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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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Sikh Sikhi Sikhism
What Is The Meaning Of Realization Of God ?
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<blockquote data-quote="Ishna" data-source="post: 205290" data-attributes="member: 2709"><p>I've been re-reading the book <em>Teachings of the Sikh Gurus</em> by Christopher Shackle and Arvind-pal Singh Mandair (2005), with this thread in mind.</p><p></p><p>The book is structured around key themes that reoccur throughout Gurbani. I had a mini AHA! moment yesterday whilst reading it. Hopefully I can convey some of that now. I've really tried to express the concepts in the book without plagiarism. If I have crossed the line, it would be appreciated if someone can tell me so I can correct it. thanks.</p><p></p><p>Firstly the book talks about <em><strong>time and impermanence</strong></em>. The medium which we experience the sense of separation from our Source is <em>time</em>. Cognizance of the impermanence of things within time is the cause of anxiety and suffering, however since our body is located in <em>time</em>, it is also a gift without which we can't experience life. The nature of time is as an equalizer of fortunes, i.e. the high will fall and the low will rise, throughout time. The book says; <em>"With the obstruction [the habitual tendency we have of obstructing the natural flow of time] removed the mind is freed from its self-imposed bindings, from its immersion in the cycle of birth and death, and from the anxiety of being born into one life-form after another."</em></p><p></p><p>Next it talks about <strong><em>mind-self-ego</em></strong>. There is the mind-as-ego which, fundamentally, puts itself as the picture of health and normality, and creates everything else as 'other' (<em>duja)</em> as a external points of reference. This mind-as-ego is where the five theives reside, and is always at odds with the natural state (true home). Importantly to this discussion, the book says here the mind-as-ego is <em>"...consequently subject to continual coming and going through different life-forms."</em></p><p><em></em></p><p>There is also the mind that has renounced ego (<em>Gurmukh mind, beloved mind</em>).</p><p></p><p>But Guru Sahib doesn't teach that <em>liberation</em> (in this discussion, "God realisation") come from annihilating the ego, as the ego exists in time. Instead, the key is to battle the five theives/negative tendancies of our ego and <em>"exist-in-the-world as radically interconnected to others."</em> It is removing the ego's sense of 'other' (in the broadest sense of the word, not just other people). This bring the state of <em>sahej</em>.</p><p></p><p>Next it talks about <em><strong>ethical being (action and grace)</strong></em>. Everything exists in time, and everything is radically interconnected when the false "other" the ego posits is overcome. Ethical action is more complex than passive karma and active divine grace.</p><p></p><p>This book says that Guru Sahib teaches that "<em>karma is a law inherent in the nature of existence"</em>. Existence is described as <em>"an unfolding of the One"</em>. This is expressed by the metaphor of 'writing' (<em>lekh</em>), and exists in a 'fabric' made of space, time and cause. Any action committed by an individualised ego goes against the <em>"flow of d</em>ivine <em>writing"</em>. Each such scribbles (I'll call them 'bumps of the pen') leave a mark in the fabric. <em>"Instead of simply arising and passing out of existence as would be required by a divine command, these karmic traces accumulate ad prolong the separation between ego and the One."</em></p><p><em></em></p><p>This book talks about rebirths not being rewards or punishments, but consequences of actions (consequences can arise in this life or the next). Actions are 'karmic seeds' / imprints on the <em>"temporal fabric of the self"</em> (memory) and can be called "tendencies" \ "psychic genes". Repeated actions become tendencies\habits that come out in life\lives unless one can find a way out of this "imprinting process".</p><p></p><p>The most efficient exit from the process is self-surrender\letting go of ego (becoming <em>Gurmukh</em>), and to stop performing actions from the standpoint of ego. <em>"The actions of a gurmukh arise in spontaneity (sahej) so that worldly affairs take care of themselves."</em></p><p><em></em></p><p>This is the passage that gave me an AHA! moment yesterday. It requires the background above to come together:</p></blockquote><p></p>
[QUOTE="Ishna, post: 205290, member: 2709"] I've been re-reading the book [I]Teachings of the Sikh Gurus[/I] by Christopher Shackle and Arvind-pal Singh Mandair (2005), with this thread in mind. The book is structured around key themes that reoccur throughout Gurbani. I had a mini AHA! moment yesterday whilst reading it. Hopefully I can convey some of that now. I've really tried to express the concepts in the book without plagiarism. If I have crossed the line, it would be appreciated if someone can tell me so I can correct it. thanks. Firstly the book talks about [I][B]time and impermanence[/B][/I]. The medium which we experience the sense of separation from our Source is [I]time[/I]. Cognizance of the impermanence of things within time is the cause of anxiety and suffering, however since our body is located in [I]time[/I], it is also a gift without which we can't experience life. The nature of time is as an equalizer of fortunes, i.e. the high will fall and the low will rise, throughout time. The book says; [I]"With the obstruction [the habitual tendency we have of obstructing the natural flow of time] removed the mind is freed from its self-imposed bindings, from its immersion in the cycle of birth and death, and from the anxiety of being born into one life-form after another."[/I] Next it talks about [B][I]mind-self-ego[/I][/B]. There is the mind-as-ego which, fundamentally, puts itself as the picture of health and normality, and creates everything else as 'other' ([I]duja)[/I] as a external points of reference. This mind-as-ego is where the five theives reside, and is always at odds with the natural state (true home). Importantly to this discussion, the book says here the mind-as-ego is [I]"...consequently subject to continual coming and going through different life-forms." [/I] There is also the mind that has renounced ego ([I]Gurmukh mind, beloved mind[/I]). But Guru Sahib doesn't teach that [I]liberation[/I] (in this discussion, "God realisation") come from annihilating the ego, as the ego exists in time. Instead, the key is to battle the five theives/negative tendancies of our ego and [I]"exist-in-the-world as radically interconnected to others."[/I] It is removing the ego's sense of 'other' (in the broadest sense of the word, not just other people). This bring the state of [I]sahej[/I]. Next it talks about [I][B]ethical being (action and grace)[/B][/I]. Everything exists in time, and everything is radically interconnected when the false "other" the ego posits is overcome. Ethical action is more complex than passive karma and active divine grace. This book says that Guru Sahib teaches that "[I]karma is a law inherent in the nature of existence"[/I]. Existence is described as [I]"an unfolding of the One"[/I]. This is expressed by the metaphor of 'writing' ([I]lekh[/I]), and exists in a 'fabric' made of space, time and cause. Any action committed by an individualised ego goes against the [I]"flow of d[/I]ivine [I]writing"[/I]. Each such scribbles (I'll call them 'bumps of the pen') leave a mark in the fabric. [I]"Instead of simply arising and passing out of existence as would be required by a divine command, these karmic traces accumulate ad prolong the separation between ego and the One." [/I] This book talks about rebirths not being rewards or punishments, but consequences of actions (consequences can arise in this life or the next). Actions are 'karmic seeds' / imprints on the [I]"temporal fabric of the self"[/I] (memory) and can be called "tendencies" \ "psychic genes". Repeated actions become tendencies\habits that come out in life\lives unless one can find a way out of this "imprinting process". The most efficient exit from the process is self-surrender\letting go of ego (becoming [I]Gurmukh[/I]), and to stop performing actions from the standpoint of ego. [I]"The actions of a gurmukh arise in spontaneity (sahej) so that worldly affairs take care of themselves." [/I] This is the passage that gave me an AHA! moment yesterday. It requires the background above to come together: [/QUOTE]
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