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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Understanding The Journey Of The Devotees Of The Lord
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<blockquote data-quote="Astroboy" data-source="post: 92011" data-attributes="member: 4990"><p>Here's a response I received via email from an old friend, and with his consent, I am posting the response here :-</p><p></p><p> </p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000000">The meaning of this shabad hinges upon the meaning of "what is the essence." The house is burning because it is caught in time/kala, therefore it is destructible and temporary and is of the nature of suffering things which pass away. Anything which is of the sansaar, such as ordinary learning, respect of others, egotism and pride of accomplishments will be reduced to this kind of burning/destruction. When people try to make this outward show their spirituality, they too, even religious scholars and respected spiritual people are reduced to ash. It is worthless knowledge, vain and empty show. It can save no one. And Kabir Ji is also using himself as example, by saying even the authentically spiritual banis he is writing might as well float away, this means he has non-attachment, and also that the physical banis (papers, ink, etc). will be reduced to ash.</span></span></span></p><p> </p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px">But the "essence of the letters" is the same meaning as "mantra ras," or put it properly, the vibrational reality of the higher consciousness which cannot burn and doesn't pass away contained within the banis, focus your mind on that, because THAT vibrational Presence is the everlasting Lord. And also by way of reversing the meaning, the essence of the Lord's Presence which will uplift your consciousness, is also going to burn away the worthless house you falsely cherish. So the bani is speaking of divestment of ego and withdrawal from worldly attainment in name of spiritual teaching, because the essence of spiritual teaching is radical cleansing away of all that is not God, until all that is left is that which is not caught in time/kala, ie., only God will be ultimately left. That is the essence and spiritual attainment to focus your consciousness on. So it is not specifically an "unlearning" but rather a refocusing and interior divestment of any show of spirituality, even reading of banis. In other words, take your knowledge of God's shabad to the next level and abandon yourself to His Presence in the vibrational essence which is the authentic meaning of Shabad Naam. To be illiterate is fine, because it is humility and surrender to the God that you don't know enough to obstruct His light with your material misunderstanding. Even the illiterate can cling to the mantras hidden in the essence of the letters, and that is all the Shabad-Jyot you need. The rest is superficial and worthless. So we see here a very profound teaching by Bhagat Kabir Ji.</span></span></p><p> </p><p>- Anonymous -</p></blockquote><p></p>
[QUOTE="Astroboy, post: 92011, member: 4990"] Here's a response I received via email from an old friend, and with his consent, I am posting the response here :- [FONT=Arial][SIZE=2][COLOR=#000000]The meaning of this shabad hinges upon the meaning of "what is the essence." The house is burning because it is caught in time/kala, therefore it is destructible and temporary and is of the nature of suffering things which pass away. Anything which is of the sansaar, such as ordinary learning, respect of others, egotism and pride of accomplishments will be reduced to this kind of burning/destruction. When people try to make this outward show their spirituality, they too, even religious scholars and respected spiritual people are reduced to ash. It is worthless knowledge, vain and empty show. It can save no one. And Kabir Ji is also using himself as example, by saying even the authentically spiritual banis he is writing might as well float away, this means he has non-attachment, and also that the physical banis (papers, ink, etc). will be reduced to ash.[/COLOR][/SIZE][/FONT] [FONT=Arial][SIZE=2]But the "essence of the letters" is the same meaning as "mantra ras," or put it properly, the vibrational reality of the higher consciousness which cannot burn and doesn't pass away contained within the banis, focus your mind on that, because THAT vibrational Presence is the everlasting Lord. And also by way of reversing the meaning, the essence of the Lord's Presence which will uplift your consciousness, is also going to burn away the worthless house you falsely cherish. So the bani is speaking of divestment of ego and withdrawal from worldly attainment in name of spiritual teaching, because the essence of spiritual teaching is radical cleansing away of all that is not God, until all that is left is that which is not caught in time/kala, ie., only God will be ultimately left. That is the essence and spiritual attainment to focus your consciousness on. So it is not specifically an "unlearning" but rather a refocusing and interior divestment of any show of spirituality, even reading of banis. In other words, take your knowledge of God's shabad to the next level and abandon yourself to His Presence in the vibrational essence which is the authentic meaning of Shabad Naam. To be illiterate is fine, because it is humility and surrender to the God that you don't know enough to obstruct His light with your material misunderstanding. Even the illiterate can cling to the mantras hidden in the essence of the letters, and that is all the Shabad-Jyot you need. The rest is superficial and worthless. So we see here a very profound teaching by Bhagat Kabir Ji.[/SIZE][/FONT] - Anonymous - [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Understanding The Journey Of The Devotees Of The Lord
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