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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="spnadmin" data-source="post: 90862" data-attributes="member: 35"><p>pk70 ji</p><p></p><p>I found this on another post in the forum -- and have kept it on my desk top for weeks. It says a lot</p><p></p><p>Quoted material by forum member <a href="http://www.sikhism.us/members/jpshundal.html" target="_blank"><img src="http://www.sikhism.us/avatars/jpshundal.gif?dateline=1156474153" alt="" class="fr-fic fr-dii fr-draggable " style="" /></a> <a href="http://www.sikhism.us/members/jpshundal.html" target="_blank"><span style="color: darkblue"><strong>jpshundal</strong></span></a> </p><p><span style="color: DarkGreen"><em></em></span></p><p><span style="color: DarkGreen"><em>These seers, especially of Vedanta Philosophy of Hindus have totally confused themselves about the distinction between the Human Mind, which has the Material Base of the Body, and invariably indulges in all types of material sensual pleasures and other impurities, which needs to be Purified, and the Soul, (God’s Ray of Light) which is verily God Himself abiding in the body in His Immanent Form, Who is of Infinite Virtues, All Pure, All Wise, the Source of Life, Creates and Sustains the body, as long He stays in it. God’s Light or Sat <a href="http://www.sikhism.us/" target="_blank">Guru</a> in the body remains Aloof or Unaffected (Nirlaip) from the material effects of the body, just as Sun Rays falling on debris of filth remain unpolluted. Absolute God is in Spirit Form, creates the Material Universe, but remains Unaffected from the Material Universe, transcends it, and is called “Niranjana” (Unaffected by Matter or Maya), and so are the Rays of Light shed by Him, which are the Cause of All Creation in the IMMANENT FORM OF GOD. How can Immanent God or Sat <a href="http://www.sikhism.us/" target="_blank">Guru</a> Poora in all can be got entangled by the ill effects of the Material things? It is the Mind, which is the sum total of all our feelings, thinking and beliefs, which has the Material Base and is the creation of Soul (Ray of God’s Light, as Perfect as God is), which is polluted with the poisonous material based thoughts. In Sri <a href="http://www.sikhism.us/guru-granth-sahib/" target="_blank">Guru Granth Sahib</a> (SGGS), Soul is called Sat <a href="http://www.sikhism.us/" target="_blank">Guru</a> Poora in body as God Himself in Man. It is the Mind which is impure, embodying all the impurities of the material world, which needs to be reflected on Sat <a href="http://www.sikhism.us/" target="_blank">Guru</a> Poora in complete love and devotion to get itself purified to become one with God. It is the Mind which is egoistic and creates the separate identity of the organism from God. There is thus the Duality existing in a person, of the selfishness of the Mind embodying all the evils of the material world, and the Divine, Who is All Pure and All Wise. Mind cannot be purified by mortification of the flesh, renunciation of the world and other ascetic practices. In this way we will be dealing with the unending effect of evil of the Mind only, rather increasing more filth in it of its egocentricity of holier than others. The Gurus teach us in SGGS that in this way we are only dealing with Effect of the Material Involvement for their removal, NOT the Unending Cause, which is the Mind within us. We are merely beating the snake hole on its surface, while the serpent remains alive within. (varmi mari sanmp na mar hi, nam na sunhi dora – Rag Asa, M.5, p 381 ). We should reflect our Mind on God in us and attain union with Him, thus remove the Duality existing in us. Mind will be purified like God is, we shall become immune from the impurities of the world. Unless the Two different Entities, Mind and Sat <a href="http://www.sikhism.us/" target="_blank">Guru</a> Poora, become One Structure, Duality cannot be removed in Man. It is therefore, <a href="http://www.sikhism.us/" target="_blank">Sikhism</a><a href="http://www.sikhism.us/" target="_blank">Guru</a><a href="http://www.sikhism.us/" target="_blank">Sikh</a> Teachings from all other religious systems. This Basic Difference of the <a href="http://www.sikhism.us/" target="_blank">Sikh</a> Teachings from all other systems, is the crux of the problem. Our (<a href="http://www.sikhism.us/sikhs/" target="_blank">Sikhs</a>) ignorance to this effect has caused all the confusion that exists in us.</em></span></p><p><span style="color: DarkGreen"><em></em></span></p><p><span style="color: DarkGreen"><em>Rasna Simrat Amrit Naam, Dehi Main Isska Bisram.</em> teaches that No One Can Attain Union with Absulute God, except through Sat Poora, the Infinite God in us. Utter confusion exists in all other religious systems and philosophers about the nature and status of God’s Light pervading everywhere and in all, which is Creative and is in the Form of Immanent God. This Central idea needs to be clearly understood, as Uniqueness of the <em>of the Sikh Teachings from all other religious systems. This Basic Difference of the Sikh Teachings from all other systems, is the crux of the problem. Our (Sikhs) ignorance to this effect has caused all the confusion that exists in us.