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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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Gurmat Vichaar
Shabad in Focus
Amrit Naam Parmeshar Tera | ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪਰਮੇਸਰੁ ਤੇਰਾ
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<blockquote data-quote="Luckysingh" data-source="post: 187622" data-attributes="member: 16886"><p>Getting back to the above an what i mentioned earlier</p><p></p><p></p><p>Just to add to that,- It has made me realise something else quite important.?</p><p>That is the whole concept of being <em>Awake to the real jivai or life that should be</em> !</p><p>In gurbani there are many tuks and shabads that talk about us sleeping or being asleep to the real Truth And that we need to wake up and be living this real life immersed in the truth..etc.</p><p>I know that some of these are taken literally in terms of don't sleep too much or don't be asleep in the day for example or sleep little..etc...Then they seem to go off course in the direction of acting against nature so to say. I mean God gave us these bodies that in order for them to function at full capacity, require sleep and rest because if he wanted us to just be aware and awake all the while then he could easily have done just that !!!</p><p></p><p>Now, my thinking of this whole ''wakening' or waking up got me thinking about the popular discussion of amrit vela.</p><p>I don't want to go off topic here again, but this topic always has and always will keep recurring in discussions for my lifetime ahead.</p><p></p><p>Anyway, it got me thinking that Amrit vela is obviously a time or the time of clear head and pureness so to say. It is recognized as a time when one can PHYSICALLY find connecting easier without distractions that occur in the working day.</p><p>But I think that when we look at the '<em>Waking up</em>' as mentioned above, then it takes a whole new dimension !</p><p>When this 'waking up' happens or the realization if you want to call it that, then the moment and moments following immediately are the pure and truthful moments of Amrit vela.</p><p> Thus the amrit vela becomes permanent after this Awakening.</p><p></p><p>To me , i can now see a whole new Bigger world of what amrit vela actually means and not just the misinterpreted 2am-6am time.</p><p>Don't get me wrong, I'm not denying that 2am to 6 am is not a good time to purify your mind with nitnem and simran. We know and i know from experience that in these early morning hours i can be at my clearest and best capacity to try and mentally connect without distractions.</p><p>But it makes me think that we shouldn't confine amrit vela to times of the day but it can be anytime especially when we get that moment(s) of Truth realisation and alignment.</p><p></p><p>I think gurbani tells us that amrit vela happens right after we wake up to the One Truth that is and realise that this Truth is ALL there is.</p><p>However, as sikhs who learn and train and follow the Mir Piri concepts that help govern our conduct in the maya world and surroundings, then we should still promote actions that influence our personal spirituality in a positive manner- And this includes early morning ntinem/meditation, seva,activity within sadh sangat..etc.. because if we feel they are good tools to help us on the spiritual path, then we should use them for our advantage but be careful not to confine them into a box that determines what the Truth is. </p><p>We need both a miri and piri approach and they can both help promote each other as well.</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 187622, member: 16886"] Getting back to the above an what i mentioned earlier Just to add to that,- It has made me realise something else quite important.? That is the whole concept of being [I]Awake to the real jivai or life that should be[/I] ! In gurbani there are many tuks and shabads that talk about us sleeping or being asleep to the real Truth And that we need to wake up and be living this real life immersed in the truth..etc. I know that some of these are taken literally in terms of don't sleep too much or don't be asleep in the day for example or sleep little..etc...Then they seem to go off course in the direction of acting against nature so to say. I mean God gave us these bodies that in order for them to function at full capacity, require sleep and rest because if he wanted us to just be aware and awake all the while then he could easily have done just that !!! Now, my thinking of this whole ''wakening' or waking up got me thinking about the popular discussion of amrit vela. I don't want to go off topic here again, but this topic always has and always will keep recurring in discussions for my lifetime ahead. Anyway, it got me thinking that Amrit vela is obviously a time or the time of clear head and pureness so to say. It is recognized as a time when one can PHYSICALLY find connecting easier without distractions that occur in the working day. But I think that when we look at the '[I]Waking up[/I]' as mentioned above, then it takes a whole new dimension ! When this 'waking up' happens or the realization if you want to call it that, then the moment and moments following immediately are the pure and truthful moments of Amrit vela. Thus the amrit vela becomes permanent after this Awakening. To me , i can now see a whole new Bigger world of what amrit vela actually means and not just the misinterpreted 2am-6am time. Don't get me wrong, I'm not denying that 2am to 6 am is not a good time to purify your mind with nitnem and simran. We know and i know from experience that in these early morning hours i can be at my clearest and best capacity to try and mentally connect without distractions. But it makes me think that we shouldn't confine amrit vela to times of the day but it can be anytime especially when we get that moment(s) of Truth realisation and alignment. I think gurbani tells us that amrit vela happens right after we wake up to the One Truth that is and realise that this Truth is ALL there is. However, as sikhs who learn and train and follow the Mir Piri concepts that help govern our conduct in the maya world and surroundings, then we should still promote actions that influence our personal spirituality in a positive manner- And this includes early morning ntinem/meditation, seva,activity within sadh sangat..etc.. because if we feel they are good tools to help us on the spiritual path, then we should use them for our advantage but be careful not to confine them into a box that determines what the Truth is. We need both a miri and piri approach and they can both help promote each other as well. [/QUOTE]
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Gurmat Vichaar
Shabad in Focus
Amrit Naam Parmeshar Tera | ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪਰਮੇਸਰੁ ਤੇਰਾ
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