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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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Hard Talk
Lessons From God - What Happens When We Die? - Where Could We Go? - What Is Attachment & Detachment?
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<blockquote data-quote="BhagatSingh" data-source="post: 161626" data-attributes="member: 2610"><p>That is a good question Ambarsaria Veerji.</p><p>Both are necessary. (It's the same thing though. In reality there is no "both" just a difference in form.)</p><p>In one case you are reading. In the other, you are chanting or simply sitting there. The latter is a more "pure" form of meditation designed to relax the intellect while the previous one keeps the intellect contracted. You want to contract the intellect fully to train it but you also want to relax the intellect fully. You want to practice doing both contraction and relaxation. This is akin to the <em>miri piri</em> principle. Participating greatly in wordly acitivities and rituals (<em><em>miri</em></em>) while also going deep within the self (<em>piri</em>). You do both and get good at both. Teh contraction and relaxation are complimentary. They have a positive effect on each other.</p><p></p><p>Meditation always arises uninitiated without effort. Whenever someone is said to be meditating, they did not force it. Forcing is a contraction hence it prevents meditation. If you are good at it it should arise uninitiated without effort whilst you are doing nothing. When it does, it results in relaxation of the intellect. When this happens there is no observer and observed but simply perception (<em>dhyan</em>). This is where you get to when you read SGGS. But if you stop reading and maintain this <em>dhyan</em>. Your perception grows and becomes starkly accurate. Then the intellect relaxes enough to stop perceiving things in duality, and sees Oneness for what it is. This is growth of perception to it's most accurate stage, the seeing of Oneness (<em>Samadhi</em>). </p><p></p><p>(On a side note: Certain things can only be discovered/known in the relaxed intellect state similar to how certain things are only known in contracted intellect state (*cough* calculus *cough*). You will either come to know them through meditation or will never know them, no matter how many books you read! I cannot stress this enough!)</p><p></p><p>Balance this with times your intellect is contracted. The intellect contracts when you study, solve problems, do math, make plans, or simply think (critically). We contract the intellect to read spiritual texts but we must relax it to understand them. In moments where you relax the intellect fully you will have your own wisdom come to you. Also it is in the relaxation of the intellect that these things manifest: </p><p></p><p>Hope that made sense.</p><p></p><p>PS The word in Sri Guru Granth Sahib Ji for contracted intellect is <em>bibek buddhi</em>, the discerning intellect. A gurmukh must possess <em><em>bibek buddhi </em></em>as well as the qualities quoted above.</p><p></p><p>Seeker9 ji,</p><p>I know life is not fair like that. Some people are better than me at math, some are better than me at art, etc. Some people ooze creativity. They are blessed indeed. The same thing happens with spirituality.</p><p></p><p>Remember, you can do it to but with time and practice. It is 10-15% talent the rest is skill that has been refined through hours and hours of labour. The artist sits there and draws for 10,000 hours before he becomes a master. The basketball player misses many shots before he becomes a pro. You gotta believe it's possible and you gotta be willing to put the time and energy into it.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 161626, member: 2610"] That is a good question Ambarsaria Veerji. Both are necessary. (It's the same thing though. In reality there is no "both" just a difference in form.) In one case you are reading. In the other, you are chanting or simply sitting there. The latter is a more "pure" form of meditation designed to relax the intellect while the previous one keeps the intellect contracted. You want to contract the intellect fully to train it but you also want to relax the intellect fully. You want to practice doing both contraction and relaxation. This is akin to the [I]miri piri[/I] principle. Participating greatly in wordly acitivities and rituals ([I][I]miri[/I][/I]) while also going deep within the self ([I]piri[/I]). You do both and get good at both. Teh contraction and relaxation are complimentary. They have a positive effect on each other. Meditation always arises uninitiated without effort. Whenever someone is said to be meditating, they did not force it. Forcing is a contraction hence it prevents meditation. If you are good at it it should arise uninitiated without effort whilst you are doing nothing. When it does, it results in relaxation of the intellect. When this happens there is no observer and observed but simply perception ([I]dhyan[/I]). This is where you get to when you read SGGS. But if you stop reading and maintain this [I]dhyan[/I]. Your perception grows and becomes starkly accurate. Then the intellect relaxes enough to stop perceiving things in duality, and sees Oneness for what it is. This is growth of perception to it's most accurate stage, the seeing of Oneness ([I]Samadhi[/I]). (On a side note: Certain things can only be discovered/known in the relaxed intellect state similar to how certain things are only known in contracted intellect state (*cough* calculus *cough*). You will either come to know them through meditation or will never know them, no matter how many books you read! I cannot stress this enough!) Balance this with times your intellect is contracted. The intellect contracts when you study, solve problems, do math, make plans, or simply think (critically). We contract the intellect to read spiritual texts but we must relax it to understand them. In moments where you relax the intellect fully you will have your own wisdom come to you. Also it is in the relaxation of the intellect that these things manifest: Hope that made sense. PS The word in Sri Guru Granth Sahib Ji for contracted intellect is [I]bibek buddhi[/I], the discerning intellect. A gurmukh must possess [I][I]bibek buddhi [/I][/I]as well as the qualities quoted above. Seeker9 ji, I know life is not fair like that. Some people are better than me at math, some are better than me at art, etc. Some people ooze creativity. They are blessed indeed. The same thing happens with spirituality. Remember, you can do it to but with time and practice. It is 10-15% talent the rest is skill that has been refined through hours and hours of labour. The artist sits there and draws for 10,000 hours before he becomes a master. The basketball player misses many shots before he becomes a pro. You gotta believe it's possible and you gotta be willing to put the time and energy into it. [/QUOTE]
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Lessons From God - What Happens When We Die? - Where Could We Go? - What Is Attachment & Detachment?
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