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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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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 78973" data-attributes="member: 2125"><p>Just because elements of Vaishnav philosophy exist in Gurbani doesn't make Sikhism into Hinduism, that is a political construct to deny independance and nationhood. Apart from the political sphere, how can anything written in Gurbani be disregarded as "not for us" or as "myth and untrue?"</p><p></p><p>If it is in Gurbani, there is a deep meaning for us to perceive. For example, how many threads and discussions have centered around, "Are the Guru's (One Jyot) God? And theologically we can't even begin to understand this if we disregard the pauris relating to traditional Vaishnav philosophy of Avtaars and the Primal absolute (nirgun and sargun Parabrahm). To eliminate this point of the Gurbani because you think it "makes Sikhs into Hindus" renders the Sikh community incapable of understanding the nature of Guru, was He 10 bodies of men, or God the Uncreated, or God-conscious avatar?</p><p></p><p>Clearly He was not the physical body, so we do not worship His manhood like an idol. Clearly He was not the Uncreated Parabrahm. And just as clearly, He was a Divine being descended into the sansaara who could speak from God-consciousness. And this explains the Divine nature of the shabad. It comes from higher dimensional realm of reality. And the thing is, to discuss concepts from higher levels of reality, the human brain is insufficient to digest. That is why symbolic mathematical physics is required to grasp and comprehend the superior dimensional realities. So we know from science that symbolism, and mythology are used to explain profoundly deep truths which are counterintuitive to the human intellect. This is why I cannot dismiss outright any story, however outlandish, without analyzing what the symbolism must be. For example:</p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">jeh dhaekhaa theh rav rehae siv sakathee kaa mael ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Wherever I look, I see the Lord pervading there, in the union of Shiva and Shakti, of consciousness and matter. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">thrihu gun bandhhee dhaehuree jo aaeiaa jag so khael ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">The three qualities hold the body in bondage; whoever comes into the world is subject to their play.</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 21</span></p><p></p><p></p><p></p><p>To apprehend Shiva and Shakti as symbolic of consciousness and matter tells us how the legendary qualities have a realistic application. Yet, I do not say this alone dismisses also the independant personality of the devas either to subordinate them to mere colorful susperstitions of primitive scientific explanations. For one position is worshipping an idol making a God out of the mere description and the other position is atheistic. Look at it this way, the energy field pervading matter is conscious. It is consciousness independant of any human brain and therefore not the personality of an individual human. The energy within you is conscious. It is interconnected with universal aliveness. So you see, a description of Shiva and Shakti as matter and consciousness speaks to both the materiality as well as to a pervasive, Divine, pre-existing immanent conscious level of awareness which enlivens the materiality. God is conscious in all materiality (even a rock) through the union of Shiva and Shakti.</p><p></p><p></p><p></p><p>As the above passage describes duality, how the opposition of energy fields is necessary to express material experience, it shows how there would be no foundation of matter without duality. There would be no material existence. Shiva and Shakti represent symbolic dimensional structure but also conscious aliveness at the heart of matter. Conscious energy. God is conscious in the energy. We can't make artificial divisions based in dualistic misunderstanding that Shiv is NOT Parabrahm, and therefore not God. In this aspect, both Shiva and Shakti are derivitives of the One generative potential. The Parabrahm is manifest in the creation by the conscious awareness of Shiva and Shakti pervading within it. This is only the dimensional unfolding of how creation works. And it's not mythology. It's symbolic of real processes which can be explained by science.</p><p></p><p>Look at the Gurbani again:</p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">thrihu gun bandhhee dhaehuree jo aaeiaa jag so khael ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The three qualities hold the body in bondage; whoever comes into the world is subject to their play.</span></p><p></p><p>And we perceive immediately the reality and necessity for the union of Shiva and Shakti to provide support for the existence of consciousness in matter, but the effect is to create the bondage of duality. So when we reflect on the levels of the energy field which pervades matter, we see an element of it is sexual, in the aspect of generative or creative. And because this is embedded in the materiality, it explains this:</p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkGreen">ਉਛਲਿਆ ਕਾਮੁ ਕਾਲ ਮਤਿ ਲਾਗੀ ਤਉ ਆਨਿ ਸਕਤਿ ਗਲਿ ਬਾਂਧਿਆ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">oushhaliaa kaam kaal math laagee tho aan sakath gal baandhhiaa ||2||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">You are overflowing with sexual desire, and your intellect is stained with darkness; you are held in the grip of Shakti's power. ||2||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~SGGS Ji p. 93</span></p><p></p><p>So we shouldn't be offended by these kinds of references. They are illustrating for us the nature of material existence and explaining the weaknesses at the core of our being which are related to existence in sansaaric world and human nature. The goal of course is how to transcend these limitations and bondage.