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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Concept Of Naam
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<blockquote data-quote="Sikh80" data-source="post: 66511" data-attributes="member: 5290"><p><span style="font-family: 'Verdana'">(v) An argument has been raised in favour of the supposed pantheistic character of Sikhism because of the Gurus', frequent mention of the immanent character of God in the created world. The Gurus have clearly emphasized the transcendental character of God by saying that the world was created in time and space, and the Transcendent God had been there while the world was uncreated, and, for that matter, God?s immanent character was unexpressed. We refer to the hymn quoted earlier in this regard. It is also stated that the Word was in God when there was no universe or form. The expression of Naam was prior to the creation of the universe, i.e., ?God manifested into Naam, and at the second place the world was created.? As stated already, Naam is mentioned as the Creator and Director of the world. </span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">It is true that the Guru quite often mentions God as informing the universe. But in no scripture has the distinction between the Transcendent and the Immanent aspects of God been made more clear than in Guru Granth Sahib, because God?s Immanence has been given separate names, i.e., of Naam, Will and Word. Evidently, all immanence can be expressed only in relation to the realm of creation; i.e., when God?s immanence as Naam creates, sustains and moves the world of name and form; when God?s immanence as His Will controls and directs the becoming world; when His immanence as His Word informs and supports the created universe. In other words, in Guru Granth Sahib both the transcendent and the immanent aspects of God are clearly specified and distinguished so as to avoid any confusion or hasty conclusion that Sikhism is pantheistic. We have already seen that in Sikhism the immanence of God in relation to the becoming world does not exhaust God and that is why God?s immanent aspect has almost invariably been called</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">His Naam, His Will, His Word. True, at a number of places, the Guru describes God as informing the river, the fish, the boat, and everything. </span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">Perhaps, it is such verses as these that have led some to the superficial conclusion of Sikhism being pantheistic. But, all these verses are only a symbolic or another way of expressing the immanence of God. In modern monotheistic theologies, including Christian and Islamic, God?s Transcendence and His Immanence in the created world are accepted. Even in Islam, God?s Immanence is referred to as, "Is He not closer (to you) than the vein of the neck." [6.]. Such verses as these do not at all indicate anything beyond the immanence of God, or anything contrary to the doctrine of Naam. Obviously, God?s immanence (His Naam and Will) is manifested and exercised only in relation to the created and becoming world. </span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">This description of His immanence and its operation, metaphoric as it is, can mislead no one to any erroneous inference, especially because the Gurus have clearly stated that the immanent God in the universe does not exhaust God, and He is transcendent too. "He that permeates all hearts (i.e., Immanent) is Unmanifest too." [1. p. 939]. "He is pervading every where (Immanent) and yet He is beyond everything, beyond pleasure and pain (Transcendent)." [1. p. 784]. "He informs everything and yet is separate too." [1. p. 294]. "Having created the world, He stands in the midst of it and yet is separate from it" [1. p. 788].</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">(vi) One of the chief objections to any pantheistic theology in the West is the lack of any ethical content and impact in any such view of the universe. Pantheistic philosophies, whether in the East, as in the case of Upanishads, or in the West, as in the case of Spinoza and Schopenhauer, lead to pessimism and fatalism, and lack of moral effort and responsibility on the part of the individual. The disasterous ethical consequences of pantheistic doctrines, including monism that downgrades the reality of the phenomenal world, are too well-known to be detailed here. In this context, we may like to see what is the ethical content and impact of the doctrine of Naam. In no religious system is the emphasis on ethical conduct greater than in Guru Granth Sahib, where "truthful living or conduct has been declared higher than Truth itself." [1. p. 62]. </span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">In Jap(u), the Guru says that man?s final assessment and approval before God will depend entirely on his deeds in this world. [1. p. 7]. Further, ?egoistic conduct? has been called ?the opposite of Naam?, [1. p. 560] which, as we find, involves selfless and virtuous conduct, Naam being the treasure of all virtues. Similarly, moral living is stressed, since the ideal in life is ?to carry out the Will of God?, God?s Will and Naam being virtually synonymous. Judged from the emphasis on virtuous life (the matter