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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="gur_meet" data-source="post: 197293" data-attributes="member: 10945"><p>Your post is about Dukh in the world and does Naam induces one to be a change agent. To bring a difference. Let us first with look at this aspect .</p><p></p><p>I normally avoid talking about myself but let this be one exception. Disease is one kind of suffering one encounters. Long back I wanted to be in medical profession but in reality circumstances had put me in finance field. As from my school days I privately had been studying medical systems, psychology etc. So i started learning about alternative medicine. Ayurveda , nature therapy ,acupressure , magnetic therapy and so many. But found Homeopathy the best so started. Even had registration as a Doctor. Family and friends were coming for medicines .There were other references too. I found some diseases were gone soon some took time and some did not budge at all. People were in pain. So I kept up the learning and came to role of Mind in disease. Gurbani explains that Vikar have role in bringing about Dukh. So then started learning about about Mind-body medicine. Role of meditation in healing. Also as to how disease and other sufferings are a part of our world. The vikars are with us right from the time of birth. We have a personalty then and there . Is there a role of prior births. Gurbani explains ' janam janam ki mann ko mal lagi , kala hova sya ." meaning we have this affliction from prior births too. ( <em>I suggest that you read the Book Soul's Plan by Robert Schwartz to know more about this and to have a better perspective on suffering in the world</em>)</p><p></p><p>At early stage itself there were some principles of action chosen by me. Of these one was not to follow any dera, baba etc. For this kept in mind guru's direction - "Ram Rahim Puran Qoran anek kahay mut ek na maanyo " meaning what ever secrets are attributed in the name of Ram , Rahim ,Quran ,Puran etc were not to be followed. Next principle was to validate all external thought with gurbani's teachings.</p><p></p><p>Gurbani views suffering as a medicine. Dukh has potential to become change agent. When do we become more spiritual. Do prayers. </p><p>Vikars are a cause of so many problems in this world. The choices exercised by people have source in these. Vikars dominate our minds. These are overpowering. A person with big ego and in anger would only act and behave in anger. When these persons are in power so what happens is what we have been seeing in human history.</p><p></p><p>Mind is such that it is dominated by thought and feelings.When there is negative then there is a sequence of negative thoughts , judgments , rationalizations , justifications for the action. All these come from the subconscious mind. The store house of our beliefs ,memory and learning. </p><p>We are not individuals but a group as well. We are affected by not only individual consciousness but by group consciousness as well. ( <em>Here is where role of sadh sangat comes in. Guruji has made it a transformation agent as well).</em></p><p><em></em>And when we have positive feelings and positive thoughts. The actions are accordingly. Gurbani changes the mind. Gurbani brings in our mind touch of Naam .Positive attracts more of positive. Only a positive mind is more nearer to Naam.</p><p></p><p>I can only picture what Bhai Khanaya ji's stae of mind would be. A quite type of person who had been listening and knowing about gurbani. He understood about oneness. He understood the play of the world. He may not have been efficient as to wield arms in battle.But took seva of serving water. He acted out oneness teaching of gurbani. As was not acting from a state of mind which had vikar of anger or revenge .</p><p></p><p>Everyone to a seva "jesi o Karaye" -as is how the same is arranged.</p></blockquote><p></p>
[QUOTE="gur_meet, post: 197293, member: 10945"] Your post is about Dukh in the world and does Naam induces one to be a change agent. To bring a difference. Let us first with look at this aspect . I normally avoid talking about myself but let this be one exception. Disease is one kind of suffering one encounters. Long back I wanted to be in medical profession but in reality circumstances had put me in finance field. As from my school days I privately had been studying medical systems, psychology etc. So i started learning about alternative medicine. Ayurveda , nature therapy ,acupressure , magnetic therapy and so many. But found Homeopathy the best so started. Even had registration as a Doctor. Family and friends were coming for medicines .There were other references too. I found some diseases were gone soon some took time and some did not budge at all. People were in pain. So I kept up the learning and came to role of Mind in disease. Gurbani explains that Vikar have role in bringing about Dukh. So then started learning about about Mind-body medicine. Role of meditation in healing. Also as to how disease and other sufferings are a part of our world. The vikars are with us right from the time of birth. We have a personalty then and there . Is there a role of prior births. Gurbani explains ' janam janam ki mann ko mal lagi , kala hova sya ." meaning we have this affliction from prior births too. ( [I]I suggest that you read the Book Soul's Plan by Robert Schwartz to know more about this and to have a better perspective on suffering in the world[/I]) At early stage itself there were some principles of action chosen by me. Of these one was not to follow any dera, baba etc. For this kept in mind guru's direction - "Ram Rahim Puran Qoran anek kahay mut ek na maanyo " meaning what ever secrets are attributed in the name of Ram , Rahim ,Quran ,Puran etc were not to be followed. Next principle was to validate all external thought with gurbani's teachings. Gurbani views suffering as a medicine. Dukh has potential to become change agent. When do we become more spiritual. Do prayers. Vikars are a cause of so many problems in this world. The choices exercised by people have source in these. Vikars dominate our minds. These are overpowering. A person with big ego and in anger would only act and behave in anger. When these persons are in power so what happens is what we have been seeing in human history. Mind is such that it is dominated by thought and feelings.When there is negative then there is a sequence of negative thoughts , judgments , rationalizations , justifications for the action. All these come from the subconscious mind. The store house of our beliefs ,memory and learning. We are not individuals but a group as well. We are affected by not only individual consciousness but by group consciousness as well. ( [I]Here is where role of sadh sangat comes in. Guruji has made it a transformation agent as well). [/I]And when we have positive feelings and positive thoughts. The actions are accordingly. Gurbani changes the mind. Gurbani brings in our mind touch of Naam .Positive attracts more of positive. Only a positive mind is more nearer to Naam. I can only picture what Bhai Khanaya ji's stae of mind would be. A quite type of person who had been listening and knowing about gurbani. He understood about oneness. He understood the play of the world. He may not have been efficient as to wield arms in battle.But took seva of serving water. He acted out oneness teaching of gurbani. As was not acting from a state of mind which had vikar of anger or revenge . Everyone to a seva "jesi o Karaye" -as is how the same is arranged. [/QUOTE]
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