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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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Guru Granth Sahib
Sidh Gosht
Upanisads And Sikh Religion
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<blockquote data-quote="ajmer123" data-source="post: 23494" data-attributes="member: 2275"><p style="text-align: center"><p style="text-align: center"><strong><u><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">UPANISADS AND SIKH RELIGION</span></span></u></strong></p> </p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Upanisads are considered the highest platform of evolution and philosophy of Hindu religion. The other Vedas are just considered elaboration and in event of any doubt Upanisads are final authority on all matters for Hindus. Upanishads exhaust themselves more simply knowing the true nature Self and who all qualified to follow various Paths and which Path leads to Self realization.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Looking at Isa Upanisad the first 14 paras describes the true nature of Self which conforms to rational belief of Formless attribute less etc God and in a way prohibits all forms of idol worship. How ever it very emphatically and clearly mentions throughout that the realization of self requires renunciation of world (three desires son, wealth and world) as Path to Knowledge (Vidya). For those who can not renounce can only have to live Path of Karma (Avidya) and can never be suitable for Path of Knowledge and realization of Self.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In subsequent paras from 15 to 18 it suddenly have changed context where it start advocating Sun and Fire worship. It has clear message of emphasizing rites not only for Karma but even for the Vidya. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Sikhism has not much contradiction to concept of Formless, attribute less etc God. How ever as religion is path to achieve Self realization the Guru Nanak philosophy is to totally opposite to whatever is taught in Upanisads for Hindus. It says that the Path of Knowledge has to be pursued only along with Path of Karma and renunciation is strictly prohibited. It further criticizes all form of rites performed. These two philosophies of Life are as opposite to each other as Dialectics of Nature by Engel’s is to Hegel philosophy. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">However the Sikhism philosophy in this way strongly recognizes the dignity of labour and in turn renounces the caste structure based more on division of labour and no labour than between types of labour. It however is not cynical in any way toward desire to acquire Knowledge as extremes some time in other western ideologies through undermining role of conscious. It simply contain their concern in Guru Nanak concept “Truth is Higher but Still Higher is Truthful Living”. </span></span></p><p> </p><p> </p><p> </p><p> </p></blockquote><p></p>
[QUOTE="ajmer123, post: 23494, member: 2275"] [CENTER][CENTER][B][U][SIZE=3][FONT=Times New Roman]UPANISADS AND SIKH RELIGION[/FONT][/SIZE][/U][/B][/CENTER][/CENTER] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The Upanisads are considered the highest platform of evolution and philosophy of Hindu religion. The other Vedas are just considered elaboration and in event of any doubt Upanisads are final authority on all matters for Hindus. Upanishads exhaust themselves more simply knowing the true nature Self and who all qualified to follow various Paths and which Path leads to Self realization.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Looking at Isa Upanisad the first 14 paras describes the true nature of Self which conforms to rational belief of Formless attribute less etc God and in a way prohibits all forms of idol worship. How ever it very emphatically and clearly mentions throughout that the realization of self requires renunciation of world (three desires son, wealth and world) as Path to Knowledge (Vidya). For those who can not renounce can only have to live Path of Karma (Avidya) and can never be suitable for Path of Knowledge and realization of Self.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In subsequent paras from 15 to 18 it suddenly have changed context where it start advocating Sun and Fire worship. It has clear message of emphasizing rites not only for Karma but even for the Vidya. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The Sikhism has not much contradiction to concept of Formless, attribute less etc God. How ever as religion is path to achieve Self realization the Guru Nanak philosophy is to totally opposite to whatever is taught in Upanisads for Hindus. It says that the Path of Knowledge has to be pursued only along with Path of Karma and renunciation is strictly prohibited. It further criticizes all form of rites performed. These two philosophies of Life are as opposite to each other as Dialectics of Nature by Engel’s is to Hegel philosophy. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]However the Sikhism philosophy in this way strongly recognizes the dignity of labour and in turn renounces the caste structure based more on division of labour and no labour than between types of labour. It however is not cynical in any way toward desire to acquire Knowledge as extremes some time in other western ideologies through undermining role of conscious. It simply contain their concern in Guru Nanak concept “Truth is Higher but Still Higher is Truthful Living”. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [/QUOTE]
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Guru Granth Sahib
Sidh Gosht
Upanisads And Sikh Religion
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