☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Questions & Answers
Questions From A Non-sikh
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="lotus lion" data-source="post: 200912" data-attributes="member: 5620"><p>Hi,</p><p></p><p>In opening I would like to say that I have a lot of love and respect for my Buddhist Brothers and Sisters, am a long-time Meditator of the breathe (8 years), and also study the Theravada school of thought.</p><p></p><p><em><<1. Buddhism and Sikhism I think are largely similar, but they have a major difference that I find hard to reconcile. Buddhism (at least Theravadan and Zen) teaches that the existence of God can't be answered for sure.>></em></p><p></p><p>I would tend to be in agreement with yourself with respect to Sikhi and Buddhism being similar.</p><p></p><p>My stance is that the Teachings that came through the Buddha are also found in the Guru Granth Sahib.</p><p></p><p>The difference with regards to God and no-God is, at one level, but a semantic one.</p><p></p><p>From my understanding Sikhs and Buddhists are both describing that Divinity is everywhere, and whilst Sikhs openly acknowledge it and perfectly comfortable with calling it God, Buddhists are, respectfully, indifferent to it.</p><p></p><p>For illustration purposes, imagine a pool of water from which all of life and everything has appeared from. Sikhs would see that as Divine and call it God; Buddhists would say that that was merely performing its natural function.</p><p></p><p>A further illustration, imagine someone you love, respect and admire. Sikhs would acknowledge that, Buddhists would see it too but say that it is just a person.</p><p></p><p>Both acknowledge it and recognise the attributes but have different stances, but that is all they are at the end, simply stances.</p><p></p><p>On a more practical level, I must admit that personally, the differences do begin to take effect over time. If I look at the person who I love in an indifferent way, which is not wholly incorrect when looked at from this perspective, one can see the cumulative effect.</p><p></p><p>As a Sikh I naturally and rightly believe that that God is everywhere and there is a feeling of love, comfort, warmth, a strong sense of security as well as belonging that comes with it.</p><p></p><p>When one is indifferent to it, it initially feels less then respectful to begin with, and then somewhat empty, and ultimately isolated as one progresses on the path.</p><p></p><p>Having gone through this, I have now reached a happy medium where fully acknowledge God is everywhere and meditate, do Prayer & Ardas, and Sewa too.</p><p></p><p>In Summary, Sikhi, at its most fundamental level recognizes, re-establishes, and fully acknowledges the most important relationship in life, which is with the Creator, Buddhist also see it, but are indiffent to the Creator.</p><p></p><p><em><<and the same can be said for the soul.>></em></p><p></p><p>Personally I believe in soul as The Guru and previous Teachers taught and it intuitively makes sense to me.</p><p></p><p>When on dies the spark of energy with you is extinguished and passes on in another Form, Rebirth as the Buddhists call it. That was the cause of you to be alive. There is a lot of debate about this even within Buddhism. Please look into Tathāgatagarbha - essentially that we already possess a seed, which when surrounded by the right conditions will flourish and allow us to become enlightened. </p><p>Note how this not that different to what the Guru has taught except that Sikhs acknowledge that the seed is Divine in origin.</p><p></p><p><em><<Instead the Buddha says that we should forget such questions, and instead focus on achieving Nirvana, as these questions impede our spiritual growth. Sikhi (as far as I am aware) states that our ultimate purpose is to merge with God, and reach Sach Khand.>></em></p><p></p><p>For Me, Sach Khand and Nirvana are essentially the same, once again semantics.</p><p></p><p>"Sach Khand: The Realm Of Formless Truth</p><p></p><p>...After experiencing the fourth realm, he becomes Self-realized. Once a devotee attains Self-realization, he becomes situated in this final realm of Truth, the ultimate stage of Spiritual experience of linking with the Absolute. ... It's also called in the Gurbani Chauthaa Pada (Fourth State) because it is beyond three qualities of Maya.... Param Anand (Bliss), Jeevanmukti (living liberated)... state of absolute Peace and tranquility, and so on. It is a state of existence in which the Aatmaan of the individual is linked and absorbed in the Mool, like a drop of water in the ocean.</p><p>...</p><p>At this point, the seeker has become one with his Mool (Source, Origin, Joti-Svaroopa...) within. Here, he identifies himself with the One True, Formless, Infinite Consciousness. Linked with his Origin, the Absolute Reality, his Soul links with the Spirit just as rivers merge with the ocean. This is the journey of an Spiritual aspirant. This journey begins from a material plane and ends at the Spiritual Plane. But, the SGGS asserts that those who have completed this journey are very "rare" in this world.</p><p></p><p>Source: <a href="http://www.gurbani.org/articles/webart11.htm" target="_blank">http://www.gurbani.org/articles/webart11.htm</a></p><p></p><p><em><<The problem is, I can see and understand the reasoning behind both of these positions, and I have a really hard time figuring out what to believe on this issue. How can I resolve this conflict?>></em></p><p></p><p>Ultimately practice is what matters.</p><p></p><p>Sikhs, such as myself sincerely have a lot of love, respect and reverence for the Buddha and his teachings but ultimately place thier faith the Guru, Dharma and Sangat as His teachings were complete, recorded and finalized through The Guru.</p><p></p><p>The Guru Granth Sahib has plurality at its heart and recognises that the teachings have been re-transmitted through a Noble Lineage which included Ram, Krishna and The Buddha, but recoginise that Enlightment will come through Nanak.</p><p></p><p>Ākẖahi keṯe kīṯe buḏẖ.</p><p>The many created Buddhas speak</p><p>Sri Guru Granth Sahib Ang 6</p><p></p><p>Nānak kahai kahāvai so▫e. ||5||12||</p><p>Says Nanak, I speak as He causes me to speak. ||5||12||</p><p></p><p>Thanks and hope that helps,</p><p></p><p>Lotus</p></blockquote><p></p>
