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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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Discussions
Hard Talk
Bachittar Natak
Why So Much Talk About Enemies?
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<blockquote data-quote="BhagatSingh" data-source="post: 148645" data-attributes="member: 2610"><p>Ishna ji,</p><p></p><p>I have no arguments, just a few hints.</p><p></p><p>Khushwant Singh in this Book the History of Sikhs mentions how Guru Nanak's God was the protector of his devotees, whereas Guru Gobind Singh's God was the destroyer of those hostile to his devotees. He points out how these are flip-sides of the same coin, that is, they are saying the same thing in different ways. You don't have to take his word for it (I suggest you don't and find out yourself - meditation)</p><p></p><p>It was not too long ago that I realized that while it was good to analyze Guru's shabad, it was more important to just let the shabad sink in while putting focus in meditating, on Naam Japna, Simran. Repeat God's name and listen in before, during and after each repetition.</p><p></p><p>It's boring I know but if God was realized in parties or high-energy lifestyles then well, we wouldn't be having this conversation. If God was found through analyzing, then all the scientists and scholars of the world would be enlightened masters. Now he can be found here but quite rarely. our normal way of living is to seek out pleasurable experiences and to analyze everything before us. Clearly our normal way does not get us there.</p><p></p><p>Instead if we look at the enlightened people in India, they are finding God in stones, looking at the dead, in repetition of word(s), in paying attention to their breath, through low-energy singing and dancing and sometimes simply through Divine grace.</p><p></p><p>God is very subtle and so one must sharpen their ability to detect things at very low levels. In other words, meditate as often as you can, as you wait for things, as you wash the dishes, as you tend to your garden, at work, in the car, as you walk from one location to another etc.</p><p></p><p>I know you <strong>want</strong> to solve it out so you can relax, you <strong>want</strong> to understand things, you <strong>want</strong> to know, your <strong>want</strong> has made you restless - that is our nature. But see that troubling sensation as a gift from God. Let that uncertainty trouble you for as long as it does. Try to embrace it as it is without changing it.</p><p></p><p>Your hunger will not be satisfied no matter how much you feed it.</p><p>Your intelligence (thoughts, analysis, etc) will not help you in the end.</p><p>How can this illusion be torn apart and the truth be realized?</p><p>Nanak says truth is realized when one lives in harmony with the Hukam. (japji sahib)</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 148645, member: 2610"] Ishna ji, I have no arguments, just a few hints. Khushwant Singh in this Book the History of Sikhs mentions how Guru Nanak's God was the protector of his devotees, whereas Guru Gobind Singh's God was the destroyer of those hostile to his devotees. He points out how these are flip-sides of the same coin, that is, they are saying the same thing in different ways. You don't have to take his word for it (I suggest you don't and find out yourself - meditation) It was not too long ago that I realized that while it was good to analyze Guru's shabad, it was more important to just let the shabad sink in while putting focus in meditating, on Naam Japna, Simran. Repeat God's name and listen in before, during and after each repetition. It's boring I know but if God was realized in parties or high-energy lifestyles then well, we wouldn't be having this conversation. If God was found through analyzing, then all the scientists and scholars of the world would be enlightened masters. Now he can be found here but quite rarely. our normal way of living is to seek out pleasurable experiences and to analyze everything before us. Clearly our normal way does not get us there. Instead if we look at the enlightened people in India, they are finding God in stones, looking at the dead, in repetition of word(s), in paying attention to their breath, through low-energy singing and dancing and sometimes simply through Divine grace. God is very subtle and so one must sharpen their ability to detect things at very low levels. In other words, meditate as often as you can, as you wait for things, as you wash the dishes, as you tend to your garden, at work, in the car, as you walk from one location to another etc. I know you [B]want[/B] to solve it out so you can relax, you [B]want[/B] to understand things, you [B]want[/B] to know, your [B]want[/B] has made you restless - that is our nature. But see that troubling sensation as a gift from God. Let that uncertainty trouble you for as long as it does. Try to embrace it as it is without changing it. Your hunger will not be satisfied no matter how much you feed it. Your intelligence (thoughts, analysis, etc) will not help you in the end. How can this illusion be torn apart and the truth be realized? Nanak says truth is realized when one lives in harmony with the Hukam. (japji sahib) [/QUOTE]
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Hard Talk
Bachittar Natak
Why So Much Talk About Enemies?
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