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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
Definition Of Diety, Human Form, God And Waheguru
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<blockquote data-quote="Harkiran Kaur" data-source="post: 205659" data-attributes="member: 18224"><p>Wikipedia would disagree <span style="color: #b30000"><snipped unnecessary quip. Try "some members"- AK></span>. Even the word Deity does not have to point to a human like supernatural figure:</p><p></p><p>"Deities are depicted in a variety of forms, but are also frequently expressed as having human form. <span style="color: #ff0080">Some faiths and traditions consider it </span><a href="http://www.sikhphilosophy.net/wiki/Blasphemous" target="_blank"><span style="color: #ff0080">blasphemous</span></a><span style="color: #ff0080"> to imagine or depict the deity <u>as having any concrete form.</u><span style="color: #000000"> (Does this not include Sikhi concept of 'formless' Creator?)</span></span> Deities are often thought to be <a href="http://www.sikhphilosophy.net/wiki/Immortality" target="_blank">immortal</a>, and are commonly assumed to have personalities and to <u>possess consciousness, </u>intellects, desires, and emotions comparable but usually superior to those of humans.</p><p></p><p>1. Sikhi describes Creator as being formless (yet possessing all forms). This qualifies with Wikipedia's definition of the word 'Deity'</p><p></p><p>2. Possesses consciousness / Awareness. In fact in Sikhi Gurbani shows us this consciousness / awareness is the only ONE. It's this SAME consciousness that is behind ALL beings. This consciousness IS 'God'.</p><p></p><p>SGGSJ Pg. 24. I'll post the full shabad in a separate post to not make it confusing.</p><p><u>ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ </u>॥</p><p>Ėkā suraṯ jeṯe hai jī▫a.</p><p>There is <u>one awareness among all created beings</u>.</p><p><u>ਸੁਰਤਿ ਵਿਹੂਣਾ ਕੋਇ ਨ ਕੀਅ </u>॥</p><p>Suraṯ vihūṇā ko▫e na kī▫a.</p><p><u>None have been created without this awareness</u>.</p><p></p><p>Back to NDE / OBE. What is happening is a dissociation from the temporary and impermanent physical body, to glimpse the permanent reality as ONE awareness / consciousness. In reality there is nothing 'leaving' anything. As the physical experience is entirely contained within the Creator, where is there to 'go'? This is also why I try to exlain that reincarnation in sense of how other religions see it, is not accurate. I understand how Tejwant Ji would reject it. If there is only the ONE consciousness... God, then who exactly is reincarnating?? However, transmigration is better terminology. There IS spiritual unfolding and progression. The ONE is essentially becoming more aware [of itself] and experiencing itself subjectively through its own creation. NDE / OBE are glimpses at the ultimate permanent formless reality that is the truth, and it happens by dissociating from the physical... detuning from thr radio station if you will. But nothing is actually 'leaving' anything... except the illusion.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 205659, member: 18224"] Wikipedia would disagree [COLOR=#b30000]<snipped unnecessary quip. Try "some members"- AK>[/COLOR]. Even the word Deity does not have to point to a human like supernatural figure: "Deities are depicted in a variety of forms, but are also frequently expressed as having human form. [COLOR=#ff0080]Some faiths and traditions consider it [/COLOR][URL='http://www.sikhphilosophy.net/wiki/Blasphemous'][COLOR=#ff0080]blasphemous[/COLOR][/URL][COLOR=#ff0080] to imagine or depict the deity [U]as having any concrete form.[/U][COLOR=#000000] (Does this not include Sikhi concept of 'formless' Creator?)[/COLOR][/COLOR] Deities are often thought to be [URL='http://www.sikhphilosophy.net/wiki/Immortality']immortal[/URL], and are commonly assumed to have personalities and to [U]possess consciousness, [/U]intellects, desires, and emotions comparable but usually superior to those of humans. 1. Sikhi describes Creator as being formless (yet possessing all forms). This qualifies with Wikipedia's definition of the word 'Deity' 2. Possesses consciousness / Awareness. In fact in Sikhi Gurbani shows us this consciousness / awareness is the only ONE. It's this SAME consciousness that is behind ALL beings. This consciousness IS 'God'. SGGSJ Pg. 24. I'll post the full shabad in a separate post to not make it confusing. [U]ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ [/U]॥ Ėkā suraṯ jeṯe hai jī▫a. There is [U]one awareness among all created beings[/U]. [U]ਸੁਰਤਿ ਵਿਹੂਣਾ ਕੋਇ ਨ ਕੀਅ [/U]॥ Suraṯ vihūṇā ko▫e na kī▫a. [U]None have been created without this awareness[/U]. Back to NDE / OBE. What is happening is a dissociation from the temporary and impermanent physical body, to glimpse the permanent reality as ONE awareness / consciousness. In reality there is nothing 'leaving' anything. As the physical experience is entirely contained within the Creator, where is there to 'go'? This is also why I try to exlain that reincarnation in sense of how other religions see it, is not accurate. I understand how Tejwant Ji would reject it. If there is only the ONE consciousness... God, then who exactly is reincarnating?? However, transmigration is better terminology. There IS spiritual unfolding and progression. The ONE is essentially becoming more aware [of itself] and experiencing itself subjectively through its own creation. NDE / OBE are glimpses at the ultimate permanent formless reality that is the truth, and it happens by dissociating from the physical... detuning from thr radio station if you will. But nothing is actually 'leaving' anything... except the illusion. [/QUOTE]
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Definition Of Diety, Human Form, God And Waheguru
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