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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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Sikh Sikhi Sikhism
Is Our Obsession With Guru Taking Us Further Away From Creator
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<blockquote data-quote="N30S1NGH" data-source="post: 201001" data-attributes="member: 20681"><p>I think its huge injustice to divinity when people trying to box/confine divinity/Vahiguru into concepts, ideas, preconceived notions, humanitarianism notions, conditioning, rational logic and ultimately undermine divinity. Our Guru's were merged/infused/immersed in total absolute pure truth divine knowledge existence. It's pure awareness truth divine knowledge(Ikongkar Jot) existence(Nirgun) Satguru Nanak immanent itself in form -Sargun- Satguru nanak which appeared in 1469 helped humanity across worldy ocean of suffering, provided protection to devotees.</p><p></p><p>Satguru Nanak as in Vahiguru has bhagti (devotional) aspect of itself, shabad dhun(resonance) aspect of itself, shakti(energy) aspect of itself and finally its ultimate unmanifested state- nirgun/shabad gyan- unborn nature aspect of itself which is pure awareness infinite divine knowledge (Anubhav parkash).According to my understanding one can look at these aspects as stages in one's spiritual development or aspects of divine leading to the source.</p><p></p><p>None of these aspects are in clash course with each other, as source of them is no other than one Vahiguru. Full unity (absolute full realization discourse) is given here in gurbani-</p><p></p><p>Sargun Nirgun Nirankar Sun Samadhi aap apan kiya nanaka ape fir jaap || and in jaap sahib.</p><p></p><p>Now if some sikhs are naturally (their deeper spritual impluse) are drawn towards any of these aspects of divine are progressing- in my opnion are parvan(acceptable) in Gurmat. Gurmat is not about black and white rigid notions. Off course, many caught up in pointers/confine Agam Satguru(in its totality/concept free Satguru/Nirankar) in one aspect or another- whether in sargun aspect, shabad aspect, or gyan (half transcendental awakening) so on an so forth but if one reads or vichar on gurbani daily intuitively. Alive gurbani itself will help to raise confined surti(consciousness) and help them with transcendence.</p><p></p><p>It's quite fine to be naturally(deeper spiritual impulse) drawn to any of aspects of divine/vahiguru/nanak over other aspects, but its quite another to undermine other or reject totally others aspects of divine in ignorance, bunch of conceptual notions, egoic conditioned intellect rational,logic, humanitarianism influence</p><p></p><p>source:</p><p>Here is the Absolute meaning of 'Nanak' in japji sahib teeka by sant gyani gurbachan singh khalsa bhindranwale pdf page- 186</p><p></p><p>[ATTACH=full]19536[/ATTACH]</p></blockquote><p></p>
[QUOTE="N30S1NGH, post: 201001, member: 20681"] I think its huge injustice to divinity when people trying to box/confine divinity/Vahiguru into concepts, ideas, preconceived notions, humanitarianism notions, conditioning, rational logic and ultimately undermine divinity. Our Guru's were merged/infused/immersed in total absolute pure truth divine knowledge existence. It's pure awareness truth divine knowledge(Ikongkar Jot) existence(Nirgun) Satguru Nanak immanent itself in form -Sargun- Satguru nanak which appeared in 1469 helped humanity across worldy ocean of suffering, provided protection to devotees. Satguru Nanak as in Vahiguru has bhagti (devotional) aspect of itself, shabad dhun(resonance) aspect of itself, shakti(energy) aspect of itself and finally its ultimate unmanifested state- nirgun/shabad gyan- unborn nature aspect of itself which is pure awareness infinite divine knowledge (Anubhav parkash).According to my understanding one can look at these aspects as stages in one's spiritual development or aspects of divine leading to the source. None of these aspects are in clash course with each other, as source of them is no other than one Vahiguru. Full unity (absolute full realization discourse) is given here in gurbani- Sargun Nirgun Nirankar Sun Samadhi aap apan kiya nanaka ape fir jaap || and in jaap sahib. Now if some sikhs are naturally (their deeper spritual impluse) are drawn towards any of these aspects of divine are progressing- in my opnion are parvan(acceptable) in Gurmat. Gurmat is not about black and white rigid notions. Off course, many caught up in pointers/confine Agam Satguru(in its totality/concept free Satguru/Nirankar) in one aspect or another- whether in sargun aspect, shabad aspect, or gyan (half transcendental awakening) so on an so forth but if one reads or vichar on gurbani daily intuitively. Alive gurbani itself will help to raise confined surti(consciousness) and help them with transcendence. It's quite fine to be naturally(deeper spiritual impulse) drawn to any of aspects of divine/vahiguru/nanak over other aspects, but its quite another to undermine other or reject totally others aspects of divine in ignorance, bunch of conceptual notions, egoic conditioned intellect rational,logic, humanitarianism influence source: Here is the Absolute meaning of 'Nanak' in japji sahib teeka by sant gyani gurbachan singh khalsa bhindranwale pdf page- 186 [ATTACH=full]19536[/ATTACH] [/QUOTE]
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Is Our Obsession With Guru Taking Us Further Away From Creator
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