☀️ 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
Discussions
Questions & Answers
The Evolution Of "manmukh"
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="spnadmin" data-source="post: 191971" data-attributes="member: 35"><p>Now to your questions, or some of them, Exploring Sikhi ji</p><p></p><p></p><p>The earlier Gurus, as with all the Guru Sahibhan, were not referring to themselves as the path of liberation. They are clear about this in two ways. First, there is continual reference to Har and parabhu... these are names of 'God' that emphasize the godly qualities of Satguru. Har (often in metaphor called the priceless jewel) illuminates the personal mind with the brilliance of a jewel that is durable, unbreakable and therefore everlasting, and of immeasurable value. Parabhu is the all-pervading, joined with all creation, and all that has ever been or will be created. So Guru Amardas ji is getting at a Satguru that he, Guru Amardas ji, is and is part of, and which is beyond even Guru Amardas ji. Second, the earlier sant tradition of human gurus did consider the sat guru to be the chella's or disciple's human guru, and efforts were made by the disciple to perform selfless service to this human being. It was and is a form of spiritual exploitation because spiritual deliverance in that system depends completely on another person, an imperfect human just like you. Guru Amardas left that tradition because he believed that Guru Nanak was preaching something quite different: No human being can be the priceless jewel or the all-pervadig Har/parabhu.</p><p></p><p>Is Guru Amardas ji referring to himself? Because this is poetry, and because Guru Amardas ji is truly feeling the spiritual anxiety that resides in the hearts of the common person (even now for things have not changed) he is speaking 'as if' he is you and 'as if' he is me and also for himself because in the shabad Guru Amardas ji never forgets the Gurprasaad. He is speaking for us in his voice. We are in his network, to borrow from facebook. Therefore, we have his protection because he gives sanctuary to us through the shabad. </p><p></p><p>The Sat Guru is </p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥</span></p><p><span style="color: Blue">Ik▫oaʼnkār saṯgur parsāḏ.</span></p><p><span style="color: Blue">One Universal Creator God... Ik Oankar is the Satgur who blesses us with his grace .. By The Grace Of The True Guru:</span></p><p></p><p>When a shabad begins with these words, it is for a reason. I hope these 2 replies have been helpful. Perhaps someone will discuss the shabad by Guru Ramdas ji later in the thread. Let us see how far this one takes the discussion.</p><p></p><p>And one last thought. You asked When someone gives you the keys and owner's papers for a new Mercedes, the least you do is say "Thank you." If you have been around the block a few times, you also have your heart in your mouth because you know that sooner or later you will have repair bills. And repairs on a luxury car are huge, the cost of parts is huge. Sooner or later the giver will want something in return. So when Satguruji gives you the gift of wisdom, and tells you where to find moral balance and from that sukh, inner peace, then a bow is a very small way of saying, "Thanks." The gift given is given no-strings-attached; and there are no repair bills because the precious jewel is hard and never breaks. Best of all it has been given to you, but everyone else can have it too.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 191971, member: 35"] Now to your questions, or some of them, Exploring Sikhi ji The earlier Gurus, as with all the Guru Sahibhan, were not referring to themselves as the path of liberation. They are clear about this in two ways. First, there is continual reference to Har and parabhu... these are names of 'God' that emphasize the godly qualities of Satguru. Har (often in metaphor called the priceless jewel) illuminates the personal mind with the brilliance of a jewel that is durable, unbreakable and therefore everlasting, and of immeasurable value. Parabhu is the all-pervading, joined with all creation, and all that has ever been or will be created. So Guru Amardas ji is getting at a Satguru that he, Guru Amardas ji, is and is part of, and which is beyond even Guru Amardas ji. Second, the earlier sant tradition of human gurus did consider the sat guru to be the chella's or disciple's human guru, and efforts were made by the disciple to perform selfless service to this human being. It was and is a form of spiritual exploitation because spiritual deliverance in that system depends completely on another person, an imperfect human just like you. Guru Amardas left that tradition because he believed that Guru Nanak was preaching something quite different: No human being can be the priceless jewel or the all-pervadig Har/parabhu. Is Guru Amardas ji referring to himself? Because this is poetry, and because Guru Amardas ji is truly feeling the spiritual anxiety that resides in the hearts of the common person (even now for things have not changed) he is speaking 'as if' he is you and 'as if' he is me and also for himself because in the shabad Guru Amardas ji never forgets the Gurprasaad. He is speaking for us in his voice. We are in his network, to borrow from facebook. Therefore, we have his protection because he gives sanctuary to us through the shabad. The Sat Guru is [COLOR="Blue"] ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Ik▫oaʼnkār saṯgur parsāḏ. One Universal Creator God... Ik Oankar is the Satgur who blesses us with his grace .. By The Grace Of The True Guru:[/COLOR] When a shabad begins with these words, it is for a reason. I hope these 2 replies have been helpful. Perhaps someone will discuss the shabad by Guru Ramdas ji later in the thread. Let us see how far this one takes the discussion. And one last thought. You asked When someone gives you the keys and owner's papers for a new Mercedes, the least you do is say "Thank you." If you have been around the block a few times, you also have your heart in your mouth because you know that sooner or later you will have repair bills. And repairs on a luxury car are huge, the cost of parts is huge. Sooner or later the giver will want something in return. So when Satguruji gives you the gift of wisdom, and tells you where to find moral balance and from that sukh, inner peace, then a bow is a very small way of saying, "Thanks." The gift given is given no-strings-attached; and there are no repair bills because the precious jewel is hard and never breaks. Best of all it has been given to you, but everyone else can have it too. [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Questions & Answers
The Evolution Of "manmukh"
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