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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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Sikh Sikhi Sikhism
Salvation Only Attained As Humans? Discrimination?
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<blockquote data-quote="harsimiritkaur" data-source="post: 18695" data-attributes="member: 1661"><p>Who are we to judge that only when we are human we can meet God. That sounds ridiculous. All living things have a mind and understand pain, but they don't worry about the rain falling or food to eat everyday, unless they are in a cage and provided no food. the birds in the sky don't worry about food, because they automatically search for food, believing they will find something. They don't worry about what is God. They just accept the natural laws of the universe. Why should we think that us humans are more important that other forms of life. God's atam and glory is everywhere. When we die, we are automatically reabsorbed into the universe, because nothing gets completely destroyed. You burn food and it becomes carbon. Our minds die, but our essence lingers on. When we die, God only knows what happens to us. If we reach mukta, then the transition from human to the other dimension of existence is smoother. When we reach mukta, we say, "Meh nahin tun sabh kich tera. "I am not all is Yours." and Tera kita jan to nahin me no jog kitoee. "All you have done for me, I can't fully know, only You can make my worth show." Mundavenee M 5 1429.</p><p></p><p>Since we are always part of the universe, this does not mean that we stop becoming part of the universe. We will always be here in some form or state or another. Having naam makes us realize that dook sookh sam. pain and pleasure are the same. All is a product of God hukam natural laws. There is no difference being a human or being a dog or a rock or just vibrations which we all are anyway. When we meet God and then die in this world, we stop recycling, no, I don't think so. I think we stop misunderstanding what is happening to us. We thought we were recycling, but we are just products of God's stable hukam. Chook gey fir aven jani as Kabir Ji says, I think it means that we no longer focus on our ego sensations and we reflect on God's hukam. We forget we are undergoing changes, but when you meet God, you reach sacha kand where it is as if your recycling stops. Eeha ooha sach hove. God is true here and there, in this life and the next. Samavaniya, Left and Right big and small, all is the reflection of the mystery of God and truth and reality. Wah wah wada tera tamasha.</p><p></p><p>I no longer see day and night, all is just the beauty of God's hukam in operation. waheguru.</p></blockquote><p></p>
[QUOTE="harsimiritkaur, post: 18695, member: 1661"] Who are we to judge that only when we are human we can meet God. That sounds ridiculous. All living things have a mind and understand pain, but they don't worry about the rain falling or food to eat everyday, unless they are in a cage and provided no food. the birds in the sky don't worry about food, because they automatically search for food, believing they will find something. They don't worry about what is God. They just accept the natural laws of the universe. Why should we think that us humans are more important that other forms of life. God's atam and glory is everywhere. When we die, we are automatically reabsorbed into the universe, because nothing gets completely destroyed. You burn food and it becomes carbon. Our minds die, but our essence lingers on. When we die, God only knows what happens to us. If we reach mukta, then the transition from human to the other dimension of existence is smoother. When we reach mukta, we say, "Meh nahin tun sabh kich tera. "I am not all is Yours." and Tera kita jan to nahin me no jog kitoee. "All you have done for me, I can't fully know, only You can make my worth show." Mundavenee M 5 1429. Since we are always part of the universe, this does not mean that we stop becoming part of the universe. We will always be here in some form or state or another. Having naam makes us realize that dook sookh sam. pain and pleasure are the same. All is a product of God hukam natural laws. There is no difference being a human or being a dog or a rock or just vibrations which we all are anyway. When we meet God and then die in this world, we stop recycling, no, I don't think so. I think we stop misunderstanding what is happening to us. We thought we were recycling, but we are just products of God's stable hukam. Chook gey fir aven jani as Kabir Ji says, I think it means that we no longer focus on our ego sensations and we reflect on God's hukam. We forget we are undergoing changes, but when you meet God, you reach sacha kand where it is as if your recycling stops. Eeha ooha sach hove. God is true here and there, in this life and the next. Samavaniya, Left and Right big and small, all is the reflection of the mystery of God and truth and reality. Wah wah wada tera tamasha. I no longer see day and night, all is just the beauty of God's hukam in operation. waheguru. [/QUOTE]
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Salvation Only Attained As Humans? Discrimination?
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