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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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Shallow Readings And Meditation
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<blockquote data-quote="Ambarsaria" data-source="post: 140047" data-attributes="member: 14194"><p>spn'rs ji: Some inputs for review and comment.</p><p></p><p>1. "Harry Rakhraj ji: Then what, one might ask, when the Mind stops and becomes quiet, if it does? These Questions become the first casualty of the Quiet & Still Mind: they become simply irrelevant. What becomes sharply relevant is a new faculty that is much better tuned to receive and internalize the full import of the divine ‘Gurbani’."</p><p></p><p>"Harry Rakhraj ji: The answer lies, as Bhagat Singh ji rightly points out, in Meditation. Most of us tend to see meditation as some sort of mystery, a practice that will give us mystical (ridhian, sidhian) experiences. It does nothing of the sort. It simply means to watch the mind without choice, without judgment and without any effort."</p><p></p><p>I am sorry you cannot have your cake and eat it too. It is not possible for mind to be quiet ("quiet and still"," Mind stops and becomes quiet" your phrases ) while you are alive. It is a living organism conscious and sub-conscious designed to be active all the time during life just like our heart, our lungs, etc. You actually need mental activites and power to be at full force for better understanding. Mind's silence can be called death while verbal silence can be golden at times.</p><p></p><p></p><p>2. "Bhagat Singh ji: Yes merely doing those things you mention won't help at all. and I understand this is what is commonly done. And it's because meditation itself, the point when you are actually meditating, when the meditation is successful, is actually very hard to get to. The experience of meditation is for most a momentary experience. It is momentary because it is difficult for the mind to stay in this state.</p><p>Sri Guru Granth Sahib Ji points to us that ego is what prevents us from getting there. Once the ego is diminished then that state can be activated 24/7 or 8 peher."</p><p></p><p>Bhagat Singh ji thanks for starting this valuable thread I request a clarification of your thoughts:</p><p></p><p>A. Give an example from Guru Granth Sahib ji that you want to shallow read having absolutely no or little concept of what it says (word, sentence, sloak, or a bani)? </p><p></p><p>Reason for clarification: </p><p>- Because, you cannot forego a meaning or read without assigning significance of some sort or meaning as the phonetics of the sound itself has a meaning. </p><p></p><p>- Furthermore once you get assignment of meaning whether it is right or wrong, you can never forego it as mind entries are not eraseable and mind if push comes to shove can retrace majority of its threads and writings or imprints.</p><p></p><p>3. "Prakash.s.bagga: IT IS EQUALLY IMPORTANT TO KNOW WHAT IS REQUIRED TO BE UNDERSTOOD?"</p><p></p><p>Comment: </p><p></p><p>I absolutely appreciate your contributions but may have either mis-read your intent but I do want to make some observations for general discourse not specific to your writing.</p><p></p><p>I believe the beauty of Sri Guru Granth Sahib ji is that you don't need to either set expectations or study with the concept of something you are looking for.</p><p></p><p>The reason being you will most likely find it in the wrong context. There is such a large body that resulted from such in the form of sant, mahants, babey, self-proclaimed gurus, veggie-non-veggie, meditation, elimination of (kam, karodh, lobh, moh and hankar) lectures/parchariks, naam versus "Naam Gurbani", kalyug, 8,400,000 iterations of life, and so on.</p><p></p><p>The typical methodology is Single words out of context, tuks out of context, and sometimes even sloaks out of context are quoted or used to create a following of believers or virtual groupies.</p><p></p><p>So bottomline from my understanding is: </p><p></p><p>The more you read and understand the essence you will be enabled to experience the essence. Many of the trivialities will be gone and you will still have a practical life without trying to control or quieten your mind. As a matter of fact your mind will brim with ideas, understandings and bliss otherwise hard to get.</p><p></p><p></p><p><u><strong>General not poster specific</strong></u><strong>:</strong></p><p>I do see value for meditation in the context of a life driven by schedules, rigours or doing things while doing "kirat" that you really wouldn't be doing if you did not need "kamai". It can be used as a healer and invigorater of your body. Healthy body can lead to healthier mind. However for true spirituality and discovering the God within and everywhere I see little purpose for the same.</p><p></p><p>Sikhi is so full of great examples of our Gurus who while doing practical activities and living life brought us Sri Guru Granth Sahib ji. </p><p></p><p>In sikhi again, Our Gurus also taught us very many practical lessons and providing guidance on kam, karodh, lobh, moh and hankar where the purpose is to control the demons rather than try slaying them for all your life. This is one area also I feel great anguish when I hear some parchariks get the sangat to think in great self-doubt as though they were so maligned, so bad, and so full of faults and with little good in them that they were nothing. In such state of shock, people's wallets open up pretty easily is the stark reality. I wish there was more uplifting in our prachar approach so that we do not alienate our future generations.