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ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Pahre (74-78)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
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ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
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ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
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ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
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Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
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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)
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Chhant (763-785)
Vaar Soohee (785-792)
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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)
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ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
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Sidh Gosat (938-946)
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ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
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ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
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Kaafee (1014-1016)
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Anjulian (1019-1020)
Solhe (1020-1033)
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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)
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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)
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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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A Little EGO May Be A Good Thing By IJ Singh
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<blockquote data-quote="Sherdil" data-source="post: 201561" data-attributes="member: 20261"><p>You are forgetting that it is the Hukam that links us to our tasks. You cannot view it from a man-made system of morality or governance. He is the accused, accuser, jury and judge. He is both cause and effect. It is He who is doing all. In the primordial beginning, when the One sat alone in the void, who was good and who was bad? Who suffered? Who was there to take account of our actions? It was only Him then and it is only Him now. Therefore, the discord that exists between us and the Hukam lies in our delusion that we have some control over the circumstances when we really don't. The only thing we have control over is how we interpret the circumstances. That is the test of whether we are truly raazi. "Hukam raazi chalna, Nanak likhiya naal". With "likhiya naal" Guru ji says that he writes with the Hukam, because it is the Hukam that commands him to write. He does not take any credit for what he pens down, rather he gives all credit to the Divine. It is Gur prasaad (given by the grace of the Divine). "Hukmi Hukam chalahe rahu, Nanak vigseh veparvahu" (GGS, page 2). - His command determines the path. He blossoms forth carefree (He is above all. No one commands Him. It can also be taken to mean that Nanak becomes carefree upon seeing that all is in God's hands).