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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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Why God Is Confusing?
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<blockquote data-quote="Sikh80" data-source="post: 72397" data-attributes="member: 5290"><p><strong>1.Bani the Gift Of The Primal</strong></p><p> </p><p> The Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.[308-5].The bani would include the Banis Of Guru Sahibaans or is it inclusive of The Bani Of Bhagats that is recorded in the Granth Sahib ji. Similarly one cannot infer anything without inviting the wrath of many members that the Bani Of the Dhadis should be excluded from the definition of Bani though it is included in the Granth sahib.It is on account of the Fact that the Dhadis eulogisation of the Gurus is not an elahi Bani. This bani did not come from the creator. Hence the question that the entire writings in the Granth sahib ji may not qualify for the Bani from the creator. You may opine as well.</p><p> </p><p> <strong>2.Resounding Of naam through Bani</strong></p><p> </p><p> It is also stated that through the word of Gubani the Naam resounds.[ 362-11] What exactly is the meaning of this.? Which is the Bani that is referred to here?. It would be too much of a generalization that one should continuously recite bani and keep doing the Keertan and attain the stage when the Naam resonds in the mind. or </p><p> </p><p> Is there some different meaning that should be attached to this line.? Had it been taken to be true as it is i.e. in literal sense then doing Bani and Path should automatically lead one to Naam subject to the satisfaction of the other conditions. Kindly opine.</p><p> </p><p> <strong>3.Bani leads to control Of Mind</strong> </p><p> </p><p></p><p>Through the Immaculate Bani of the Word, the mortal dwells within the home of his own inner self.[362-18] A reference is again made to the sabad guru.[ bani of word] It is suggestive of the fact that by reciting Bani one gets peace of mind and one remains absorbed in self in the state of bliss. However, are we supposed to be going through 1430 pages of the Granth sahib all the time and be in the state of Akhand Paath or do our Nitnem only and expect the results. It is clear that most of us will not be having a direct answer to these sort of questions. But it is through these type of analysis that we may get some answers.</p><p> </p><p> <strong>4. Contemplative Meditation On Sabad: Meaning</strong></p><p> </p><p> ’ Singing the Kirtan of the Lord's Praises, the Naam abides within the mind’.[362-3] This is also suggestive that if we are doing keeratn we are likely to be blessed with the Naam. But which Bani? The question remains as it is. ‘Through Gurbani, the Incomprehensible Lord is comprehended’.[362-12] Thus one can comprehend the Lord through the route of the Bani. ‘The One Lord is pervading and permeating deep within the heart; with your mouth, recite the Ambrosial Hymns of the Guru’.[362-12] and ‘Servant Nanak chants the Glorious Words of the Guru's Bani; through them, one is absorbed into the Naam, the Name of the Lord’[494-4]Again here is a route of Bani that is suggested to obtain Naam. Ofcourse, it shall be subject to the normal terms and conditions as stated in the other parts of gurbani. Waaho! Waaho! is the Bani, the Word, of the Formless Lord.[515-17]What exactly is the meaning of this Line.? True is the Bani of His Word, and True is the melody; True is contemplative meditation on the Word of the Shabad.[563-18] Here the word of sabad does refer to the Naam. How does one carry contemplative meditation on naam when it is not blessed upon by the Almighty HIMSELF. To the same effect it has been stated that ‘There is One Bani; there is One Guru; there is one Shabad to contemplate.’[646-8] What is this one word of sabad that Guru sahib is referring to.?If it is Naam, we can do nothing but to carry on with Gurumantra and wait till we are also blessed with to understand the meaning of ‘<em>contemplating the One Shabad</em>’.</p><p> </p><p> Deep within the nucleus of their heart, is the True Word of the Lord's Bani. Through the Truth, they understand themselves.[769-16] It would probably indicate that the ‘shabad’/Naam resides in our heart as well and one recognizes oneself. What exactly would be the correct interpretation of this line is not comprehended easily.</p><p> </p><p> <strong>5. Emanicipation through the Bani.</strong></p><p> </p><p> However, the following lines are suggestive that if we work according to the teachings of the Guru one can expect Emanicipation. The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained. If His humble servant believes, and acts according to the Words of the Guru's Bani, then the Guru, in person, emancipates him.[982-10] This is where the entire focus works for an ordinary seeker like me wherein Guru sahib states that He guarantees the emanicipation to those who work or lead according to the Bani.[ Leading life according to the Bani is a real sikhi.]</p><p> </p><p> You may like to opine on the questions that are contained in the posts. These are some of the conceptual doubts and hence I find very difficult to understand God. You may have some other reasons.</p><p></p><p>It would be better if the answerer points out the particular question to which he is answering/opining so that a reference to discussion is traced back and some fruitful discussion can take place. </p><p></p><p><u><strong>Regards to all</strong></u></p><p>E&OE</p><p>The above is subject to editing for the mistakes.</p><p>P.s:<em>If someone finds something absurd; kindly inform me.</em></p></blockquote><p></p>
