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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="Original" data-source="post: 201836" data-attributes="member: 14400"><p>Creator is both subjective and objective - sargun nirgun, respectively.</p><p></p><p>No, creator does not wish to be worshiped. Thought, whether Abrahamic or ET has a beginning and an end. Different geographical locations founded by human civilisation impacted by environment, culture and human genetics shape human evolution - God [sat] remains clears of this. Roses are known by different names and have different colours, yet they all omit fragrance. Nanak's Satnam is that fragrance. </p><p></p><p></p><p>Hukam is universal law, mean to an end, but not an end in itself. Nanak says, all is to be found through compliance of Hukam, but real purpose of human birth is to meet the maker, that is, anhad shabd.</p><p></p><p>He is part of you, He the milk you the curd. There are those who through coagulation realise and there are those who by His grace. </p><p></p><p>I said this in reference to knowledge claims and experience claims. Nanak said I've just had a 121 with God. Science said prove it, Nanak said, OK, put theses shades [Sikhi] on. That is like saying, Avtar the movie with 3D Gogs will give you the sensational "experience" which the ordinary eye won't. Nanak's emphasis on sargun [subjective] is an important observation in the realisation of the "reality" beyond. In philosophy [enlightenment] we have accepted, ok, we can know the world through 5 senses and rational analysis as it appears to our faculties, but we cannot know how the world really is in itself. That is to say, Harry the man can be studied, but Harry the person cannot be experienced, alone Harry himself can experience. In the field of infinite possibilities, as per pure potential, Harry exists on all of these levels simultaneously, but at the level of experience, Harry exist in only one.</p><p></p><p>The truth is you, Harry the "word" - Guru Gobind has blessed us with "Singh Kaur". Dig deep, you'll experience what I'm saying. Consider the following: The 7 blind men and the Elephant - asked to describe the animal, each one's perspective varied, based on which feature was close at hand, the slender rope like tail, the mighty tree-like legs, the twisting snake-like trunk, and so forth. Each man's version was wrong, but each one of the men possessed an element of the more comples elephantine truth.</p><p></p><p></p><p>Yes, it is that potential towards which Nanak points. He is saying, "Harry, you have the potential to become "actual"". In otherwords, light the match to see the fire. But of course, Nanak's house is generous and makes it not mandatory but complimentary for the seekers delight.</p><p></p><p>This you do all the time - through your interaction everyday, social, business, personal etc..The emotional you is the spiritual you, we are in truth spiritual beings having a human experience.</p><p></p><p>Our ancestors were cool n deadly for they toiled endlessly on account their invisible Waheguru will hear them. Waheguru has - placed them in a society where their dignity and being is respected and rewarded.</p></blockquote><p></p>
[QUOTE="Original, post: 201836, member: 14400"] Creator is both subjective and objective - sargun nirgun, respectively. No, creator does not wish to be worshiped. Thought, whether Abrahamic or ET has a beginning and an end. Different geographical locations founded by human civilisation impacted by environment, culture and human genetics shape human evolution - God [sat] remains clears of this. Roses are known by different names and have different colours, yet they all omit fragrance. Nanak's Satnam is that fragrance. Hukam is universal law, mean to an end, but not an end in itself. Nanak says, all is to be found through compliance of Hukam, but real purpose of human birth is to meet the maker, that is, anhad shabd. He is part of you, He the milk you the curd. There are those who through coagulation realise and there are those who by His grace. I said this in reference to knowledge claims and experience claims. Nanak said I've just had a 121 with God. Science said prove it, Nanak said, OK, put theses shades [Sikhi] on. That is like saying, Avtar the movie with 3D Gogs will give you the sensational "experience" which the ordinary eye won't. Nanak's emphasis on sargun [subjective] is an important observation in the realisation of the "reality" beyond. In philosophy [enlightenment] we have accepted, ok, we can know the world through 5 senses and rational analysis as it appears to our faculties, but we cannot know how the world really is in itself. That is to say, Harry the man can be studied, but Harry the person cannot be experienced, alone Harry himself can experience. In the field of infinite possibilities, as per pure potential, Harry exists on all of these levels simultaneously, but at the level of experience, Harry exist in only one. The truth is you, Harry the "word" - Guru Gobind has blessed us with "Singh Kaur". Dig deep, you'll experience what I'm saying. Consider the following: The 7 blind men and the Elephant - asked to describe the animal, each one's perspective varied, based on which feature was close at hand, the slender rope like tail, the mighty tree-like legs, the twisting snake-like trunk, and so forth. Each man's version was wrong, but each one of the men possessed an element of the more comples elephantine truth. Yes, it is that potential towards which Nanak points. He is saying, "Harry, you have the potential to become "actual"". In otherwords, light the match to see the fire. But of course, Nanak's house is generous and makes it not mandatory but complimentary for the seekers delight. This you do all the time - through your interaction everyday, social, business, personal etc..The emotional you is the spiritual you, we are in truth spiritual beings having a human experience. Our ancestors were cool n deadly for they toiled endlessly on account their invisible Waheguru will hear them. Waheguru has - placed them in a society where their dignity and being is respected and rewarded. [/QUOTE]
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