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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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Sikh Sikhi Sikhism
Husband Lord And Soul Bride Unification
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<blockquote data-quote="Archived_member15" data-source="post: 181711" data-attributes="member: 17438"><p>I think the most important virtue needed is the <em>renunciation of self-will</em>. </p><p> </p><p>If you offer the Beloved everything you are and have, without holding back, then he will fill that void with Himself and you will be one. </p><p> </p><p><strong>"All for you and nothing for me" </strong></p><p> </p><p>That for me is the gateway to <em>awareness of union. </em></p><p> </p><p><em>It is not truly union for the first time. </em>We come from God and return to Him. We are in exile from our homeland in God. Knowledge of ourselves and of creation teaches us that everything has its origin in Him. All matter, all forms, all creatures exist in and with one another. When the appropriate time comes, they all return to their roots. Their bodily components to the earth, their spirit or whatever one calls the incorporeal aspect of man, returns to God. All creation lives and breathes and moves in Him. It will also be returned to Him again one day. It will ebb back to Him just as it flowed out from Him like the tide of the Sea, the ebb and flow of the waters on the shore - only that God is an inexpressible Sea without a shore, infinite. We participate in that infinity so much as we open ourselves to Him and His presence in our lives. </p><p> </p><p>You are already united with God in the essence of your soul. You see Him there at all times: image to image, eye to eye, spirit to spirit. You commune with Him there at all times. </p><p> </p><p>Nevertheless, you are unaware of this connection because of what Indian writers call the <em>ego </em>and Western writers <em>sin</em>. If you give yourself to God holding nothing back and remember Him at all times, this false self will drop away and your pure essence united to God will shine. </p><p> </p><p>We must enshrine the pure love of God in our hearts. Thus we need continual remembrance of God. We must fasten his name on her hearts, not only on our tongues. </p><p> </p><p>When we wake up and lie down, the Name must be with us. When we rise in the morning and go to work, the Name must be with us. Our whole life, every compartment of it, must become imbued with His Name. In this way we come to perceive God in every aspect of our lives. He becomes our companion, our touchstone, whatever we do. In fact <em>He does whatever we do</em>. We come to realize that we are like actors in a play, with God acting in us and everyone else, manifesting Himself in us. All our deeds are done in Him. </p><p> </p><p>We must remember Him at all times and live always in His presence. Thereby we identify ourselves with Him. </p><p> </p><p>This is a sure path to becoming <em>aware of our union with God IMHO. </em></p><p> </p><p>As <em>Findingmyway </em>explained above, in spiritual terms the Granth symbolically holds every single person, male or female, to be the Bride of God. </p><p> </p><p></p><p> </p><p>The Granth exhibits this same tendency to metaphorically envision the soul as feminine. It seems to be a natural affinity in human religious thought. </p><p> </p><p></p><p> </p><p></p><p><!-- google_ad_section_end --></p></blockquote><p></p>
[QUOTE="Archived_member15, post: 181711, member: 17438"] I think the most important virtue needed is the [I]renunciation of self-will[/I]. If you offer the Beloved everything you are and have, without holding back, then he will fill that void with Himself and you will be one. [B]"All for you and nothing for me" [/B] That for me is the gateway to [I]awareness of union. [/I] [I]It is not truly union for the first time. [/I]We come from God and return to Him. We are in exile from our homeland in God. Knowledge of ourselves and of creation teaches us that everything has its origin in Him. All matter, all forms, all creatures exist in and with one another. When the appropriate time comes, they all return to their roots. Their bodily components to the earth, their spirit or whatever one calls the incorporeal aspect of man, returns to God. All creation lives and breathes and moves in Him. It will also be returned to Him again one day. It will ebb back to Him just as it flowed out from Him like the tide of the Sea, the ebb and flow of the waters on the shore - only that God is an inexpressible Sea without a shore, infinite. We participate in that infinity so much as we open ourselves to Him and His presence in our lives. You are already united with God in the essence of your soul. You see Him there at all times: image to image, eye to eye, spirit to spirit. You commune with Him there at all times. Nevertheless, you are unaware of this connection because of what Indian writers call the [I]ego [/I]and Western writers [I]sin[/I]. If you give yourself to God holding nothing back and remember Him at all times, this false self will drop away and your pure essence united to God will shine. We must enshrine the pure love of God in our hearts. Thus we need continual remembrance of God. We must fasten his name on her hearts, not only on our tongues. When we wake up and lie down, the Name must be with us. When we rise in the morning and go to work, the Name must be with us. Our whole life, every compartment of it, must become imbued with His Name. In this way we come to perceive God in every aspect of our lives. He becomes our companion, our touchstone, whatever we do. In fact [I]He does whatever we do[/I]. We come to realize that we are like actors in a play, with God acting in us and everyone else, manifesting Himself in us. All our deeds are done in Him. We must remember Him at all times and live always in His presence. Thereby we identify ourselves with Him. This is a sure path to becoming [I]aware of our union with God IMHO. [/I] As [I]Findingmyway [/I]explained above, in spiritual terms the Granth symbolically holds every single person, male or female, to be the Bride of God. The Granth exhibits this same tendency to metaphorically envision the soul as feminine. It seems to be a natural affinity in human religious thought. [I][/I] <!-- google_ad_section_end --> [/QUOTE]
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