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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="Original" data-source="post: 205323" data-attributes="member: 14400"><p>Mera Pyara Veer Ambarsaria Ji - SSA</p><p></p><p>...DNA, shall we say....</p><p></p><p>..cultural socialisation and environmental habitation....</p><p></p><p></p><p>..that'd be the perceived reality, but in truth [sat] we've always been here, that is to say, ad sach jugad sach havy such Nanak hosi v sach</p><p></p><p>...from a Sikh Ideology Perspective [atma-parmatma] that we the atma is part n parcel of parmatma then it leaves little or no room for us to be anything but Divine n Eternal beings. Death, Birth, Growth n Decay [cycle of 84] are simply like the four seasons of the Sun. Gur Ghar's doctrine to exit the wheel of 84 via initiation of Nam is to that end. And, because consciousness survives [chautha pad] the death of the physical body, realisation of it in this here life is the overriding objective of Sikh Ideology<span style="color: rgb(255, 0, 255)">......man tu jyot saroop ha apna mool pehchan,</span> meaning, eternal being.</p><p></p><p>....we are the soul [sargun] residing within the supreme soul [nirgun]</p><p></p><p>....SGGSJ is the form God and believing it is the substance God</p><p></p><p>...they live as Ambarsaria, HH, Tejwant n the rest. There is no death of the soul. Nanak, Gobind, Christ are all here, they live in the word and the word is Gurbani and Gurbani is sound and sound is you my brother. How you're perceived by the rest of the population, your interpretation, understanding and actions are evolutionary engineered, that is to say, what you know and understand today you didn't yesterday. Such is the nature and character of this here human condition.</p><p></p><p>....we are sarguns [unique individuals] and the experiencer of all collectively [nirgun, AP] is what constitutes universal consonance.</p><p></p><p>....mera pyara veer, there are 36 contributors to SGGSJ, do you not consider them abstract thinkers to express the wonders of the spiritual world or do you consider them mistaken ? Their experiences are what underpins Sikh Ideology, their vocab is abstract n particular, but why would they choose abstract language if everyday language were to do the job equally well ? Like they say, no smoke without fire and it really is one's own conviction at the end of the day.</p><p></p><p></p><p>...Veer Ji, fortunately we're spiritual beings having a human [temporary] experience.</p><p></p><p>It is always a pleasure to converse with you.Please find a way to accommodate the above response as something off the cuff. Not lot of serious thought had gone in to make it intelligible and plausible, I'm at your service for any rebuttals or explanations.</p><p></p><p>Goodnight n Godbless</p></blockquote><p></p>
[QUOTE="Original, post: 205323, member: 14400"] Mera Pyara Veer Ambarsaria Ji - SSA ...DNA, shall we say.... ..cultural socialisation and environmental habitation.... ..that'd be the perceived reality, but in truth [sat] we've always been here, that is to say, ad sach jugad sach havy such Nanak hosi v sach ...from a Sikh Ideology Perspective [atma-parmatma] that we the atma is part n parcel of parmatma then it leaves little or no room for us to be anything but Divine n Eternal beings. Death, Birth, Growth n Decay [cycle of 84] are simply like the four seasons of the Sun. Gur Ghar's doctrine to exit the wheel of 84 via initiation of Nam is to that end. And, because consciousness survives [chautha pad] the death of the physical body, realisation of it in this here life is the overriding objective of Sikh Ideology[COLOR=rgb(255, 0, 255)]......man tu jyot saroop ha apna mool pehchan,[/COLOR] meaning, eternal being. ....we are the soul [sargun] residing within the supreme soul [nirgun] ....SGGSJ is the form God and believing it is the substance God ...they live as Ambarsaria, HH, Tejwant n the rest. There is no death of the soul. Nanak, Gobind, Christ are all here, they live in the word and the word is Gurbani and Gurbani is sound and sound is you my brother. How you're perceived by the rest of the population, your interpretation, understanding and actions are evolutionary engineered, that is to say, what you know and understand today you didn't yesterday. Such is the nature and character of this here human condition. ....we are sarguns [unique individuals] and the experiencer of all collectively [nirgun, AP] is what constitutes universal consonance. ....mera pyara veer, there are 36 contributors to SGGSJ, do you not consider them abstract thinkers to express the wonders of the spiritual world or do you consider them mistaken ? Their experiences are what underpins Sikh Ideology, their vocab is abstract n particular, but why would they choose abstract language if everyday language were to do the job equally well ? Like they say, no smoke without fire and it really is one's own conviction at the end of the day. ...Veer Ji, fortunately we're spiritual beings having a human [temporary] experience. It is always a pleasure to converse with you.Please find a way to accommodate the above response as something off the cuff. Not lot of serious thought had gone in to make it intelligible and plausible, I'm at your service for any rebuttals or explanations. Goodnight n Godbless [/QUOTE]
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