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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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The Cab Driver - An Upbeat Story
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<blockquote data-quote="Ishna" data-source="post: 202944" data-attributes="member: 2709"><p>Dear Original Ji</p><p></p><p>Thank you for taking the time for such a reply. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p></p><p></p><p>I'm sorry but I don't understand "dhur ki bani I" and "man ki bani I". My knowledge of Punjabi/Gurbani language is quite limited.</p><p></p><p>Our state of mind is how we interact with and relate to the world. It is part of the mind-body-spirit trilogy. Without a mind, we would be automatons.</p><p></p><p>To my mind, those paurhis of Japji Sahib broadly paint this picture:</p><ol> <li data-xf-list-type="ol">We find ourselves in this physical world. Here we make our paths. This creation is real, not an illusion.</li> <li data-xf-list-type="ol">Here, we can learn from so many sources, and the best learning is spiritual wisdom.</li> <li data-xf-list-type="ol">When you learn spiritual wisdom, things start to make sense. You start to hear the naad, i.e. perceive (with your mind, intuition, heart) the reality, the rhyme and reason to life and the universe.</li> <li data-xf-list-type="ol">You become humbled with this spiritual wisdom, and blossom with it. In fact: <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%A4%E0%A8%BF%E0%A8%A5%E0%A9%88" target="_blank">ਤਿਥੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%98%E0%A9%9C%E0%A9%80%E0%A8%90" target="_blank">ਘੜੀਐ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B8%E0%A9%81%E0%A8%B0%E0%A8%A4%E0%A8%BF" target="_blank">ਸੁਰਤਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AE%E0%A8%A4%E0%A8%BF" target="_blank">ਮਤਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AE%E0%A8%A8%E0%A8%BF" target="_blank">ਮਨਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AC%E0%A9%81%E0%A8%A7%E0%A8%BF" target="_blank">ਬੁਧਿ </a>॥ The intuitive consciousness, intellect and understanding of the mind are shaped there.</li> <li data-xf-list-type="ol">Then you know what to do, you can act with fearlessness, confidence and contentment, conquer your thieves.</li> <li data-xf-list-type="ol">Finally you can see nothing but Naam, you can act in nothing but hukam, you see reality for what it is, like Nirankar does, because you realise there is nothing but Akaal Purakh and that you and everything else is nothing but It.</li> </ol><p>This is no 'mere mental exercise'. It is, as I've said a hundred times before, <strong><em>holistic</em></strong>.</p><p></p><p>I did not invent the manmukh vs gurmukh states - it is there in the Gurbani. A manmukh is someone who can't/won't learn from Guru Sahib and put what they learn into action. A gurmukh is the opposite.</p><p></p><p>And I can't dichotomise the soul and the mind - there is no individual soul.</p><p></p><p></p><p></p><p>With respect, I don't understand the relevance of your tuks here.</p><p></p><p></p><p></p><p>I hope this doesn't happen to me then, because I don't want to be a dribbling vegetable.</p><p></p><p></p><p></p><p style="margin-left: 20px"><strong>Metaphysics</strong> is a traditional branch of <a href="https://en.wikipedia.org/wiki/Philosophy" target="_blank">philosophy</a> concerned with explaining the fundamental nature of <a href="https://en.wikipedia.org/wiki/Being" target="_blank">being</a> and the <a href="https://en.wikipedia.org/wiki/World" target="_blank">world</a> that encompasses it,<a href="https://en.wikipedia.org/wiki/Metaphysics#cite_note-BECA-1" target="_blank">[1]</a> although the term is not easily defined.<a href="https://en.wikipedia.org/wiki/Metaphysics#cite_note-2" target="_blank">[2]</a> Traditionally, metaphysics attempts to answer two basic questions in the broadest possible terms:<a href="https://en.wikipedia.org/wiki/Metaphysics#cite_note-3" target="_blank">[3]</a></p> <ol style="margin-left: 20px"> <li data-xf-list-type="ol">Ultimately, what <em>is there</em>?</li> <li data-xf-list-type="ol">What <em>is it like</em>?</li> </ol><p></p><p></p><p></p><p>Yes, everything, including Maya, is within Akaal Purakh, There can be no other place. You don't find an ocean wave without it being in the ocean.</p><p></p><p></p><p></p><p>How can anything be separated if we just agreed it is all part and parcel. This is the stumbling block, my friend. There is no unique, individual soul that is separated from its home; there is no home to go to - everything is already in place. The separation is metaphorical to describe how we *think* we are separate - going home/meeting the other half/being ravaged by the Husband Lord is when you <strong><em>break through the veil of illusion and see the reality right here and now</em></strong>,</p><p></p><p></p><p></p><p>Gurbani is the inspired word of those who have torn the veil. They know, and they teach, and they know that what they say is true and that only Nirankar is doing the speaking.</p><p></p><p></p><p></p><p>But there is no soul, so moot point. This body is like a glove, and Akaal purakh is the hand inside the glove. Akaal Purakh is also the glove. Mind. Blown.</p><p></p><p>According to Gurbani there can be nothing else, nothing separate. Where does this idea of a unique little ball of non-material consciousness, existing in some other place that is not of Akaal, come from? <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite3" alt=":(" title="Frown :(" loading="lazy" data-shortname=":(" /></p><p></p><p></p><p></p><p>Then what use is Gurbani if we can't learn from it? For sure, book smarts are not street smarts, and we have to walk the walk, not just talk the talk, to really experience and understand.</p><p></p><p></p><p></p><p>Perhaps, but this kind of wording doesn't seem to pluck my mental strings. But that might just be personal taste. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>I hope I have not offended you or hurt your sentiments with my direct communication, Jio. That is certainly not my intention.</p></blockquote><p></p>
