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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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Hard Talk
Hair = Antenna Theory
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 86675" data-attributes="member: 2125"><p>It is sad you don't look beyond your Western educated nose to see the vast psychic spiritual traditions which harness the shakti of the hair and prefer to relegate powerful teachings to mere literary idioms.</p><p></p><p>The doctrine and yogic teachings on vibration which are only in part related to keshas, have everything to do with the power of mantras. For example in the Kashmiri Shaivite scripture <em>Pratyabhijna-hridayam </em>it says, "The goddess of universal consciousness, flowing with unfettered freedom displays Her awesome power in the manifestation of the Universe. To which Shree Ma translated, <strong>"The God you seek is present in every atom of creation."</strong> So it is a teaching that the Divine is present in form of energy, shakti, power and vibration, sound, harmony, light.</p><p></p><p></p><p></p><p></p><p>But perhaps you don't believe in mantras anymore than in the power of keshas to hold their vibration. If that is the case, you have lost the Naam. So I would reflect on what you are equating with simple science of gravity and literary idiom and what you consider sad. Since neither the physicality of gravity and idioms have any relation to the power of vibrating Shabad to take you into the heart of the Divine. The vibrating motion (energy flow) of prana and chitta experienced as vritti, the fluctuations of this subtle energy, is the very basis of spiritual experience.</p><p></p><p></p><p></p><p></p><p>I do not say you MUST keep kesas to be a spiritual person. But if you are a Sikh you must respect kesas as a teaching of Guruji.</p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkOrchid">ਅਨਹਤ ਬਾਣੀ ਨਿਰਮਲ ਸਬਦੁ ਵਜਾਏ ਗੁਰ ਸਬਦੀ ਸਚਿ ਸਮਾਵਣਿਆ ॥੪॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkOrchid">anehath baanee niramal sabadh vajaaeae gur sabadhee sach samaavaniaa ||4||</span></p> <p style="margin-left: 20px"><span style="color: DarkOrchid">The Unstruck Melody of the Bani resounds through the Pure Word of the Shabad; through the Word of the Guru's Shabad, we are absorbed into the True One. ||4||</span></p> <p style="margin-left: 20px"><span style="color: DarkOrchid">~SGGS Ji p. 115</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkGreen">ਪੰਚ ਸਬਦ ਧੁਨਿਕਾਰ ਧੁਨਿ ਤਹ ਬਾਜੈ ਸਬਦੁ ਨੀਸਾਣੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">panch sabadh dhhunikaar dhhun theh baajai sabadh neesaan ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The Panch Shabad, the Five Primal Sounds, resonate and resound within; the insignia of the Shabad is revealed there, vibrating gloriously.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~SGGS Ji p. 1291</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਿਉ ਚਿਤੁ ਲਾਏ ਅੰਮ੍ਰਿਤ ਸਬਦਿ ਵਜਾਵਣਿਆ ॥੫॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">anmrith baanee sio chith laaeae anmrith sabadh vajaavaniaa ||5||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Those who focus their consciousness on the Ambrosial Bani of the Word, hear the vibrations of the Ambrosial Word of the Shabad. ||5||</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 118</span></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਸਭ ਕੋ ਮਾਤ ਪਿਤਾ ਪ੍ਰਤਿਪਾਲਕ ਜੀਅ ਪ੍ਰਾਨ ਸੁਖ ਸਾਗਰੁ ਰੇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">sabh ko maath pithaa prathipaalak jeea praan sukh saagar rae ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">He is Mother and Father, the Cherisher of all; He is the Breath of life of all beings, the Ocean of peace.