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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="BhagatSingh" data-source="post: 161346" data-attributes="member: 2610"><p>Lucky Singh ji,</p><p>I'm glad you enjoyed it. My thoughts on the shabads below yours.</p><p></p><p></p><p></p><p>Guru Arjan Dev ji says after being born as animals, plants, etc you have finally been been born as a human to be in the company of Saints (Saadh sangat) so serve them and through Guru's teachings meditate on "Hari, Hari".</p><p>Renounce your falsehood and pride. ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥ - even to truly understand this one already needs to be enlightened. The basic idea is that you die as that false sense of self which sees itself as a distinct entity (<em>Haumai</em>). Once you die as that false self while remaining alive you will then be accepted in the Lord's court ie attain liberation.</p><p></p><p></p><p>That is a long shabad so I won't go into it but the message is the same as the other shabads. We can try to go into past actions and what that means. The idea that Guru Sahibs are putting across is the notion that the soul because it assumes form (reincarnates) many times, accumulates bad karma. This is no different to the accumulation of bad karma in this life, as one performs bad deeds one's mind gets molded into a evil mind. One who does good deeds through his life is clearly moulding his mind into a good mind. (I'm stating it in a nutshell, good and evil are clearly very complex topics) Accumulation of karma is not some sort of point system. It is a natural transformation of a soul according to the deeds one carries out.</p><p>We know that people are born different. One's genes play a big role in how we develop. Some people are born smarter/dumber. Some people are born stronger/weaker. Some people are born good. Due to their genetic predisposition, some are simply more inclined to seek out knowledge and Truth. They tend to develop a virtuous character. The ancients put this phenomenon in terms of past actions and accumulation of karma. The more good karma you have the more inclined you are to seek the Truth in this lifetime. You will seek spiritual wisdom and knowledge in general; you want to learn. Many people are not into that but those with good karma are. You will act according to your genes, you will act according to your past karma and preordained destiny. In this case, you will be more inclined to seek spiritual wisdom and one who is more inclined to seek spiritual wisdom has more chances of liberation than one who does not.</p><p></p><p>Many of us on the forum have been blessed with good karma in the past, we have a strong desire to know the Truth. We seek it everywhere we go.</p><p></p><p></p><p>Guru Tegh Bahadur ji says through meditation, through Simran on Hari one attains Nirvana ie gets liberated, even from all their past evil actions. Countless such actions from past lives are washed off. One, under that shelter of Simran, becomes freed from accumulated karma. The idea is simple during simran you transcend who you are and become very present and alert. From this presence you can act with freedom. You are no longer limited to your own past karma, your conditioning. You can be whoever you want to be.</p><p>An example of this: when you walk to the bus station if you are normally inside your head discussing and thinking, kind of anti-social, not very active and unaware of the outside world. Say you are walking towards your particular bus stop, and you see an old man hurrying to catch his bus, which is about to leave. If today you were doing Simran and were present to the situation, as the doors closed and the bus was about to leave, you run up to it and knock on the door and let the driver know there is someone who needs to get on the bus. You transcend your past karma, your conditioning, the way you normally are, and act with freedom to do whatever you need to. In this case you chose to run and help the old man out.</p><p></p><p>Overtime you can replace the past bad karma with the new virtuous behaviour (good karma).</p><p></p><p>Guru Tegh Bahadur ji also mentions Ajaamal as an example of someone who did Simran. Ajaamal was a bad Brahmin, a sinner throughout his life, who in the end (<em>ant kaal</em>) cried out the name of his son, whom his Guru named Narayan. Ajaamal uttered Narayan in the last moment and was saved. <a href="http://www.sikhphilosophy.net/history-of-sikhism/14150-the-story-of-great-sinner-ajaamal.html#post45593" target="_blank">http://www.sikhphilosophy.net/history-of-sikhism/14150-the-story-of-great-sinner-ajaamal.html#post45593</a></p><p></p><p> </p><p></p><p>I talked about this above under Guru Nanak Dev ji. One with goood karma is more likely to meditate and thus achieve liberation.</p><p>ਨਾਮਹੀਨ ਧ੍ਰਿਗੁ ਜੀਵਤੇ ਤਿਨ ਵਡ ਦੂਖ ਸਹੰਮਾ ॥</p><p>Those who do not meditate on the Name, they live lives in constant suffering.</p><p></p><p>ਓਇ ਫਿਰਿ ਫਿਰਿ ਜੋਨਿ ਭਵਾਈਅਹਿ ਮੰਦਭਾਗੀ ਮੂੜ ਅਕਰਮਾ ॥੩॥</p><p>They are constantly reincarnated (contantly enter <em>joon</em>/species one of the 8.4 million species); they are unfortunate with bad karma.</p><p>They are constantly reincarnated because they did nothing about their past karma. If they had meditated and acted from a state of presence, which would give them freedom to develop good karma, they would have escaped the cycle of continuously coming and going in and out of the world.</p><p></p><p>All <em>Joons </em> undergo suffering but they can be transcended. Once we transcend our joon we become liberated. We become <em>Ajooni</em>. Avtars, Gurus, Prophets, etc were <em>Ajooni</em>. They transcended their human <em>joon</em>. God is <em>Ajooni</em>, as he is the transcendental reality. He is not limited to any one particular form, even though he is manifest in all of them.