☀️ 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
Social Lounge
Articles
Reincarnation / Transmigration: Revisited & Re-explored
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="Original" data-source="post: 211841" data-attributes="member: 14400"><p>..that is very much evolution ! but like all things, "change" is fundamental and evolution is no exception. It's time for the theory of Darwinian evolution to "evolve" to Nanak's evolution, meaning, human transformation to spiritual through a process called Sikh. Nanak says, 'as you think so you become', think good therefore and become good. Moreover, human to surrender mind to an ideology of metaphysical existence.</p><p></p><p>..that's one way of looking at it, albeit, inconsistent with ideological and theoretical thinking of the faith Sikh. I think what is important here is that you're making sense of it in your own way - great !</p><p></p><p>..okay, but surely this "now" is preceded and succeeded at either end by something, is it not ?</p><p></p><p>..being "good n perfect" by Nanak's standard is acceptable insofar, a belief system, but what of the non-believers, what standard must they accord to since morality isn't objective? And, who sets those standards?</p><p></p><p>..think of them as states of being, comparable to the three states of consciousness, conscious [today], subconscious [yday] and unconscious [tmoro]. And, since there exists a relationship [general relativity] of a liner cause-and-effect mechanism, yesterday n tomorrow form part of the human experience. Pathfinder today is different from the Pathfinder yday [say 10 years back]. Spiritual and intellectual maturity comes with the passage of time, hence,<strong> <span style="color: #ff00ff">yesterday</span></strong> and <strong><span style="color: #ff00ff">tomorrow</span></strong> indispensable. Moral being, yday n tomorrow are part of the human condition that cannot be eliminated, but yes, "transcended".</p><p></p><p>..from a spiritual perspective that's well n good, but because you're on the physical plane [Earth] you're chained to the evolutionary modes of perception, conception, space, time, cause n effect. As part of the human condition you cannot shake them off even if you wanted to. The question here would be to ask is, what "moment" ?. Nanak would have us believe of the moment where there is none of the above baggage, meaning, fourth state of being. That of course, is a state of the contemplative you, meaning, the transcendence.</p><p></p><p>..without making it a game of words, let us understand the word "privilege" and see why Sikh thought render human birth a privilege.</p><p></p><p>Given there exists a <strong>general</strong> relationship between the creator [Sovereign God, meaning, ruler] and creation [say humans, subordinates], by virtue thereof a <strong>"particular"</strong> relationship of master-servant comes into operation automatically. That is not to say, such a relationship doesn't exist between the creator n the rest of creation, no, but as far as we know, no other creature "willfully" binds itself to such subordinated disposition. Hence, human birth a <strong>privilege</strong> of a kind to serve the Creator, from a theoretical perspective.</p><p></p><p>In the Sikh sense of the word merger would mean "liberation" from what is otherwise a prison [this world]. Theoretically speaking, Sikhism doctrine is of a teleological view, both purpose-meaning of life are clearly defined.</p><p></p><p>..only if they knew of separation in the spiritual sense of the word separation?</p><p></p><p>...page 644 of SGGSJ, think human form a privilege to merge with "amrit" within, the same is denied to animals on account deficient conglomeration [ghar he main amrit bharpoor ha......].</p><p></p><p>..what if you are the commander and this perhaps is a refreshers course ?</p><p></p><p>..in that case, let us not exacerbate any further and call it a day since humankind is depreciative of such an endowment.</p><p></p><p>..but we both see, right ? wear my shades [khalsa] and see the difference. Just as a 3D movie cannot be truly viewed without the necessary apparatus neither can life be seen from within a perspective that has special choreographic effects.</p><p></p><p>...its about time to become "hukam"- hence, the merger. This would take away the duality of you n me, this n that and just be "Pathfinder", noun [meaning, nam] and no more the adjective, "finding".</p><p></p><p>..this is a blessing [meaning, gur Prasad] by the grace of Guru !</p><p></p><p>...the beautiful you will see the beautiful me because the inner eye is opening. It is the connection with the word that manifests in such choreographically designed environment. There is value to be had in what you write, meaning, you're sum1 special.</p><p></p><p>Take care - until we communicate again !</p><p>CIAO</p></blockquote><p></p>
