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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="Tejwant Singh" data-source="post: 199669" data-attributes="member: 138"><p>Lucky singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Thanks for the response. May be we are talking about the same thing using different words. Let me clarify from my side.</p><p></p><p></p><p></p><p>Could you elaborate for me how you dissociate yourself from a full bladder, or having the runs, or a sneeze or two etc. etc.? Guru Sahib in the pangti I mentioned says these 9 doors are open all the times. But I agree with you that we may shut our eyes but we see other things or imagine things. The same goes for all you have said. Yes, one breathes without noticing, sees without looking, hears without listening but all these doors remain open.</p><p> </p><p></p><p></p><p>Not in the beginning. All kinds of fluids come out of our cavities after death and especially the ones who had been sick for sometime. But that is not the point here. We are just talking about semantics as I said in my post,<strong>"I am sure you did not mean it like that".</strong></p><p></p><p>Which Shabad and what kind of death are you talking about above. Please elaborate.</p><p></p><p></p><p></p><p>I am not either. This is the reason I put the verse in bold to have your attention towards it because these two nines are different things.</p><p></p><p></p><p></p><p>This is the beauty of Sikhi because we all evolve with time provided we keep on studying Gurbani and practing its teachings in our real life. I commend you for that because you have shown the wonderful metamorphosis in your posts since you started posting here.</p><p></p><p>Here is what Prof. Sahib said:</p><p></p><p>ਵਜਾਇਆ ਵਾਜਾ ਪਉਣ ਨਉ ਦੁਆਰੇ ਪਰਗਟੁ ਕੀਏ ਦਸਵਾ ਗੁਪਤੁ ਰਖਾਇਆ ॥</p><p>vajā▫i▫ā vājā pa▫uṇ na▫o ḏu▫āre pargat kī▫e ḏasvā gupaṯ rakẖā▫i▫ā. </p><p>He blew the breath of life into the musical instrument of the body, and revealed the nine doors; but He kept the Tenth Door hidden. </p><p>ਨਉ ਦੁਆਰੇ = ਨੌ ਗੋਲਕਾਂ, ੧ ਮੂੰਹ, ੨ ਕੰਨ, ੨ ਅੱਖਾਂ, ੨ ਨਾਸਾਂ, ਗੁਦਾ, ਲਿੰਗ।</p><p>ਸਰੀਰ ਨੂੰ ਬੋਲਣ ਦੀ ਸ਼ਕਤੀ ਦਿੱਤੀ, ਨੱਕ ਕੰਨ ਆਦਿਕ ਨੌ ਕਰਮ-ਇੰਦ੍ਰੀਆਂ ਪਰਤੱਖ ਤੌਰ ਤੇ ਬਣਾਈਆਂ, <strong>ਦਸਵੇਂ ਦਰ (ਦਿਮਾਗ਼) ਨੂੰ ਲੁਕਵਾਂ ਰੱਖਿਆ।</strong></p><p></p><p>In the Punjabi culture mind and ਦਿਮਾਗ਼ (brain) are used interchangeably.So, for me he meant the hard drive of the brain which is mind and we know how often Gurbani talks about mind and gives us the tools to lasso it. The rest happens with Ik Ong Kaar's grace as you know</p><p></p><p> </p><p></p><p></p><p>Please elaborate the above in lay man's terms for my understanding.</p><p> </p><p></p><p></p><p>What I understand about the above first verse is that when we have lassoed the five thieves with the help of our nine doors, because all these 5 thieves are there due to these nine doors plus our mind(thoughts), lechery just as one example. To urinate is a natural function where one does not need mind because when one has to go, one has to go without getting his/her pants wet. However, to have an erection for the sake of lechery is mind(ful). The same things go for all other doors; what one looks at, listens to,sniffs, smokes and the list goes on and on.</p><p></p><p>Thanks for the interesting interaction.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 199669, member: 138"] Lucky singh ji, Guru Fateh. Thanks for the response. May be we are talking about the same thing using different words. Let me clarify from my side. Could you elaborate for me how you dissociate yourself from a full bladder, or having the runs, or a sneeze or two etc. etc.? Guru Sahib in the pangti I mentioned says these 9 doors are open all the times. But I agree with you that we may shut our eyes but we see other things or imagine things. The same goes for all you have said. Yes, one breathes without noticing, sees without looking, hears without listening but all these doors remain open. Not in the beginning. All kinds of fluids come out of our cavities after death and especially the ones who had been sick for sometime. But that is not the point here. We are just talking about semantics as I said in my post,[B]"I am sure you did not mean it like that".[/B] Which Shabad and what kind of death are you talking about above. Please elaborate. I am not either. This is the reason I put the verse in bold to have your attention towards it because these two nines are different things. This is the beauty of Sikhi because we all evolve with time provided we keep on studying Gurbani and practing its teachings in our real life. I commend you for that because you have shown the wonderful metamorphosis in your posts since you started posting here. Here is what Prof. Sahib said: ਵਜਾਇਆ ਵਾਜਾ ਪਉਣ ਨਉ ਦੁਆਰੇ ਪਰਗਟੁ ਕੀਏ ਦਸਵਾ ਗੁਪਤੁ ਰਖਾਇਆ ॥ vajā▫i▫ā vājā pa▫uṇ na▫o ḏu▫āre pargat kī▫e ḏasvā gupaṯ rakẖā▫i▫ā. He blew the breath of life into the musical instrument of the body, and revealed the nine doors; but He kept the Tenth Door hidden. ਨਉ ਦੁਆਰੇ = ਨੌ ਗੋਲਕਾਂ, ੧ ਮੂੰਹ, ੨ ਕੰਨ, ੨ ਅੱਖਾਂ, ੨ ਨਾਸਾਂ, ਗੁਦਾ, ਲਿੰਗ। ਸਰੀਰ ਨੂੰ ਬੋਲਣ ਦੀ ਸ਼ਕਤੀ ਦਿੱਤੀ, ਨੱਕ ਕੰਨ ਆਦਿਕ ਨੌ ਕਰਮ-ਇੰਦ੍ਰੀਆਂ ਪਰਤੱਖ ਤੌਰ ਤੇ ਬਣਾਈਆਂ, [B]ਦਸਵੇਂ ਦਰ (ਦਿਮਾਗ਼) ਨੂੰ ਲੁਕਵਾਂ ਰੱਖਿਆ।[/B] In the Punjabi culture mind and ਦਿਮਾਗ਼ (brain) are used interchangeably.So, for me he meant the hard drive of the brain which is mind and we know how often Gurbani talks about mind and gives us the tools to lasso it. The rest happens with Ik Ong Kaar's grace as you know Please elaborate the above in lay man's terms for my understanding. What I understand about the above first verse is that when we have lassoed the five thieves with the help of our nine doors, because all these 5 thieves are there due to these nine doors plus our mind(thoughts), lechery just as one example. To urinate is a natural function where one does not need mind because when one has to go, one has to go without getting his/her pants wet. However, to have an erection for the sake of lechery is mind(ful). The same things go for all other doors; what one looks at, listens to,sniffs, smokes and the list goes on and on. Thanks for the interesting interaction. Regards Tejwant Singh [/QUOTE]
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