests and not taken as offerings to akal purakh. We have built a gap between offerings to sangat and akal purakh and thus forget the real message. Until I realized what is mine and what is the stumbling block between me and creator? It is my ego. And Guru sahib in continuance to the first question is asking me now to 'phair' shift your paradigm(from manh ki matt to Guru ki matt) and surrender your ego to inculcate the divine philosophy of gurbani. To live as per the essence of gurbani is called surrender and this is the foremost condition. </p><p></p><p>By simply speaking something can one obtain His love? No - Gurmat does not teach these short-cut hypocrate mantars? If it was true then guru sahib wouldn;t have said, 'jin manh hor mukh hor si kandai kachia - are false. It is to manifest sweet nature, infinite expression of love, action from inner voice which obtains oneness and love of God, and 'amrit vela sach nao - and that state of mind is true 'amrit vela - the ultimate truth where one understand the game of vikars and its effect on our body. Thereafter with nectar of baani, one does not die spirituaslly and lives for ever. When I am full of love, humble and soft spoken - off course with innovative mind, it is the expression and language of God. As per my understanding, 'by living like this whole of my life will be amrit velya.</p><p></p><p>Let us make our life worth by inventing something new for the betterment of humanity as 'avar kaaj tere kitai n kaam none of these rituals are worth anything, 'mil sadhsanghat - over here sadhsanghat is not number of people but our beautiful body thus keep all your body parts fit and bhaj keval naam - invent something new for the betterment of humanity and aapsi bhaichara by contemplating on the divine message.</p><p></p><p>best regards</p><p>sahni</p></blockquote><p></p>
[QUOTE="japjisahib04, post: 184790, member: 971"] On another thread I was trying to decode the meaning of above pauree. The traditional understandings of this pauree was what should I offer to see His darbar? Very few people know the meaning of darbar and why word darbar is written.. Since God is all over, does it mean He has left His darbar somewhere in seventh sky for us to search? As a result of this you go to any gurdwara and see various offerings like, fruit, sweets, rumalas and money etc. I don't mind when all these things are offered but only to serve the devotees/guests and not taken as offerings to akal purakh. We have built a gap between offerings to sangat and akal purakh and thus forget the real message. Until I realized what is mine and what is the stumbling block between me and creator? It is my ego. And Guru sahib in continuance to the first question is asking me now to 'phair' shift your paradigm(from manh ki matt to Guru ki matt) and surrender your ego to inculcate the divine philosophy of gurbani. To live as per the essence of gurbani is called surrender and this is the foremost condition. By simply speaking something can one obtain His love? No - Gurmat does not teach these short-cut hypocrate mantars? If it was true then guru sahib wouldn;t have said, 'jin manh hor mukh hor si kandai kachia - are false. It is to manifest sweet nature, infinite expression of love, action from inner voice which obtains oneness and love of God, and 'amrit vela sach nao - and that state of mind is true 'amrit vela - the ultimate truth where one understand the game of vikars and its effect on our body. Thereafter with nectar of baani, one does not die spirituaslly and lives for ever. When I am full of love, humble and soft spoken - off course with innovative mind, it is the expression and language of God. As per my understanding, 'by living like this whole of my life will be amrit velya. Let us make our life worth by inventing something new for the betterment of humanity as 'avar kaaj tere kitai n kaam none of these rituals are worth anything, 'mil sadhsanghat - over here sadhsanghat is not number of people but our beautiful body thus keep all your body parts fit and bhaj keval naam - invent something new for the betterment of humanity and aapsi bhaichara by contemplating on the divine message. best regards sahni [/QUOTE]
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