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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
Jyots In Gurdwaras?
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<blockquote data-quote="BhagatSingh" data-source="post: 160221" data-attributes="member: 2610"><p>Gyani ji,</p><p></p><p>Yes as famously articulated by Adi Shankarcharya ji. 100 points to you and Shankarcharya ji.</p><p></p><p></p><p>ਸੂਰਜ ਕਿਰਣਿ ਮਿਲੇ ਜਲ ਕਾ ਜਲੁ ਹੂਆ ਰਾਮ ॥ </p><p>Yes ice(mind) in the presence of the sun (Guru) and his teachings (Sunlight) melts and becomes ਰਾਮ, God.</p><p></p><p>ਜੋਤੀ ਜੋਤਿ ਰਲੀ ਸੰਪੂਰਨੁ ਥੀਆ ਰਾਮ ॥</p><p>The jyot merges (ਰਲੀ) with Ultimate Jyot and becomes complete as ਰਾਮ (God).</p><p></p><p>Guru Arjan Dev ji's stance in this shabad is leaning more towards Ramanujacharya ji, who held a slightly different viewpoint than his guru Shankarcharya ji. He said that there is a difference between <em>atma</em> and <em>parmatma</em>, as the <em>atma</em> (e.g. of human) is a bit stupid (to put it simply, it is limited to a particular form e.g. human) whereas <em>parmatma</em> (God) knows everything and is not limited to any form (he pervades all of them). But through introspection, by learning about one's origin one can merge into parmatma. This is consistent with the shabads I have posted above and the shabads you mention. The droplet of the ocean although contains the ocean is not the ocean itself.</p><p></p><p>Gyani ji,</p><p>It would be wrong to assume what Guru Nanak is trying to say before studying what he says. That would lead one to conclusions that do not hold or non-sequitors. I am happy to study first and conclude later than to assume before study.</p><p>On of the things not to assume: That Guru Nanak Dev ji always differs from older philosophers.</p><p></p><p></p><p>Going back to:</p><p>You and Shankarcharya ji are correct here. This true at peak experiences during heavy introspection, searching into atma. When one rigorously looks for atma, one finds that there is only that one is the natural law that pervails the cosmos. Guru's do not disagree with this but their teachings definitely tilt away a little bit. Their language differs. They will say when one rigorously looks for atma, they merge with parmatma.</p><p></p><p>It's actually the same. HAhaha <img src="/images/smilies/sikhsmileys/happymunda.jpg" class="smilie" loading="lazy" alt=":happymunda:" title="Happymunda :happymunda:" data-shortname=":happymunda:" /></p><p>Let's say at time 2:00 - one's observation is that one is this distinct atma.</p><p>*After introspection, learning and experience*</p><p>Let's say at time 5:00 - one's observation is that there is only "the Natural Law that pervails in the cosmos" (it). You can say you merged with it or that you already were it.</p><p></p><p>Cheers</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 160221, member: 2610"] Gyani ji, Yes as famously articulated by Adi Shankarcharya ji. 100 points to you and Shankarcharya ji. ਸੂਰਜ ਕਿਰਣਿ ਮਿਲੇ ਜਲ ਕਾ ਜਲੁ ਹੂਆ ਰਾਮ ॥ Yes ice(mind) in the presence of the sun (Guru) and his teachings (Sunlight) melts and becomes ਰਾਮ, God. ਜੋਤੀ ਜੋਤਿ ਰਲੀ ਸੰਪੂਰਨੁ ਥੀਆ ਰਾਮ ॥ The jyot merges (ਰਲੀ) with Ultimate Jyot and becomes complete as ਰਾਮ (God). Guru Arjan Dev ji's stance in this shabad is leaning more towards Ramanujacharya ji, who held a slightly different viewpoint than his guru Shankarcharya ji. He said that there is a difference between [I]atma[/I] and [I]parmatma[/I], as the [I]atma[/I] (e.g. of human) is a bit stupid (to put it simply, it is limited to a particular form e.g. human) whereas [I]parmatma[/I] (God) knows everything and is not limited to any form (he pervades all of them). But through introspection, by learning about one's origin one can merge into parmatma. This is consistent with the shabads I have posted above and the shabads you mention. The droplet of the ocean although contains the ocean is not the ocean itself. Gyani ji, It would be wrong to assume what Guru Nanak is trying to say before studying what he says. That would lead one to conclusions that do not hold or non-sequitors. I am happy to study first and conclude later than to assume before study. On of the things not to assume: That Guru Nanak Dev ji always differs from older philosophers. Going back to: You and Shankarcharya ji are correct here. This true at peak experiences during heavy introspection, searching into atma. When one rigorously looks for atma, one finds that there is only that one is the natural law that pervails the cosmos. Guru's do not disagree with this but their teachings definitely tilt away a little bit. Their language differs. They will say when one rigorously looks for atma, they merge with parmatma. It's actually the same. HAhaha :happymunda: Let's say at time 2:00 - one's observation is that one is this distinct atma. *After introspection, learning and experience* Let's say at time 5:00 - one's observation is that there is only "the Natural Law that pervails in the cosmos" (it). You can say you merged with it or that you already were it. Cheers [/QUOTE]
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