</em></span></p><p></p><p></p><p><a href="http://www.sikhism.us/spiritual-articles/6827-burdens-of-the-soul.html#post83463" target="_blank">http://www.sikhism.us/spiritual-articles/6827-burdens-of-the-soul.html#post83463</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 90862, member: 35"] pk70 ji I found this on another post in the forum -- and have kept it on my desk top for weeks. It says a lot Quoted material by forum member [URL="http://www.sikhism.us/members/jpshundal.html"][IMG]http://www.sikhism.us/avatars/jpshundal.gif?dateline=1156474153[/IMG][/URL] [URL="http://www.sikhism.us/members/jpshundal.html"][COLOR=darkblue][B]jpshundal[/B][/COLOR][/URL] [COLOR=DarkGreen][I] These seers, especially of Vedanta Philosophy of Hindus have totally confused themselves about the distinction between the Human Mind, which has the Material Base of the Body, and invariably indulges in all types of material sensual pleasures and other impurities, which needs to be Purified, and the Soul, (God’s Ray of Light) which is verily God Himself abiding in the body in His Immanent Form, Who is of Infinite Virtues, All Pure, All Wise, the Source of Life, Creates and Sustains the body, as long He stays in it. God’s Light or Sat [URL="http://www.sikhism.us/"]Guru[/URL] in the body remains Aloof or Unaffected (Nirlaip) from the material effects of the body, just as Sun Rays falling on debris of filth remain unpolluted. Absolute God is in Spirit Form, creates the Material Universe, but remains Unaffected from the Material Universe, transcends it, and is called “Niranjana” (Unaffected by Matter or Maya), and so are the Rays of Light shed by Him, which are the Cause of All Creation in the IMMANENT FORM OF GOD. How can Immanent God or Sat [URL="http://www.sikhism.us/"]Guru[/URL] Poora in all can be got entangled by the ill effects of the Material things? It is the Mind, which is the sum total of all our feelings, thinking and beliefs, which has the Material Base and is the creation of Soul (Ray of God’s Light, as Perfect as God is), which is polluted with the poisonous material based thoughts. In Sri [URL="http://www.sikhism.us/guru-granth-sahib/"]Guru Granth Sahib[/URL] (SGGS), Soul is called Sat [URL="http://www.sikhism.us/"]Guru[/URL] Poora in body as God Himself in Man. It is the Mind which is impure, embodying all the impurities of the material world, which needs to be reflected on Sat [URL="http://www.sikhism.us/"]Guru[/URL] Poora in complete love and devotion to get itself purified to become one with God. It is the Mind which is egoistic and creates the separate identity of the organism from God. There is thus the Duality existing in a person, of the selfishness of the Mind embodying all the evils of the material world, and the Divine, Who is All Pure and All Wise. Mind cannot be purified by mortification of the flesh, renunciation of the world and other ascetic practices. In this way we will be dealing with the unending effect of evil of the Mind only, rather increasing more filth in it of its egocentricity of holier than others. The Gurus teach us in SGGS that in this way we are only dealing with Effect of the Material Involvement for their removal, NOT the Unending Cause, which is the Mind within us. We are merely beating the snake hole on its surface, while the serpent remains alive within. (varmi mari sanmp na mar hi, nam na sunhi dora – Rag Asa, M.5, p 381 ). We should reflect our Mind on God in us and attain union with Him, thus remove the Duality existing in us. Mind will be purified like God is, we shall become immune from the impurities of the world. Unless the Two different Entities, Mind and Sat [URL="http://www.sikhism.us/"]Guru[/URL] Poora, become One Structure, Duality cannot be removed in Man. It is therefore, [URL="http://www.sikhism.us/"]Sikhism[/URL][URL="http://www.sikhism.us/"]Guru[/URL][URL="http://www.sikhism.us/"]Sikh[/URL] Teachings from all other religious systems. This Basic Difference of the [URL="http://www.sikhism.us/"]Sikh[/URL] Teachings from all other systems, is the crux of the problem. Our ([URL="http://www.sikhism.us/sikhs/"]Sikhs[/URL]) ignorance to this effect has caused all the confusion that exists in us. Rasna Simrat Amrit Naam, Dehi Main Isska Bisram.[/I] teaches that No One Can Attain Union with Absulute God, except through Sat Poora, the Infinite God in us. Utter confusion exists in all other religious systems and philosophers about the nature and status of God’s Light pervading everywhere and in all, which is Creative and is in the Form of Immanent God. This Central idea needs to be clearly understood, as Uniqueness of the [I]of the Sikh Teachings from all other religious systems. This Basic Difference of the Sikh Teachings from all other systems, is the crux of the problem. Our (Sikhs) ignorance to this effect has caused all the confusion that exists in us.[/I][/COLOR] [URL]http://www.sikhism.us/spiritual-articles/6827-burdens-of-the-soul.html#post83463[/URL] [/QUOTE]
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