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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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Meditate - How, What, Where And When?
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<blockquote data-quote="Ambarsaria" data-source="post: 160143" data-attributes="member: 14194"><p>Luckysingh veer ji thanks for your post. Some thoughts in response to your first post.<em><span style="color: Blue">Veer one has to be careful in being too literal. I do believe some translations into English of the words like<strong> (</strong><strong>ਸਿਮਰਨ ਧਿਆਨ ਵਿਚਾਰ ਜਪੁ) </strong>into meditation/chanting is a great mistake.</span></em><span style="color: Blue"><em> Unfortunately far too many are lead into this. The truth is that as you dwell on or understand and live as through understanding SGGS, you will find yourself in a state of realization that is always aware. This state is not emptiness but contentment and a state of consonance with what you are surrounded with wherever you are.</em></span></p><p> </p><p><span style="color: Blue"><em>SGGS ji teaches you to be always aware and not be devoid. To be always aware of the creator and the creation. Emptiness cannot be described and it is a false goal to set as you will never know and will always be dis-satisfied. Instead see creator's creation and link with all that you can with. It may be an animal, a tree, a stream, nice sound, beauty, the look in someone's eyes, etc. Once you start seeing goodness or connectivity in all and everywhere you are one with the creator in realization as one ever will.</em></span></p><p> </p><p></p><p><span style="color: Blue"><em>Live in ever increasing understanding </em><em>of the creator and in consonance with all creation around.</em></span></p><p><span style="color: Blue"><em>Veer true </em><em>meditation has been made by some to be an out of normal living experience. It really does not need to be so. If you carry out as described in consonance living, you are almost there. If you like quietness, be so. If your body enjoys yoga, do so. It could be spiritual or simply physical. But these cannot be used as goals in itself for some "WOW" moments but as part of living and no more special than any other fully aware activities and times. This is what I get out of SGGS and all types of other rituals in themselves have been identified in SGGS as to be just so, rituals with no long term redeeming value.</em></span></p><p></p><p> <span style="color: Blue"><em>Your awareness increases, you see self as part of all that is around, you stop seeking you just become.</em></span></p><p><span style="color: Blue"><em>Sorry for me the underlined are basically fallacies and have little to no relationship to our Guru ji's teachings that I have come across so far. These are Babey/Shabey/Parcharik stuff to take control of your psyche and pocket. This kind of thought puts people in defensive mindset and open to maximum exploitation. Sikhi is practical and fully aware living 24/7.</em></span></p><p></p><p>Hope above is of consideration.</p><p></p><p>Thank you for your posts. You write very clearly and specifically.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 160143, member: 14194"] Luckysingh veer ji thanks for your post. Some thoughts in response to your first post.[I][COLOR=Blue]Veer one has to be careful in being too literal. I do believe some translations into English of the words like[B] ([/B][B]ਸਿਮਰਨ ਧਿਆਨ ਵਿਚਾਰ ਜਪੁ) [/B]into meditation/chanting is a great mistake.[/COLOR][/I][COLOR=Blue][I] Unfortunately far too many are lead into this. The truth is that as you dwell on or understand and live as through understanding SGGS, you will find yourself in a state of realization that is always aware. This state is not emptiness but contentment and a state of consonance with what you are surrounded with wherever you are.[/I][/COLOR] [COLOR=Blue][I]SGGS ji teaches you to be always aware and not be devoid. To be always aware of the creator and the creation. Emptiness cannot be described and it is a false goal to set as you will never know and will always be dis-satisfied. Instead see creator's creation and link with all that you can with. It may be an animal, a tree, a stream, nice sound, beauty, the look in someone's eyes, etc. Once you start seeing goodness or connectivity in all and everywhere you are one with the creator in realization as one ever will.[/I][/COLOR] [COLOR=Blue][I]Live in ever increasing understanding [/I][I]of the creator and in consonance with all creation around.[/I][/COLOR] [COLOR=Blue][I]Veer true [/I][I]meditation has been made by some to be an out of normal living experience. It really does not need to be so. If you carry out as described in consonance living, you are almost there. If you like quietness, be so. If your body enjoys yoga, do so. It could be spiritual or simply physical. But these cannot be used as goals in itself for some "WOW" moments but as part of living and no more special than any other fully aware activities and times. This is what I get out of SGGS and all types of other rituals in themselves have been identified in SGGS as to be just so, rituals with no long term redeeming value.[/I][/COLOR] [COLOR=Blue][I]Your awareness increases, you see self as part of all that is around, you stop seeking you just become.[/I][/COLOR] [COLOR=Blue][I]Sorry for me the underlined are basically fallacies and have little to no relationship to our Guru ji's teachings that I have come across so far. These are Babey/Shabey/Parcharik stuff to take control of your psyche and pocket. This kind of thought puts people in defensive mindset and open to maximum exploitation. Sikhi is practical and fully aware living 24/7.[/I][/COLOR] Hope above is of consideration. Thank you for your posts. You write very clearly and specifically. Sat Sri Akal. [/QUOTE]
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