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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="Tejwant Singh" data-source="post: 185117" data-attributes="member: 138"><p>Lucky Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Our visionary Gurus never worked against the nature. They rather embraced it. Body clock is one of those parts of nature that can only be fought against when one has to make a living and has no choice, like night shifts, grave yard shifts etc. etc. and if you ask them that they are happy about their routine, the answer will be no for the obvious reasons.</p><p></p><p>I have no problem with what makes anyone feel good by doing meditation/simran/parroting or whatever one wants to call it in the early hours in the morning. If you feel good about it and can function all day long with your responsibilities and doing everyday seva, it is fine with me. If your body clock only requires 4 hours of sleep, it is OK. But if you get up at certain hours in the morning to do the above and then go off to sleep as many do, I do not find anything positive in it.</p><p></p><p>For me Simran is doing good which as a result makes one feel good, where as repeating some words just to feel good which the Sri Guru Granth Sahib Ji, our only Guru urges us not to,then it seems that we have failed to understand the meaning of Simran, Naam Japnah according to our visionary Gurus.</p><p></p><p>The same effect of repeating some "magic words" or better can be experienced while gazing at the stars at nights during full Moon or new Moon, sitting on the beach, hiking, running or just being quiet listening to the inner percussion of life.</p><p></p><p>Gurbani is not a placebo the way we treat it sometimes to be but a true elixir and this elixir is only in the Works by helping others, pitching in the society in a positive manner. A placebo is a self centered practice, not Ik Ong Kaar centered as Gurbani urges us to in my opinion. Gurbani is our tool box that teaches us how to lead our lives in the latter manner.</p><p></p><p>Many people do several Sehaj Paaths a year for different occasions, do so many Japs as someone told them to which include the Panj Pyaras when someone feels they have come off the path for a while and hence are "ordered" -Tankhah- to do 40 or 50 Sukhmanis, Japs, Dukhbhanjanis etc. etc.</p><p></p><p>This has nothing to do with Gurmat living but dwelling in dogmatic blind rituals that our Gurus warn us against through Gurbani. But sadly, we hope for "the miracles" like any other dogmatic people by trodding on the same beaten path of mechanical rituals where many have gone astray before us. </p><p></p><p>By the way, the last Sehaj Paath I finished this week took me 3 years, 5 months and 4 days. This is not only due to the skipped days for some unforeseen reasons but because I feel the need to study the same Shabad several times in order to grasp the glimpse of light shone in it through the cracks of my own life. This has been my routine, not to fast forward but to rewind often because this is the only one life we have and we should savour every nanosecond of it.</p><p></p><p>Enjoy your journey.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 185117, member: 138"] Lucky Singh ji, Guru Fateh. Our visionary Gurus never worked against the nature. They rather embraced it. Body clock is one of those parts of nature that can only be fought against when one has to make a living and has no choice, like night shifts, grave yard shifts etc. etc. and if you ask them that they are happy about their routine, the answer will be no for the obvious reasons. I have no problem with what makes anyone feel good by doing meditation/simran/parroting or whatever one wants to call it in the early hours in the morning. If you feel good about it and can function all day long with your responsibilities and doing everyday seva, it is fine with me. If your body clock only requires 4 hours of sleep, it is OK. But if you get up at certain hours in the morning to do the above and then go off to sleep as many do, I do not find anything positive in it. For me Simran is doing good which as a result makes one feel good, where as repeating some words just to feel good which the Sri Guru Granth Sahib Ji, our only Guru urges us not to,then it seems that we have failed to understand the meaning of Simran, Naam Japnah according to our visionary Gurus. The same effect of repeating some "magic words" or better can be experienced while gazing at the stars at nights during full Moon or new Moon, sitting on the beach, hiking, running or just being quiet listening to the inner percussion of life. Gurbani is not a placebo the way we treat it sometimes to be but a true elixir and this elixir is only in the Works by helping others, pitching in the society in a positive manner. A placebo is a self centered practice, not Ik Ong Kaar centered as Gurbani urges us to in my opinion. Gurbani is our tool box that teaches us how to lead our lives in the latter manner. Many people do several Sehaj Paaths a year for different occasions, do so many Japs as someone told them to which include the Panj Pyaras when someone feels they have come off the path for a while and hence are "ordered" -Tankhah- to do 40 or 50 Sukhmanis, Japs, Dukhbhanjanis etc. etc. This has nothing to do with Gurmat living but dwelling in dogmatic blind rituals that our Gurus warn us against through Gurbani. But sadly, we hope for "the miracles" like any other dogmatic people by trodding on the same beaten path of mechanical rituals where many have gone astray before us. By the way, the last Sehaj Paath I finished this week took me 3 years, 5 months and 4 days. This is not only due to the skipped days for some unforeseen reasons but because I feel the need to study the same Shabad several times in order to grasp the glimpse of light shone in it through the cracks of my own life. This has been my routine, not to fast forward but to rewind often because this is the only one life we have and we should savour every nanosecond of it. Enjoy your journey. Regards Tejwant Singh [/QUOTE]
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