</p><p></p><p></p><p></p><p>The whole world suffers, not just the Buddhists. Therefore, it is perfectly reasonable for Guru Nanak to incorporate suffering into his philosophy. This suffering is summarized with analogy of the Soul Bride and the Husband Lord. Proximity brings peace. Distance creates suffering. Haumai is synonymous with distance. As long as you view yourself as a distinct entity, you will suffer. The "I am" is the illusion, therefore suffering is an illusion by extension of it coming from "I am".</p><p></p><p>The pauree I posted exists as part of a series, but it is capable of standing on its own. Much like a paragraph can stand alone because it is formed around a point of its own. The various points then further the main point at hand.</p><p></p><p>Here is another one that follows the same themes of Haumai, Hukam, pain and suffering (GGS, page 214):</p><p></p><p>ਰਾਗੁ ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ੫</p><p>रागु गउड़ी माला महला ५</p><p>Rāg ga▫oṛī mālā mėhlā 5</p><p>Raag Gauree Maalaa, Fifth Mehl:</p><p></p><p>ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥</p><p>ੴ सतिगुर प्रसादि ॥</p><p>Ik▫oaʼnkār saṯgur parsāḏ.</p><p>One Universal Creator God. By The Grace Of The True Guru:</p><p></p><p>ਪਾਇਓ ਬਾਲ ਬੁਧਿ ਸੁਖੁ ਰੇ ॥</p><p>पाइओ बाल बुधि सुखु रे ॥</p><p>Pā▫i▫o bāl buḏẖ sukẖ re.</p><p>Adopting the innocent mind of a child, I have found peace.</p><p></p><p>ਹਰਖ ਸੋਗ ਹਾਨਿ ਮਿਰਤੁ ਦੂਖ ਸੁਖ ਚਿਤਿ ਸਮਸਰਿ ਗੁਰ ਮਿਲੇ ॥੧॥ ਰਹਾਉ ॥</p><p>हरख सोग हानि मिरतु दूख सुख चिति समसरि गुर मिले ॥१॥ रहाउ ॥</p><p>Harakẖ sog hān miraṯ ḏūkẖ sukẖ cẖiṯ samsar gur mile. ||1|| rahā▫o.</p><p>Joy and sorrow, profit and loss, birth and death, pain and pleasure - they are all the same to my consciousness, since I met the Guru. ||1||Pause||</p><p></p><p>ਜਉ ਲਉ ਹਉ ਕਿਛੁ ਸੋਚਉ ਚਿਤਵਉ ਤਉ ਲਉ ਦੁਖਨੁ ਭਰੇ ॥</p><p>जउ लउ हउ किछु सोचउ चितवउ तउ लउ दुखनु भरे ॥</p><p>Ja▫o la▫o ha▫o kicẖẖ socẖa▫o cẖiṯva▫o ṯa▫o la▫o ḏukẖan bẖare.</p><p>As long as I plotted and planned things, I was full of frustration.</p><p></p><p>ਜਉ ਕ੍ਰਿਪਾਲੁ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਆ ਤਉ ਆਨਦ ਸਹਜੇ ॥੧॥</p><p>जउ क्रिपालु गुरु पूरा भेटिआ तउ आनद सहजे ॥१॥</p><p>Ja▫o kirpāl gur pūrā bẖeti▫ā ṯa▫o ānaḏ sėhje. ||1||</p><p>When I met the Kind, Perfect Guru, then I obtained bliss so easily. ||1||</p><p></p><p>ਜੇਤੀ ਸਿਆਨਪ ਕਰਮ ਹਉ ਕੀਏ ਤੇਤੇ ਬੰਧ ਪਰੇ ॥</p><p>जेती सिआनप करम हउ कीए तेते बंध परे ॥</p><p>Jeṯī si▫ānap karam ha▫o kī▫e ṯeṯe banḏẖ pare.</p><p>The more clever tricks I tried, the more bonds I was saddled with.</p><p></p><p>ਜਉ ਸਾਧੂ ਕਰੁ ਮਸਤਕਿ ਧਰਿਓ ਤਬ ਹਮ ਮੁਕਤ ਭਏ ॥੨॥</p><p>जउ साधू करु मसतकि धरिओ तब हम मुकत भए ॥२॥