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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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Cheating Waheguru (God) - Proxy Won't Work In Sikhi
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<blockquote data-quote="Amarpal" data-source="post: 138102" data-attributes="member: 10"><p>Dear Khalsa Ji,</p><p> </p><p>What I share with you is my personal understanding only which in no way is absolute.</p><p> </p><p>I offer my understanding on various aspects covered in the original post.</p><p> </p><p>1. All the text of Siri Guru Granth Sahib tells us how to live and serve 'The Sat' to make our journey on earth meaningful and complete. The Granth Sahib should be ready and contemplated by the seeker itself. Naturally, the reading will be slow as the brain has to contemplate over it. Asimilation of the learning which gets expresses in the seekers life takes time. It is a solitary effort done mostly in in silence. This is what I understand from the idea of reading Siri Guru Granth Sahib.</p><p> </p><p>2. Akand part too has importance in the life of the Panth. As assimilating the learning of Siri Guru Granth Sahib into one's own thoughts, speech and actions, i.e. real life is a solitary effort, it is done without open participation from others. Yet, we have to introduce our children the importance of Siri Guru Granth Sahib in our life and our and other's betterment. Akhand Paath is a concentrated public function where all participate with reverence towards Siri Guru Granth Sahib as an entity. It is later for the mothers and other caretakers including the father to introduce the child to the contents and teachings of Siri Guru Granth Sahib. The Child cannot preceive God as 'Nirakaar' - Formless; it requires lots of contemplation and mental delibration to to conceptualise the 'Nirakaar'. The child has to start with Akaar which is the the form of Siri Guru Granth Sahib, then as the child's understands the and reaches certain level of understanding where it gets the idea of Nirakaar, it will bow to the same Siri Guru Granth Sahib not for its form but from the knowledge contained in it; which we know is 'Nirakaar'. Going to Gurdwaras with children serves the same purpose. Akhand Paaths increase th number of opportunities for such visits. I am convinced that Akand Paaths as presently being performed serve a role in promoting Sikhi.</p><p> </p><p>3. The idea of contracting out the Akhand Paath to remote places by funding the process, also has positive contribution at societal level. It keeps our religious institutions running. People get greater chance to listen to the text of Siri Guru Granth Sahib in serene environment of gurdwara. </p><p> </p><p>4. Now I come to individuals who sponsor such Akhand Paath in far away places. When a person sponor such Paath, mentally she/he is convinced that success will come its way because of its doing so - this is nothing but faith, it is same as our prayers. If the faith that 'The Sat' is with the person involved, is absolute, then all our mental resources get tune to achieving it and I am convinced that our links to the cosmic forces too get activated to realise that end, which in most cases becomes a reality. The person succeeds, because of its faith in 'The Sat' and in what it is doing. Sponsored Akhand paath are only part of the process that generates such faith in impending success.</p><p> </p><p>It does contributes to the Sikhi in amny ways; the person attributes its success to Waheguru ( which is our way of refering to 'Nirakaar', when one thinks of this word no image comes to mind - Our 'Nirakaar' remains 'Nirakaar'. Note the excellent way Guru Sahib has maintain the purity of the concept of Formless Absolute), the other feel the power of 'The sat' and in being associated with it. People in remote places get chance to listen Gurbani, and as I have said earlier, it keeps our institutions running.</p><p> </p><p>With this I end my post.</p><p> </p><p>With love and respect for all.</p><p> </p><p>Amarpal Singh</p></blockquote><p></p>
[QUOTE="Amarpal, post: 138102, member: 10"] Dear Khalsa Ji, What I share with you is my personal understanding only which in no way is absolute. I offer my understanding on various aspects covered in the original post. 1. All the text of Siri Guru Granth Sahib tells us how to live and serve 'The Sat' to make our journey on earth meaningful and complete. The Granth Sahib should be ready and contemplated by the seeker itself. Naturally, the reading will be slow as the brain has to contemplate over it. Asimilation of the learning which gets expresses in the seekers life takes time. It is a solitary effort done mostly in in silence. This is what I understand from the idea of reading Siri Guru Granth Sahib. 2. Akand part too has importance in the life of the Panth. As assimilating the learning of Siri Guru Granth Sahib into one's own thoughts, speech and actions, i.e. real life is a solitary effort, it is done without open participation from others. Yet, we have to introduce our children the importance of Siri Guru Granth Sahib in our life and our and other's betterment. Akhand Paath is a concentrated public function where all participate with reverence towards Siri Guru Granth Sahib as an entity. It is later for the mothers and other caretakers including the father to introduce the child to the contents and teachings of Siri Guru Granth Sahib. The Child cannot preceive God as 'Nirakaar' - Formless; it requires lots of contemplation and mental delibration to to conceptualise the 'Nirakaar'. The child has to start with Akaar which is the the form of Siri Guru Granth Sahib, then as the child's understands the and reaches certain level of understanding where it gets the idea of Nirakaar, it will bow to the same Siri Guru Granth Sahib not for its form but from the knowledge contained in it; which we know is 'Nirakaar'. Going to Gurdwaras with children serves the same purpose. Akhand Paaths increase th number of opportunities for such visits. I am convinced that Akand Paaths as presently being performed serve a role in promoting Sikhi. 3. The idea of contracting out the Akhand Paath to remote places by funding the process, also has positive contribution at societal level. It keeps our religious institutions running. People get greater chance to listen to the text of Siri Guru Granth Sahib in serene environment of gurdwara. 4. Now I come to individuals who sponsor such Akhand Paath in far away places. When a person sponor such Paath, mentally she/he is convinced that success will come its way because of its doing so - this is nothing but faith, it is same as our prayers. If the faith that 'The Sat' is with the person involved, is absolute, then all our mental resources get tune to achieving it and I am convinced that our links to the cosmic forces too get activated to realise that end, which in most cases becomes a reality. The person succeeds, because of its faith in 'The Sat' and in what it is doing. Sponsored Akhand paath are only part of the process that generates such faith in impending success. It does contributes to the Sikhi in amny ways; the person attributes its success to Waheguru ( which is our way of refering to 'Nirakaar', when one thinks of this word no image comes to mind - Our 'Nirakaar' remains 'Nirakaar'. Note the excellent way Guru Sahib has maintain the purity of the concept of Formless Absolute), the other feel the power of 'The sat' and in being associated with it. People in remote places get chance to listen Gurbani, and as I have said earlier, it keeps our institutions running. With this I end my post. With love and respect for all. Amarpal Singh [/QUOTE]
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Cheating Waheguru (God) - Proxy Won't Work In Sikhi
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