will be detailed while dealing with the subject of goal, ethics, etc.) and moral responsibility in Sikhism and its anti-deterministic view, we should evidently conclude that Sikhism is monotheistic and not pantheistic</span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 66511, member: 5290"] [FONT=Verdana](v) An argument has been raised in favour of the supposed pantheistic character of Sikhism because of the Gurus', frequent mention of the immanent character of God in the created world. The Gurus have clearly emphasized the transcendental character of God by saying that the world was created in time and space, and the Transcendent God had been there while the world was uncreated, and, for that matter, God?s immanent character was unexpressed. We refer to the hymn quoted earlier in this regard. It is also stated that the Word was in God when there was no universe or form. The expression of Naam was prior to the creation of the universe, i.e., ?God manifested into Naam, and at the second place the world was created.? As stated already, Naam is mentioned as the Creator and Director of the world. It is true that the Guru quite often mentions God as informing the universe. But in no scripture has the distinction between the Transcendent and the Immanent aspects of God been made more clear than in Guru Granth Sahib, because God?s Immanence has been given separate names, i.e., of Naam, Will and Word. Evidently, all immanence can be expressed only in relation to the realm of creation; i.e., when God?s immanence as Naam creates, sustains and moves the world of name and form; when God?s immanence as His Will controls and directs the becoming world; when His immanence as His Word informs and supports the created universe. In other words, in Guru Granth Sahib both the transcendent and the immanent aspects of God are clearly specified and distinguished so as to avoid any confusion or hasty conclusion that Sikhism is pantheistic. We have already seen that in Sikhism the immanence of God in relation to the becoming world does not exhaust God and that is why God?s immanent aspect has almost invariably been called His Naam, His Will, His Word. True, at a number of places, the Guru describes God as informing the river, the fish, the boat, and everything. Perhaps, it is such verses as these that have led some to the superficial conclusion of Sikhism being pantheistic. But, all these verses are only a symbolic or another way of expressing the immanence of God. In modern monotheistic theologies, including Christian and Islamic, God?s Transcendence and His Immanence in the created world are accepted. Even in Islam, God?s Immanence is referred to as, "Is He not closer (to you) than the vein of the neck." [6.]. Such verses as these do not at all indicate anything beyond the immanence of God, or anything contrary to the doctrine of Naam. Obviously, God?s immanence (His Naam and Will) is manifested and exercised only in relation to the created and becoming world. This description of His immanence and its operation, metaphoric as it is, can mislead no one to any erroneous inference, especially because the Gurus have clearly stated that the immanent God in the universe does not exhaust God, and He is transcendent too. "He that permeates all hearts (i.e., Immanent) is Unmanifest too." [1. p. 939]. "He is pervading every where (Immanent) and yet He is beyond everything, beyond pleasure and pain (Transcendent)." [1. p. 784]. "He informs everything and yet is separate too." [1. p. 294]. "Having created the world, He stands in the midst of it and yet is separate from it" [1. p. 788]. (vi) One of the chief objections to any pantheistic theology in the West is the lack of any ethical content and impact in any such view of the universe. Pantheistic philosophies, whether in the East, as in the case of Upanishads, or in the West, as in the case of Spinoza and Schopenhauer, lead to pessimism and fatalism, and lack of moral effort and responsibility on the part of the individual. The disasterous ethical consequences of pantheistic doctrines, including monism that downgrades the reality of the phenomenal world, are too well-known to be detailed here. In this context, we may like to see what is the ethical content and impact of the doctrine of Naam. In no religious system is the emphasis on ethical conduct greater than in Guru Granth Sahib, where "truthful living or conduct has been declared higher than Truth itself." [1. p. 62]. In Jap(u), the Guru says that man?s final assessment and approval before God will depend entirely on his deeds in this world. [1. p. 7]. Further, ?egoistic conduct? has been called ?the opposite of Naam?, [1. p. 560] which, as we find, involves selfless and virtuous conduct, Naam being the treasure of all virtues. Similarly, moral living is stressed, since the ideal in life is ?to carry out the Will of God?, God?s Will and Naam being virtually synonymous. Judged from the emphasis on virtuous life (the matter will be detailed while dealing with the subject of goal, ethics, etc.) and moral responsibility in Sikhism and its anti-deterministic view, we should evidently conclude that Sikhism is monotheistic and not pantheistic[/FONT] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Concept Of Naam
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