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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Concept Of Naam
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<blockquote data-quote="Sikh80" data-source="post: 66509" data-attributes="member: 5290"><p><span style="font-family: 'Verdana'">(iii) The verses quoted earlier mention nature as the Creation of God, and not His Emanation or Extension. Obviously, nature is a changing or becoming world, limited by space and time, and cannot be eternal like God, who is beyond time (akaal moorat). Whereas God is Self-Existent or Self-created (swai bhang), nature is the creation of God. While everything in nature is changing, i.e., is born and dies, God is never born (ajooni). This is the reason why in Sikhism the doctrine of incarnation (avatarhood) or God taking the human form is strictly denied, and is considered heretical</span></p><p><span style="font-family: 'Verdana'"><strong><span style="font-family: 'Arial'">[<em>1</em></span></strong><em>a<span style="font-family: 'Arial'">) a religious belief opposed to the orthodox doctrines of a church; esp., such a belief specifically denounced by the church b) the rejection of a belief that is a part of church dogma </span><strong><span style="font-family: 'Arial'">2</span></strong><span style="font-family: 'Arial'">any opinion (in philosophy, politics, etc.) opposed to official or established views or doctrines </span><strong><span style="font-family: 'Arial'">3</span></strong></em><span style="font-family: 'Arial'"><em>the holding of any such belief or opinion</em>]</span>; so much so that Guru Gobind Singh described any person holding such an idea as accursed, he being only a servant of God. [2.]. This is also in line with the hymns in the Jap(u) quoted earlier. Here, the world is up to the Region of Creativity (karam khand) initiated through the medium of energy or power (jor). </span></p><p> </p><p><span style="font-family: 'Verdana'">As indicated in the hymns of saram khand and gyaan khand, a fantastic multiplicity of forms, shapes and things, including the moulding of consciousness, sense perceptions, mind, intellect, etc., are described. Everyone knows that in Sikh theology, the highest form of being is the mystic (bhagat)</span></p><p><span style="font-family: 'Verdana'">[<strong><span style="font-family: 'Arial'">1</span></strong><span style="font-family: 'Arial'">of mysteries, or esoteric rites or doctrines </span></span></p><p><span style="font-family: 'Verdana'"><strong><span style="font-family: 'Arial'">2</span></strong><span style="font-family: 'Arial'">MYSTICAL</span></span></p><p><span style="font-family: 'Verdana'"><strong><span style="font-family: 'Arial'">3</span></strong><span style="font-family: 'Arial'">of obscure or occult character or meaning </span><span style="font-family: 'Accent2'">!</span><em><span style="font-family: 'Arial'">mystic</span></em><span style="font-family: 'Arial'"> powers</span><span style="font-family: 'Accent2'">"</span></span></p><p><span style="font-family: 'Verdana'"><strong><span style="font-family: 'Arial'">4</span></strong><span style="font-family: 'Arial'">beyond human comprehension; mysterious or enigmatic </span></span></p><p><span style="font-family: 'Verdana'"><strong><span style="font-family: 'Arial'">5</span></strong><span style="font-family: 'Arial'">filling one with wonder or awe </span></span></p><p><span style="font-family: 'Verdana'"><strong><span style="font-family: 'Arial'">6</span></strong><span style="font-family: 'Arial'">having magic power </span></span></p><p><span style="font-family: 'Verdana'"><strong><em><span style="font-family: 'Arial'">n.