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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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Who Is "Mohan"?
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<blockquote data-quote="BhagatSingh" data-source="post: 165555" data-attributes="member: 2610"><p>Yes, no doubts about this Mohinder Singh ji, not anymore.</p><p>That's what samadhi means, to be awake and aware, savdhan ekagar cheet. But not (just) be awake and aware of the world. We can do that easily in our daily life... well relatively easily, most people function at a very low level of awareness. But to be awake and aware of the God inside. This is much more difficult. This also enhances worldly awareness. So doing this, seeing God in oneself ie. samadhi, will allow an individual to see God in others. What is written in Sri Guru Granth Sahib Ji is revealed to be the practical Truth in samadhi. It is as if after listening to the shabad, the core of one's being touches this truth if it were an object that could be touched. For me it was less like touching but more like being hit by a wall. Hahaha:grinningsingh: at first nothing and simply lots of attempts, years and years of thinking and contemplating, then all of a sudden BAM! All doubts were cleared. Like Bhagat Kabir describes here <a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=333&L=8" target="_blank">http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=333&L=8</a>. This shabad can only be understood in Samadhi or not at all.</p><p></p><p>Anyway, as the sakhi goes after Guru Arjan Dev ji read the first Pauri Bhai Mohan tested him, said some harsh words, after the second pauri Bhai Mohan opened his doors, upon hearing the third, he came out with the pothi.</p><p></p><p>The sakhi has been with us for many centuries I would not discount on it based on some (flawed) personal logic. </p><p></p><p></p><p></p><p>beant gun tere kathai n jaey satguru <strong>purakh murarai</strong></p><p>I concede Guru Arjan Dev ji is addressing both in the same breath. He is playing on the word Mohan here. In India, an enlightened person is Rab Roopi, Image of God. </p><p>That verse reads, your many qualities cannot be described True Guru, Image of Krishna (Murarai = slayer of demon Mura = Krishna)</p><p></p><p>binwant nanak tek lagi jit lag tareya sansare</p><p>You have supported me, and through this support (Sri Guru Granth Sahib Ji) the world will be carried across, liberated.</p><p></p><p>Now the reason why this is in Sri Guru Granth Sahib Ji, is because it is also referring to the real Mohan, not just Bhai Mohan. Meaning outside of the context of the sakhi, and and in deeper reading like you suggest, we would conclude this is referring to Krishna and not some human. Don't get me wrong, I wholeheartedly believe this.</p><p></p><p></p><p></p><p>I am well aware of how deep we can go here. As a general rule, with anything, the deeper you go, the more God you find. And this is shabad is clearly one of these cases.</p><p></p><p></p><p>Gyani ji,</p><p></p><p>It turns out Gurgaddi <strong>was</strong> passed down via topis and tilak, and coconut as well as via enlightement.</p><p><img src="http://farm1.staticflickr.com/96/239313194_54214fb80e_z.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p>That's Guru Amardas ji in a ceremony as he passes the Gurgaddi on to Guru Ramdas ji. Elsewhere I have read that during Guru Hargobind ji's ceremony, he asked Baba Buddha ji to put a turban and plume on him, instead of the traditional topi. History (sakhis and granths), Sikh art and preserved relics converge so much it is unbelievable.</p><p></p><p>Cheers</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 165555, member: 2610"] Yes, no doubts about this Mohinder Singh ji, not anymore. That's what samadhi means, to be awake and aware, savdhan ekagar cheet. But not (just) be awake and aware of the world. We can do that easily in our daily life... well relatively easily, most people function at a very low level of awareness. But to be awake and aware of the God inside. This is much more difficult. This also enhances worldly awareness. So doing this, seeing God in oneself ie. samadhi, will allow an individual to see God in others. What is written in Sri Guru Granth Sahib Ji is revealed to be the practical Truth in samadhi. It is as if after listening to the shabad, the core of one's being touches this truth if it were an object that could be touched. For me it was less like touching but more like being hit by a wall. Hahaha:grinningsingh: at first nothing and simply lots of attempts, years and years of thinking and contemplating, then all of a sudden BAM! All doubts were cleared. Like Bhagat Kabir describes here [url]http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=333&L=8[/url]. This shabad can only be understood in Samadhi or not at all. Anyway, as the sakhi goes after Guru Arjan Dev ji read the first Pauri Bhai Mohan tested him, said some harsh words, after the second pauri Bhai Mohan opened his doors, upon hearing the third, he came out with the pothi. The sakhi has been with us for many centuries I would not discount on it based on some (flawed) personal logic. beant gun tere kathai n jaey satguru [B]purakh murarai[/B] I concede Guru Arjan Dev ji is addressing both in the same breath. He is playing on the word Mohan here. In India, an enlightened person is Rab Roopi, Image of God. That verse reads, your many qualities cannot be described True Guru, Image of Krishna (Murarai = slayer of demon Mura = Krishna) binwant nanak tek lagi jit lag tareya sansare You have supported me, and through this support (Sri Guru Granth Sahib Ji) the world will be carried across, liberated. Now the reason why this is in Sri Guru Granth Sahib Ji, is because it is also referring to the real Mohan, not just Bhai Mohan. Meaning outside of the context of the sakhi, and and in deeper reading like you suggest, we would conclude this is referring to Krishna and not some human. Don't get me wrong, I wholeheartedly believe this. I am well aware of how deep we can go here. As a general rule, with anything, the deeper you go, the more God you find. And this is shabad is clearly one of these cases. Gyani ji, It turns out Gurgaddi [B]was[/B] passed down via topis and tilak, and coconut as well as via enlightement. [IMG]http://farm1.staticflickr.com/96/239313194_54214fb80e_z.jpg[/IMG] That's Guru Amardas ji in a ceremony as he passes the Gurgaddi on to Guru Ramdas ji. Elsewhere I have read that during Guru Hargobind ji's ceremony, he asked Baba Buddha ji to put a turban and plume on him, instead of the traditional topi. History (sakhis and granths), Sikh art and preserved relics converge so much it is unbelievable. Cheers [/QUOTE]
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