</p><p>Ja▫o sāḏẖū kar masṯak ḏẖari▫o ṯab ham mukaṯ bẖa▫e. ||2||</p><p>When the Holy Saint placed His Hand upon my forehead, then I was liberated. ||2||</p><p></p><p>ਜਉ ਲਉ ਮੇਰੋ ਮੇਰੋ ਕਰਤੋ ਤਉ ਲਉ ਬਿਖੁ ਘੇਰੇ ॥</p><p>जउ लउ मेरो मेरो करतो तउ लउ बिखु घेरे ॥</p><p>Ja▫o la▫o mero mero karṯo ṯa▫o la▫o bikẖ gẖere.</p><p>As long as I claimed, "Mine, mine!", I was surrounded by wickedness and corruption.</p><p></p><p>ਮਨੁ ਤਨੁ ਬੁਧਿ ਅਰਪੀ ਠਾਕੁਰ ਕਉ ਤਬ ਹਮ ਸਹਜਿ ਸੋਏ ॥੩॥</p><p>मनु तनु बुधि अरपी ठाकुर कउ तब हम सहजि सोए ॥३॥</p><p>Man ṯan buḏẖ arpī ṯẖākur ka▫o ṯab ham sahj so▫e. ||3||</p><p>But when I dedicated my mind, body and intellect to my Lord and Master, then I began to sleep in peace. ||3||</p><p></p><p>ਜਉ ਲਉ ਪੋਟ ਉਠਾਈ ਚਲਿਅਉ ਤਉ ਲਉ ਡਾਨ ਭਰੇ ॥</p><p>जउ लउ पोट उठाई चलिअउ तउ लउ डान भरे ॥</p><p>Ja▫o la▫o pot uṯẖā▫ī cẖali▫a▫o ṯa▫o la▫o dān bẖare.</p><p>As long as I walked along, carrying the load, I continued to pay the fine.</p><p></p><p>ਪੋਟ ਡਾਰਿ ਗੁਰੁ ਪੂਰਾ ਮਿਲਿਆ ਤਉ ਨਾਨਕ ਨਿਰਭਏ ॥੪॥੧॥੧੫੯॥</p><p>पोट डारि गुरु पूरा मिलिआ तउ नानक निरभए ॥४॥१॥१५९॥</p><p>Pot dār gur pūrā mili▫ā ṯa▫o Nānak nirbẖa▫e. ||4||1||159||</p><p>But I threw away that bundle, when I met the Perfect Guru; O Nanak, then I became fearless. ||4||1||159||</p></blockquote><p></p>
[QUOTE="Sherdil, post: 201561, member: 20261"] You are forgetting that it is the Hukam that links us to our tasks. You cannot view it from a man-made system of morality or governance. He is the accused, accuser, jury and judge. He is both cause and effect. It is He who is doing all. In the primordial beginning, when the One sat alone in the void, who was good and who was bad? Who suffered? Who was there to take account of our actions? It was only Him then and it is only Him now. Therefore, the discord that exists between us and the Hukam lies in our delusion that we have some control over the circumstances when we really don't. The only thing we have control over is how we interpret the circumstances. That is the test of whether we are truly raazi. "Hukam raazi chalna, Nanak likhiya naal". With "likhiya naal" Guru ji says that he writes with the Hukam, because it is the Hukam that commands him to write. He does not take any credit for what he pens down, rather he gives all credit to the Divine. It is Gur prasaad (given by the grace of the Divine). "Hukmi Hukam chalahe rahu, Nanak vigseh veparvahu" (GGS, page 2). - His command determines the path. He blossoms forth carefree (He is above all. No one commands Him. It can also be taken to mean that Nanak becomes carefree upon seeing that all is in God's hands). The whole world suffers, not just the Buddhists. Therefore, it is perfectly reasonable for Guru Nanak to incorporate suffering into his philosophy. This suffering is summarized with analogy of the Soul Bride and the Husband Lord. Proximity brings peace. Distance creates suffering. Haumai is synonymous with distance. As long as you view yourself as a distinct entity, you will suffer. The "I am" is the illusion, therefore suffering is an illusion by extension of