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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="max314" data-source="post: 26239" data-attributes="member: 2817"><p>Hey, man, hope you're doing good at the moment.</p><p></p><p>You said:</p><p></p><p><em><strong>"I've read a lot of theories and the closest I can come to correlating sikhi to scientific proven data is: God is a being of energy that runs through all life, however is not conscious."</strong></em></p><p></p><p>According the Mool Mantra:</p><p></p><p style="text-align: center"></p><p style="text-align: center"><em>"There is but one God. He is all that is.</em></p> <p style="text-align: center"><em>He is the Creator of all things and He is all-pervasive.</em></p> <p style="text-align: center"><em>He is without fear and without emnity.</em></p> <p style="text-align: center"><em>He is timeless, unborn and self-existent.</em></p> <p style="text-align: center"><em>He is the Enlightener</em></p> <p style="text-align: center"><em>And can be realised by his grace alone.</em></p> <p style="text-align: center"><em>He was ni the beginning; He was in all ages.</em></p> <p style="text-align: center"><em>The True One is, was - O Nanak - and shall forever be."</em></p> <p style="text-align: center"></p> <p style="text-align: center"><strong>Guru Granth Sahib</strong></p> <p style="text-align: center"><strong><a href="http://japji-sahib/" target="_blank">Japji</a>, p.1</strong></p></p> <p style="text-align: center"><strong></strong></p> <p style="text-align: center"><strong></strong></p> <p style="text-align: center"><strong></strong> <p style="text-align: left">There is nothing there that suggests a 'conscious' entity. In fact, the Mool Mantra removes God from pretty much every human construct: form, name, emotion, agenda and existence.</p> <p style="text-align: left"></p> <p style="text-align: left">Emotion, it would seem, is a human construct. It's a biochemical reaction within the body. They are essentially just survival instincts. 'Fear', for example, is necessary to avert dangerous situations. 'Love' exists in two forms: between a man and a woman, and between a community. The former is a necessity for procreation, and the latter is a derivation of the 'survival by numbers'. It is also important to remember that organisms are programmed to spend their lives avoiding death; the one thing that is the only guarantee in life. As such, believing that there is a 'life beyond life' or an entity beyond death is like a mental sedative to ease the pain that all organisms feel when confronted with death.</p> <p style="text-align: left"></p> <p style="text-align: left">What Guru Nanak did was to say that every part of the cosmos is both the alpha and the omega. "<strong>Ek Onkar</strong>", the concept that the entire universe is ONE. As such, 'life' and 'death', 'love' and 'fear', 'faith' and 'destiny' are wys for the limited human mind to describe and quantify the phenomena it experiences from an undefinable and infinite cosmos.</p> <p style="text-align: left"></p> <p style="text-align: left">But just because these things are human constructs, does that make them irrelevent?</p> <p style="text-align: left"></p> <p style="text-align: left">Well, no.</p> <p style="text-align: left"></p> <p style="text-align: left">The thing is that we may not be sure that these emotions are 'real' in an objective sense, but what we do know is that they 'matter'. If we don't believe in these 'delusions' for the time that we are on Earth, it is possible for us to fall into the Nietzschean nihilistic void. Which tends to lead to insanity.</p> <p style="text-align: left"></p> <p style="text-align: left">What Guru Nanak did was to take that 'void' and turn it into the Ultimate Truth, and to ensure that people would life a Virtuous Life while we are here.</p> <p style="text-align: left"></p> <p style="text-align: left">Hehe...isn't it funny? Suddenly, issues like 'hair' and 'robes' start to seem so inconsequential :}{}{}:</p> <p style="text-align: left"></p> <p style="text-align: left">Personally, I think that Guru Nanak had it figured. I also happen to think that many people who <em>think</em> that they are doing as Guru Nanak said...are actually not. They think that by "reading Bani a lot", that they are - by default - coming closer to some indescript 'salvation'. I don't think so.