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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="Luckysingh" data-source="post: 197547" data-attributes="member: 16886"><p>Yes, I completely understand where you are coming from.</p><p> </p><p>I sincerely believe that Guru sahib is referring to <strong>5 elements and that Panch tat=5 elements.</strong></p><p>You see, you are saying that Mind is not creation of God, (assuming that it is referring to 5 dhut).</p><p>I believe that because you are not looking into what the Mind is more deeper, then you will come across too many contradictions if you keep this same approach.</p><p> </p><p> </p><p>Now, this is a big issue and topic itself and I have done some intense in-depth vichaar previously.</p><p>It is way too huge to discuss here, but I can give you some main points to help you understand my stance........I hope it helps!.....</p><p> </p><p> </p><p>You say that Mind is invisible, so it can't be creation of 5 elements ?</p><p>Well, my answer to that is <u>Yes it is invisible/formless</u> but it Can be <u>creation of 5 tat as well, </u>!!!!</p><p>How can that be ??</p><p> </p><p>Remember that Mind is jyot saroop. </p><p><em>''Mann tu jyot saroop hai, apna mool pachan''- (The Mind is jyot manifestation but you have to find it's true Mool/origin or source)'</em></p><p> </p><p>However, when you look at every single pankti that refers to Mind being 5 tat, then it seems a little contradicting to say that it is jyot saroop as well doesn't it ?</p><p>(I always tell myself that if gurbani seems to contradict, then it is my own misunderstanding and I need to delve further)</p><p> </p><p>Well my <u>Answer</u>- it's not contradicting, because Guru ji is telling us it is jyot saroop, therefore it is from the same God who is beyond birth and death/ajooni and of no form, nirinkar...etc... agree ?</p><p> </p><p>BUT- <strong>gurbani also tells us that the</strong> <strong>same Mind can be born in to physical creation</strong>. This means it can be within the confines/partial control of human body that takes birth.</p><p>Just like the rest of creation exists because of 5 elements, then the Mind within us also exists because of these same 5.</p><p> </p><p>You could say before birth the Mind is in existence in pure form. </p><p>The same Mind is born within a human body that itself is created because of 5 tat.</p><p>Now that this Mind is under influence of ALL things in 5 tat(subtle/sukam/without form)</p><p>.....it starts to create it's <em>own duality</em> that gurbani talks about.</p><p>The same duality is the <em>separateness by ego</em> </p><p>This ego is the illusionary identity and it is also run by the 5 chor.</p><p> </p><p>Basically Mind + Ego identity= Us manmukhs/humans</p><p>Minus the Ego, then Mind=God, jyot saroop, the source, the mool....etc..</p><p> </p><p>That's why gurbani also says that the <em><strong>Mind is unique</strong></em> part of our existence because every organ within is influenced and maintained by another (lungs-stomach-liver-kidneys-heart...) </p><p>BUT as quoted in a few places in gurbani ..<strong>ONLY the MIND can Conquer and heal itself by itself !!!!</strong></p><p>Which is why you have to look at both the veil of illusion/ego the mind is drowned in AND it's true inner jyot saroop,, hence the duality.</p><p> </p><p><strong>Gurbani is <em>''agam agad abodh''</em></strong> (<em>meaning-a treasure of unmeasurable depth that is Unreachable and Limitless)</em></p><p>This is why, as we progress spiritually, we begin to break the dividing line of duality within our own minds.</p><p>Therefore, when you look at gurbani, from just one side of the duality fence(as you explained from the ego side above)then you get a different meaning, but as you look closer and closer towards the other side, the meaning gets deeper and you understand it more strongly.</p><p> </p><p>I can see your understanding and I hope you can follow and understand what I'm saying. </p><p>You may proceed further from previous posts and by all means tell me what part of my stance you don't follow or need further elaboration.0<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="Luckysingh, post: 197547, member: 16886"] Yes, I completely understand where you are coming from. I sincerely believe that Guru sahib is referring to [B]5 elements and that Panch tat=5 elements.[/B] You see, you are saying that Mind is not creation of God, (assuming that it is referring to 5 dhut). I believe that because you are not looking into what the Mind is more deeper, then you will come across too many contradictions if you keep this same approach. Now, this is a big issue and topic itself and I have done some intense in-depth vichaar previously. It is way too huge to discuss here, but I can give you some main points to help you understand my stance........I hope it helps!..... You say that Mind is invisible, so it can't be creation of 5 elements ? Well, my answer to that is [U]Yes it is invisible/formless[/U] but it Can be [U]creation of 5 tat as well, [/U]!!!! How can that be ?? Remember that Mind is jyot saroop. [I]''Mann tu jyot saroop hai, apna mool pachan''- (The Mind is jyot manifestation but you have to find it's true Mool/origin or source)'[/I] However, when you look at every single pankti that refers to Mind being 5 tat, then it seems a little contradicting to say that it is jyot saroop as well doesn't it ? (I always tell myself that if gurbani seems to contradict, then it is my own misunderstanding and I need to delve further) Well my [U]Answer[/U]- it's not contradicting, because Guru ji is telling us it is jyot saroop, therefore it is from the same God who is beyond birth and death/ajooni and of no form, nirinkar...etc... agree ? BUT- [B]gurbani also tells us that the[/B] [B]same Mind can be born in to physical creation[/B]. This means it can be within the confines/partial control of human body that takes birth. Just like the rest of creation exists because of 5 elements, then the Mind within us also exists because of these same 5. You could say before birth the Mind is in existence in pure form. The same Mind is born within a human body that itself is created because of 5 tat. Now that this Mind is under influence of ALL things in 5 tat(subtle/sukam/without form) .....it starts to create it's [I]own duality[/I] that gurbani talks about. The same duality is the [I]separateness by ego[/I] This ego is the illusionary identity and it is also run by the 5 chor. Basically Mind + Ego identity= Us manmukhs/humans Minus the Ego, then Mind=God, jyot saroop, the source, the mool....etc.. That's why gurbani also says that the [I][B]Mind is unique[/B][/I] part of our existence because every organ within is influenced and maintained by another (lungs-stomach-liver-kidneys-heart...) BUT as quoted in a few places in gurbani ..[B]ONLY the MIND can Conquer and heal itself by itself !!!![/B] Which is why you have to look at both the veil of illusion/ego the mind is drowned in AND it's true inner jyot saroop,, hence the duality. [B]Gurbani is [I]''agam agad abodh''[/I][/B] ([I]meaning-a treasure of unmeasurable depth that is Unreachable and Limitless)[/I] This is why, as we progress spiritually, we begin to break the dividing line of duality within our own minds. Therefore, when you look at gurbani, from just one side of the duality fence(as you explained from the ego side above)then you get a different meaning, but as you look closer and closer towards the other side, the meaning gets deeper and you understand it more strongly. I can see your understanding and I hope you can follow and understand what I'm saying. You may proceed further from previous posts and by all means tell me what part of my stance you don't follow or need further elaboration.0:) [/QUOTE]
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