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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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Guru Granth Sahib
Sukhmani Banee
Sukhmani Sahib:6th Ashtapadee:4th Pauri:My Understanding
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<blockquote data-quote="Amarpal" data-source="post: 93703" data-attributes="member: 10"><p>Dear Singh Sahib,</p><p> </p><p>It is good to express our opinion about a subject. I like it.</p><p> </p><p>I have tried to understand how one can incorporate in ones being what Guru Sahib has asked us to do and that made me study this word a little. What was in my post was my understanding, no one needs to agree with me.</p><p> </p><p>In my posts I always try to convey how to do it. True, Guru sahib has used the word which was in comman parlence. </p><p> </p><p>One has to find the etimologocal root to know what the word means. None of the languages that are in northern India can dissociate itself totally from Sanskrit and so is the case with Gurmukhi too. When one try to learn source that may throw light need to be studies.</p><p> </p><p>Keeping in mind that our brain has limitation at a time it can work on one issue. If <span style="color: black"><span style="font-family: 'Verdana'">'Dhiaayee’ </span></span>means '<span style="color: black"><span style="font-family: 'Verdana'"><strong>Dhyaaeeai, means to remember, to put attention on, to hold Him in mind' </strong><span style="font-family: 'Tahoma'">as you have suggested in your post</span></span></span>, which we have to do all the time, then when do we apply our mind to the work related to household and Kirt. Then how does <span style="font-family: 'Verdana'">'Dhiaayeai' differs from Jaap or Simran. If all of these words mean the same then why different words are used need to be understood. If you allow me to use language of computers, Dhiaayee’ means is to install a different operating system in the brain which is designed in a manner that all its outputs (mind) conform to to the teachings of Siri Guru Grant Sahib. If this is done you donot have divert your attention from the task in hand, one can concentrate on it, yet all that this person will do will be in like with Shabad. The person will never say a lie, the person will never avoid work, the person will never take bribe or work below her or his capacity, the person will never covet what belongs to other, the person will never steal ......... As I understand Jaap is the initial stage of the process for 'Dhiaayeai', it is equivalent to re-formatting the disc to erase what existed there earlier (it is the purification process), simran is the next, where progrssively the operating system (which is teachings of Siri Guru Granth Sahib) is installed. When this is done completely, the resulting state the the fuctioning brain represents the word 'Dhiaayeai' . All the outputs of the brain will then be in accordance with Shabad. This becomes the natural state of that person's being - a state close to divinity. </span></p><p> </p><p>I nornally do not enter into debate on what I have said, it is left for the readers to conclude. </p><p> </p><p>I respect your opinion expressed in your post.</p><p> </p><p>With love and respect for all.</p><p> </p><p>Amarpal Singh</p></blockquote><p></p>
[QUOTE="Amarpal, post: 93703, member: 10"] Dear Singh Sahib, It is good to express our opinion about a subject. I like it. I have tried to understand how one can incorporate in ones being what Guru Sahib has asked us to do and that made me study this word a little. What was in my post was my understanding, no one needs to agree with me. In my posts I always try to convey how to do it. True, Guru sahib has used the word which was in comman parlence. One has to find the etimologocal root to know what the word means. None of the languages that are in northern India can dissociate itself totally from Sanskrit and so is the case with Gurmukhi too. When one try to learn source that may throw light need to be studies. Keeping in mind that our brain has limitation at a time it can work on one issue. If [COLOR=black][FONT=Verdana]'Dhiaayee’ [/FONT][/COLOR]means '[COLOR=black][FONT=Verdana][B]Dhyaaeeai, means to remember, to put attention on, to hold Him in mind' [/B][FONT=Tahoma]as you have suggested in your post[/FONT][/FONT][/COLOR], which we have to do all the time, then when do we apply our mind to the work related to household and Kirt. Then how does [FONT=Verdana]'Dhiaayeai' differs from Jaap or Simran. If all of these words mean the same then why different words are used need to be understood. If you allow me to use language of computers, Dhiaayee’ means is to install a different operating system in the brain which is designed in a manner that all its outputs (mind) conform to to the teachings of Siri Guru Grant Sahib. If this is done you donot have divert your attention from the task in hand, one can concentrate on it, yet all that this person will do will be in like with Shabad. The person will never say a lie, the person will never avoid work, the person will never take bribe or work below her or his capacity, the person will never covet what belongs to other, the person will never steal ......... As I understand Jaap is the initial stage of the process for 'Dhiaayeai', it is equivalent to re-formatting the disc to erase what existed there earlier (it is the purification process), simran is the next, where progrssively the operating system (which is teachings of Siri Guru Granth Sahib) is installed. When this is done completely, the resulting state the the fuctioning brain represents the word 'Dhiaayeai' . All the outputs of the brain will then be in accordance with Shabad. This becomes the natural state of that person's being - a state close to divinity. [/FONT] I nornally do not enter into debate on what I have said, it is left for the readers to conclude. I respect your opinion expressed in your post. With love and respect for all. Amarpal Singh [/QUOTE]
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Guru Granth Sahib
Sukhmani Banee
Sukhmani Sahib:6th Ashtapadee:4th Pauri:My Understanding
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