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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
Does Waheguru Intervene?
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<blockquote data-quote="Harkiran Kaur" data-source="post: 204546" data-attributes="member: 18224"><p>Regarding you assesment of the first part meaning Nirgun / Sargun, yes you are right it is broader than people... it's ALL forms. The animals, the plants, the rocks etc too! Even the galaxies, the stars etc. The characters don't refer to just humans. God plays ALL of the characters... meaning everything. So we are in agreement. The formless (having no attributes) gives rise to ALL forms. Since the only thing in existence (Oneness) is Ik Onkar... Waheguru, Akal Purakh... then all these forms must be that one.</p><p> </p><p>It's not saying assume the lord's form as the lord has no form... ultimate reality is formless, Oneness. But yes, we are supposed to remove our doubt about this illusion. The real illusion btw is not the Universe itself as it IS Creation therefore it must be real. It's our perception of it which is false. The underlying truth to reality is ONEness... just like quantum physics suggests that ALL is merely energy... the same energy, out of which all matter arises. So too does SArgun form (attributes) arise out of Nirgun, formless (having no attributes). This is why I associate that energy / base truth to consciousness - not consciousness in the way that we experience it... because we would automatically assume wakefullness in a physical sense... but that's not what I am trying to convey. It's more the awareness of this base energy of its own creation. There is intent, and design to creation. Our own awareness goes beyond physical wakefulness... there is a 'doer' there... the eyes behind the eyes - the thoughts behind the thoughts... it's very difficult to put into words because our words don't adequately convey it. Just that if everything IS ONE, then there is no 'like' God. To use the word 'like' something to be like something... automatically implies separateness from it! In reality there is ONEness and this is agreed upon by science. Our experience as a separate individual is what the illusion is. It's more than parroting words, or agreeing that there is ONEness, the key is actually experiencing it. So merely casting off certain behaviours etc won't do it. You might be acting in accordance with what we are told is 'Like' God or acting with 'Godliness', but we are still acting as a separate being. In truth, we are not separate. IT's the difference between believing and knowing. I can act like a Queen, but it will never make me one. If I always WAS a Queen, and just playing the part of a beggar and had amnesia while I was pretending to be the beggar, and then somehow realized / remembered that I was the Queen. That is more like what I am trying to say and what I believe the Shabad is trying to say. Only it's using characters instead of beggar, and God instead of Queen... and we can only forever go on and on using analogies taken from things we know / perceive in this existence as separate beings... so none will 100% accurately convey the message.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 204546, member: 18224"] Regarding you assesment of the first part meaning Nirgun / Sargun, yes you are right it is broader than people... it's ALL forms. The animals, the plants, the rocks etc too! Even the galaxies, the stars etc. The characters don't refer to just humans. God plays ALL of the characters... meaning everything. So we are in agreement. The formless (having no attributes) gives rise to ALL forms. Since the only thing in existence (Oneness) is Ik Onkar... Waheguru, Akal Purakh... then all these forms must be that one. It's not saying assume the lord's form as the lord has no form... ultimate reality is formless, Oneness. But yes, we are supposed to remove our doubt about this illusion. The real illusion btw is not the Universe itself as it IS Creation therefore it must be real. It's our perception of it which is false. The underlying truth to reality is ONEness... just like quantum physics suggests that ALL is merely energy... the same energy, out of which all matter arises. So too does SArgun form (attributes) arise out of Nirgun, formless (having no attributes). This is why I associate that energy / base truth to consciousness - not consciousness in the way that we experience it... because we would automatically assume wakefullness in a physical sense... but that's not what I am trying to convey. It's more the awareness of this base energy of its own creation. There is intent, and design to creation. Our own awareness goes beyond physical wakefulness... there is a 'doer' there... the eyes behind the eyes - the thoughts behind the thoughts... it's very difficult to put into words because our words don't adequately convey it. Just that if everything IS ONE, then there is no 'like' God. To use the word 'like' something to be like something... automatically implies separateness from it! In reality there is ONEness and this is agreed upon by science. Our experience as a separate individual is what the illusion is. It's more than parroting words, or agreeing that there is ONEness, the key is actually experiencing it. So merely casting off certain behaviours etc won't do it. You might be acting in accordance with what we are told is 'Like' God or acting with 'Godliness', but we are still acting as a separate being. In truth, we are not separate. IT's the difference between believing and knowing. I can act like a Queen, but it will never make me one. If I always WAS a Queen, and just playing the part of a beggar and had amnesia while I was pretending to be the beggar, and then somehow realized / remembered that I was the Queen. That is more like what I am trying to say and what I believe the Shabad is trying to say. Only it's using characters instead of beggar, and God instead of Queen... and we can only forever go on and on using analogies taken from things we know / perceive in this existence as separate beings... so none will 100% accurately convey the message. [/QUOTE]
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