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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
Quasi-Pragmatists And Quasi-Spiritualists, Care To Explain?
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<blockquote data-quote="Original" data-source="post: 208069" data-attributes="member: 14400"><p>Good morning Harkiran - hope you're well !</p><p></p><p><strong>".......the shortest distance between a human being and Truth is a story.</strong>' "</p><p>-- Anthony de Mello. Check out the one below and make connection if you will.</p><p></p><p>When Nanak met God [Sultanpur Lodhi - Parmeshar ki dargah, meaning god's residence], God gave him nam daan [amrit] with which Nanak was to initiate the uninitiated and educate on the spiritual; remove them if you like, from the hold of the physical, mental and emotional aspects that otherwise are intrinsically fettering. A dialogue between God n Nanak ensued, went something like this :</p><p></p><p>God: is there something else I can give thee O Nanak ?</p><p>Nanak: yes me Lord</p><p>God: what would that be ?</p><p>Nanak: poverty</p><p>God: why poverty ?</p><p>Nanak: for what thou hath given n charged me with O God, can only be held in a vessel [meaning body] that is free of the rich, fame and the authoritative human [pauri 38 of Jap Ji Sahib is to this end].</p><p></p><p>The relevance here HKR, is to show that whilst the physical body [matter] is no more than a vessel that carries the spirit [amrit] within it, experience of it can only be had NOW, whilst alive n kicking, for all else, including time, space, matter are no more than means to that end, "an experience". In other words, the body is a mean to an ultimate end, which is, an experience of the divine within. Just as a car is a mean to a destination so is the body a vehicle to reunite the separated soul with the true n absolute self, meaning, the <strong>spiritual</strong> self. The beauty n the immortality of the soul is that it is "alive eternally" , never dies, never born, it exists and is realised within the confines of this so called body, a human being.</p><p></p><p>HKR Ji - you're an advanced spiritual being, you have always been here [the spirit you], albeit, in different bodies, locations, and different time dimensions. Break free n make this thy final visit and merge permanently with the pure consciousness [Khalsa]. This is what Sikhism professes, consciousness surviving the death of the body and, it is through the practice of meditation [nam simran], which acts as a mean to enter the 4th state of the eternal conscious state of being, leaving behind as it were, the body....."jeevat maryia" [die whilst alive , p 775 SGGSJ]. It is fair to add that meditation is not the exclusive nor the only mean to a teleological enterprise, but a preferred, tested and recommended a doctrine within the meaning theological science of the soul.</p><p></p><p>Enjoy the day !</p><p>TC</p></blockquote><p></p>
[QUOTE="Original, post: 208069, member: 14400"] Good morning Harkiran - hope you're well ! [B]".......the shortest distance between a human being and Truth is a story.[/B]' " -- Anthony de Mello. Check out the one below and make connection if you will. When Nanak met God [Sultanpur Lodhi - Parmeshar ki dargah, meaning god's residence], God gave him nam daan [amrit] with which Nanak was to initiate the uninitiated and educate on the spiritual; remove them if you like, from the hold of the physical, mental and emotional aspects that otherwise are intrinsically fettering. A dialogue between God n Nanak ensued, went something like this : God: is there something else I can give thee O Nanak ? Nanak: yes me Lord God: what would that be ? Nanak: poverty God: why poverty ? Nanak: for what thou hath given n charged me with O God, can only be held in a vessel [meaning body] that is free of the rich, fame and the authoritative human [pauri 38 of Jap Ji Sahib is to this end]. The relevance here HKR, is to show that whilst the physical body [matter] is no more than a vessel that carries the spirit [amrit] within it, experience of it can only be had NOW, whilst alive n kicking, for all else, including time, space, matter are no more than means to that end, "an experience". In other words, the body is a mean to an ultimate end, which is, an experience of the divine within. Just as a car is a mean to a destination so is the body a vehicle to reunite the separated soul with the true n absolute self, meaning, the [B]spiritual[/B] self. The beauty n the immortality of the soul is that it is "alive eternally" , never dies, never born, it exists and is realised within the confines of this so called body, a human being. HKR Ji - you're an advanced spiritual being, you have always been here [the spirit you], albeit, in different bodies, locations, and different time dimensions. Break free n make this thy final visit and merge permanently with the pure consciousness [Khalsa]. This is what Sikhism professes, consciousness surviving the death of the body and, it is through the practice of meditation [nam simran], which acts as a mean to enter the 4th state of the eternal conscious state of being, leaving behind as it were, the body....."jeevat maryia" [die whilst alive , p 775 SGGSJ]. It is fair to add that meditation is not the exclusive nor the only mean to a teleological enterprise, but a preferred, tested and recommended a doctrine within the meaning theological science of the soul. Enjoy the day ! TC [/QUOTE]
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