it coming from "I am". The pauree I posted exists as part of a series, but it is capable of standing on its own. Much like a paragraph can stand alone because it is formed around a point of its own. The various points then further the main point at hand. Here is another one that follows the same themes of Haumai, Hukam, pain and suffering (GGS, page 214): ਰਾਗੁ ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ੫ रागु गउड़ी माला महला ५ Rāg ga▫oṛī mālā mėhlā 5 Raag Gauree Maalaa, Fifth Mehl: ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ੴ सतिगुर प्रसादि ॥ Ik▫oaʼnkār saṯgur parsāḏ. One Universal Creator God. By The Grace Of The True Guru: ਪਾਇਓ ਬਾਲ ਬੁਧਿ ਸੁਖੁ ਰੇ ॥ पाइओ बाल बुधि सुखु रे ॥ Pā▫i▫o bāl buḏẖ sukẖ re. Adopting the innocent mind of a child, I have found peace. ਹਰਖ ਸੋਗ ਹਾਨਿ ਮਿਰਤੁ ਦੂਖ ਸੁਖ ਚਿਤਿ ਸਮਸਰਿ ਗੁਰ ਮਿਲੇ ॥੧॥ ਰਹਾਉ ॥ हरख सोग हानि मिरतु दूख सुख चिति समसरि गुर मिले ॥१॥ रहाउ ॥ Harakẖ sog hān miraṯ ḏūkẖ sukẖ cẖiṯ samsar gur mile. ||1|| rahā▫o. Joy and sorrow, profit and loss, birth and death, pain and pleasure - they are all the same to my consciousness, since I met the Guru. ||1||Pause|| ਜਉ ਲਉ ਹਉ ਕਿਛੁ ਸੋਚਉ ਚਿਤਵਉ ਤਉ ਲਉ ਦੁਖਨੁ ਭਰੇ ॥ जउ लउ हउ किछु सोचउ चितवउ तउ लउ दुखनु भरे ॥ Ja▫o la▫o ha▫o kicẖẖ socẖa▫o cẖiṯva▫o ṯa▫o la▫o ḏukẖan bẖare. As long as I plotted and planned things, I was full of frustration. ਜਉ ਕ੍ਰਿਪਾਲੁ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਆ ਤਉ ਆਨਦ ਸਹਜੇ ॥੧॥ जउ क्रिपालु गुरु पूरा भेटिआ तउ आनद सहजे ॥१॥ Ja▫o kirpāl gur pūrā bẖeti▫ā ṯa▫o ānaḏ sėhje. ||1|| When I met the Kind, Perfect Guru, then I obtained bliss so easily. ||1|| ਜੇਤੀ ਸਿਆਨਪ ਕਰਮ ਹਉ ਕੀਏ ਤੇਤੇ ਬੰਧ ਪਰੇ ॥ जेती सिआनप करम हउ कीए तेते बंध परे ॥ Jeṯī si▫ānap karam ha▫o kī▫e ṯeṯe banḏẖ pare. The more clever tricks I tried, the more bonds I was saddled with. ਜਉ ਸਾਧੂ ਕਰੁ ਮਸਤਕਿ ਧਰਿਓ ਤਬ ਹਮ ਮੁਕਤ ਭਏ ॥੨॥ जउ साधू करु मसतकि धरिओ तब हम मुकत भए ॥२॥ Ja▫o sāḏẖū kar masṯak ḏẖari▫o ṯab ham mukaṯ bẖa▫e. ||2|| When the Holy Saint placed His Hand upon my forehead, then I was liberated. ||2|| ਜਉ ਲਉ ਮੇਰੋ ਮੇਰੋ ਕਰਤੋ ਤਉ ਲਉ ਬਿਖੁ ਘੇਰੇ ॥ जउ लउ मेरो मेरो करतो तउ लउ बिखु घेरे ॥ Ja▫o la▫o mero mero karṯo ṯa▫o la▫o bikẖ gẖere. As long as I claimed, "Mine, mine!", I was surrounded by wickedness and corruption. ਮਨੁ ਤਨੁ ਬੁਧਿ ਅਰਪੀ ਠਾਕੁਰ ਕਉ ਤਬ ਹਮ ਸਹਜਿ ਸੋਏ ॥੩॥ मनु तनु बुधि अरपी ठाकुर कउ तब हम सहजि सोए ॥३॥ Man ṯan buḏẖ arpī ṯẖākur ka▫o ṯab ham sahj so▫e. ||3|| But when I dedicated my mind, body and intellect to my Lord and Master, then I began to sleep in peace. ||3|| ਜਉ ਲਉ ਪੋਟ ਉਠਾਈ ਚਲਿਅਉ ਤਉ ਲਉ ਡਾਨ ਭਰੇ ॥ जउ लउ पोट उठाई चलिअउ तउ लउ डान भरे ॥ Ja▫o la▫o pot uṯẖā▫ī cẖali▫a▫o ṯa▫o la▫o dān bẖare. As long as I walked along, carrying the load, I continued to pay the fine. ਪੋਟ ਡਾਰਿ ਗੁਰੁ ਪੂਰਾ ਮਿਲਿਆ ਤਉ ਨਾਨਕ ਨਿਰਭਏ ॥੪॥੧॥੧੫੯॥ पोट डारि गुरु पूरा मिलिआ तउ नानक निरभए ॥४॥१॥१५९॥ Pot dār gur pūrā mili▫ā ṯa▫o Nānak nirbẖa▫e. ||4||1||159|| But I threw away that bundle, when I met the Perfect Guru; O Nanak, then I became fearless. ||4||1||159|| [/QUOTE]
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