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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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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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<blockquote data-quote="sunmukh" data-source="post: 135587" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p>I think this is the very reason why there are so many religions, sects, subsects etc, all proclaiming knowledge, as spoken of by Guru Nanak Dev ji in pauri 3 of Jap ji Sahib beginning</p><p> </p><p><span style="font-family: 'AnmolUniPr'"><span style="font-size: 15px"><span style="color: #810000"><span style="font-family: 'AnmolUniPr'"><span style="font-size: 15px"><span style="color: #810000"><span style="font-family: 'AnmolUniPr'"><span style="font-size: 9px"><span style="color: #810000"><p style="text-align: left">"ਗਾਵੈ ਕੋ ਤਾਣੁ ਹੋਵੈ ਿਕਸੈ ਤਾਣੁ ॥</p><p></span></span></span></span></span></span></span></span></span><span style="font-family: 'Tahoma'"><span style="font-family: 'Tahoma'"><span style="font-size: 9px"><p style="text-align: left">gaavai ko taan hovai kisai taan.</p><p></span></span></span><span style="font-family: 'Tahoma'"><span style="color: #000081"><span style="font-family: 'Tahoma'"><span style="color: #000081"><span style="font-family: 'Tahoma'"><span style="font-size: 9px"><span style="color: #000081"><p style="text-align: left">Some sing of His Power-who has that Power?</p><p></span></span></span></span></span></span></span><span style="font-family: 'AnmolUniPr'"><span style="color: #810000"><span style="font-family: 'AnmolUniPr'"><span style="color: #810000"><span style="font-family: 'AnmolUniPr'"><span style="font-size: 9px"><span style="color: #810000"><p style="text-align: left">ਗਾਵੈ ਕੋ ਦਾਿਤ ਜਾਣੈ ਨੀਸਾਣੁ ॥</p><p></span></span></span></span></span></span></span><span style="font-family: 'Tahoma'"><span style="font-family: 'Tahoma'"><span style="font-size: 9px"><p style="text-align: left">gaavai ko daat jaanai neesaan.</p><p></span></span></span><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="color: #000081"><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="color: #000081"><span style="font-family: 'Tahoma'"><span style="font-size: 9px"><span style="color: #000081">Some sing of His Gifts, and know His Sign and Insignia."</span></span></span></span></span></span></span></span></span></p><p> <span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="color: #000081"><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="color: #000081"><span style="font-family: 'Tahoma'"><span style="font-size: 9px"><span style="color: #000081"></span></span></span></span></span></span></span></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="color: #000081"><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="color: #000081"><span style="font-family: 'Tahoma'"><span style="font-size: 9px"><span style="color: #000081"></span></span></span></span></span></span></span></span></span>For the same reason, there is his proclamation that he is neither Hindoo, or Mussalman. SGGS ji urges his disciples to become Sikhs of the Guru with a view to losing their own identity and merging their own with that of Satguru (found within the temple of the mind). Until there is surrender to Satguru, thus allowing Satguru to take charge and be responsible for all our affairs, (as in Anand Sahib), we will retain self-identity, with concomitant drawbacks. One has to consider whether one wishes to do this. Only a few will even make the attempt to keep on accepting others' views could be of equal or greater merit than their own, or at the least listen/read attentively with a view to learning something new, without getting passionate and wishing to expressing their own, louder than others. In this way people cannot lose their sense of duality. Until then we will keep on projecting our own opinions. It is an inevitable consequence of a strong self-identity, which eventually results in side-effects such as anger, jealousy, hate, abuse and possibly even violence. A young child does not have this problem - it is keen to learn from its respected parents, that it places all trust in. The child loves the parent and the parent loves the child. However once the ego has developed, and the child does not get quite it's way, then problems begin to arise and develop. The parent struggles and struggles to impart lessons the way it thinks, and the child with a different line of thought resents the arduous lessons it is put through. Eventually there is too much to bear and a split occurs. Both are left unhappy. </p><p> </p><p>Guru ji requests us to rebuild that intiial relationship - we are the young children of Satguru who