[QUOTE="Ishna, post: 202944, member: 2709"] Dear Original Ji Thank you for taking the time for such a reply. :) I'm sorry but I don't understand "dhur ki bani I" and "man ki bani I". My knowledge of Punjabi/Gurbani language is quite limited. Our state of mind is how we interact with and relate to the world. It is part of the mind-body-spirit trilogy. Without a mind, we would be automatons. To my mind, those paurhis of Japji Sahib broadly paint this picture: [LIST=1] [*]We find ourselves in this physical world. Here we make our paths. This creation is real, not an illusion. [*]Here, we can learn from so many sources, and the best learning is spiritual wisdom. [*]When you learn spiritual wisdom, things start to make sense. You start to hear the naad, i.e. perceive (with your mind, intuition, heart) the reality, the rhyme and reason to life and the universe. [*]You become humbled with this spiritual wisdom, and blossom with it. In fact: [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%A4%E0%A8%BF%E0%A8%A5%E0%A9%88']ਤਿਥੈ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%98%E0%A9%9C%E0%A9%80%E0%A8%90']ਘੜੀਐ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B8%E0%A9%81%E0%A8%B0%E0%A8%A4%E0%A8%BF']ਸੁਰਤਿ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AE%E0%A8%A4%E0%A8%BF']ਮਤਿ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AE%E0%A8%A8%E0%A8%BF']ਮਨਿ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AC%E0%A9%81%E0%A8%A7%E0%A8%BF']ਬੁਧਿ [/URL]॥ The intuitive consciousness, intellect and understanding of the mind are shaped there. [*]Then you know what to do, you can act with fearlessness, confidence and contentment, conquer your thieves. [*]Finally you can see nothing but Naam, you can act in nothing but hukam, you see reality for what it is, like Nirankar does, because you realise there is nothing but Akaal Purakh and that you and everything else is nothing but It. [/LIST] This is no 'mere mental exercise'. It is, as I've said a hundred times before, [B][I]holistic[/I][/B]. I did not invent the manmukh vs gurmukh states - it is there in the Gurbani. A manmukh is someone who can't/won't learn from Guru Sahib and put what they learn into action. A gurmukh is the opposite. And I can't dichotomise the soul and the mind - there is no individual soul. With respect, I don't understand the relevance of your tuks here. I hope this doesn't happen to me then, because I don't want to be a dribbling vegetable. [INDENT][B]Metaphysics[/B] is a traditional branch of [URL='https://en.wikipedia.org/wiki/Philosophy']philosophy[/URL] concerned with explaining the fundamental nature of [URL='https://en.wikipedia.org/wiki/Being']being[/URL] and the [URL='https://en.wikipedia.org/wiki/World']world[/URL] that encompasses it,[URL='https://en.wikipedia.org/wiki/Metaphysics#cite_note-BECA-1'][1][/URL] although the term is not easily defined.[URL='https://en.wikipedia.org/wiki/Metaphysics#cite_note-2'][2][/URL] Traditionally, metaphysics attempts to answer two basic questions in the broadest possible terms:[URL='https://en.wikipedia.org/wiki/Metaphysics#cite_note-3'][3][/URL] [LIST=1] [*]Ultimately, what [I]is there[/I]? [*]What [I]is it like[/I]? [/LIST][/INDENT] Yes, everything, including Maya, is within Akaal Purakh, There can be no other place. You don't find an ocean wave without it being in the ocean. How can anything be separated if we just agreed it is all part and parcel. This is the stumbling block, my friend. There is no unique, individual soul that is separated from its home; there is no home to go to - everything is already in place. The separation is metaphorical to describe how we *think* we are separate - going home/meeting the other half/being ravaged by the Husband Lord is when you [B][I]break through the veil of illusion and see the reality right here and now[/I][/B], Gurbani is the inspired word of those who have torn the veil. They know, and they teach, and they know that what they say is true and that only Nirankar is doing the speaking. But there is no soul, so moot point. This body is like a glove, and Akaal purakh is the hand inside the glove. Akaal Purakh is also the glove. Mind. Blown. According to Gurbani there can be nothing else, nothing separate. Where does this idea of a unique little ball of non-material consciousness, existing in some other place that is not of Akaal, come from? :( Then what use is Gurbani if we can't learn from it? For sure, book smarts are not street smarts, and we have to walk the walk, not just talk the talk, to really experience and understand. Perhaps, but this kind of wording doesn't seem to pluck my mental strings. But that might just be personal taste. :) I hope I have not offended you or hurt your sentiments with my direct communication, Jio. That is certainly not my intention. [/QUOTE]
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