</span></em></strong></span></p><p><span style="font-family: 'Verdana'"><strong><span style="font-family: 'Arial'">1</span></strong><span style="font-family: 'Arial'">a person initiated into esoteric mysteries </span></span></p><p><span style="font-family: 'Verdana'"><strong><span style="font-family: 'Arial'">2</span></strong><span style="font-family: 'Arial'">a believer in mysticism; specif., one who professes to undergo mystical experiences and so to comprehend intuitively truths beyond human understanding]</span></span></p><p> <span style="font-family: 'Verdana'">In Japji, the Guru distinctly mentions, or rather limits the presence of these God-conscious or God-filled beings (jin main Raam rahiaa bharpoor) only up to the Region of Creativity, but never beyond it, i.e., not in the Region of Truth or God (sach khand vase Nirankaar). <span style="color: blue"><em>The Universe is the creation of God but not identical with God, which is the basic distinction between monotheism and Indian monism or pantheism.</em></span></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 66509, member: 5290"] [FONT=Verdana](iii) The verses quoted earlier mention nature as the Creation of God, and not His Emanation or Extension. Obviously, nature is a changing or becoming world, limited by space and time, and cannot be eternal like God, who is beyond time (akaal moorat). Whereas God is Self-Existent or Self-created (swai bhang), nature is the creation of God. While everything in nature is changing, i.e., is born and dies, God is never born (ajooni). This is the reason why in Sikhism the doctrine of incarnation (avatarhood) or God taking the human form is strictly denied, and is considered heretical [B][FONT=Arial][[I]1[/I][/FONT][/B][I]a[FONT=Arial]) a religious belief opposed to the orthodox doctrines of a church; esp., such a belief specifically denounced by the church b) the rejection of a belief that is a part of church dogma [/FONT][B][FONT=Arial]2[/FONT][/B][FONT=Arial]any opinion (in philosophy, politics, etc.) opposed to official or established views or doctrines [/FONT][B][FONT=Arial]3[/FONT][/B][/I][FONT=Arial][I]the holding of any such belief or opinion[/I]][/FONT]; so much so that Guru Gobind Singh described any person holding such an idea as accursed, he being only a servant of God. [2.]. This is also in line with the hymns in the Jap(u) quoted earlier. Here, the world is up to the Region of Creativity (karam khand) initiated through the medium of energy or power (jor). [/FONT] [FONT=Verdana]As indicated in the hymns of saram khand and gyaan khand, a fantastic multiplicity of forms, shapes and things, including the moulding of consciousness, sense perceptions, mind, intellect, etc., are described. Everyone knows that in Sikh theology, the highest form of being is the mystic (bhagat)[/FONT] [FONT=Verdana][[B][FONT=Arial]1[/FONT][/B][FONT=' '][/FONT][FONT=Arial]of mysteries, or esoteric rites or doctrines [/FONT] [B][FONT=Arial]2[/FONT][/B][FONT=' '][/FONT][FONT=Arial]MYSTICAL[/FONT] [B][FONT=Arial]3[/FONT][/B][FONT=' '][/FONT][FONT=Arial]of obscure or occult character or meaning [/FONT][FONT=Accent2]![/FONT][I][FONT=Arial]mystic[/FONT][/I][FONT=Arial] powers[/FONT][FONT=Accent2]"[/FONT] [B][FONT=Arial]4[/FONT][/B][FONT=' '][/FONT][FONT=Arial]beyond human comprehension; mysterious or enigmatic [/FONT] [B][FONT=Arial]5[/FONT][/B][FONT=' '][/FONT][FONT=Arial]filling one with wonder or awe [/FONT] [B][FONT=Arial]6[/FONT][/B][FONT=' '][/FONT][FONT=Arial]having magic power [/FONT] [B][I][FONT=Arial]n.[/FONT][/I][/B] [B][FONT=Arial]1[/FONT][/B][FONT=' '][/FONT][FONT=Arial]a person initiated into esoteric mysteries [/FONT] [B][FONT=Arial]2[/FONT][/B][FONT=' '][/FONT][FONT=Arial]a believer in mysticism; specif., one who professes to undergo mystical experiences and so to comprehend intuitively truths beyond human understanding][/FONT] In Japji, the Guru distinctly mentions, or rather limits the presence of these God-conscious or God-filled beings (jin main Raam rahiaa bharpoor) only up to the Region of Creativity, but never beyond it, i.e., not in the Region of Truth or God (sach khand vase Nirankaar). [COLOR=blue][I]The Universe is the creation of God but not identical with God, which is the basic distinction between monotheism and Indian monism or pantheism.[/I][/COLOR][/FONT] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Concept Of Naam
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