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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="Harkiran Kaur" data-source="post: 199360" data-attributes="member: 18224"><p>Harry Ji, you are still thinking in terms of the 'Self'. The 'Self' = Ego. </p><p></p><p><strong>Ego:</strong> <em>the “I” or self of any person; a person as thinking, feeling, and willing, and distinguishing itself from the selves of others and from objects of its thought.</em></p><p></p><p> </p><p></p><p>How do these experiences help? Because through these experiences, you come to realize that there is no self. 'Self' is an illusion. This 'I am' or 'He is' or 'She is' or 'You are' is all ego. </p><p></p><p>Yes, you can help others in the physical world without ever thinking about the above fact. However, how can you truly give <strong>selflessly</strong>, when you are still thinking '<strong>I</strong> do this' or '<strong>I </strong>do that' - as even without thinking, you still in some tiny way look for acknowledgement that you did whatever act you did, as even thinking 'I did this' alludes to ego. Is it really 'you' who did it? Who really is the 'doer'? </p><p></p><p></p><p></p><p>I don't mean looking for a reward or even looking for others to acknowledge what you do... what I mean is that when you actually experience ONEness, and realize the <u><strong>self is false</strong></u> and is only part of the illusion, you truly don't look for any recognition at all - not even from yourself internally - and instead you recognize who is really the 'doer' of everything, not just your actions, but of all actions. A true selfless act, is one that is beyond all thinking in terms of 'I' did this act, or it was 'Me' who did it. Instead it becomes [God's] act through you. Not just in a metaphorical sense, but in a very real sense...and it's profound.</p><p></p><p>So how does it help? These experiences reveal to you the illusion of 'I am' vs 'you are', so that you can truly act selflessly in all that you do. Since you know the truth about "who you really are" you can no longer do anything at all without being aware who is the actual "doer of all things" and realize that the ones you are helping and yourself are in fact ONE. This is entirely different than just saying "ok <strong>I'll</strong> do this good act today..." Only once you can see this, can you truly see the divine within everyone and also realize [God] within yourself as well... This is much deeper than 'I' helped my neighbour today, or 'I' served at langar today. </p><p></p><p>Just imagine if everyone in the world could have this realization and what it would mean for humanity... you asked what good is it.... THAT is the good that comes from these experiences!!! (quite different from what I believe you described it as 'tripping *****') </p><p></p><p><span style="color: DarkRed">Page 39 for the whole shabad </span>if you are interested. It speaks all about duality and the need to conquer ego. </p><p></p><p></p><p></p><p>"Self-Willed" Manmukhs (those who follow only their mind - man) they don't find this liberation, since they don't contemplate the shabad, they end up uttering only empty words (trying to find some worldy meaning pertaining to the mind / man) instead of contemplating [God]. They are too caught up in 'I AM' and 'I DO' and the workings of their own minds, that they don't see beyond it. </p><p></p><p>Sherdil: the answers to your questions are above. </p><p></p><p>Dalvinder singh grewal: Excellent post! </p><p></p><p>p.s. - I know I said I wasn't going to post anymore... but have been coming back to check IMs and saw this. You asked and so I answered. I hope you (or anyone else) won't gang up on me, or tear my head off for it this time.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 199360, member: 18224"] Harry Ji, you are still thinking in terms of the 'Self'. The 'Self' = Ego. [B]Ego:[/B] [I]the “I” or self of any person; a person as thinking, feeling, and willing, and distinguishing itself from the selves of others and from objects of its thought.[/I] How do these experiences help? Because through these experiences, you come to realize that there is no self. 'Self' is an illusion. This 'I am' or 'He is' or 'She is' or 'You are' is all ego. Yes, you can help others in the physical world without ever thinking about the above fact. However, how can you truly give [B]selflessly[/B], when you are still thinking '[B]I[/B] do this' or '[B]I [/B]do that' - as even without thinking, you still in some tiny way look for acknowledgement that you did whatever act you did, as even thinking 'I did this' alludes to ego. Is it really 'you' who did it? Who really is the 'doer'? I don't mean looking for a reward or even looking for others to acknowledge what you do... what I mean is that when you actually experience ONEness, and realize the [U][B]self is false[/B][/U] and is only part of the illusion, you truly don't look for any recognition at all - not even from yourself internally - and instead you recognize who is really the 'doer' of everything, not just your actions, but of all actions. A true selfless act, is one that is beyond all thinking in terms of 'I' did this act, or it was 'Me' who did it. Instead it becomes [God's] act through you. Not just in a metaphorical sense, but in a very real sense...and it's profound. So how does it help? These experiences reveal to you the illusion of 'I am' vs 'you are', so that you can truly act selflessly in all that you do. Since you know the truth about "who you really are" you can no longer do anything at all without being aware who is the actual "doer of all things" and realize that the ones you are helping and yourself are in fact ONE. This is entirely different than just saying "ok [B]I'll[/B] do this good act today..." Only once you can see this, can you truly see the divine within everyone and also realize [God] within yourself as well... This is much deeper than 'I' helped my neighbour today, or 'I' served at langar today. Just imagine if everyone in the world could have this realization and what it would mean for humanity... you asked what good is it.... THAT is the good that comes from these experiences!!! (quite different from what I believe you described it as 'tripping *****') [COLOR="DarkRed"]Page 39 for the whole shabad [/COLOR]if you are interested. It speaks all about duality and the need to conquer ego. "Self-Willed" Manmukhs (those who follow only their mind - man) they don't find this liberation, since they don't contemplate the shabad, they end up uttering only empty words (trying to find some worldy meaning pertaining to the mind / man) instead of contemplating [God]. They are too caught up in 'I AM' and 'I DO' and the workings of their own minds, that they don't see beyond it. Sherdil: the answers to your questions are above. Dalvinder singh grewal: Excellent post! p.s. - I know I said I wasn't going to post anymore... but have been coming back to check IMs and saw this. You asked and so I answered. I hope you (or anyone else) won't gang up on me, or tear my head off for it this time. [/QUOTE]
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