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 78973, member: 2125"] Just because elements of Vaishnav philosophy exist in Gurbani doesn't make Sikhism into Hinduism, that is a political construct to deny independance and nationhood. Apart from the political sphere, how can anything written in Gurbani be disregarded as "not for us" or as "myth and untrue?" If it is in Gurbani, there is a deep meaning for us to perceive. For example, how many threads and discussions have centered around, "Are the Guru's (One Jyot) God? And theologically we can't even begin to understand this if we disregard the pauris relating to traditional Vaishnav philosophy of Avtaars and the Primal absolute (nirgun and sargun Parabrahm). To eliminate this point of the Gurbani because you think it "makes Sikhs into Hindus" renders the Sikh community incapable of understanding the nature of Guru, was He 10 bodies of men, or God the Uncreated, or God-conscious avatar? Clearly He was not the physical body, so we do not worship His manhood like an idol. Clearly He was not the Uncreated Parabrahm. And just as clearly, He was a Divine being descended into the sansaara who could speak from God-consciousness. And this explains the Divine nature of the shabad. It comes from higher dimensional realm of reality. And the thing is, to discuss concepts from higher levels of reality, the human brain is insufficient to digest. That is why symbolic mathematical physics is required to grasp and comprehend the superior dimensional realities. So we know from science that symbolism, and mythology are used to explain profoundly deep truths which are counterintuitive to the human intellect. This is why I cannot dismiss outright any story, however outlandish, without analyzing what the symbolism must be. For example: [INDENT][COLOR="Purple"]ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥ jeh dhaekhaa theh rav rehae siv sakathee kaa mael || Wherever I look, I see the Lord pervading there, in the union of Shiva and Shakti, of consciousness and matter. ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ thrihu gun bandhhee dhaehuree jo aaeiaa jag so khael || The three qualities hold the body in bondage; whoever comes into the world is subject to their play. ~SGGS Ji p. 21[/COLOR][/INDENT] To apprehend Shiva and Shakti as symbolic of consciousness and matter tells us how the legendary qualities have a realistic application. Yet, I do not say this alone dismisses also the independant personality of the devas either to subordinate them to mere colorful susperstitions of primitive scientific explanations. For one position is worshipping an idol making a God out of the mere description and the other position is atheistic. Look at it this way, the energy field pervading matter is conscious. It is consciousness independant of any human brain and therefore not the personality of an individual human. The energy within you is conscious. It is interconnected with universal aliveness. So you see, a description of Shiva and Shakti as matter and consciousness speaks to both the materiality as well as to a pervasive, Divine, pre-existing immanent conscious level of awareness which enlivens the materiality. God is conscious in all materiality (even a rock) through the union of Shiva and Shakti. As the above passage describes duality, how the opposition of energy fields is necessary to express material experience, it shows how there would be no foundation of matter without duality. There would be no material existence. Shiva and Shakti represent symbolic dimensional structure but also conscious aliveness at the heart of matter. Conscious energy. God is conscious in the energy. We can't make artificial divisions based in dualistic misunderstanding that Shiv is NOT Parabrahm, and therefore not God. In this aspect, both Shiva and Shakti are derivitives of the One generative potential. The Parabrahm is manifest in the creation by the conscious awareness of Shiva and Shakti pervading within it. This is only the dimensional unfolding of how creation works. And it's not mythology. It's symbolic of real processes which can be explained by science. Look at the Gurbani again: [INDENT][COLOR="Blue"]ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ thrihu gun bandhhee dhaehuree jo aaeiaa jag so khael || The three qualities hold the body in bondage; whoever comes into the world is subject to their play.[/COLOR][/INDENT] And we perceive immediately the reality and necessity for the union of Shiva and Shakti to provide support for the existence of consciousness in matter, but the effect is to create the bondage of duality. So when we reflect on the levels of the energy field which pervades matter, we see an element of it is sexual, in the aspect of generative or creative. And because this is embedded in the materiality, it explains this: [INDENT][COLOR="DarkGreen"]ਉਛਲਿਆ ਕਾਮੁ ਕਾਲ ਮਤਿ ਲਾਗੀ ਤਉ ਆਨਿ ਸਕਤਿ ਗਲਿ ਬਾਂਧਿਆ ॥੨॥ oushhaliaa kaam kaal math laagee tho aan sakath gal baandhhiaa ||2|| You are overflowing with sexual desire, and your intellect is stained with darkness; you are held in the grip of Shakti's power. ||2|| ~SGGS Ji p. 93[/COLOR][/INDENT] So we shouldn't be offended by these kinds of references. They are illustrating for us the nature of material existence and explaining the weaknesses at the core of our being which are related to existence in sansaaric world and human nature. The goal of course is how to transcend these limitations and bondage. [/QUOTE]
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