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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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Discussions
Interfaith Dialogues
Did God Create An Imperfect World?
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<blockquote data-quote="rajneesh madhok" data-source="post: 123144" data-attributes="member: 10692"><p>“This world is full of pain, misery and sickness. God, being omni potent could easily created a perfect world”</p><p> Dear brothers/ Sisters,</p><p> We come to the point. The pain, misery and sickness. Every body has a different definition of these three words. </p><p> <strong><u>Misery:</u></strong> First of all I come to the history when Bhai Mati Dasji was offered earthly boons to agree to the points of Aurangzeb. But Bhaiji had no attraction of his offerings. When one has no attraction and temptation then the miseries have no significance in his/her life. </p><p> <strong><u>Pain: </u></strong>When Bhai Mati Dass saw two cruel butchers ready to cut him alive in to two haves. His steadfast faith in the almighty was so great that the pains, Gold and dust were equal to him. He has not bothered about the pleasure which he can have or pain which he will have to face. He did not even care to look towards his family members at the time of his execution. </p><p> <strong><u>Sickness: </u></strong>Bhai Mati Das adorned the crown of martyrdom. Why? Because he was permanenty entrenched in the Lotus feet of his beloved Satguru, Sri Guru Tegh Bahadur Sahibji. Points to be considered: </p><p> </p><ul> <li data-xf-list-type="ul">He drank the cup of sorrow, misery, pain, brutal torture and affliction as delightfully as if it was Nectar.</li> <li data-xf-list-type="ul">His face radiated like a sun even when being brutally tortured and cut. Aurangzeb severed his body in two but could not saw and cut his Love to the almighty.</li> <li data-xf-list-type="ul"><strong>Kindly go through Sri Guru Granth Sahibji (534) ---- </strong></li> </ul><p> <strong>“Raj Na Chahau Mukat Na Chahau </strong></p><p> <strong>Man Preet Charan kamalaray”</strong></p><p> <strong>“I crave not for kingdom or Mukti (Salvation), My soul thirsts for the love Your Lotus feet. </strong></p><p> </p><ul> <li data-xf-list-type="ul">We come to another example of Sri Guru Arjan Dev Sahib. He sat on the bruning hot griddle under the Cruel Shower of burning hot sand. The same scstasy was manifest on the Holy face of Sri Guru Tegh Bahadur Sahib when the most cruel death was handed out to him by the most <strong>DOGMATIC EMPEROR </strong>of the time.</li> </ul><p> </p><p> Conclusion: </p><p> The Divine lover who is immersed in Guru’s love, in Guru Consciousness, loses body –consciousness and hence feels no pain or torture being inflicated on him. In true love of the Gur, the perfect state of Guru consciousness affords requistie insulation of the soul from body consciousness. </p><p> </p><p> So dear Jasbir Singh Kalekaji, The person who has immersed in Almighty’s love has no reflection of pain and torture misery and sickness. </p><p> </p><p> Rajneesh Madhok</p></blockquote><p></p>
[QUOTE="rajneesh madhok, post: 123144, member: 10692"] “This world is full of pain, misery and sickness. God, being omni potent could easily created a perfect world” Dear brothers/ Sisters, We come to the point. The pain, misery and sickness. Every body has a different definition of these three words. [B][U]Misery:[/U][/B] First of all I come to the history when Bhai Mati Dasji was offered earthly boons to agree to the points of Aurangzeb. But Bhaiji had no attraction of his offerings. When one has no attraction and temptation then the miseries have no significance in his/her life. [B][U]Pain: [/U][/B]When Bhai Mati Dass saw two cruel butchers ready to cut him alive in to two haves. His steadfast faith in the almighty was so great that the pains, Gold and dust were equal to him. He has not bothered about the pleasure which he can have or pain which he will have to face. He did not even care to look towards his family members at the time of his execution. [B][U]Sickness: [/U][/B]Bhai Mati Das adorned the crown of martyrdom. Why? Because he was permanenty entrenched in the Lotus feet of his beloved Satguru, Sri Guru Tegh Bahadur Sahibji. Points to be considered: [LIST] [*]He drank the cup of sorrow, misery, pain, brutal torture and affliction as delightfully as if it was Nectar. [*]His face radiated like a sun even when being brutally tortured and cut. Aurangzeb severed his body in two but could not saw and cut his Love to the almighty. [*][B]Kindly go through Sri Guru Granth Sahibji (534) ---- [/B] [/LIST] [B]“Raj Na Chahau Mukat Na Chahau [/B] [B]Man Preet Charan kamalaray”[/B] [B]“I crave not for kingdom or Mukti (Salvation), My soul thirsts for the love Your Lotus feet. [/B] [LIST] [*]We come to another example of Sri Guru Arjan Dev Sahib. He sat on the bruning hot griddle under the Cruel Shower of burning hot sand. The same scstasy was manifest on the Holy face of Sri Guru Tegh Bahadur Sahib when the most cruel death was handed out to him by the most [B]DOGMATIC EMPEROR [/B]of the time. [/LIST] Conclusion: The Divine lover who is immersed in Guru’s love, in Guru Consciousness, loses body –consciousness and hence feels no pain or torture being inflicated on him. In true love of the Gur, the perfect state of Guru consciousness affords requistie insulation of the soul from body consciousness. So dear Jasbir Singh Kalekaji, The person who has immersed in Almighty’s love has no reflection of pain and torture misery and sickness. Rajneesh Madhok [/QUOTE]
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Did God Create An Imperfect World?
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