☀️ 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
Sikh Sikhi Sikhism
Phantom Noises Heard In The Morning
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="Original" data-source="post: 206952" data-attributes="member: 14400"><p>Harkiran Ji</p><p></p><p>Your contributions within the spiritual dimension of the word contribution is beyond calculation. I wonder at times whether there'd be probative value in all that you endeavour to substantiate. I sincerely hope so. </p><p></p><p>However, as regard on-going discussion, I say as follows: we are considering organic relationships with the <strong>mind-set of formal logic.</strong> Rather than resolutions we end up with paradoxes. It's like saying, "I'm the bud, the bloom, the flower and the fruit; no wait ? I'm not, I'm all of them".</p><p></p><p>Hence,<strong> sub main jyot, jyot ha soi tis te chanan sub main chanan hoi</strong> [kitan sohila, p 13 SGGSJ, meaning, one light many lamps]. Looking at the same thrThe paradox Indeed it's reality as a whole insofar, the observer is sitting outside, but not true, insofar, experience of the individual regards experience by liner- causal chain of events where conscious activity is a prerequisite to confirm individuality an existence.Yes, sargun-nirgun applicable as a concept but experience requires "conscious agent" to determine actual existence.</p><p></p><p>Consciousness has always been a source of mystery. Philosophers and Scientists have succeeded in demystifying it to a degree, but still it slips through the net one might cast with words. And, hence, "<strong>vaddaa sahib oucha thoua oucha uppar oucha nauaoo, evad oucha hovaa koi tis ouch kau jaana soi" </strong>[Japji Sahib, meaning, no one knows the limit. The more we try to describe it the more it deludes description....only by <strong>becoming</strong> as high as <strong>He</strong> can one know that exalted Being].</p><p></p><p>You're a Gurmukh Sikh, meaning, obeying an external authority that corresponds and coordinates with an inner "being" [God]. What you experience is by the grace of God and not everyone evolves to merit such an accommodation for its a karmic accumulation [Sikh Theology] and not laboriously generated. All human endeavours consciously or subconsciously are directed to that end as a matter of course and not of choice.</p><p></p><p>Thank you for your continuous illuminstions of the spiritual within the physical.</p><p></p><p>..reference would be appreciated !</p><p></p><p>..not quite ! You see, this is where Nanak comes into rescue [renaissance] the soul because people had fallen into all sorts of mix n match ideologies prevalent at the time. He completely changed the trend of religious life in India. Against the world being regarded as Maya [illusion], or a place of doom n gloom [suffering etc], he called it real and meaningful. Against withdrawal from life, he recommended life affirmation as full and virtuous participation in the everyday affairs of life [kirit kar]. Against celibacy and the inequality of women, he recommended a householder's life and equality to women. And indeed, as you know this being the physical dimension of the human condition, the spiritual [meditation] dimension is equally recommended for the purpose of human birth is supplanted to an ultimate end, that is, experience of the Higher Being [Gobind milan ki eah teri bariyaa p12 SGGSJ]. </p><p></p><p>As regards "existence"; these are philosophical treatises [Ontology] and can only take you to the door [so dar] of the Being, experience thereafter is independent. The human toolbox, that is, perception n conception cannot enter. Says who ? SGGSJ, page 340. But why ? Because it is beyond time n space. The experience is transcendence, meaning, where ordinary consciousness is confined to the parameters of time n space, the transcendent consciousness [chautha pad, parm pad, p1123 SGGSJ] is beyond. This then from an academic reasoning is metaphysical a dialectic, meaning, that which exists beyond matter, time n space. That as a result, rules out "nothingness" by definition of it being transcendence for it has certain inherent properties, such as, dark matter, space and time.</p><p></p><p>Harkiran Kaur has been trying to [bless her], articulate something that is beyond articulation but not beyond validation. And, she is doing a wonderful exposition to show what we call an "organic relationship"</p></blockquote><p></p>
[QUOTE="Original, post: 206952, member: 14400"] Harkiran Ji Your contributions within the spiritual dimension of the word contribution is beyond calculation. I wonder at times whether there'd be probative value in all that you endeavour to substantiate. I sincerely hope so. However, as regard on-going discussion, I say as follows: we are considering organic relationships with the [B]mind-set of formal logic.[/B] Rather than resolutions we end up with paradoxes. It's like saying, "I'm the bud, the bloom, the flower and the fruit; no wait ? I'm not, I'm all of them". Hence,[B] sub main jyot, jyot ha soi tis te chanan sub main chanan hoi[/B] [kitan sohila, p 13 SGGSJ, meaning, one light many lamps]. Looking at the same thrThe paradox Indeed it's reality as a whole insofar, the observer is sitting outside, but not true, insofar, experience of the individual regards experience by liner- causal chain of events where conscious activity is a prerequisite to confirm individuality an existence.Yes, sargun-nirgun applicable as a concept but experience requires "conscious agent" to determine actual existence. Consciousness has always been a source of mystery. Philosophers and Scientists have succeeded in demystifying it to a degree, but still it slips through the net one might cast with words. And, hence, "[B]vaddaa sahib oucha thoua oucha uppar oucha nauaoo, evad oucha hovaa koi tis ouch kau jaana soi" [/B][Japji Sahib, meaning, no one knows the limit. The more we try to describe it the more it deludes description....only by [B]becoming[/B] as high as [B]He[/B] can one know that exalted Being]. You're a Gurmukh Sikh, meaning, obeying an external authority that corresponds and coordinates with an inner "being" [God]. What you experience is by the grace of God and not everyone evolves to merit such an accommodation for its a karmic accumulation [Sikh Theology] and not laboriously generated. All human endeavours consciously or subconsciously are directed to that end as a matter of course and not of choice. Thank you for your continuous illuminstions of the spiritual within the physical. ..reference would be appreciated ! ..not quite ! You see, this is where Nanak comes into rescue [renaissance] the soul because people had fallen into all sorts of mix n match ideologies prevalent at the time. He completely changed the trend of religious life in India. Against the world being regarded as Maya [illusion], or a place of doom n gloom [suffering etc], he called it real and meaningful. Against withdrawal from life, he recommended life affirmation as full and virtuous participation in the everyday affairs of life [kirit kar]. Against celibacy and the inequality of women, he recommended a householder's life and equality to women. And indeed, as you know this being the physical dimension of the human condition, the spiritual [meditation] dimension is equally recommended for the purpose of human birth is supplanted to an ultimate end, that is, experience of the Higher Being [Gobind milan ki eah teri bariyaa p12 SGGSJ]. As regards "existence"; these are philosophical treatises [Ontology] and can only take you to the door [so dar] of the Being, experience thereafter is independent. The human toolbox, that is, perception n conception cannot enter. Says who ? SGGSJ, page 340. But why ? Because it is beyond time n space. The experience is transcendence, meaning, where ordinary consciousness is confined to the parameters of time n space, the transcendent consciousness [chautha pad, parm pad, p1123 SGGSJ] is beyond. This then from an academic reasoning is metaphysical a dialectic, meaning, that which exists beyond matter, time n space. That as a result, rules out "nothingness" by definition of it being transcendence for it has certain inherent properties, such as, dark matter, space and time. Harkiran Kaur has been trying to [bless her], articulate something that is beyond articulation but not beyond validation. And, she is doing a wonderful exposition to show what we call an "organic relationship" [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Phantom Noises Heard In The Morning
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