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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="Hai_Bhi_Sach" data-source="post: 50843" data-attributes="member: 4398"><p>MKAUR1981 and naam jap ji,</p><p> </p><p>You are trying to convert the converted. You are both mis-understanding me.</p><p> </p><p></p><p>My point was that "versus" needs some "practical" help first. When a person is in confusion he wants immediate help. Reading Bani without understanding is not going to give you immediate help and if it does it will take a very very long time. He has some burning questions in his mind. This load has to be eased first before you give him a long term solution. - This is my understanding. So Bibioo "Cool Down". I am on your side.</p><p> </p><p></p><p> </p><p>You do not really mean that naam jap ji? Please review your statement.</p><p> </p><p>KAUR1981 ji,</p><p> </p><p>I am sorry I do not quite agree with your meanings of this Salok. I think it is out of context with our discussion and carries a different message. In my infinite foolishness and manmat, I would interpret this salok as follows: </p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">REHRAS - Slok Mahalla 1:</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Dukh daaroo sukh rog bheya, Ja sukh taam na hoee.</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Tu Karta karna mai naahi, ja hao kari na hoee.</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Balehaari kudrat vesseya</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Tera a'nt na jaaee lakeya. 1 (Rahau)</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Suffering is the remedy, Comfort is an illness. Whilst in comfort one does not realise it. </span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">You are the doer O'Lord, I am incapable of doing anything. Even if I so desired, I can achieve nothing. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">I am overwhelmed by the phenomenon of your nature. (Kudrat)</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Your limits are unfathomable.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">I see this Salokh as a Praise of the phenomenon of Nature. It is put there because we are all subject to the natures will. We are praising the Nature first (a form of seeking permission) before we attempt to remember God.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Guru ji is praising the complexity of nature.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Comfort is an illness this goes against the grain of human thinking.</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Suffering is the remedy - this again goes beyond our conception.</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Then Guru ji says - Whilst in comfort one does not realise it. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">What Guru ji is trying to show us here is how nature settles the scores with us humans.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">When we are comfortable surroundings-doing well-have an upper hand-we make decisions egoistically i.e. wrong decisions - wrong judgements. How does nature settle this account with us, how do we pay for our wrongful actions, how does nature punish us for it. It gives us suffering in return. Because our decision was unjust and we caused suffering to the person we judged. We made and we make judgements without realising the consequences of our actions.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">You are the doer O'Lord, I am nothing in front of you. Even if I dare try it-or contemplate it, I cannot succeed. We in our ego think we are the masters that is why we get into trouble. But the fact is that we are totally incapable of doing anything. We are used as puppets to carry out the dirty task of nature. Nature puts us in the position and makes us do these wrong actions. But the problem is that in our infinite foolishness we accept the doing. Our “I”, our Ego makes us take the blame and that becomes part of our Karam and we get punished for it. As long as we remain ignorant of what is happening around it, we will have to suffer.</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">The word “Balehaari “ here does not mean sacrifice. You may recall that some times our elders in Punjab say “ OYE MAIN TERE SADKEY JAVAN” = “MAIN TERE BALEHAREY JAWAN” The word is used to express joy- surprise - the amazement is directed at the phenomenon of your nature. </span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Guru ji says “O’ Lord” Your limits are unfathomable. I cannot ever define you or your actions. You are beyond my thinking. I Salute you.</span></span></p><p> </p><p>I too stand to be corrected.</p></blockquote><p></p>
[QUOTE="Hai_Bhi_Sach, post: 50843, member: 4398"] MKAUR1981 and naam jap ji, You are trying to convert the converted. You are both mis-understanding me. My point was that "versus" needs some "practical" help first. When a person is in confusion he wants immediate help. Reading Bani without understanding is not going to give you immediate help and if it does it will take a very very long time. He has some burning questions in his mind. This load has to be eased first before you give him a long term solution. - This is my understanding. So Bibioo "Cool Down". I am on your side. You do not really mean that naam jap ji? Please review your statement. KAUR1981 ji, I am sorry I do not quite agree with your meanings of this Salok. I think it is out of context with our discussion and carries a different message. In my infinite foolishness and manmat, I would interpret this salok as follows: [COLOR=black][FONT=Verdana]REHRAS - Slok Mahalla 1: Dukh daaroo sukh rog bheya, Ja sukh taam na hoee. Tu Karta karna mai naahi, ja hao kari na hoee. Balehaari kudrat vesseya Tera a'nt na jaaee lakeya. 1 (Rahau) [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Suffering is the remedy, Comfort is an illness. Whilst in comfort one does not realise it. [/FONT][/COLOR] [COLOR=black][FONT=Verdana] You are the doer O'Lord, I am incapable of doing anything. Even if I so desired, I can achieve nothing. [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]I am overwhelmed by the phenomenon of your nature. (Kudrat) Your limits are unfathomable.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]I see this Salokh as a Praise of the phenomenon of Nature. It is put there because we are all subject to the natures will. We are praising the Nature first (a form of seeking permission) before we attempt to remember God.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Guru ji is praising the complexity of nature.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Comfort is an illness this goes against the grain of human thinking.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Suffering is the remedy - this again goes beyond our conception.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Then Guru ji says - Whilst in comfort one does not realise it. [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]What Guru ji is trying to show us here is how nature settles the scores with us humans.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]When we are comfortable surroundings-doing well-have an upper hand-we make decisions egoistically i.e. wrong decisions - wrong judgements. How does nature settle this account with us, how do we pay for our wrongful actions, how does nature punish us for it. It gives us suffering in return. Because our decision was unjust and we caused suffering to the person we judged. We made and we make judgements without realising the consequences of our actions.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]You are the doer O'Lord, I am nothing in front of you. Even if I dare try it-or contemplate it, I cannot succeed. We in our ego think we are the masters that is why we get into trouble. But the fact is that we are totally incapable of doing anything. We are used as puppets to carry out the dirty task of nature. Nature puts us in the position and makes us do these wrong actions. But the problem is that in our infinite foolishness we accept the doing. Our “I”, our Ego makes us take the blame and that becomes part of our Karam and we get punished for it. As long as we remain ignorant of what is happening around it, we will have to suffer.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] The word “Balehaari “ here does not mean sacrifice. You may recall that some times our elders in Punjab say “ OYE MAIN TERE SADKEY JAVAN” = “MAIN TERE BALEHAREY JAWAN” The word is used to express joy- surprise - the amazement is directed at the phenomenon of your nature. [/FONT][/COLOR] [COLOR=black][FONT=Verdana] Guru ji says “O’ Lord” Your limits are unfathomable. I cannot ever define you or your actions. You are beyond my thinking. I Salute you.[/FONT][/COLOR] I too stand to be corrected. [/QUOTE]
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