[QUOTE="lotus lion, post: 200912, member: 5620"] Hi, In opening I would like to say that I have a lot of love and respect for my Buddhist Brothers and Sisters, am a long-time Meditator of the breathe (8 years), and also study the Theravada school of thought. [I]<<1. Buddhism and Sikhism I think are largely similar, but they have a major difference that I find hard to reconcile. Buddhism (at least Theravadan and Zen) teaches that the existence of God can't be answered for sure.>>[/I] I would tend to be in agreement with yourself with respect to Sikhi and Buddhism being similar. My stance is that the Teachings that came through the Buddha are also found in the Guru Granth Sahib. The difference with regards to God and no-God is, at one level, but a semantic one. From my understanding Sikhs and Buddhists are both describing that Divinity is everywhere, and whilst Sikhs openly acknowledge it and perfectly comfortable with calling it God, Buddhists are, respectfully, indifferent to it. For illustration purposes, imagine a pool of water from which all of life and everything has appeared from. Sikhs would see that as Divine and call it God; Buddhists would say that that was merely performing its natural function. A further illustration, imagine someone you love, respect and admire. Sikhs would acknowledge that, Buddhists would see it too but say that it is just a person. Both acknowledge it and recognise the attributes but have different stances, but that is all they are at the end, simply stances. On a more practical level, I must admit that personally, the differences do begin to take effect over time. If I look at the person who I love in an indifferent way, which is not wholly incorrect when looked at from this perspective, one can see the cumulative effect. As a Sikh I naturally and rightly believe that that God is everywhere and there is a feeling of love, comfort, warmth, a strong sense of security as well as belonging that comes with it. When one is indifferent to it, it initially feels less then respectful to begin with, and then somewhat empty, and ultimately isolated as one progresses on the path. Having gone through this, I have now reached a happy medium where fully acknowledge God is everywhere and meditate, do Prayer & Ardas, and Sewa too. In Summary, Sikhi, at its most fundamental level recognizes, re-establishes, and fully acknowledges the most important relationship in life, which is with the Creator, Buddhist also see it, but are indiffent to the Creator. [I]<<and the same can be said for the soul.>>[/I] Personally I believe in soul as The Guru and previous Teachers taught and it intuitively makes sense to me. When on dies the spark of energy with you is extinguished and passes on in another Form, Rebirth as the Buddhists call it. That was the cause of you to be alive. There is a lot of debate about this even within Buddhism. Please look into Tathāgatagarbha - essentially that we already possess a seed, which when surrounded by the right conditions will flourish and allow us to become enlightened. Note how this not that different to what the Guru has taught except that Sikhs acknowledge that the seed is Divine in origin. [I]<<Instead the Buddha says that we should forget such questions, and instead focus on achieving Nirvana, as these questions impede our spiritual growth. Sikhi (as far as I am aware) states that our ultimate purpose is to merge with God, and reach Sach Khand.>>[/I] For Me, Sach Khand and Nirvana are essentially the same, once again semantics. "Sach Khand: The Realm Of Formless Truth ...After experiencing the fourth realm, he becomes Self-realized. Once a devotee attains Self-realization, he becomes situated in this final realm of Truth, the ultimate stage of Spiritual experience of linking with the Absolute. ... It's also called in the Gurbani Chauthaa Pada (Fourth State) because it is beyond three qualities of Maya.... Param Anand (Bliss), Jeevanmukti (living liberated)... state of absolute Peace and tranquility, and so on. It is a state of existence in which the Aatmaan of the individual is linked and absorbed in the Mool, like a drop of water in the ocean. ... At this point, the seeker has become one with his Mool (Source, Origin, Joti-Svaroopa...) within. Here, he identifies himself with the One True, Formless, Infinite Consciousness. Linked with his Origin, the Absolute Reality, his Soul links with the Spirit just as rivers merge with the ocean. This is the journey of an Spiritual aspirant. This journey begins from a material plane and ends at the Spiritual Plane. But, the SGGS asserts that those who have completed this journey are very "rare" in this world. Source: [URL]http://www.gurbani.org/articles/webart11.htm[/URL] [I]<<The problem is, I can see and understand the reasoning behind both of these positions, and I have a really hard time figuring out what to believe on this issue. How can I resolve this conflict?>>[/I] Ultimately practice is what matters. Sikhs, such as myself sincerely have a lot of love, respect and reverence for the Buddha and his teachings but ultimately place thier faith the Guru, Dharma and Sangat as His teachings were complete, recorded and finalized through The Guru. The Guru Granth Sahib has plurality at its heart and recognises that the teachings have been re-transmitted through a Noble Lineage which included Ram, Krishna and The Buddha, but recoginise that Enlightment will come through Nanak. Ākẖahi keṯe kīṯe buḏẖ. The many created Buddhas speak Sri Guru Granth Sahib Ang 6 Nānak kahai kahāvai so▫e. ||5||12|| Says Nanak, I speak as He causes me to speak. ||5||12|| Thanks and hope that helps, Lotus [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Questions & Answers
Questions From A Non-sikh
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top