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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="Harry Haller" data-source="post: 197718" data-attributes="member: 14641"><p>S</p><p></p><p>Creation is that which Creator created, if this shabad is telling you that Creation is false, then it follows that Creator is also false, nowhere in this shabad do I see Creation described as false, it is the world that is false, to wit, the sights, sounds, smells and feelings that are corrupted by the thieves that is false. Creation itself is perfect, it is our own interpretation of this that results in the world that we live in today, it is why when we see a woman in a short skirt and high heels, we think of sex, of lust, not of the woman as a person (from a mans perspective), it is why when we see a flash car, we want to own the car, we feel envy, anger, this has nothing at all to do with Creation, I am surprised you have made such a statement. In fact your statement makes no sense in any fashion as the majority see this type of Creation, this type of world as true through the thief inspired lenses they wear. </p><p></p><p>The last line of the shabad is particularly important to me, </p><p></p><p></p><p>Does it? It seems quite straightforward to me, if you view the world through desire and the need for the self, you will always be let down, seems the main essence.</p><p></p><p></p><p></p><p>I don't pray myself, I see no point, but whilst you are praying for more than what the shabad very simply states, there are those out there who are living it, right now. </p><p></p><p>This thread is titled living in the truth, I cannot see what is so hard about living in the truth, the shabad you have quoted does not seem particularly hard to understand, it is reasonably simple, is the need to pray to one day understand it a sign of reverse ego? Is it false humility? </p><p></p><p>You guys talk of the thieves a lot, I get the impression that you do not feel you will start living until you have vanquished every one of the thieves and killed them dead, and then finally, life can begin as a Sikh. My understanding is quite different, to me the thieves are like those fairground games where you have to hit these big plastic furry animals with a mallet, they start off slow and the more you hit them, the more they come out, until they come in ones, twos, threes, and you have no chance of hitting them all at the same time, to me, the thieves need to be understood, to be talked to, to be listened to, to be integrated into life, to be given a useful job, to be used in logistics, but no, you guys want to hit them and hit them hard, but you will never win, and you will spend your lives with that mallet bashing away.</p><p></p><p></p><p>ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿ ਸਚਿ ਸਮਾਈਐ ॥੨੦॥ </p><p>गुर परसादी बुझि सचि समाईऐ ॥२०॥ </p><p>Gur parsādī bujẖ sacẖ samā▫ī▫ai. ||20|| </p><p>By Guru's Grace, one comes to know the True One, and is absorbed into Him. ||20|| </p><p></p><p>Now you guys will see this as some supreme connection to god, where god has been absorbed into you and you are full of grace and godness, I see it as taking on the attributes of god as described in mool mantra, and using that as a template for personality, which gradually becomes easier until you are that template.</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 197718, member: 14641"] S Creation is that which Creator created, if this shabad is telling you that Creation is false, then it follows that Creator is also false, nowhere in this shabad do I see Creation described as false, it is the world that is false, to wit, the sights, sounds, smells and feelings that are corrupted by the thieves that is false. Creation itself is perfect, it is our own interpretation of this that results in the world that we live in today, it is why when we see a woman in a short skirt and high heels, we think of sex, of lust, not of the woman as a person (from a mans perspective), it is why when we see a flash car, we want to own the car, we feel envy, anger, this has nothing at all to do with Creation, I am surprised you have made such a statement. In fact your statement makes no sense in any fashion as the majority see this type of Creation, this type of world as true through the thief inspired lenses they wear. The last line of the shabad is particularly important to me, Does it? It seems quite straightforward to me, if you view the world through desire and the need for the self, you will always be let down, seems the main essence. I don't pray myself, I see no point, but whilst you are praying for more than what the shabad very simply states, there are those out there who are living it, right now. This thread is titled living in the truth, I cannot see what is so hard about living in the truth, the shabad you have quoted does not seem particularly hard to understand, it is reasonably simple, is the need to pray to one day understand it a sign of reverse ego? Is it false humility? You guys talk of the thieves a lot, I get the impression that you do not feel you will start living until you have vanquished every one of the thieves and killed them dead, and then finally, life can begin as a Sikh. My understanding is quite different, to me the thieves are like those fairground games where you have to hit these big plastic furry animals with a mallet, they start off slow and the more you hit them, the more they come out, until they come in ones, twos, threes, and you have no chance of hitting them all at the same time, to me, the thieves need to be understood, to be talked to, to be listened to, to be integrated into life, to be given a useful job, to be used in logistics, but no, you guys want to hit them and hit them hard, but you will never win, and you will spend your lives with that mallet bashing away. ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿ ਸਚਿ ਸਮਾਈਐ ॥੨੦॥ गुर परसादी बुझि सचि समाईऐ ॥२०॥ Gur parsādī bujẖ sacẖ samā▫ī▫ai. ||20|| By Guru's Grace, one comes to know the True One, and is absorbed into Him. ||20|| Now you guys will see this as some supreme connection to god, where god has been absorbed into you and you are full of grace and godness, I see it as taking on the attributes of god as described in mool mantra, and using that as a template for personality, which gradually becomes easier until you are that template. [/QUOTE]
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