☀️ 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
Sikh Sikhi Sikhism
Waheguru Simran, Nitnem, Gurbani Study: Which You Do Most And Why?
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="BhagatSingh" data-source="post: 157543" data-attributes="member: 2610"><p>Harry ji, </p><p>It is the opposite. You are in reality when you chant and jap because you are more alert, more present, more aware of what is happening now. Look at when this is not case, during sleep. Are you in reality when you are sleeping? No you are dreaming. When you become more alert, more aware, when you awaken, you realize you were dreaming and you have just entered reality. Your chanting becomes effortless, you realize you are only aware of it and that God is the doer not you. You realize you are in Hukam. Chanting and jap is walking with that Hukam.</p><p></p><p>Dwelling on the name, you realize who the name is given to. You get a direct perception of that *thing*, that Ultimate Reality. Of course, one need not chant or jap, these are specific to Sikh tradition. There are lots of ways to get in touch with reality that are not specific to Sikh tradition.</p><p></p><p>To my experience, Sri Guru Granth Sahib Ji only makes sense during such moments. Of course, it is temporary, everything is temporary but it causes real changes inside of you. It changes who you are without changing You. </p><p>It is not like a drug, there is no addiction to it. But you do realize that if you want to be in reality then you gotta do it, gotta be present.</p><p></p><p>Even though both studying and taking time off to meditate is important, the problem with studying is that it gives only theoretical knowledge. It is through meditation one gets the practical knowledge. </p><p>It is through: </p><p>Listening to Gurbani (ਸ੍ਰਵਣ)</p><p>Singing Gurbani, God's praises (ਕੀਰਤਨ)</p><p>Dwelling on God's name (ਸਿਮਰਨ)</p><p>Doing service in humility (ਸੇਵਨ)</p><p>etc</p><p>that one gets practical knowledge, direct knowledge/understanding/perception. The way to do them is through concentration, complete attention, awareness (ਧਿਆਨੁ). When you do these things you become more truthful and you start to live more truthfully as you become less afraid and anxious. Afterall, in order to live truthfully one must be connected to Truth and not be afraid to be Truthful. Speaking the Truth is a very difficult act, and fear makes it worse.</p><p></p><p>Thus living in the present, completely aware and detached from (mental) objects is the way to not only be more Truthful but also have direct knowledge of Creator and Creation. Guru Nanak rightly stated the essence of his entire bani in the first pauri. Live with the Hukam</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 157543, member: 2610"] Harry ji, It is the opposite. You are in reality when you chant and jap because you are more alert, more present, more aware of what is happening now. Look at when this is not case, during sleep. Are you in reality when you are sleeping? No you are dreaming. When you become more alert, more aware, when you awaken, you realize you were dreaming and you have just entered reality. Your chanting becomes effortless, you realize you are only aware of it and that God is the doer not you. You realize you are in Hukam. Chanting and jap is walking with that Hukam. Dwelling on the name, you realize who the name is given to. You get a direct perception of that *thing*, that Ultimate Reality. Of course, one need not chant or jap, these are specific to Sikh tradition. There are lots of ways to get in touch with reality that are not specific to Sikh tradition. To my experience, Sri Guru Granth Sahib Ji only makes sense during such moments. Of course, it is temporary, everything is temporary but it causes real changes inside of you. It changes who you are without changing You. It is not like a drug, there is no addiction to it. But you do realize that if you want to be in reality then you gotta do it, gotta be present. Even though both studying and taking time off to meditate is important, the problem with studying is that it gives only theoretical knowledge. It is through meditation one gets the practical knowledge. It is through: Listening to Gurbani (ਸ੍ਰਵਣ) Singing Gurbani, God's praises (ਕੀਰਤਨ) Dwelling on God's name (ਸਿਮਰਨ) Doing service in humility (ਸੇਵਨ) etc that one gets practical knowledge, direct knowledge/understanding/perception. The way to do them is through concentration, complete attention, awareness (ਧਿਆਨੁ). When you do these things you become more truthful and you start to live more truthfully as you become less afraid and anxious. Afterall, in order to live truthfully one must be connected to Truth and not be afraid to be Truthful. Speaking the Truth is a very difficult act, and fear makes it worse. Thus living in the present, completely aware and detached from (mental) objects is the way to not only be more Truthful but also have direct knowledge of Creator and Creation. Guru Nanak rightly stated the essence of his entire bani in the first pauri. Live with the Hukam [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Waheguru Simran, Nitnem, Gurbani Study: Which You Do Most And Why?
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