</p> <p style="text-align: left"></p> <p style="text-align: left">But that's me.</p> <p style="text-align: left"></p><p style="text-align: center"><em>"One may read for years and for years,</em></p> <p style="text-align: center"><em>And spend every month of every year in reading only;</em></p> <p style="text-align: center"><em>And thus read all one's life,</em></p> <p style="text-align: center"><em>Right up to one's last breath.</em></p> <p style="text-align: center"><em>Of all things, <span style="color: Red">a contemplative life</span></em></p> <p style="text-align: center"><em><span style="color: Red">Is really what matters</span>;</em></p> <p style="text-align: center"><em>All else is the fret and fever of egoistic minds."</em></p> <p style="text-align: center"></p> <p style="text-align: center"><strong>Guru Granth Sahib</strong></p> <p style="text-align: center"><strong>Asa, p.467</strong></p> </p> </p></blockquote><p></p>
[QUOTE="max314, post: 26239, member: 2817"] Hey, man, hope you're doing good at the moment. You said: [i][b]"I've read a lot of theories and the closest I can come to correlating sikhi to scientific proven data is: God is a being of energy that runs through all life, however is not conscious."[/b][/i][b][/b] According the Mool Mantra: [center] [CENTER][I]"There is but one God. He is all that is. He is the Creator of all things and He is all-pervasive. He is without fear and without emnity. He is timeless, unborn and self-existent. He is the Enlightener And can be realised by his grace alone. He was ni the beginning; He was in all ages. The True One is, was - O Nanak - and shall forever be."[/I] [B]Guru Granth Sahib [URL="japji-sahib/"]Japji[/URL], p.1[/B][/center][B] [/B] [LEFT]There is nothing there that suggests a 'conscious' entity. In fact, the Mool Mantra removes God from pretty much every human construct: form, name, emotion, agenda and existence. Emotion, it would seem, is a human construct. It's a biochemical reaction within the body. They are essentially just survival instincts. 'Fear', for example, is necessary to avert dangerous situations. 'Love' exists in two forms: between a man and a woman, and between a community. The former is a necessity for procreation, and the latter is a derivation of the 'survival by numbers'. It is also important to remember that organisms are programmed to spend their lives avoiding death; the one thing that is the only guarantee in life. As such, believing that there is a 'life beyond life' or an entity beyond death is like a mental sedative to ease the pain that all organisms feel when confronted with death. What Guru Nanak did was to say that every part of the cosmos is both the alpha and the omega. "[b]Ek Onkar[/b]", the concept that the entire universe is ONE. As such, 'life' and 'death', 'love' and 'fear', 'faith' and 'destiny' are wys for the limited human mind to describe and quantify the phenomena it experiences from an undefinable and infinite cosmos. But just because these things are human constructs, does that make them irrelevent? Well, no. The thing is that we may not be sure that these emotions are 'real' in an objective sense, but what we do know is that they 'matter'. If we don't believe in these 'delusions' for the time that we are on Earth, it is possible for us to fall into the Nietzschean nihilistic void. Which tends to lead to insanity. What Guru Nanak did was to take that 'void' and turn it into the Ultimate Truth, and to ensure that people would life a Virtuous Life while we are here. Hehe...isn't it funny? Suddenly, issues like 'hair' and 'robes' start to seem so inconsequential :}{}{}: Personally, I think that Guru Nanak had it figured. I also happen to think that many people who [i]think[/i] that they are doing as Guru Nanak said...are actually not. They think that by "reading Bani a lot", that they are - by default - coming closer to some indescript 'salvation'. I don't think so. But that's me. [center][i]"One may read for years and for years, And spend every month of every year in reading only; And thus read all one's life, Right up to one's last breath. Of all things, [COLOR=Red]a contemplative life Is really what matters[/COLOR]; All else is the fret and fever of egoistic minds."[/i] [b]Guru Granth Sahib Asa, p.467[/b][/center] [/LEFT] [/CENTER] [/QUOTE]
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