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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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Sakhi - King Janak: How To Meditate
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<blockquote data-quote="mystic" data-source="post: 55928" data-attributes="member: 1131"><p>You state..."<strong><span style="color: #0000ff"> I agree with U that Dyan is important for Bhagti But dyan itself is a very tough practice for those who fail to follow the Hukums of Guru Ji.To have dyan one needs a calm mind.Right"</span></strong></p><p> </p><p><strong><span style="color: #0000ff">Your comments clearly illustrate the lack of understanding about Bhagti and Dhyan. </span></strong></p><p> </p><p><strong><span style="color: #0000ff">"You say.... To have Dhyan one needs to have a calm mind! " This is absurd... my friend Dhyan is the means by which one cultivates a calm mind. Not the otherway round. Dhyan has NOTHINg to do with thinking, its about reflexive attentive awareness, willingly directed at the vibration of the Primal sound in an attitude of acceptance and observation. </span></strong></p><p> </p><p><strong><span style="color: #0000ff">"Thora Sonvey thora hi Khavey Gursikh Sohey Sahaj Samavey" in your opinion is to get a calm mind? </span></strong></p><p> </p><p><strong><span style="color: #0000ff">In the famous Zen masters quotation, eat little, sleep little, walk little, eat, walk and sleep, but dont wobble! </span></strong></p><p> </p><p><strong><span style="color: #0000ff">Sahaj is balance NOT Calm. Sahaj is equipose that is cultivated from within, NOT placed via an ego. </span></strong></p><p> </p><p><strong><span style="color: #0000ff">You say "Also remember that nothing can be achieved by mere talking.Everything is achieved by ACTUALLY FOLLOWING N FACING THE DIFFICULT PART." while earlier on you stated that Dhyan was very difficult....hmmmm. </span></strong></p><p> </p><p><strong><span style="color: #0000ff">I have a question for you. You say that khalsa is distinct etc etc...</span></strong></p><p> </p><p><strong><span style="color: #0000ff">If Guru nanak and all the other Gurus, Bhagtas etc removed our identities, i.e. no caste, no gender inequitity, no dependancy on parents, wife, husband, nation, colour, race, creed etc... then why would Guru Gobind Singh Ji give us a "distinst indentity"? Think about this before you react</span></strong></p><p> </p><p><strong><span style="color: #0000ff">This in my opinion is a misquotation. "Also U cannot find anything by going deeper n deeper into Gurubani as nothing can be achieved by trying to find its depth n precision as GuruJi Himself said</span></strong></p><p><strong><span style="color: #0000ff"></span></strong></p><p><strong><span style="color: #0000ff">Valoo Niki Khaneo Tikhee"</span></strong></p><p> </p><p><strong><span style="color: #0000ff">using Tuks outside of their context is a dangerous way of making YOUR point, NOT the GURUS. </span></strong></p><p> </p><p><strong><span style="color: #0000ff">The above tuk infact endorses that as one travells this journey within, one finds its to be deep, profound, and most importanly, beyond teh grasp of intellect. </span></strong></p><p> </p><p><strong><span style="color: #0000ff">I m afraid your post is not coherent, its self-contradictory and most dangerously, its misleading. You mention Guru Gobind Singh Ji, yet fail to acknowledge that he sat in Dhyan for Eons at Hemkunt sahib. Sikhi isnt about being high on testorone, its a balanced inner and outer apporach of experincing life in the moment of now.</span></strong></p><p> </p><p><strong><span style="color: #0000ff">You state "When guru Gobind Singh Asked for Five heads no one among Five loved ones asked Guru Ji why u need my head.". </span></strong></p><p> </p><p><strong><span style="color: #0000ff">Do you not think that this act of Initiation (Armit sanchaar) contained within it a quality standard? Guru Gobind Singh Ji ASKED for amrit from the 5 Pyare. I assume you ve taken Amrit, would you be able to give Guru Gobind Singh Ji Amrit is he asked YOU today? </span></strong></p><p> </p><p><strong><span style="color: #0000ff">Thank you for YOUR advice, I ll stick to researching SGGS, taking my advice ONLY From MY GURU, practicing Dhyan,( Simran), eat when my body needs food, sleep when my body needs sleep and Trust with Wisdom and gratitude the moment of this Experince of NOW that I have been blesssed with. </span></strong></p><p> </p><p><strong><span style="color: #0000ff">faith without wisdom is blind faith. After all we are known as Sikhs... meaning to LEARN.... </span></strong></p><p></p><p> </p></blockquote><p></p>
