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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
Waheguru Simran, Nitnem, Gurbani Study: Which You Do Most And Why?
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<blockquote data-quote="ravneet_sb" data-source="post: 157525" data-attributes="member: 13679"><p>Tejwant Singh Ji,</p><p></p><p>Can you please enlighten me about the difference between Nitnem and Gurbani study?</p><p> </p><p>Nitnem is reciting of Five Bani's as a daily routine as a summary reading.</p><p></p><p>Under the influence of "Maya" our mind gets filth, our actions tend to deviate from the </p><p>path, unless and until our mind if formed as per "GURU's BANI"</p><p></p><p>"Guru's Bani" is understanding of total book of 1430 Pages. </p><p></p><p>Its not so easy to understand the whole book. Reading/writting doesn't resolve.</p><p></p><p>To understand one word, the light, sound and matter related to word needs to be resolved.</p><p></p><p>As an example : Make a child read apple/ recite apple/ but don't show/physically sense apple to him.</p><p></p><p>Apple will be in front of him, one will never be able to understand apple as existence.</p><p></p><p></p><p>Understanding of word intutive awareness, guru's bani has experienced every one as</p><p>blind. but even phyically blind can get the way through imaginative sense.</p><p></p><p>Like blind man sense the path through there imaginative sense.</p><p></p><p>But person with eyes are intutively blind, close eyes for one day and understand</p><p>how blinds find there way and experience blind, </p><p>through there evoked imaginative sense.</p><p></p><p>And we people with eyes are intutively blind and get hurted from obstacles, as a blind</p><p>man.</p><p></p><p>All of us are enticed and influence by "MAYA", clear the veil, understand "SURAT"</p><p>If each word of "GURU's BANI" reflects to mind, one is connected to NAAM, or</p><p></p><p>one is physically present, but imagination is at home/business/ SEX/ FOOD/ SECURITY/</p><p>RELATION/ EGO</p><p></p><p>Mentally not attached to "GURU's BANI"</p><p></p><p>To me each "WORD" in "GURU's BANI" is "NAAM" and it connects to experience "World"</p><p></p><p>Like to some persons word </p><p></p><p>"SURAT" appears as face, to some as region in Gujrat, to some as imaginative sense.</p><p></p><p>and all are True to there experience</p><p></p><p>Depending on the experience, every one forms mind, </p><p></p><p>but when it comes to "GURU's BANI" </p><p>one shall discuss in contest of "GURU's BANI"</p><p>not as experience of other sources such as movies, novels, etc.</p><p> </p><p>Mind formation can be related to formation of pitcher, </p><p>when clay is soft it forms shape,</p><p>but once it is formed, it makes noice, and </p><p>imagine how much </p><p></p><p>effort is for human to shape a stone</p><p>and for "stone" to shape him as "GOD" what we seek.</p><p></p><p>And when </p><p>stone is form of human's ego</p><p>"EGO's get's blasted to shape hard mind to make someone realise "GOD", and the way humanity reflects back.</p><p></p><p>Getting trained and to give right training for religion is not easy path.</p><p></p><p></p><p></p><p>Bhul Chuk Maaf</p><p></p><p>Waheguru Ji Ka Khalsa</p><p>Waheguru Ji Ki FAteh</p><p></p><p></p><p></p><p></p><p></p><p>, </p><p> </p><p></p><p></p><p></p><p></p><p>Are they different? If yes, then it what sense?</p><p> </p><p>Where did you get them meaning of Nem as remembering Naam?</p><p> </p><p>What is Naam for you?</p><p> </p><p>And please explain the last part which I did not understand that is: <strong>"as subject which we do not practise, we have to again refer books, </strong></p><p><strong>either practise as way of life, or refer daily".</strong></p></blockquote><p></p>
[QUOTE="ravneet_sb, post: 157525, member: 13679"] Tejwant Singh Ji, Can you please enlighten me about the difference between Nitnem and Gurbani study? Nitnem is reciting of Five Bani's as a daily routine as a summary reading. Under the influence of "Maya" our mind gets filth, our actions tend to deviate from the path, unless and until our mind if formed as per "GURU's BANI" "Guru's Bani" is understanding of total book of 1430 Pages. Its not so easy to understand the whole book. Reading/writting doesn't resolve. To understand one word, the light, sound and matter related to word needs to be resolved. As an example : Make a child read apple/ recite apple/ but don't show/physically sense apple to him. Apple will be in front of him, one will never be able to understand apple as existence. Understanding of word intutive awareness, guru's bani has experienced every one as blind. but even phyically blind can get the way through imaginative sense. Like blind man sense the path through there imaginative sense. But person with eyes are intutively blind, close eyes for one day and understand how blinds find there way and experience blind, through there evoked imaginative sense. And we people with eyes are intutively blind and get hurted from obstacles, as a blind man. All of us are enticed and influence by "MAYA", clear the veil, understand "SURAT" If each word of "GURU's BANI" reflects to mind, one is connected to NAAM, or one is physically present, but imagination is at home/business/ SEX/ FOOD/ SECURITY/ RELATION/ EGO Mentally not attached to "GURU's BANI" To me each "WORD" in "GURU's BANI" is "NAAM" and it connects to experience "World" Like to some persons word "SURAT" appears as face, to some as region in Gujrat, to some as imaginative sense. and all are True to there experience Depending on the experience, every one forms mind, but when it comes to "GURU's BANI" one shall discuss in contest of "GURU's BANI" not as experience of other sources such as movies, novels, etc. Mind formation can be related to formation of pitcher, when clay is soft it forms shape, but once it is formed, it makes noice, and imagine how much effort is for human to shape a stone and for "stone" to shape him as "GOD" what we seek. And when stone is form of human's ego "EGO's get's blasted to shape hard mind to make someone realise "GOD", and the way humanity reflects back. Getting trained and to give right training for religion is not easy path. Bhul Chuk Maaf Waheguru Ji Ka Khalsa Waheguru Ji Ki FAteh , Are they different? If yes, then it what sense? Where did you get them meaning of Nem as remembering Naam? What is Naam for you? And please explain the last part which I did not understand that is: [B]"as subject which we do not practise, we have to again refer books, either practise as way of life, or refer daily".[/B] [/QUOTE]
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Waheguru Simran, Nitnem, Gurbani Study: Which You Do Most And Why?
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