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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Sabẖhū Ko Ras Har Ho / ਸਭਹੂ ਕੋ ਰਸੁ ਹਰਿ ਹੋ
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<blockquote data-quote="Tejwant Singh" data-source="post: 158201" data-attributes="member: 138"><p>Bhagat Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>You write:</p><p></p><p>By Union, I gather you mean the connection. Correct me if you have a different take on it. Or does it mean something totally different as one can never be disunited from the omnipresence of Ik Ong Kaar?</p><p></p><p>Why would one surrender to THE ONE who is in all of us and everywhere or by surrender,do you really mean is to get rid of me-ism?</p><p></p><p>I agree with the Listening,Singing, Reading, Understanding and Practicing the Guru Shabad to make our lives better and share that goodness with others. If by repeating/chanting you mean to engrave the message of Gurbani - as we do in our Nitnem- and breed goodness in our hearts and souls, then I agree with that too. But if you mean just parroting a couple of words from the 1429 pages of Sri Guru Granth Sahib Ji, our only Guru then it is nothing more but one more mechanical ritual which Guru Nanak was against and so are the 1429 pages of Sri Guru Granth Sahib Ji, our only Guru. There are no specific practices for a Sikh as you have mentioned in your post. However Hindus used them for some reasons, but Guru Nanak was against those as explained below.</p><p></p><p>The true Bhagati is understanding and practicing Gurbani in order to make this world better. Bhagati is <strong>not</strong> the one legged stance for hours and nor is it hanging like a monkey for hours as Guru Nanak mentions in Sidh Ghosht. </p><p></p><p>These are things these Hindus called as true Bhagatis and named themselves as Bhagats. What a true Bhagat is explained very well by Guru Nanak in Pauri 21. Guru Nanak clearly uses the word for Bhagat, "HONAH" which requires continues actions of sharing goodness. Guru Nanak on purpose did not use the word "BANANAH"- to have become because according to Sikhi it is neither a title nor a destination but to the contrary, unlike in Hindu theology. </p><p></p><p>You seem to be confused between the Hindu concept of Bhagati and the Sikhi one. You should learn to differentiate the two because there is a difference and it is in the Sri Guru Granth Sahib Ji, our only Guru.</p><p></p><p>Please read the following described by Ambarsaria ji from Jap Pauri 21. Now, if you have a different interpretation about it, please share with us so we can all learn from it.</p><p> </p><p> <a href="http://www.sikhphilosophy.net/jap-ji-sahib/34625-beyond-theologians-japji-sahib-21st-pauree.html#post158152" target="_blank">http://www.sikhphilosophy.net/jap-ji...tml#post158152</a></p><p></p><p>We will talk about your Shabads later on, once we have clarified the above.</p><p></p><p>I fail to understand one thing from you, that whenever you are challenged about what you write, you are kind enough to agree about the challenge and promise to respond which you have failed to do so far.</p><p></p><p>Is this the true Bhagati are you talking about?<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 158201, member: 138"] Bhagat Singh ji, Guru Fateh. You write: By Union, I gather you mean the connection. Correct me if you have a different take on it. Or does it mean something totally different as one can never be disunited from the omnipresence of Ik Ong Kaar? Why would one surrender to THE ONE who is in all of us and everywhere or by surrender,do you really mean is to get rid of me-ism? I agree with the Listening,Singing, Reading, Understanding and Practicing the Guru Shabad to make our lives better and share that goodness with others. If by repeating/chanting you mean to engrave the message of Gurbani - as we do in our Nitnem- and breed goodness in our hearts and souls, then I agree with that too. But if you mean just parroting a couple of words from the 1429 pages of Sri Guru Granth Sahib Ji, our only Guru then it is nothing more but one more mechanical ritual which Guru Nanak was against and so are the 1429 pages of Sri Guru Granth Sahib Ji, our only Guru. There are no specific practices for a Sikh as you have mentioned in your post. However Hindus used them for some reasons, but Guru Nanak was against those as explained below. The true Bhagati is understanding and practicing Gurbani in order to make this world better. Bhagati is [B]not[/B] the one legged stance for hours and nor is it hanging like a monkey for hours as Guru Nanak mentions in Sidh Ghosht. These are things these Hindus called as true Bhagatis and named themselves as Bhagats. What a true Bhagat is explained very well by Guru Nanak in Pauri 21. Guru Nanak clearly uses the word for Bhagat, "HONAH" which requires continues actions of sharing goodness. Guru Nanak on purpose did not use the word "BANANAH"- to have become because according to Sikhi it is neither a title nor a destination but to the contrary, unlike in Hindu theology. You seem to be confused between the Hindu concept of Bhagati and the Sikhi one. You should learn to differentiate the two because there is a difference and it is in the Sri Guru Granth Sahib Ji, our only Guru. Please read the following described by Ambarsaria ji from Jap Pauri 21. Now, if you have a different interpretation about it, please share with us so we can all learn from it. [URL="http://www.sikhphilosophy.net/jap-ji-sahib/34625-beyond-theologians-japji-sahib-21st-pauree.html#post158152"]http://www.sikhphilosophy.net/jap-ji...tml#post158152[/URL] We will talk about your Shabads later on, once we have clarified the above. I fail to understand one thing from you, that whenever you are challenged about what you write, you are kind enough to agree about the challenge and promise to respond which you have failed to do so far. Is this the true Bhagati are you talking about?:) Regards Tejwant Singh [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Sabẖhū Ko Ras Har Ho / ਸਭਹੂ ਕੋ ਰਸੁ ਹਰਿ ਹੋ
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