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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: 79307" data-attributes="member: 2125"><p>Consider how we have pictures of our loved ones. But our loved one isn't a picture. So people have a concept in their mind that is limited by the physical nature. Some people worship the picture frames as god as in lifeless stone idols. This is idolatry because it's so far removed from the reality. Other people worship the pictures themselves, as in the Hindu devtas. It's closer because the Hindu devtas derive from the One Parabrahm and are a part of the reality of existence, how the materiality came into being. It's closer but it's still a shadow of the One true Lord.</p><p></p><p>Consider how light descends into a prism to give of different colors. When the Parabrahm created the manifest reality of uncountable universes it was the nirgun Light descending into a prism. The prism reflects different colors of the One Light. Because of the nature of material reality, the Hindu devtas are high spiritual beings, reflections of the One God Himself, but they are trapped in Maya. If they were not, existance would not exist. </p><p></p><p>What Sikhism doesn't take away is the reality and role of Hindu devas and Vedic concepts like reincarnation, Parabrahm, avataars, etc. That's why their used all over Gurbani. What Sikhism adds is what Hinduism doesn't have. Hinduism doesn't have the complete understanding because it doesn't have Satguru, Gurbani and therefore doesn't have Shabad-Jyot of this manifestation which is so high it wasn't Vishnu avataar but nirgun Parabrahm itself which manifest as the Shabad which vibrates from the Naad, and is in reality anehad Shabad, meaning in a higher dimensional reality than any physical sound. It vibrates from dimensions where sound merges with light and vibrates without physical means. In this Dark Age, the Shabad is brighter than the brightest brightness of what has ever come before in any previous age. This is because the darkness is so great, it is the only way for the Light of God to be a boat when every leg of religion has failed and the whole world is drowning in darkness of ignorance (lack of intuitive perception of the Truth, Satinaam.) In this way Hinduism could never be Sikhism. And Sikhism could never be Hinduism. But Truth remains the Truth. Just some Truth is higher dimensional reality and thus more complete, as in the Shabad-Naam which is both nirgun and sargun manifestation of the One True Reality which permeates all created things, and exists as higher dimensional spiritual Light shining in lower physical existance.</p><p></p><p>~Bhul chak maaf</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 79307, member: 2125"] Consider how we have pictures of our loved ones. But our loved one isn't a picture. So people have a concept in their mind that is limited by the physical nature. Some people worship the picture frames as god as in lifeless stone idols. This is idolatry because it's so far removed from the reality. Other people worship the pictures themselves, as in the Hindu devtas. It's closer because the Hindu devtas derive from the One Parabrahm and are a part of the reality of existence, how the materiality came into being. It's closer but it's still a shadow of the One true Lord. Consider how light descends into a prism to give of different colors. When the Parabrahm created the manifest reality of uncountable universes it was the nirgun Light descending into a prism. The prism reflects different colors of the One Light. Because of the nature of material reality, the Hindu devtas are high spiritual beings, reflections of the One God Himself, but they are trapped in Maya. If they were not, existance would not exist. What Sikhism doesn't take away is the reality and role of Hindu devas and Vedic concepts like reincarnation, Parabrahm, avataars, etc. That's why their used all over Gurbani. What Sikhism adds is what Hinduism doesn't have. Hinduism doesn't have the complete understanding because it doesn't have Satguru, Gurbani and therefore doesn't have Shabad-Jyot of this manifestation which is so high it wasn't Vishnu avataar but nirgun Parabrahm itself which manifest as the Shabad which vibrates from the Naad, and is in reality anehad Shabad, meaning in a higher dimensional reality than any physical sound. It vibrates from dimensions where sound merges with light and vibrates without physical means. In this Dark Age, the Shabad is brighter than the brightest brightness of what has ever come before in any previous age. This is because the darkness is so great, it is the only way for the Light of God to be a boat when every leg of religion has failed and the whole world is drowning in darkness of ignorance (lack of intuitive perception of the Truth, Satinaam.) In this way Hinduism could never be Sikhism. And Sikhism could never be Hinduism. But Truth remains the Truth. Just some Truth is higher dimensional reality and thus more complete, as in the Shabad-Naam which is both nirgun and sargun manifestation of the One True Reality which permeates all created things, and exists as higher dimensional spiritual Light shining in lower physical existance. ~Bhul chak maaf [/QUOTE]
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