☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Gurmat Vichaar
Gurmat Vichar - Discussions
Sikh And Ego
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="rosethorne" data-source="post: 14110" data-attributes="member: 1647"><p>WJKK WJKF.</p><p>A great question for Sikhs. But a few know the answer. Knowledge of Gurbani doesn't make a person to avoid Ego. What does make us to remove Ego within. Kindly share your knowledge here, I'll Be thankful.</p><p> </p><p><u>This Guru Gobind Singh Ji Sahib Said:</u></p><p><u>Men who possess mighty elephants become kings and rule over the whole world. Men who take numerous ritual baths and give in charity elephants and other animals, and marry at special savambers. All these and even Brahma, Shiva, Vishnu and Indra shall at the end fall into the noose of Death. But those who fall at the feet of God and seek his protection shall not go through the cycle of transmigration. </u></p><p> </p><p><u>Were emperors to possess tall and noble elephants painted in beautiful colours and adorned with golden trappings. Were emperors to possess millions of horses galloping at speeds faster then that of the wind and racing like the deer. If other kings having powerful and long arms were to visit these emperors and bow their heads to them in submission. It matters not if such powerful</u> <u>emperors existed because at the end they all left this world barefooted and empty handed</u>. </p><p> </p><p>Sikh philosophy overlaps with Hindu philosophy on many points, one being the concept of transmigration of the soul and the circle of Chaurasi Lakh, the 8.4 million life forms. </p><p>Chaurasi Lakh means 8,400,000. This is the number of different joons (lifeforms) that constitute the circle of transmigration. Why 8,400,000 , surely scientists have categorised and classified species which vastly differs from this number?</p><p>There are different ways to categorise amd classify, and why should the ancient way to group lifeforms match that with present day scientists. For example, there are many ways to classify Raags (Classical Indian musical modes). One way is to classify them according to their thaat or parent scale, another way to categorise the same raags by looking at their Jaati or number of swars (notes) in the raag scale. In ancient times as stated in the manual Sangeet Ratnakar raags were classified according to whether they were male of female, as can be seen there are many ways to classify the same thing, so to question the figure of 8,400,000 seems pointless, especially since the figure appears in Guru Granth Sahib Ji many times over. </p><p> </p><p> </p><p>Man suffers. He seeks to escape suffering, but he does this by following the worldly way of pursuing the path of ego, wealth, power and worldly knowledge. Engrossed in worldly pleasures he feels no interest in the divine light that lies within him. He is bewitched by the beauty of earthly things and gets entangled in them. He does not search for the Truth, the realisation of which could make him eternal, holy and blissful, ending all his sufferings. So absorbing and deluding are the worldly pleasures that they leave man with no time to think of higher aspirations. They detract him from his age long quest to unveil the hidden Reality within. Guru Ji says " Madmen, you remain sleep ! Intoxicated with the pleasure of worldlyness and love for your family, you waste your life in fleeting delights."</p><p>While a man sleeps in sin and worldlyness, no understanding of truth comes to him. When death grabs him by his hair and strikes, only then does he awaken. Infatuated by the glamour of worldlyness, mortal man toils day after day for possessions, power and pleasures. All the time he looks away from the truth. His stay in this world is like a dream, and that his earthly relationships and possessions are momentary and of no avail. As long as man is tied up in passions, pleasures and desires for earthly things, so long he falls, age after age in the circle of birth and death and indures the sorrows and sufferings of one life after another. </p><p>Says the Guru "Clinging to his ego, man falls into a trap. Bound by the love of self, he is bound by death, and he comes and goes." There can be no rest or peace, no happiness in this slavery. There is only suffering. After wondering for ages in suffering one obtains the priceless gift of human life, but again he sinks deep into worldliness, pleasures and ego pursuits. He never realises that the real joy and peace can only be found in union with God, the source of bliss. Missing the opportunity to unite with God, he falls back into the circle of birth and death. Every one that comes into this world must depart. Life is like an overnight guest, man arises and leave at dawn. Death is always on man's doorstep. It gives no warning. Mans possessions, his wealth, his land, his house remain behind and pass into other hands. Even his learning, wisdom, beauty and power do not accompany him. Man blossoms for a day or two and then fades and falls. When death calls he must leave all behind and pass into the unseen world. </p><p>There is no fear of death of body if the love of God dwells in the bosom. Real death is the forgetting of the Lord. Those who in their hearts have desires for the pleasures of gold, silver, women, perfumes, horses, palaces and meat, how can the love of the Lord dwell in their hearts ? Forgetfulness of the Lord is the snare that chains man to earthly things and sends him to the city of death. Those who fill their hearts with the love of God find eternal life in God.</p><p>The Guru is the Light and God is the source of Light. Thus God is the Primal Guru. And the one in whom the Primal Guru reveals His Light is also the Guru, the Enlightened. In essence, there is no difference between the Light of the Primal Guru and the Divine Guru in body. Says the Guru, the Guru is in God, and God in the Guru, and the two are but One. Those who have seen the Light of God within have no eyes for any other, no ears for any lesser truth, there whole being is absorbed in the Light that have realised.</p></blockquote><p></p>
