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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="Hersh3" data-source="post: 222051" data-attributes="member: 25309"><p>Brahm is the reality/ existence from which the world arises and into which it dissolves. By definition, Brahm is outside of time “trikaal abadhitam”, space, experience, and reason. </p><p></p><p>Our Atma is identical to brahm. </p><p></p><p>Brahm is not to be worshiped (since it is us) but “realized”. </p><p></p><p>How and why brahm creates this universe, and how our physical and non physical (ideas, thoughts, etc.) existence connects to the Atma— these are explained consistently through the vedantic literature. However, the details are of mostly scholarly interest. </p><p></p><p>Vedant Hinduism is consciously not a religion. I have read somewhere here that it is ritualistic. As a matter of objective fact, vedant has no rituals. It seeks not to build any community or church or practice or power base. It is pure spiritual teaching— it’s sight is set on “mukti”, freedom from misguiding passions and illusions. </p><p></p><p>The central project of Vedant, its mission, is to translate parmathik staya, the highest truth, to vyavharik goal of improving human life. The theory is, when your selfish attachments are gone, and you see yourself as one with the whole, then selfless service comes naturally to you. </p><p></p><p>Vedant refers to Unpanishads, since they occur at the end of the Vedas. The central teaching of Vedant is that the world and the creator are one, non dual— hence Vedant teaches Advait. </p><p></p><p>Brahm is described as being satya-gyan-anant </p><p>The atma as sat-chit-anand</p><p>Worldly objects as asti-bhanti-priyam. The correspondence and hierarchy is clear (is you know the words). </p><p></p><p>The Atma, existent everywhere, is expressed as consciousness uniquely in the “mirror” of mind. Mind is the thought faculty of the brain— mind is the software on the hardware of brain. When your eyes apprehend an image, and the mind creates a thought (“realization”) corresponding to that image, then we become aware of that mental projection of the image through consciousness.</p><p></p><p>Consciousness is who we are. We are not our body, thoughts, emotions, perceptions, or memories. We are not our caste, gender, or occupation. We are consciousness. If you’re reading this, then your essential attribute is awareness. Not identity, senses, or intell. YOU are the awareness you have. </p><p></p><p>It common to confuse intelligence for consciousness. Intelligence is the ability to solve a problem. A knife cuts better than a human hand, and a chess computer plays chess better than us. However, intelligent systems are not conscious. </p><p></p><p>Nothing can detect consciousness. Since consciousness IS what detects all objects, there is nothing that can perceive consciousness.</p></blockquote><p></p>
[QUOTE="Hersh3, post: 222051, member: 25309"] Brahm is the reality/ existence from which the world arises and into which it dissolves. By definition, Brahm is outside of time “trikaal abadhitam”, space, experience, and reason. Our Atma is identical to brahm. Brahm is not to be worshiped (since it is us) but “realized”. How and why brahm creates this universe, and how our physical and non physical (ideas, thoughts, etc.) existence connects to the Atma— these are explained consistently through the vedantic literature. However, the details are of mostly scholarly interest. Vedant Hinduism is consciously not a religion. I have read somewhere here that it is ritualistic. As a matter of objective fact, vedant has no rituals. It seeks not to build any community or church or practice or power base. It is pure spiritual teaching— it’s sight is set on “mukti”, freedom from misguiding passions and illusions. The central project of Vedant, its mission, is to translate parmathik staya, the highest truth, to vyavharik goal of improving human life. The theory is, when your selfish attachments are gone, and you see yourself as one with the whole, then selfless service comes naturally to you. Vedant refers to Unpanishads, since they occur at the end of the Vedas. The central teaching of Vedant is that the world and the creator are one, non dual— hence Vedant teaches Advait. Brahm is described as being satya-gyan-anant The atma as sat-chit-anand Worldly objects as asti-bhanti-priyam. The correspondence and hierarchy is clear (is you know the words). The Atma, existent everywhere, is expressed as consciousness uniquely in the “mirror” of mind. Mind is the thought faculty of the brain— mind is the software on the hardware of brain. When your eyes apprehend an image, and the mind creates a thought (“realization”) corresponding to that image, then we become aware of that mental projection of the image through consciousness. Consciousness is who we are. We are not our body, thoughts, emotions, perceptions, or memories. We are not our caste, gender, or occupation. We are consciousness. If you’re reading this, then your essential attribute is awareness. Not identity, senses, or intell. YOU are the awareness you have. It common to confuse intelligence for consciousness. Intelligence is the ability to solve a problem. A knife cuts better than a human hand, and a chess computer plays chess better than us. However, intelligent systems are not conscious. Nothing can detect consciousness. Since consciousness IS what detects all objects, there is nothing that can perceive consciousness. [/QUOTE]
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