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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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Hard Talk
Taking One Liners Out Of Context From Gurbani To Allow Intellectual Independence?
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<blockquote data-quote="Harkiran Kaur" data-source="post: 207288" data-attributes="member: 18224"><p>Infact I have before. The Hindu view of reincarnation as you pointed out condones casteism. Transmigration is different. Though people often use the words interchangeably. </p><p>Sikhi teaches that all is ONE. Meaning that ultimate reality is formless ONE and unchanging. In other words all that truly exists is Waheguru. Everything else, manifests within that ONE. I shouldn't have to post shabads as these are basic knowledge. Though on Ang 736 you will find a shabad that compares this reality to a play, where Waheguru is the director of the play, and also playing the parts of ALL the characters (us). Meaning there really is only ONE universal consciousness behind everything. Ego (haume) identity is what makes us seem separate but that separateness is illusion. When the costumes are removed, we see there is only ONE (Waheguru) and it asks where did all these forms come from (since we know Waheguru is formless) but from this formlessness, comes ALL form. </p><p></p><p>These too, are basic Sikhi concepts. So when speaking of transmigration, we are not speaking of individual souls body hopping ala the typical thoughts of reincarnation. Instead, its the constant unfolding and progression of the ONE universal consciousness, Waheguru which is behind EVERY conscious entity on the planet. I have explained this before and you seem to keep jumping back to the Hindu version of body jumping of individual souls and that's not what Gurbani talks about at all. Though yes people do use the terms interchangeably. </p><p></p><p>I tried to explain it before as a dream. If I have a dream tonight, that I am a doctor trying to save a patient, was I any less the patient than I was the doctor? How about the operating table, the instruments, the nurses etc? They were ALL forms created WITHIN my own mind, so I was in essence ALL of them. But in reality, I was not even the doctor. I was the FORMLESS consciousness who conceived the entire dream. Though I have form outside of that dream, but ask yourself... what if this is another dream?</p><p></p><p>Since there is only ONE universal consciousness, then transmigration is not separate 'souls' going body hopping but it is the process of the ONE universal consciousness Waheguru experiencing every character within his Creation (and keep in mind the use of 'his' is only because english doesn't have a way to describe an entity or consciousness, without use of gender and 'it' doesn't sound good). </p><p></p><p>So yes, transmigration IS a Sikhi concept. But it's not the same as reincarnation as Hindus believe. And no caste has nothing to do with it. Anyway we have been through this before, I post the whole shabad, you disagree and change it to mean just some state of mind in psychology (like multiple personalities or something) and we end up just disagreeing on interpretation so it goes nowhere to keep doing it over and over.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 207288, member: 18224"] Infact I have before. The Hindu view of reincarnation as you pointed out condones casteism. Transmigration is different. Though people often use the words interchangeably. Sikhi teaches that all is ONE. Meaning that ultimate reality is formless ONE and unchanging. In other words all that truly exists is Waheguru. Everything else, manifests within that ONE. I shouldn't have to post shabads as these are basic knowledge. Though on Ang 736 you will find a shabad that compares this reality to a play, where Waheguru is the director of the play, and also playing the parts of ALL the characters (us). Meaning there really is only ONE universal consciousness behind everything. Ego (haume) identity is what makes us seem separate but that separateness is illusion. When the costumes are removed, we see there is only ONE (Waheguru) and it asks where did all these forms come from (since we know Waheguru is formless) but from this formlessness, comes ALL form. These too, are basic Sikhi concepts. So when speaking of transmigration, we are not speaking of individual souls body hopping ala the typical thoughts of reincarnation. Instead, its the constant unfolding and progression of the ONE universal consciousness, Waheguru which is behind EVERY conscious entity on the planet. I have explained this before and you seem to keep jumping back to the Hindu version of body jumping of individual souls and that's not what Gurbani talks about at all. Though yes people do use the terms interchangeably. I tried to explain it before as a dream. If I have a dream tonight, that I am a doctor trying to save a patient, was I any less the patient than I was the doctor? How about the operating table, the instruments, the nurses etc? They were ALL forms created WITHIN my own mind, so I was in essence ALL of them. But in reality, I was not even the doctor. I was the FORMLESS consciousness who conceived the entire dream. Though I have form outside of that dream, but ask yourself... what if this is another dream? Since there is only ONE universal consciousness, then transmigration is not separate 'souls' going body hopping but it is the process of the ONE universal consciousness Waheguru experiencing every character within his Creation (and keep in mind the use of 'his' is only because english doesn't have a way to describe an entity or consciousness, without use of gender and 'it' doesn't sound good). So yes, transmigration IS a Sikhi concept. But it's not the same as reincarnation as Hindus believe. And no caste has nothing to do with it. Anyway we have been through this before, I post the whole shabad, you disagree and change it to mean just some state of mind in psychology (like multiple personalities or something) and we end up just disagreeing on interpretation so it goes nowhere to keep doing it over and over. [/QUOTE]
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Hard Talk
Taking One Liners Out Of Context From Gurbani To Allow Intellectual Independence?
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