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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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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 53710" data-attributes="member: 2125"><p><span style="color: black">Achieving moral purity inner and outer is required to come into the presence, the darshan of the God. Without purifying all the bad qualities we have within us, all the darkness that obscures the mind and consciousness and causes us to cling to fake things, reactions and troubles will keep us in bondage. We won't see the Pure Light until we're Pure like that Light. Just because someone is following a spiritual path doesn't mean their perfect now, or holier than anyone else. It's just a practice, and the spiritual practices help to lift the atma, purify the conciousness and help you reach a level where jeevan mukti is possible. If someone is immoral, or amoral, those predispositions and attitudes are like a door through which the mind permits suffering situations to come into being. In other words, the person actually gives permission to himself to do something which causes suffering to another. Like it is said there are 5 gates that bring hell to the world, anger, lust, worldly attachment, greed, and egotism. Unless we are able to purify and transform these inclinations, we fall into trap of darkness and suffering again and again. Also when the atma has suffered traumas, these painful memories also obscure the light within. So there are skandas and kleshas and all kinds of scars on the soul from ages of suffering. The true nature of the soul is light. And we have to do the work of washing all this darkness away so the light within us will shine and we have darshan of Waheguru.</span></p><p> </p><p></p><p> </p><p></p><p>So it is not possible to just "merge with Divine" and not do the inner work of transformation by purifying the pains and suffering qualities. And no one really can even do it. You have to have Guru to help clean all these deep things we aren't even conscious of and guide us to the God. Guru will give you the Naam. Chanting on this Naam is the path home.</p><p> </p><p></p><p></p><p><span style="color: black">Well, Im not even sure of the context of this quote. But not all men are Sikhs. And not all Sikhs are Gursikhs. But basically, it doesn't require anything special or any great goodness on our part. Even terrible sinner, if he sincerely cries out to Guru will receive Guruji's kirpa and blessings and be well on his path to house of Guru. So really the power and the blessing of liberation from the ocean of suffering is all Guru's grace. No one is a special person, only some are better able to reflect the Guru's darshan. But everything belongs to Guru. Every grace is gift from Guru.</span></p><p></p><p><span style="color: black">Don't forget the Buddhists who don't even believe in God. What is to explain? There have been different ages, and different spiritual paths for the people. All religions ultimately come from the One Lord Waheguru, but not all spiritual paths have the same destiny. Just read what Gurbani says about the gods and compare to the One Lord Waheguru.</span></p><p></p><p></p><p> </p><p></p><p>The difference is Everything has its existence in the Waheguru, even gods. But only Waheguru is beyond all these things. There are countless realms, there are hell realms and places like this world, there are different heaven realms and places of light. The gods give a blessing to their devotees. But only Guruji can take you beyond even the realm of the gods. That is why Sikhi is a very special path. It is like the end path, the one given by God when all the other paths are failing in the evil era, all the legs on which religion stands have collapsed except one. And that leg is chanting the Lord's praises.</p><p> </p><p></p><p><span style="color: #800000"><span style="color: black">Gurbani says that even these gods will have their end and have fallen into the corruption of time. They can only take you as far as they can go. But Guru can take you to Waheguru, past all the heaven realms into beyondness and the indescribable.</span></span></p><p></p><p> </p><p></p><p> </p><p></p><p> </p><p> </p><p><span style="color: #800000"></span></p><p> <span style="color: #800000"></span></p><p><span style="color: #800000"><span style="font-family: 'WebAkharThick'"></span></span></p><p> <span style="color: #800000"><span style="font-family: 'WebAkharThick'"></span></span></p><p><span style="color: #800000"><span style="font-family: 'WebAkharThick'"><span style="font-family: 'WebAkharThick'"><span style="color: #800000"><span style="font-family: 'WebAkharThick'"><span style="color: #800000"></span></span></span></span></span></span></p><p><span style="color: #800000"><span style="font-family: 'WebAkharThick'"><span style="font-family: 'WebAkharThick'"><span style="color: #800000"><span style="font-family: 'WebAkharThick'"><span style="color: #800000"></span></span></span></span></span></span>All these gods have an end. Only Waheguru is without end. Even the gods and heavenly beings have fallen into corruption. And all of them sing the praises of the Waheguru.