[QUOTE="Sikh80, post: 72397, member: 5290"] [B]1.Bani the Gift Of The Primal[/B] The Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.[308-5].The bani would include the Banis Of Guru Sahibaans or is it inclusive of The Bani Of Bhagats that is recorded in the Granth Sahib ji. Similarly one cannot infer anything without inviting the wrath of many members that the Bani Of the Dhadis should be excluded from the definition of Bani though it is included in the Granth sahib.It is on account of the Fact that the Dhadis eulogisation of the Gurus is not an elahi Bani. This bani did not come from the creator. Hence the question that the entire writings in the Granth sahib ji may not qualify for the Bani from the creator. You may opine as well. [B]2.Resounding Of naam through Bani[/B] It is also stated that through the word of Gubani the Naam resounds.[ 362-11] What exactly is the meaning of this.? Which is the Bani that is referred to here?. It would be too much of a generalization that one should continuously recite bani and keep doing the Keertan and attain the stage when the Naam resonds in the mind. or Is there some different meaning that should be attached to this line.? Had it been taken to be true as it is i.e. in literal sense then doing Bani and Path should automatically lead one to Naam subject to the satisfaction of the other conditions. Kindly opine. [B]3.Bani leads to control Of Mind[/B] Through the Immaculate Bani of the Word, the mortal dwells within the home of his own inner self.[362-18] A reference is again made to the sabad guru.[ bani of word] It is suggestive of the fact that by reciting Bani one gets peace of mind and one remains absorbed in self in the state of bliss. However, are we supposed to be going through 1430 pages of the Granth sahib all the time and be in the state of Akhand Paath or do our Nitnem only and expect the results. It is clear that most of us will not be having a direct answer to these sort of questions. But it is through these type of analysis that we may get some answers. [B]4. Contemplative Meditation On Sabad: Meaning[/B] ’ Singing the Kirtan of the Lord's Praises, the Naam abides within the mind’.[362-3] This is also suggestive that if we are doing keeratn we are likely to be blessed with the Naam. But which Bani? The question remains as it is. ‘Through Gurbani, the Incomprehensible Lord is comprehended’.[362-12] Thus one can comprehend the Lord through the route of the Bani. ‘The One Lord is pervading and permeating deep within the heart; with your mouth, recite the Ambrosial Hymns of the Guru’.[362-12] and ‘Servant Nanak chants the Glorious Words of the Guru's Bani; through them, one is absorbed into the Naam, the Name of the Lord’[494-4]Again here is a route of Bani that is suggested to obtain Naam. Ofcourse, it shall be subject to the normal terms and conditions as stated in the other parts of gurbani. Waaho! Waaho! is the Bani, the Word, of the Formless Lord.[515-17]What exactly is the meaning of this Line.? True is the Bani of His Word, and True is the melody; True is contemplative meditation on the Word of the Shabad.[563-18] Here the word of sabad does refer to the Naam. How does one carry contemplative meditation on naam when it is not blessed upon by the Almighty HIMSELF. To the same effect it has been stated that ‘There is One Bani; there is One Guru; there is one Shabad to contemplate.’[646-8] What is this one word of sabad that Guru sahib is referring to.?If it is Naam, we can do nothing but to carry on with Gurumantra and wait till we are also blessed with to understand the meaning of ‘[I]contemplating the One Shabad[/I]’. Deep within the nucleus of their heart, is the True Word of the Lord's Bani. Through the Truth, they understand themselves.[769-16] It would probably indicate that the ‘shabad’/Naam resides in our heart as well and one recognizes oneself. What exactly would be the correct interpretation of this line is not comprehended easily. [B]5. Emanicipation through the Bani.[/B] However, the following lines are suggestive that if we work according to the teachings of the Guru one can expect Emanicipation. The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained. If His humble servant believes, and acts according to the Words of the Guru's Bani, then the Guru, in person, emancipates him.[982-10] This is where the entire focus works for an ordinary seeker like me wherein Guru sahib states that He guarantees the emanicipation to those who work or lead according to the Bani.[ Leading life according to the Bani is a real sikhi.] You may like to opine on the questions that are contained in the posts. These are some of the conceptual doubts and hence I find very difficult to understand God. You may have some other reasons. It would be better if the answerer points out the particular question to which he is answering/opining so that a reference to discussion is traced back and some fruitful discussion can take place. [U][B]Regards to all[/B][/U] E&OE The above is subject to editing for the mistakes. P.s:[I]If someone finds something absurd; kindly inform me.[/I] [/QUOTE]
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