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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="vaapaaraa" data-source="post: 50846" data-attributes="member: 249"><p>It is my conscious understanding, In the end everyone has to realize that there is no one else other then the one and only one.</p><p>We have no power over God, What God wants to give, God will give, and what we ask God in ardaas, is God himself inspiring us, and he himself wants to give that to us. There is no me anywhere. All is within hukam</p><p></p><p>God is eternity, created all, also nourishes them, gives them understanding, everyone is in their own stage of understanding.</p><p></p><p>also, ardaas is important but one should realize that it is God praying through you, and he himself inspires you to do ardaas, and he himself does the ardaas. There is one prayer, in Guru Granth Sahib ji, "Whatever pleases you is the only good done, this is Nanak's prayer"</p><p></p><p>If you think about it for sometime, this hands, this eyes, this body, who created these? this mind who created this, this soul , who it is , and who does it belong to? What gifts are we enjoying? do these mean anything, everyone has to leave, this gift of human life is given to please God, what he wishes so it will happen. </p><p></p><p>Do not make ardaas in ego, It is wish of God, whatever he will bestow, he will bestow.</p><p></p><p></p><p></p><p>this shalok is true, it carries the message suffereing is the antidote for the disease of happiness, and where there is comforts of the mind, there is no place for God in that mind.</p><p></p><p>this message for versus, as he is going through suffering. </p><p></p><p>I learnt many lessons in suffering. It is a gift of God. Pain it does, but it comes and goes, and happiness also comes and goes.</p><p></p><p>Avoid happiness, and you will not suffer in pain, make every effort you can to please God, speak sweet words to others, God is in them, help others, give daswand, this money is not yours, it came from God, it is God's. </p><p></p><p>Everyone practices simran, to reach some stage, or to acheive some goal or bliss, but if your not nice, kind, to others, in whom God is present, then what is the use of your simran. It becomes for your own selfish ends, this is why Guru ji introduced seva, whose sole meaning, never bring your ego in the work your doing, do it for God, give the fruit to God, and think of God as doing it.</p><p></p><p>It is best to do simran for what it is really meant, sing praises of God.</p></blockquote><p></p>
[QUOTE="vaapaaraa, post: 50846, member: 249"] It is my conscious understanding, In the end everyone has to realize that there is no one else other then the one and only one. We have no power over God, What God wants to give, God will give, and what we ask God in ardaas, is God himself inspiring us, and he himself wants to give that to us. There is no me anywhere. All is within hukam God is eternity, created all, also nourishes them, gives them understanding, everyone is in their own stage of understanding. also, ardaas is important but one should realize that it is God praying through you, and he himself inspires you to do ardaas, and he himself does the ardaas. There is one prayer, in Guru Granth Sahib ji, "Whatever pleases you is the only good done, this is Nanak's prayer" If you think about it for sometime, this hands, this eyes, this body, who created these? this mind who created this, this soul , who it is , and who does it belong to? What gifts are we enjoying? do these mean anything, everyone has to leave, this gift of human life is given to please God, what he wishes so it will happen. Do not make ardaas in ego, It is wish of God, whatever he will bestow, he will bestow. this shalok is true, it carries the message suffereing is the antidote for the disease of happiness, and where there is comforts of the mind, there is no place for God in that mind. this message for versus, as he is going through suffering. I learnt many lessons in suffering. It is a gift of God. Pain it does, but it comes and goes, and happiness also comes and goes. Avoid happiness, and you will not suffer in pain, make every effort you can to please God, speak sweet words to others, God is in them, help others, give daswand, this money is not yours, it came from God, it is God's. Everyone practices simran, to reach some stage, or to acheive some goal or bliss, but if your not nice, kind, to others, in whom God is present, then what is the use of your simran. It becomes for your own selfish ends, this is why Guru ji introduced seva, whose sole meaning, never bring your ego in the work your doing, do it for God, give the fruit to God, and think of God as doing it. It is best to do simran for what it is really meant, sing praises of God. [/QUOTE]
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