[QUOTE="rosethorne, post: 14110, member: 1647"] WJKK WJKF. A great question for Sikhs. But a few know the answer. Knowledge of Gurbani doesn't make a person to avoid Ego. What does make us to remove Ego within. Kindly share your knowledge here, I'll Be thankful. [U]This Guru Gobind Singh Ji Sahib Said:[/U] [U]Men who possess mighty elephants become kings and rule over the whole world. Men who take numerous ritual baths and give in charity elephants and other animals, and marry at special savambers. All these and even Brahma, Shiva, Vishnu and Indra shall at the end fall into the noose of Death. But those who fall at the feet of God and seek his protection shall not go through the cycle of transmigration. [/U] [U]Were emperors to possess tall and noble elephants painted in beautiful colours and adorned with golden trappings. Were emperors to possess millions of horses galloping at speeds faster then that of the wind and racing like the deer. If other kings having powerful and long arms were to visit these emperors and bow their heads to them in submission. It matters not if such powerful[/U] [U]emperors existed because at the end they all left this world barefooted and empty handed[/U]. Sikh philosophy overlaps with Hindu philosophy on many points, one being the concept of transmigration of the soul and the circle of Chaurasi Lakh, the 8.4 million life forms. Chaurasi Lakh means 8,400,000. This is the number of different joons (lifeforms) that constitute the circle of transmigration. Why 8,400,000 , surely scientists have categorised and classified species which vastly differs from this number? There are different ways to categorise amd classify, and why should the ancient way to group lifeforms match that with present day scientists. For example, there are many ways to classify Raags (Classical Indian musical modes). One way is to classify them according to their thaat or parent scale, another way to categorise the same raags by looking at their Jaati or number of swars (notes) in the raag scale. In ancient times as stated in the manual Sangeet Ratnakar raags were classified according to whether they were male of female, as can be seen there are many ways to classify the same thing, so to question the figure of 8,400,000 seems pointless, especially since the figure appears in Guru Granth Sahib Ji many times over. Man suffers. He seeks to escape suffering, but he does this by following the worldly way of pursuing the path of ego, wealth, power and worldly knowledge. Engrossed in worldly pleasures he feels no interest in the divine light that lies within him. He is bewitched by the beauty of earthly things and gets entangled in them. He does not search for the Truth, the realisation of which could make him eternal, holy and blissful, ending all his sufferings. So absorbing and deluding are the worldly pleasures that they leave man with no time to think of higher aspirations. They detract him from his age long quest to unveil the hidden Reality within. Guru Ji says " Madmen, you remain sleep ! Intoxicated with the pleasure of worldlyness and love for your family, you waste your life in fleeting delights." While a man sleeps in sin and worldlyness, no understanding of truth comes to him. When death grabs him by his hair and strikes, only then does he awaken. Infatuated by the glamour of worldlyness, mortal man toils day after day for possessions, power and pleasures. All the time he looks away from the truth. His stay in this world is like a dream, and that his earthly relationships and possessions are momentary and of no avail. As long as man is tied up in passions, pleasures and desires for earthly things, so long he falls, age after age in the circle of birth and death and indures the sorrows and sufferings of one life after another. Says the Guru "Clinging to his ego, man falls into a trap. Bound by the love of self, he is bound by death, and he comes and goes." There can be no rest or peace, no happiness in this slavery. There is only suffering. After wondering for ages in suffering one obtains the priceless gift of human life, but again he sinks deep into worldliness, pleasures and ego pursuits. He never realises that the real joy and peace can only be found in union with God, the source of bliss. Missing the opportunity to unite with God, he falls back into the circle of birth and death. Every one that comes into this world must depart. Life is like an overnight guest, man arises and leave at dawn. Death is always on man's doorstep. It gives no warning. Mans possessions, his wealth, his land, his house remain behind and pass into other hands. Even his learning, wisdom, beauty and power do not accompany him. Man blossoms for a day or two and then fades and falls. When death calls he must leave all behind and pass into the unseen world. There is no fear of death of body if the love of God dwells in the bosom. Real death is the forgetting of the Lord. Those who in their hearts have desires for the pleasures of gold, silver, women, perfumes, horses, palaces and meat, how can the love of the Lord dwell in their hearts ? Forgetfulness of the Lord is the snare that chains man to earthly things and sends him to the city of death. Those who fill their hearts with the love of God find eternal life in God. The Guru is the Light and God is the source of Light. Thus God is the Primal Guru. And the one in whom the Primal Guru reveals His Light is also the Guru, the Enlightened. In essence, there is no difference between the Light of the Primal Guru and the Divine Guru in body. Says the Guru, the Guru is in God, and God in the Guru, and the two are but One. Those who have seen the Light of God within have no eyes for any other, no ears for any lesser truth, there whole being is absorbed in the Light that have realised. [/QUOTE]
Insert quotes…
Verification
Post reply
Gurmat Vichaar
Gurmat Vichar - Discussions
Sikh And Ego
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top