[QUOTE="Original, post: 211841, member: 14400"] ..that is very much evolution ! but like all things, "change" is fundamental and evolution is no exception. It's time for the theory of Darwinian evolution to "evolve" to Nanak's evolution, meaning, human transformation to spiritual through a process called Sikh. Nanak says, 'as you think so you become', think good therefore and become good. Moreover, human to surrender mind to an ideology of metaphysical existence. ..that's one way of looking at it, albeit, inconsistent with ideological and theoretical thinking of the faith Sikh. I think what is important here is that you're making sense of it in your own way - great ! ..okay, but surely this "now" is preceded and succeeded at either end by something, is it not ? ..being "good n perfect" by Nanak's standard is acceptable insofar, a belief system, but what of the non-believers, what standard must they accord to since morality isn't objective? And, who sets those standards? ..think of them as states of being, comparable to the three states of consciousness, conscious [today], subconscious [yday] and unconscious [tmoro]. And, since there exists a relationship [general relativity] of a liner cause-and-effect mechanism, yesterday n tomorrow form part of the human experience. Pathfinder today is different from the Pathfinder yday [say 10 years back]. Spiritual and intellectual maturity comes with the passage of time, hence,[B] [COLOR=#ff00ff]yesterday[/COLOR][/B] and [B][COLOR=#ff00ff]tomorrow[/COLOR][/B] indispensable. Moral being, yday n tomorrow are part of the human condition that cannot be eliminated, but yes, "transcended". ..from a spiritual perspective that's well n good, but because you're on the physical plane [Earth] you're chained to the evolutionary modes of perception, conception, space, time, cause n effect. As part of the human condition you cannot shake them off even if you wanted to. The question here would be to ask is, what "moment" ?. Nanak would have us believe of the moment where there is none of the above baggage, meaning, fourth state of being. That of course, is a state of the contemplative you, meaning, the transcendence. ..without making it a game of words, let us understand the word "privilege" and see why Sikh thought render human birth a privilege. Given there exists a [B]general[/B] relationship between the creator [Sovereign God, meaning, ruler] and creation [say humans, subordinates], by virtue thereof a [B]"particular"[/B] relationship of master-servant comes into operation automatically. That is not to say, such a relationship doesn't exist between the creator n the rest of creation, no, but as far as we know, no other creature "willfully" binds itself to such subordinated disposition. Hence, human birth a [B]privilege[/B] of a kind to serve the Creator, from a theoretical perspective. In the Sikh sense of the word merger would mean "liberation" from what is otherwise a prison [this world]. Theoretically speaking, Sikhism doctrine is of a teleological view, both purpose-meaning of life are clearly defined. ..only if they knew of separation in the spiritual sense of the word separation? ...page 644 of SGGSJ, think human form a privilege to merge with "amrit" within, the same is denied to animals on account deficient conglomeration [ghar he main amrit bharpoor ha......]. ..what if you are the commander and this perhaps is a refreshers course ? ..in that case, let us not exacerbate any further and call it a day since humankind is depreciative of such an endowment. ..but we both see, right ? wear my shades [khalsa] and see the difference. Just as a 3D movie cannot be truly viewed without the necessary apparatus neither can life be seen from within a perspective that has special choreographic effects. ...its about time to become "hukam"- hence, the merger. This would take away the duality of you n me, this n that and just be "Pathfinder", noun [meaning, nam] and no more the adjective, "finding". ..this is a blessing [meaning, gur Prasad] by the grace of Guru ! ...the beautiful you will see the beautiful me because the inner eye is opening. It is the connection with the word that manifests in such choreographically designed environment. There is value to be had in what you write, meaning, you're sum1 special. Take care - until we communicate again ! CIAO [/QUOTE]
Insert quotes…
Verification
Post reply
Social Lounge
Articles
Reincarnation / Transmigration: Revisited & Re-explored
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