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 209</span></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>I guess you're out of touch with the thousand year old complex philosophical systems of yoga which originated and thrived in the Indus Valley and particularly in the area of Punjab where the powerful Kashmiri Siddha Nath philosophers such as Vasugupta and Abhinavagupta wrote treatises on the vibration of light and sound, and had profound impact on later spiritual systems of Guru-Chela Kundalini shaktipat transmission, and of course provided definitions and basis for teachings such as Shabad, Naam and Gurmantara. But you don't have to believe it.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 86675, member: 2125"] It is sad you don't look beyond your Western educated nose to see the vast psychic spiritual traditions which harness the shakti of the hair and prefer to relegate powerful teachings to mere literary idioms. The doctrine and yogic teachings on vibration which are only in part related to keshas, have everything to do with the power of mantras. For example in the Kashmiri Shaivite scripture [I]Pratyabhijna-hridayam [/I]it says, "The goddess of universal consciousness, flowing with unfettered freedom displays Her awesome power in the manifestation of the Universe. To which Shree Ma translated, [B]"The God you seek is present in every atom of creation."[/B] So it is a teaching that the Divine is present in form of energy, shakti, power and vibration, sound, harmony, light. But perhaps you don't believe in mantras anymore than in the power of keshas to hold their vibration. If that is the case, you have lost the Naam. So I would reflect on what you are equating with simple science of gravity and literary idiom and what you consider sad. Since neither the physicality of gravity and idioms have any relation to the power of vibrating Shabad to take you into the heart of the Divine. The vibrating motion (energy flow) of prana and chitta experienced as vritti, the fluctuations of this subtle energy, is the very basis of spiritual experience. I do not say you MUST keep kesas to be a spiritual person. But if you are a Sikh you must respect kesas as a teaching of Guruji. [INDENT][COLOR="DarkOrchid"]ਅਨਹਤ ਬਾਣੀ ਨਿਰਮਲ ਸਬਦੁ ਵਜਾਏ ਗੁਰ ਸਬਦੀ ਸਚਿ ਸਮਾਵਣਿਆ ॥੪॥ anehath baanee niramal sabadh vajaaeae gur sabadhee sach samaavaniaa ||4|| The Unstruck Melody of the Bani resounds through the Pure Word of the Shabad; through the Word of the Guru's Shabad, we are absorbed into the True One. ||4|| ~SGGS Ji p. 115[/COLOR][/INDENT] [INDENT][COLOR="DarkGreen"]ਪੰਚ ਸਬਦ ਧੁਨਿਕਾਰ ਧੁਨਿ ਤਹ ਬਾਜੈ ਸਬਦੁ ਨੀਸਾਣੁ ॥ panch sabadh dhhunikaar dhhun theh baajai sabadh neesaan || The Panch Shabad, the Five Primal Sounds, resonate and resound within; the insignia of the Shabad is revealed there, vibrating gloriously. ~SGGS Ji p. 1291[/COLOR][/INDENT] [INDENT][COLOR="Blue"]ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਿਉ ਚਿਤੁ ਲਾਏ ਅੰਮ੍ਰਿਤ ਸਬਦਿ ਵਜਾਵਣਿਆ ॥੫॥ anmrith baanee sio chith laaeae anmrith sabadh vajaavaniaa ||5|| Those who focus their consciousness on the Ambrosial Bani of the Word, hear the vibrations of the Ambrosial Word of the Shabad. ||5|| ~SGGS Ji p. 118[/COLOR][/INDENT] [INDENT][COLOR="DarkRed"]ਸਭ ਕੋ ਮਾਤ ਪਿਤਾ ਪ੍ਰਤਿਪਾਲਕ ਜੀਅ ਪ੍ਰਾਨ ਸੁਖ ਸਾਗਰੁ ਰੇ ॥ sabh ko maath pithaa prathipaalak jeea praan sukh saagar rae || He is Mother and Father, the Cherisher of all; He is the Breath of life of all beings, the Ocean of peace. ~SGGS Ji p. 209[/COLOR][/INDENT] I guess you're out of touch with the thousand year old complex philosophical systems of yoga which originated and thrived in the Indus Valley and particularly in the area of Punjab where the powerful Kashmiri Siddha Nath philosophers such as Vasugupta and Abhinavagupta wrote treatises on the vibration of light and sound, and had profound impact on later spiritual systems of Guru-Chela Kundalini shaktipat transmission, and of course provided definitions and basis for teachings such as Shabad, Naam and Gurmantara. But you don't have to believe it. [/QUOTE]
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Hair = Antenna Theory
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