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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
Support For The Concept Of Reincarnation In Sikhism?
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<blockquote data-quote="japjisahib04" data-source="post: 177094" data-attributes="member: 971"><p>Let us first know what is death and life in the lense of gurbani. In our nitnem we daily recite, 'aakha jeevan visrai mar jaon' (when I delve in gurbani I live and forgetting I die) or 'Nanak jit vaila visrai mera suwami *** vailai mar jao' - When I forget you Oh my beloved I die. SGGS 562.4 - Now do I physically die by ignoring the gurbani and or am not living? This mean through these pankties, guru sahib is trying to convey the definition of janam and maran and is referring to spiritual death or spiritual living and not physical death. Thus baani is all about spiritual. </p><p></p><p>To die every instant - 'pal pal marna' Guru sahib describes like this, 'par dhan par tan ... ava gavan hoat hai funn fuun eh parsangh na tuteh' SGGS. 971.2 - every moment I die and am reborn and yell like a dog or bite like a snake, am arrogant like lion, conspire to people fight like a crane, and this cycle is not coming to an end until I focus my eyes at others wealth, others beauty, indulge in slandering others etc. I don't expect whether people judge me as good or bad but when I am not at peace within myself, I don't take it like living but dead. So as per gurbani this aava gavan - reincarnation - transmigration is spiritual death or living. </p><p></p><p>What is Naam. Naam is awareness - awareness of functioning of His hukam. Naam has further been elborated like, 'gur giaan padhaarath naam hai har naamo dhaee dhrirraae | (page 759 SGGS) The wisdom of the Guru is the treasure of the Naam. The Guru implants and enshrines the Lord's Name. gur kai bachan dhiaaeiou mohi naao | (page 239). So Naam is not a tanglible. "It" has to be 'validated' in context of the words of the Guru..i.e. Shabad. One may get it in an instant others may sit for ages, embroiled in rituals and chantings and still be at sea. But the necessary condition for it to be internalised it through Bibek (power of discernment in an awake/prepared mind). In the end it is all about our intent or chaz achaar. If the intent is to control others (i.e. ego reigns supreme), then both bibek and Naam are distant dreams. </p><p></p><p>Best regards</p><p>Mohinder sahni</p></blockquote><p></p>
[QUOTE="japjisahib04, post: 177094, member: 971"] Let us first know what is death and life in the lense of gurbani. In our nitnem we daily recite, 'aakha jeevan visrai mar jaon' (when I delve in gurbani I live and forgetting I die) or 'Nanak jit vaila visrai mera suwami *** vailai mar jao' - When I forget you Oh my beloved I die. SGGS 562.4 - Now do I physically die by ignoring the gurbani and or am not living? This mean through these pankties, guru sahib is trying to convey the definition of janam and maran and is referring to spiritual death or spiritual living and not physical death. Thus baani is all about spiritual. To die every instant - 'pal pal marna' Guru sahib describes like this, 'par dhan par tan ... ava gavan hoat hai funn fuun eh parsangh na tuteh' SGGS. 971.2 - every moment I die and am reborn and yell like a dog or bite like a snake, am arrogant like lion, conspire to people fight like a crane, and this cycle is not coming to an end until I focus my eyes at others wealth, others beauty, indulge in slandering others etc. I don't expect whether people judge me as good or bad but when I am not at peace within myself, I don't take it like living but dead. So as per gurbani this aava gavan - reincarnation - transmigration is spiritual death or living. What is Naam. Naam is awareness - awareness of functioning of His hukam. Naam has further been elborated like, 'gur giaan padhaarath naam hai har naamo dhaee dhrirraae | (page 759 SGGS) The wisdom of the Guru is the treasure of the Naam. The Guru implants and enshrines the Lord's Name. gur kai bachan dhiaaeiou mohi naao | (page 239). So Naam is not a tanglible. "It" has to be 'validated' in context of the words of the Guru..i.e. Shabad. One may get it in an instant others may sit for ages, embroiled in rituals and chantings and still be at sea. But the necessary condition for it to be internalised it through Bibek (power of discernment in an awake/prepared mind). In the end it is all about our intent or chaz achaar. If the intent is to control others (i.e. ego reigns supreme), then both bibek and Naam are distant dreams. Best regards Mohinder sahni [/QUOTE]
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