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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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Reincarnation / Transmigration: Revisited & Re-explored
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<blockquote data-quote="Original" data-source="post: 201289" data-attributes="member: 14400"><p>Japjisahib Ji</p><p>I respond to your enquiries in <span style="color: #0080ff">blue:</span></p><p></p><p>I was going through the following pankties and was wondering 'rizk' in following pankties, is it the food</p><p><span style="color: #0080ff">Rizk in this instance is food for body</span></p><p>for manh and or body? And in ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ is ਉਪਾਈ relates</p><p>with God or with our manh. And</p><p><span style="color: #0080ff">with God [you could read oopai in this instance to mean, creator/preserver. In other instances it could be read as, solution/problem - emphasis on solution as a rebuttal to a concern. This is poetry, the writer will use mix of situations to put his view across]</span></p><p>who created Brahma, Vishnu whose mind was intoxicated by emotional attachment. Will God create</p><p><span style="color: #0080ff">Brahma, Vishnu and Shiva are offspring's of Shakti [Energy]. This is the Hindu Trinity, pauri 29 Of Jap Ji Sahib put's them in an adjective context to advance flow and rhythm of stream</span></p><p>such things or is it our manh, thus brahma throughout gurbani stands for our thought process and not</p><p><span style="color: #0080ff">Guru Nanak moved away from these entities [Trinity] and formed above them - IK ON KAR, because these are perishable and Ikonkar is imperishable</span></p><p>mythological dieties. And once he moves to thought process then guru sahibs says ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ thus 8.4 millions traits are not created by God but our manh and ਰਿਜਕੁ ਦੀਆ ਸਭ ਹੂ ਕਉ ਤਦ ਕਾ the food to transform all these traits is divine message as gurbani says 'sarab rog ka aukhad naam'.</p><p><span style="color: #0080ff">Accept it as an ideology [8.4 june] to help you understand Gurbani, otherwise look at it as "evolution" [growing in spirituality and in intelligence]. In today's understanding 8.4 june is modern day theory of evolution [only as reference]</span></p><p>ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥</p><p>ਨਿਰੰਕਾਰੁ ਪ੍ਰਭੁ ਸਦਾ ਸਲਾਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋਊ ਤੂ ਕਦ ਕਾ ॥</p><p>ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਿਰੇ ਤੈ ਅਗਨਤ ਤਿਨ ਕਉ ਮੋਹੁ ਭਯਾ ਮਨ ਮਦ ਕਾ ॥</p><p>ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ ਰਿਜਕੁ ਦੀਆ ਸਭ ਹੂ ਕਉ ਤਦ ਕਾ ॥</p><p>ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥੧॥੧੧॥</p><p></p><p>The beauty of unique methodology adopted by guru sahib is that he starts with God but reverts back on himself because ultimate aim of guru sahib was to fix mind to be truthful. </p><p><span style="color: #0080ff">This is how you read into it [subjective]. Guru Ji starts of praising "objectively" [nirgun] of the wonders God has done, creation and preservation and then homes in Waheguru [subjectively, sargun] to say, "hey Waheguru Ji - tera hi ha sub kush"</span></p><p>I invite comments on above.</p><p></p><p><span style="color: #0080ff">Japjisahib Ji - It is interesting to know our descent as a race to make sense of who we are. </span></p><p><span style="color: #0080ff"></span></p><p><span style="color: #0080ff">When you study Race n Sex - you begin to discover the descent of man and get a better picture of Human Exodus. Our ancestral roots will help build a picture of our culture, tradition, custom and system of belief. This will paint a picture of Baba Nanak and other writers of SGGSJ to give a social perspective from which we can deduce, infer and imagine the conditions prevalent at the times in which they lived and how "they" saw "reality".</span></p><p><span style="color: #0080ff"></span></p><p><span style="color: #0080ff">Gurbani for the Gurus and Bhagats was "Romeo and Juilet" - true love - story of separation - atman parmatma.</span></p><p></p><p><strong></strong></p><p><strong></strong></p><p><strong></strong></p><p><strong></strong></p></blockquote><p></p>
[QUOTE="Original, post: 201289, member: 14400"] Japjisahib Ji I respond to your enquiries in [COLOR=#0080ff]blue:[/COLOR] I was going through the following pankties and was wondering 'rizk' in following pankties, is it the food [COLOR=#0080ff]Rizk in this instance is food for body[/COLOR] for manh and or body? And in ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ is ਉਪਾਈ relates with God or with our manh. And [COLOR=#0080ff]with God [you could read oopai in this instance to mean, creator/preserver. In other instances it could be read as, solution/problem - emphasis on solution as a rebuttal to a concern. This is poetry, the writer will use mix of situations to put his view across][/COLOR] who created Brahma, Vishnu whose mind was intoxicated by emotional attachment. Will God create [COLOR=#0080ff]Brahma, Vishnu and Shiva are offspring's of Shakti [Energy]. This is the Hindu Trinity, pauri 29 Of Jap Ji Sahib put's them in an adjective context to advance flow and rhythm of stream[/COLOR] such things or is it our manh, thus brahma throughout gurbani stands for our thought process and not [COLOR=#0080ff]Guru Nanak moved away from these entities [Trinity] and formed above them - IK ON KAR, because these are perishable and Ikonkar is imperishable[/COLOR] mythological dieties. And once he moves to thought process then guru sahibs says ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ thus 8.4 millions traits are not created by God but our manh and ਰਿਜਕੁ ਦੀਆ ਸਭ ਹੂ ਕਉ ਤਦ ਕਾ the food to transform all these traits is divine message as gurbani says 'sarab rog ka aukhad naam'. [COLOR=#0080ff]Accept it as an ideology [8.4 june] to help you understand Gurbani, otherwise look at it as "evolution" [growing in spirituality and in intelligence]. In today's understanding 8.4 june is modern day theory of evolution [only as reference][/COLOR] ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥ ਨਿਰੰਕਾਰੁ ਪ੍ਰਭੁ ਸਦਾ ਸਲਾਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋਊ ਤੂ ਕਦ ਕਾ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਿਰੇ ਤੈ ਅਗਨਤ ਤਿਨ ਕਉ ਮੋਹੁ ਭਯਾ ਮਨ ਮਦ ਕਾ ॥ ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ ਰਿਜਕੁ ਦੀਆ ਸਭ ਹੂ ਕਉ ਤਦ ਕਾ ॥ ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥੧॥੧੧॥ The beauty of unique methodology adopted by guru sahib is that he starts with God but reverts back on himself because ultimate aim of guru sahib was to fix mind to be truthful.[B] [/B] [COLOR=#0080ff]This is how you read into it [subjective]. Guru Ji starts of praising "objectively" [nirgun] of the wonders God has done, creation and preservation and then homes in Waheguru [subjectively, sargun] to say, "hey Waheguru Ji - tera hi ha sub kush"[/COLOR] I invite comments on above. [COLOR=#0080ff]Japjisahib Ji - It is interesting to know our descent as a race to make sense of who we are. When you study Race n Sex - you begin to discover the descent of man and get a better picture of Human Exodus. Our ancestral roots will help build a picture of our culture, tradition, custom and system of belief. This will paint a picture of Baba Nanak and other writers of SGGSJ to give a social perspective from which we can deduce, infer and imagine the conditions prevalent at the times in which they lived and how "they" saw "reality". Gurbani for the Gurus and Bhagats was "Romeo and Juilet" - true love - story of separation - atman parmatma.[/COLOR] [B] [/B] [/QUOTE]
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