</p><p></p><p>Sorry about long post and any indiscretions in quoting, as I believe I am in the company of people who know more than know less.</p><p></p><p>Sat Sri Akal.peacesign</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 140047, member: 14194"] spn'rs ji: Some inputs for review and comment. 1. "Harry Rakhraj ji: Then what, one might ask, when the Mind stops and becomes quiet, if it does? These Questions become the first casualty of the Quiet & Still Mind: they become simply irrelevant. What becomes sharply relevant is a new faculty that is much better tuned to receive and internalize the full import of the divine ‘Gurbani’." "Harry Rakhraj ji: The answer lies, as Bhagat Singh ji rightly points out, in Meditation. Most of us tend to see meditation as some sort of mystery, a practice that will give us mystical (ridhian, sidhian) experiences. It does nothing of the sort. It simply means to watch the mind without choice, without judgment and without any effort." I am sorry you cannot have your cake and eat it too. It is not possible for mind to be quiet ("quiet and still"," Mind stops and becomes quiet" your phrases ) while you are alive. It is a living organism conscious and sub-conscious designed to be active all the time during life just like our heart, our lungs, etc. You actually need mental activites and power to be at full force for better understanding. Mind's silence can be called death while verbal silence can be golden at times. 2. "Bhagat Singh ji: Yes merely doing those things you mention won't help at all. and I understand this is what is commonly done. And it's because meditation itself, the point when you are actually meditating, when the meditation is successful, is actually very hard to get to. The experience of meditation is for most a momentary experience. It is momentary because it is difficult for the mind to stay in this state. Sri Guru Granth Sahib Ji points to us that ego is what prevents us from getting there. Once the ego is diminished then that state can be activated 24/7 or 8 peher." Bhagat Singh ji thanks for starting this valuable thread I request a clarification of your thoughts: A. Give an example from Guru Granth Sahib ji that you want to shallow read having absolutely no or little concept of what it says (word, sentence, sloak, or a bani)? Reason for clarification: - Because, you cannot forego a meaning or read without assigning significance of some sort or meaning as the phonetics of the sound itself has a meaning. - Furthermore once you get assignment of meaning whether it is right or wrong, you can never forego it as mind entries are not eraseable and mind if push comes to shove can retrace majority of its threads and writings or imprints. 3. "Prakash.s.bagga: IT IS EQUALLY IMPORTANT TO KNOW WHAT IS REQUIRED TO BE UNDERSTOOD?" Comment: I absolutely appreciate your contributions but may have either mis-read your intent but I do want to make some observations for general discourse not specific to your writing. I believe the beauty of Sri Guru Granth Sahib ji is that you don't need to either set expectations or study with the concept of something you are looking for. The reason being you will most likely find it in the wrong context. There is such a large body that resulted from such in the form of sant, mahants, babey, self-proclaimed gurus, veggie-non-veggie, meditation, elimination of (kam, karodh, lobh, moh and hankar) lectures/parchariks, naam versus "Naam Gurbani", kalyug, 8,400,000 iterations of life, and so on. The typical methodology is Single words out of context, tuks out of context, and sometimes even sloaks out of context are quoted or used to create a following of believers or virtual groupies. So bottomline from my understanding is: The more you read and understand the essence you will be enabled to experience the essence. Many of the trivialities will be gone and you will still have a practical life without trying to control or quieten your mind. As a matter of fact your mind will brim with ideas, understandings and bliss otherwise hard to get. [U][B]General not poster specific[/B][/U][B]:[/B] I do see value for meditation in the context of a life driven by schedules, rigours or doing things while doing "kirat" that you really wouldn't be doing if you did not need "kamai". It can be used as a healer and invigorater of your body. Healthy body can lead to healthier mind. However for true spirituality and discovering the God within and everywhere I see little purpose for the same. Sikhi is so full of great examples of our Gurus who while doing practical activities and living life brought us Sri Guru Granth Sahib ji. In sikhi again, Our Gurus also taught us very many practical lessons and providing guidance on kam, karodh, lobh, moh and hankar where the purpose is to control the demons rather than try slaying them for all your life. This is one area also I feel great anguish when I hear some parchariks get the sangat to think in great self-doubt as though they were so maligned, so bad, and so full of faults and with little good in them that they were nothing. In such state of shock, people's wallets open up pretty easily is the stark reality. I wish there was more uplifting in our prachar approach so that we do not alienate our future generations. Sorry about long post and any indiscretions in quoting, as I believe I am in the company of people who know more than know less. Sat Sri Akal.peacesign [/QUOTE]
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