☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Interfaith Dialogues
A Conscious Creator In Sikhi And Other Faith Traditions?
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="spnadmin" data-source="post: 182182" data-attributes="member: 35"><p>Ishna ji</p><p></p><p>A 3-part reply</p><p></p><p>1. You ask about "You" and I would add "He"... Who is Guruji talking to if not to a conscious entity? Could Guruji be talking to a nonhuman entity. Gurbani is poetry and in poetry "personification" is used in many ways, including addressing "Tu". Human characteristics and names are given to nonhuman ideas so that readers and listeners in sangat can make a strong connection with the ideas that are being presented in a shabad.</p><p></p><p>From English poetry, John Keats writes in Ode on a Grecian Urn, "Thou still unravished bride of quietness." "Thou" is the urn and he calls the urn "bride of quietness."</p><p></p><p><em><span style="font-size: 9px">Personification in poetry is the process of giving human traits or characteristics to a non-human object or idea. The form of poetry generally involves using figurative language — that is, words and phrases with a meaning other than the standard definition — to convey an idea or emotion. Using personification in poetry helps the reader develop a connection between a distant object or idea and feel empathy or sympathy for that idea or object. Poets often use personification to help the reader relate to the concept being presented, and to give a more complete understanding of a difficult concept to comprehend. <a href="http://www.wisegeek.com/what-is-the-function-of-personification-in-poetry.htm" target="_blank">http://www.wisegeek.com/what-is-the-function-of-personification-in-poetry.htm</a></span></em></p><p><em><span style="font-size: 9px"></span></em></p><p></p><p>That is part of the true genius of Gurbani. It is great poetry.</p><p></p><p>On what you are also asking.</p><p></p><p></p><p>2. I think this is the 5th line from the bottom, and the 4th from the bottom which contains the tuk about the universe no longer remains ("which he has created departs").</p><p></p><p>ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥</p><p>So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī.</p><p>That True Lord is True, Forever True, and True is His Name.</p><p></p><p>ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥</p><p>Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī.</p><p>He is, and shall always be. He shall not depart, even when this Universe which He has created departs.</p><p></p><p>In the verse, "That the True Lord is True, Forever True, and True is His Name" are ideas that follow from the Mool Mantar. Did anyone in the thread so far dispute those ideas? Or are you connecting that verse and creator consciousness? </p><p></p><p>3. I don't see the next verse shedding much light on whether the creator is conscious but I included the verse because it raises an interesting issue. The permanence of the creator is asserted in the verse. The "sat" continues even when the universe is no more, when it no longer remains. If there is no one left to ponder, does it even matter whether the creator is conscious? </p><p></p><p>Why do we care even now whether the sat is conscious? Is it not more the point in Gurbani that we be conscious of the sat?</p></blockquote><p></p>
[QUOTE="spnadmin, post: 182182, member: 35"] Ishna ji A 3-part reply 1. You ask about "You" and I would add "He"... Who is Guruji talking to if not to a conscious entity? Could Guruji be talking to a nonhuman entity. Gurbani is poetry and in poetry "personification" is used in many ways, including addressing "Tu". Human characteristics and names are given to nonhuman ideas so that readers and listeners in sangat can make a strong connection with the ideas that are being presented in a shabad. From English poetry, John Keats writes in Ode on a Grecian Urn, "Thou still unravished bride of quietness." "Thou" is the urn and he calls the urn "bride of quietness." [I][SIZE="1"]Personification in poetry is the process of giving human traits or characteristics to a non-human object or idea. The form of poetry generally involves using figurative language — that is, words and phrases with a meaning other than the standard definition — to convey an idea or emotion. Using personification in poetry helps the reader develop a connection between a distant object or idea and feel empathy or sympathy for that idea or object. Poets often use personification to help the reader relate to the concept being presented, and to give a more complete understanding of a difficult concept to comprehend. [url]http://www.wisegeek.com/what-is-the-function-of-personification-in-poetry.htm[/url] [/SIZE][/I] That is part of the true genius of Gurbani. It is great poetry. On what you are also asking. 2. I think this is the 5th line from the bottom, and the 4th from the bottom which contains the tuk about the universe no longer remains ("which he has created departs"). ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥ So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī. That True Lord is True, Forever True, and True is His Name. ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥ Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī. He is, and shall always be. He shall not depart, even when this Universe which He has created departs. In the verse, "That the True Lord is True, Forever True, and True is His Name" are ideas that follow from the Mool Mantar. Did anyone in the thread so far dispute those ideas? Or are you connecting that verse and creator consciousness? 3. I don't see the next verse shedding much light on whether the creator is conscious but I included the verse because it raises an interesting issue. The permanence of the creator is asserted in the verse. The "sat" continues even when the universe is no more, when it no longer remains. If there is no one left to ponder, does it even matter whether the creator is conscious? Why do we care even now whether the sat is conscious? Is it not more the point in Gurbani that we be conscious of the sat? [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
A Conscious Creator In Sikhi And Other Faith Traditions?
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top