[QUOTE="mystic, post: 55928, member: 1131"] You state..."[B][COLOR=#0000ff] I agree with U that Dyan is important for Bhagti But dyan itself is a very tough practice for those who fail to follow the Hukums of Guru Ji.To have dyan one needs a calm mind.Right"[/COLOR][/B] [B][/B] [B][COLOR=#0000ff]Your comments clearly illustrate the lack of understanding about Bhagti and Dhyan. [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]"You say.... To have Dhyan one needs to have a calm mind! " This is absurd... my friend Dhyan is the means by which one cultivates a calm mind. Not the otherway round. Dhyan has NOTHINg to do with thinking, its about reflexive attentive awareness, willingly directed at the vibration of the Primal sound in an attitude of acceptance and observation. [/COLOR][/B] [B][COLOR=#0000ff]"Thora Sonvey thora hi Khavey Gursikh Sohey Sahaj Samavey" in your opinion is to get a calm mind? [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]In the famous Zen masters quotation, eat little, sleep little, walk little, eat, walk and sleep, but dont wobble! [/COLOR][/B] [B][COLOR=#0000ff]Sahaj is balance NOT Calm. Sahaj is equipose that is cultivated from within, NOT placed via an ego. [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]You say "Also remember that nothing can be achieved by mere talking.Everything is achieved by ACTUALLY FOLLOWING N FACING THE DIFFICULT PART." while earlier on you stated that Dhyan was very difficult....hmmmm. [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]I have a question for you. You say that khalsa is distinct etc etc...[/COLOR][/B] [B][/B] [B][COLOR=#0000ff]If Guru nanak and all the other Gurus, Bhagtas etc removed our identities, i.e. no caste, no gender inequitity, no dependancy on parents, wife, husband, nation, colour, race, creed etc... then why would Guru Gobind Singh Ji give us a "distinst indentity"? Think about this before you react[/COLOR][/B] [B][/B] [B][COLOR=#0000ff]This in my opinion is a misquotation. "Also U cannot find anything by going deeper n deeper into Gurubani as nothing can be achieved by trying to find its depth n precision as GuruJi Himself said Valoo Niki Khaneo Tikhee"[/COLOR][/B] [B][/B] [B][COLOR=#0000ff]using Tuks outside of their context is a dangerous way of making YOUR point, NOT the GURUS. [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]The above tuk infact endorses that as one travells this journey within, one finds its to be deep, profound, and most importanly, beyond teh grasp of intellect. [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]I m afraid your post is not coherent, its self-contradictory and most dangerously, its misleading. You mention Guru Gobind Singh Ji, yet fail to acknowledge that he sat in Dhyan for Eons at Hemkunt sahib. Sikhi isnt about being high on testorone, its a balanced inner and outer apporach of experincing life in the moment of now.[/COLOR][/B] [B][/B] [B][COLOR=#0000ff]You state "When guru Gobind Singh Asked for Five heads no one among Five loved ones asked Guru Ji why u need my head.". [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]Do you not think that this act of Initiation (Armit sanchaar) contained within it a quality standard? Guru Gobind Singh Ji ASKED for amrit from the 5 Pyare. I assume you ve taken Amrit, would you be able to give Guru Gobind Singh Ji Amrit is he asked YOU today? [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]Thank you for YOUR advice, I ll stick to researching SGGS, taking my advice ONLY From MY GURU, practicing Dhyan,( Simran), eat when my body needs food, sleep when my body needs sleep and Trust with Wisdom and gratitude the moment of this Experince of NOW that I have been blesssed with. [/COLOR][/B] [B][/B] [B][COLOR=#0000ff]faith without wisdom is blind faith. After all we are known as Sikhs... meaning to LEARN.... [/COLOR][/B] [B][/B] [B][/B] [B][/B] [/QUOTE]
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