</p><p> </p><p></p><p>Yes. Some people will tend to seek wisdom more than others. Those who do will find one who has wisdom to share, they find a Guru, and increase their chances of liberation.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 161346, member: 2610"] Lucky Singh ji, I'm glad you enjoyed it. My thoughts on the shabads below yours. Guru Arjan Dev ji says after being born as animals, plants, etc you have finally been been born as a human to be in the company of Saints (Saadh sangat) so serve them and through Guru's teachings meditate on "Hari, Hari". Renounce your falsehood and pride. ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥ - even to truly understand this one already needs to be enlightened. The basic idea is that you die as that false sense of self which sees itself as a distinct entity ([I]Haumai[/I]). Once you die as that false self while remaining alive you will then be accepted in the Lord's court ie attain liberation. That is a long shabad so I won't go into it but the message is the same as the other shabads. We can try to go into past actions and what that means. The idea that Guru Sahibs are putting across is the notion that the soul because it assumes form (reincarnates) many times, accumulates bad karma. This is no different to the accumulation of bad karma in this life, as one performs bad deeds one's mind gets molded into a evil mind. One who does good deeds through his life is clearly moulding his mind into a good mind. (I'm stating it in a nutshell, good and evil are clearly very complex topics) Accumulation of karma is not some sort of point system. It is a natural transformation of a soul according to the deeds one carries out. We know that people are born different. One's genes play a big role in how we develop. Some people are born smarter/dumber. Some people are born stronger/weaker. Some people are born good. Due to their genetic predisposition, some are simply more inclined to seek out knowledge and Truth. They tend to develop a virtuous character. The ancients put this phenomenon in terms of past actions and accumulation of karma. The more good karma you have the more inclined you are to seek the Truth in this lifetime. You will seek spiritual wisdom and knowledge in general; you want to learn. Many people are not into that but those with good karma are. You will act according to your genes, you will act according to your past karma and preordained destiny. In this case, you will be more inclined to seek spiritual wisdom and one who is more inclined to seek spiritual wisdom has more chances of liberation than one who does not. Many of us on the forum have been blessed with good karma in the past, we have a strong desire to know the Truth. We seek it everywhere we go. Guru Tegh Bahadur ji says through meditation, through Simran on Hari one attains Nirvana ie gets liberated, even from all their past evil actions. Countless such actions from past lives are washed off. One, under that shelter of Simran, becomes freed from accumulated karma. The idea is simple during simran you transcend who you are and become very present and alert. From this presence you can act with freedom. You are no longer limited to your own past karma, your conditioning. You can be whoever you want to be. An example of this: when you walk to the bus station if you are normally inside your head discussing and thinking, kind of anti-social, not very active and unaware of the outside world. Say you are walking towards your particular bus stop, and you see an old man hurrying to catch his bus, which is about to leave. If today you were doing Simran and were present to the situation, as the doors closed and the bus was about to leave, you run up to it and knock on the door and let the driver know there is someone who needs to get on the bus. You transcend your past karma, your conditioning, the way you normally are, and act with freedom to do whatever you need to. In this case you chose to run and help the old man out. Overtime you can replace the past bad karma with the new virtuous behaviour (good karma). Guru Tegh Bahadur ji also mentions Ajaamal as an example of someone who did Simran. Ajaamal was a bad Brahmin, a sinner throughout his life, who in the end ([I]ant kaal[/I]) cried out the name of his son, whom his Guru named Narayan. Ajaamal uttered Narayan in the last moment and was saved. [url]http://www.sikhphilosophy.net/history-of-sikhism/14150-the-story-of-great-sinner-ajaamal.html#post45593[/url] I talked about this above under Guru Nanak Dev ji. One with goood karma is more likely to meditate and thus achieve liberation. ਨਾਮਹੀਨ ਧ੍ਰਿਗੁ ਜੀਵਤੇ ਤਿਨ ਵਡ ਦੂਖ ਸਹੰਮਾ ॥ Those who do not meditate on the Name, they live lives in constant suffering. ਓਇ ਫਿਰਿ ਫਿਰਿ ਜੋਨਿ ਭਵਾਈਅਹਿ ਮੰਦਭਾਗੀ ਮੂੜ ਅਕਰਮਾ ॥੩॥ They are constantly reincarnated (contantly enter [I]joon[/I]/species one of the 8.4 million species); they are unfortunate with bad karma. They are constantly reincarnated because they did nothing about their past karma. If they had meditated and acted from a state of presence, which would give them freedom to develop good karma, they would have escaped the cycle of continuously coming and going in and out of the world. All [I]Joons [/I] undergo suffering but they can be transcended. Once we transcend our joon we become liberated. We become [I]Ajooni[/I]. Avtars, Gurus, Prophets, etc were [I]Ajooni[/I]. They transcended their human [I]joon[/I]. God is [I]Ajooni[/I], as he is the transcendental reality. He is not limited to any one particular form, even though he is manifest in all of them. Yes. Some people will tend to seek wisdom more than others. Those who do will find one who has wisdom to share, they find a Guru, and increase their chances of liberation. [/QUOTE]
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