</p><p> </p><p><span style="color: #800000"><span style="color: black">There is an imperishable Lord and an imperishable true place where the bodies duality is lost and merging union with the unstruck sound is obtained. In physics we learn that at higher vibrations Light is Sound. So the Shabad-Jyote as a concept is actually a mathematical reality. These higher dimensional realities are something a human being can actually ascend to. And that is what the Gurbani is saying, the devotee's who reach this state are a part of infinite reality and cannot change, fade or pass away. The gods last a long time, they are much higher dimensional beings than we are. But higher still is Waheguru, and He alone can merge the Gursikh into that infinity by the grace of Satguruji who is His very own sargun saroop, Shabad-Jyote. Guru is God's very Light on this earth.</span></span></p><p> </p><p></p><p> </p><p></p><p><span style="color: blue"><span style="color: black">I believe Panth is a Marathi term from <em><u>Pantha:</u></em> which means, the "path" or the "road" "way of living of the community" or <u><em>Panthi:</em></u> "A disciple or follower of any leader in religion" and also means "Share of a common concern." So Panth refers to the entire Sikh sangat. The Khalsa Panth specifically refers to the entire body of amritdhari Sikhs. It has nothing to do with <em><u>Pantheism</u></em> which comes from the Greek language "Pan" meaning all things, and "Theos" meaning God, or literal translation, God is in all things.</span></span></p><p> <span style="color: blue"></span></p><p><span style="color: blue"></span></p><p> <span style="color: blue"></span></p><p><span style="color: blue"></span></p><p><span style="color: blue"><span style="color: black">Are you saying Guruji broke away from Hindu Panth to form some new sect, combined a bunch of ideas and contradictions and was not special in any way?</span></span></p><p> <span style="color: blue"></span></p><p><span style="color: blue"><span style="color: #000000">Because this understanding is clearly incorrect. Guruji in every Shabad-Jyote manifestation of the 10 human forms and finally residing in Siri Guru Granth Sahib Ji Maharaaj has given a new spiritual path to the world by Waheguru for this dark age. It isn't combining a bunch of ideas. It's a complete and uniquely new religion. Guru is special because Guru is the one who understands and is merged in the nirgun and sargun aspects of Waheguru. Only He Himself knows Himself. Guru is the gift of deliverance for mankind for this age.</span></span></p><p> <span style="color: blue"></span></p><p><span style="color: blue"><span style="font-family: 'WebAkharThick'"><span style="font-family: 'WebAkharThick'"><span style="font-family: 'WebAkharThick'"><span style="color: #800000"></span></span></span></span></span></p><p> <span style="color: blue"><span style="font-family: 'WebAkharThick'"><span style="font-family: 'WebAkharThick'"><span style="font-family: 'WebAkharThick'"><span style="color: #800000"></span></span></span></span></span></p><p><span style="color: blue"><span style="font-family: 'WebAkharThick'"><span style="font-family: 'WebAkharThick'"><span style="font-family: 'WebAkharThick'"><span style="color: #800000"></span></span></span></span></span></p><p><span style="color: blue"></span><span style="color: black">~Bhul chuk maaf karni Ji</span></p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 53710, member: 2125"] [COLOR=black]Achieving moral purity inner and outer is required to come into the presence, the darshan of the God. Without purifying all the bad qualities we have within us, all the darkness that obscures the mind and consciousness and causes us to cling to fake things, reactions and troubles will keep us in bondage. We won't see the Pure Light until we're Pure like that Light. Just because someone is following a spiritual path doesn't mean their perfect now, or holier than anyone else. It's just a practice, and the spiritual practices help to lift the atma, purify the conciousness and help you reach a level where jeevan mukti is possible. If someone is immoral, or amoral, those predispositions and attitudes are like a door through which the mind permits suffering situations to come into being. In other words, the person actually gives permission to himself to do something which causes suffering to another. Like it is said there are 5 gates that bring hell to the world, anger, lust, worldly attachment, greed, and egotism. Unless we are able to purify and transform these inclinations, we fall into trap of darkness and suffering again and again. Also when the atma has suffered traumas, these painful memories also obscure the light within. So there are skandas and kleshas and all kinds of scars on the soul from ages of suffering. The true nature of the soul is light. And we have to do the work of washing all this darkness away so the light within us will shine and we have darshan of Waheguru.