is our parent- both father and mother. We are to put all trust in Satguru, the parent. Our own ego is to dissolve, to be replaced with that of our innate but much wiser, mature, truthful, virtuous Satguru, the seed left by the Almighty Lord. In that way there is merger of thought with no internal conflicts, two way love, and continuous happiness. Each time we please Satguru, He rewards us by showing His pleasure, which makes us even more pleased. It becomes a self-developing cycle of increasing happiness. Satguru dwells in the mind, but external events lead us astray, whether they are "good" or "bad". We look outside again and again, but the parent is everpresent in the home of the body-village, so very near. </p><p> </p><p>I very much liked the way you spoke of use of poetry. </p><p>Thank you</p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 135587, member: 11050"] Ek OnKaar Sat Naam I think this is the very reason why there are so many religions, sects, subsects etc, all proclaiming knowledge, as spoken of by Guru Nanak Dev ji in pauri 3 of Jap ji Sahib beginning [FONT=AnmolUniPr][SIZE=4][COLOR=#810000][FONT=AnmolUniPr][SIZE=4][COLOR=#810000][FONT=AnmolUniPr][SIZE=1][COLOR=#810000][LEFT]"ਗਾਵੈ ਕੋ ਤਾਣੁ ਹੋਵੈ ਿਕਸੈ ਤਾਣੁ ॥[/LEFT] [/COLOR][/SIZE][/FONT][/COLOR][/SIZE][/FONT][/COLOR][/SIZE][/FONT][FONT=Tahoma][FONT=Tahoma][SIZE=1][LEFT]gaavai ko taan hovai kisai taan.[/LEFT] [/SIZE][/FONT][/FONT][FONT=Tahoma][COLOR=#000081][FONT=Tahoma][COLOR=#000081][FONT=Tahoma][SIZE=1][COLOR=#000081][LEFT]Some sing of His Power-who has that Power?[/LEFT] [/COLOR][/SIZE][/FONT][/COLOR][/FONT][/COLOR][/FONT][FONT=AnmolUniPr][COLOR=#810000][FONT=AnmolUniPr][COLOR=#810000][FONT=AnmolUniPr][SIZE=1][COLOR=#810000][LEFT]ਗਾਵੈ ਕੋ ਦਾਿਤ ਜਾਣੈ ਨੀਸਾਣੁ ॥[/LEFT] [/COLOR][/SIZE][/FONT][/COLOR][/FONT][/COLOR][/FONT][FONT=Tahoma][FONT=Tahoma][SIZE=1][LEFT]gaavai ko daat jaanai neesaan.[/LEFT] [/SIZE][/FONT][/FONT][FONT=Tahoma][SIZE=4][COLOR=#000081][FONT=Tahoma][SIZE=4][COLOR=#000081][FONT=Tahoma][SIZE=1][COLOR=#000081]Some sing of His Gifts, and know His Sign and Insignia." [/COLOR][/SIZE][/FONT][/COLOR][/SIZE][/FONT][/COLOR][/SIZE][/FONT]For the same reason, there is his proclamation that he is neither Hindoo, or Mussalman. SGGS ji urges his disciples to become Sikhs of the Guru with a view to losing their own identity and merging their own with that of Satguru (found within the temple of the mind). Until there is surrender to Satguru, thus allowing Satguru to take charge and be responsible for all our affairs, (as in Anand Sahib), we will retain self-identity, with concomitant drawbacks. One has to consider whether one wishes to do this. Only a few will even make the attempt to keep on accepting others' views could be of equal or greater merit than their own, or at the least listen/read attentively with a view to learning something new, without getting passionate and wishing to expressing their own, louder than others. In this way people cannot lose their sense of duality. Until then we will keep on projecting our own opinions. It is an inevitable consequence of a strong self-identity, which eventually results in side-effects such as anger, jealousy, hate, abuse and possibly even violence. A young child does not have this problem - it is keen to learn from its respected parents, that it places all trust in. The child loves the parent and the parent loves the child. However once the ego has developed, and the child does not get quite it's way, then problems begin to arise and develop. The parent struggles and struggles to impart lessons the way it thinks, and the child with a different line of thought resents the arduous lessons it is put through. Eventually there is too much to bear and a split occurs. Both are left unhappy. Guru ji requests us to rebuild that intiial relationship - we are the young children of Satguru who is our parent- both father and mother. We are to put all trust in Satguru, the parent. Our own ego is to dissolve, to be replaced with that of our innate but much wiser, mature, truthful, virtuous Satguru, the seed left by the Almighty Lord. In that way there is merger of thought with no internal conflicts, two way love, and continuous happiness. Each time we please Satguru, He rewards us by showing His pleasure, which makes us even more pleased. It becomes a self-developing cycle of increasing happiness. Satguru dwells in the mind, but external events lead us astray, whether they are "good" or "bad". We look outside again and again, but the parent is everpresent in the home of the body-village, so very near. I very much liked the way you spoke of use of poetry. Thank you Sat Sri Akal [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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