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Found 6 results

  1. http://www.sikhnet.com/Siri-Guru-Granth-Sahib-English-Audios I would like to share with you something exciting to me which I hope will be for you as well. For the last 10 years, SikhNet has been coordinating a project to create the first complete audio recording of Siri Guru Granth Sahib read IN ENGLISH. (Read the Mr. SikhNet blog post from 10 years ago). The idea was to have a complete audio recording (like an Akhand Path) that people can listen to in their home, office, car, etc. We wanted it to be something beautiful that could be played all the time. So as part of the recording, we have added soothing nature sounds and other background music to add to the mood. This complete recording of the English translation of Siri Guru Granth Sahib is over 92 HOURS long and is available NOW! Siri Guru Granth Sahib Audios in English Radio Channel Gurbani Media Center On Demand Also Available on: Android: https://play.google.com/store/apps/details?id=com.gurubani.activity Apple: http://itunes.apple.com/app/gurbani-media-center/id487763229 Spotify: https://open.spotify.com/album/0pR1EA5OjhXEAxZfanLPsx iTunes: https://books.apple.com/audiobook/siri-guru-granth-sahib-complete-sikh-scriptures-read/id1466676553 Google Play https://play.google.com/store/audiobooks/details/Sikhnet_Siri_Guru_Granth_Sahib?id=AQAAAEAsYgQiOM Amazon: https://www.amazon.com/Siri-Guru-Granth-Sahib-Scriptures/dp/B07SPF53BS/
  2. The universality of one and all as per the Sri Akal-Ustat. Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself! Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective. A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence. Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence. Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation. Sources: (1) The Bhagvad Gita. (2) Jaap Sahib, pg. 14, Sri Dasam Granth. (3) Sri Guru Granth Sahib Ji, pg. 1376. (4) ibid, pg. 84. (5) Bhai Gurdas Vaars, Vaar 18, Pauri 21. (6) Sri Akal-Ustat, Sri Dasam Granth. (7) ibid, pg. 96. (8) Sri Guru Granth Sahib Ji, pg. 98. (9) Sri Akal Ustat, Sri Dasam Granth, pg. 36. (10) ibid, pg. 36. (11) Sri Guru Granth Sahib Ji, pg. 11. http://tisarpanth.blogspot.co.nz/2014/03/the-righteous-perception.html?view=timeslide
  3. IK ONKAAR SRI WAHGURU JI KI FATEH Khalsa ji i want to ask several ques. On sarabloh granth. Nihang singh have a tradition of respecting all the three granth (sggs, sdgs, and ssg). They say that sarbloh granth is a sacred and secret granth from all because british and mughals were destroying the granths thats why this is a secret granth. I have a ques. that sarbloh granth appeared in late 19 th century, none of the courtcourt poets of guru gobind singh maharaj has ever said or quoted any bani of sarabloh granth, in sarabloh granth there are many anti-sikh bani: In japji sahib of sarabloh granth 322 pauri There is emphasizing on hom, tilak, gaytri mantra, etc all the anti-sikhi propaganda. Moreover there are banis on being intoxicated by marijuana. Alcohol etc and there are banis that guru ji gave gurgaddi to SGGS and there is story of sarabloh devta but sarabloh deva stands no where in Hinduism and there is bani that guru baba nanak is bestowing to the davta. And in some verses the poet used the pen name of guru maharaj also like gobind, shyam, ram & kaal. so i am not understanding that is sarabloh granth that book of tenth guru. Please help.
  4. I was wondering as to who came up with the Maryada of doing Prakash of Guru Granth Sahib ji Mharaj..after getting the aades of Guru Maaneyo Granth ..after Dasmesh Paatsaah ji left his mortal body who decided the way of conducting Prakash. Please share your inputs with references.
  5. When and how did the custom of displaying photos of deceased person start, is difficult to say. But this custom is increasing day by day like a bitter creeper. Beside paying false homage to the deceased person, another wrong tradition that has found a way in Sikhism is the display of a photograph of the deceased in front of Sri Guru Granth Sahib or slightly echeloned. Thus who comes and bows his head before Sri Guru Granth Sahib also pays his respect to the deceased in the same form. Adoring these large sized photographs with garlands have also become a common features, as if a very highly spiritual personality has departed and his memory is being celebrated. All the same whosoever may be the deceased person, exhibition of his portrait before or in the close vicinity of Sri Guru Granth Sahib is apostasy. It is self will, improper and purposeless. And the office bearers or leaders of many religious institutions sitting in the Sangat do not even speak against such false and anti Gurmat practices. A much greater irony is that such people who have religious tendencies and posses adequate awareness of Gurmat also make statements of praise in favour of the deceased person instead of saying a word against this self willed tradition. This gives a false assurance to the family that whatever way they have organised and conducted the proceedings was in accordance with Gurmat. No leader, missionary of Raaggi has expressed a word of criticism. Thus the anti Gurmat traditions get an encouragement are are on the increase day by day. Which Brahmanic tradition is not followed in a Sikh home during the Bhog ceremony of a deceased person. Offerings off clothing, bedding, utensils, fruits, sweets and umbrella are made and displayed before the gatherings. Instead of a Brahmin all these things will be taken away by a Granthi. We seem to be forgetting the follows command and warning of our Guru: Jab ih gahai bipran ki rit. Main na karon in ki prafit. The lines before the above are: Jab lagg khalsa rahai niara. Tab lag tej dio main sara. In case we wish to STOP anti Gurmat traditions, our managements, Granthi, preachers, missionaries and every Sikh needs to understand the above lines and act accordingly. Quotes like above will have to be propagated in Sangat. The leaders will have to come forward fearlessly like Akali Phoola Singh. Every Sikh must be aware of the Sikh Maryada and Sikh principles and will have to preach and propagate them with body, mind and soul. One must raise one’s voice wherever procedure contrary to the Sikh Rehat Maryada is followed. Beside adopting preachings and other means, the quintessence of Sadd(u) Bani of Guru Amar Das Ji that depicts his will in matters related to death rites of a Sikh will have to be explained in clear terms. Only then would these wrong traditions be removed from the body social of Sikhism. http://singhstation.net/2014/10/displaying-photo-deceased-front-guru-granth-sahib-ji/
  6. What does " making your mind the Dust of the Feet of the Guru" mean?
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