[/COLOR] So it is not possible to just "merge with Divine" and not do the inner work of transformation by purifying the pains and suffering qualities. And no one really can even do it. You have to have Guru to help clean all these deep things we aren't even conscious of and guide us to the God. Guru will give you the Naam. Chanting on this Naam is the path home. [COLOR=black]Well, Im not even sure of the context of this quote. But not all men are Sikhs. And not all Sikhs are Gursikhs. But basically, it doesn't require anything special or any great goodness on our part. Even terrible sinner, if he sincerely cries out to Guru will receive Guruji's kirpa and blessings and be well on his path to house of Guru. So really the power and the blessing of liberation from the ocean of suffering is all Guru's grace. No one is a special person, only some are better able to reflect the Guru's darshan. But everything belongs to Guru. Every grace is gift from Guru.[/COLOR] [COLOR=blue][/COLOR] [COLOR=black]Don't forget the Buddhists who don't even believe in God. What is to explain? There have been different ages, and different spiritual paths for the people. All religions ultimately come from the One Lord Waheguru, but not all spiritual paths have the same destiny. Just read what Gurbani says about the gods and compare to the One Lord Waheguru.[/COLOR] The difference is Everything has its existence in the Waheguru, even gods. But only Waheguru is beyond all these things. There are countless realms, there are hell realms and places like this world, there are different heaven realms and places of light. The gods give a blessing to their devotees. But only Guruji can take you beyond even the realm of the gods. That is why Sikhi is a very special path. It is like the end path, the one given by God when all the other paths are failing in the evil era, all the legs on which religion stands have collapsed except one. And that leg is chanting the Lord's praises. [COLOR=#800000][COLOR=black]Gurbani says that even these gods will have their end and have fallen into the corruption of time. They can only take you as far as they can go. But Guru can take you to Waheguru, past all the heaven realms into beyondness and the indescribable.[/COLOR][/COLOR] [COLOR=#800000] [FONT=WebAkharThick] [FONT=WebAkharThick][COLOR=#800000][FONT=WebAkharThick][COLOR=#800000] [/COLOR][/FONT][/COLOR][/FONT][/FONT][/COLOR]All these gods have an end. Only Waheguru is without end. Even the gods and heavenly beings have fallen into corruption. And all of them sing the praises of the Waheguru. [COLOR=#800000][COLOR=black]There is an imperishable Lord and an imperishable true place where the bodies duality is lost and merging union with the unstruck sound is obtained. In physics we learn that at higher vibrations Light is Sound. So the Shabad-Jyote as a concept is actually a mathematical reality. These higher dimensional realities are something a human being can actually ascend to. And that is what the Gurbani is saying, the devotee's who reach this state are a part of infinite reality and cannot change, fade or pass away. The gods last a long time, they are much higher dimensional beings than we are. But higher still is Waheguru, and He alone can merge the Gursikh into that infinity by the grace of Satguruji who is His very own sargun saroop, Shabad-Jyote. Guru is God's very Light on this earth.[/COLOR][/COLOR] [COLOR=blue][COLOR=black]I believe Panth is a Marathi term from [I][U]Pantha:[/U][/I] which means, the "path" or the "road" "way of living of the community" or [U][I]Panthi:[/I][/U] "A disciple or follower of any leader in religion" and also means "Share of a common concern." So Panth refers to the entire Sikh sangat. The Khalsa Panth specifically refers to the entire body of amritdhari Sikhs. It has nothing to do with [I][U]Pantheism[/U][/I] which comes from the Greek language "Pan" meaning all things, and "Theos" meaning God, or literal translation, God is in all things.[/COLOR] [COLOR=blue][/COLOR][COLOR=blue][/COLOR] [COLOR=black]Are you saying Guruji broke away from Hindu Panth to form some new sect, combined a bunch of ideas and contradictions and was not special in any way?[/COLOR] [COLOR=#000000]Because this understanding is clearly incorrect. Guruji in every Shabad-Jyote manifestation of the 10 human forms and finally residing in Siri Guru Granth Sahib Ji Maharaaj has given a new spiritual path to the world by Waheguru for this dark age. It isn't combining a bunch of ideas. It's a complete and uniquely new religion. Guru is special because Guru is the one who understands and is merged in the nirgun and sargun aspects of Waheguru. Only He Himself knows Himself. Guru is the gift of deliverance for mankind for this age.[/COLOR] [FONT=WebAkharThick][FONT=WebAkharThick][FONT=WebAkharThick][COLOR=#800000] [/COLOR][/FONT][/FONT][/FONT] [/COLOR][COLOR=black]~Bhul chuk maaf karni Ji[/COLOR] [/QUOTE]
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