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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 Tenth Gate, The Dasam Dwaar
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<blockquote data-quote="Original" data-source="post: 208708" data-attributes="member: 14400"><p>Dearest Harry - sorry for the long delay, been busy !</p><p></p><p>..you didn't ! you said something like, 'I don't think I'm even a Sikh'. This was said a while back when fists were flying, doors slammed and poor HKJ was at the receiving end !</p><p></p><p>..yeah, I concede ! you're the modified and the latest edition. I'm out and you're in, thank God !</p><p></p><p><strong>..wow </strong>! if you consider yourself to be a Sikh then I'm the<span style="color: #ff0080"> <span style="color: #ff0000">little red ridding hood</span></span> dressed up as the big bad wolf enroute to meet grandma ! come on H - it's not the subjective sense of the self that defines who we are, it's what we do that determines our <strong>true being</strong>. What is it that you do that defines the Sikh you ? Surely, not the human characterstics of compassion, empathy and the do good be good generics of the everyday jo blogg, for that'll be human nature and everyone is a champion. No, it has to be something more fundamental and a specific measure of the word "Sikh" with which you can identify and acclaim being a Sikh, mere lip service is insufficent. That's like wearing Manchester United's T-Shirt and acclaiming to be a football player !</p><p></p><p>..naam n tenth gate are two different terms. Where the former a "source" of all known/unknown phenomena [say God], the latter is a spiritual numerical coordinate on the human body, located between the eye brows around the front cortex of the brain and succeeding as it were, the nine known physical cooordinates, namely, ears, nostrils...and so forth. The world of nam is an existence which is <span style="color: #ff00ff">"live"</span> in the <strong>physical </strong>world, as well as, in the <strong>metaphysical</strong> world. Sikh spiritual is to an end where the<span style="color: #ff00ff"> "live"</span> connection can be had in the metaphysical world [anhad shabd] by the adept in the physical world [here n now] by the grace of God [Gur Prasad]. Whereas, the tenth gate is considered to be the<span style="color: #0080ff"> "stargate" </span>to the metaphysical world, a coordinating point of entry to the unknown worlds of the soul. The spiritual travellers of the ancient past have named it "dasam dwar". In other words, a spiritual sign post saying, "welcome to spiritual excursions - hereinafter is the realm of the soul, the permanent home".</p><p></p><p>..tell me, what's north of the North Pole?</p><p></p><p>Honestly speaking, it wasn't reasoning from parallel case [analogy] but more of a descriptive account, which is different from but analogous to the point in question, namely, personal, mystical n spiritual and why each must qualify in their own domain as independent of one another.</p><p></p><p>..this was on my part a metaphor to show how "reality n truth" differ. That is to say, the moon in the sky at night is real but the reflections in numerious water holes on surface Earth are not real by the same measure of the word real. However, it is insufficenet to dismiss them as having non existence on account being mere reflections. Similarly, personal, mystical and spiritual, also qualify to be treated and studied as having independent existence. It was to this end a metaphor, I used.</p><p></p><p>..can you draw me a round square or, find me a marriedbachlor; they are words aren't they ? What I meant was that the use of formal logic [linear cause n effect] is likely to create a paradox beacuse its intrinsically designed that way. For example, philosophers have argued, why create something [mystical experiences] and not provide language to express it ? Fair point ! And since, there is no short n curly answer but a conclusion that, since the organic relationship [expressing experience] exists in a dialectical setting, giving rise to as it were, 'this caused that...' one is likely to come stuck at a point in time where all sorts of reasoning collapes for not having a solid foundation in the first place, which by virute and defintion is a must for any logical calculations. That is to say, if one's starting point is something unknown [God], and one's conclusion and intermediate steps are made of the unknown, how can the resulting consistency ever by any manner of means become knowledge ?</p><p></p><p>..no two observers of the one phenomena will have ditto results, why ? Because of their vantage point and since God is ineffable, all attempts to capture with words will be in vain.</p><p></p><p>The spiritual science of the soul has its own language just as grammer and science of letters have their own. And, just as you would learn grammer n science of letters from basics, so would you learn the language of the spiritual science as you progress and mature. And just as you can feel the breeze by sitting close to the sea and warmth by sitting close to a fire, so can you feel the spiritual vibes when sitting close to Sri Guru Granth Sahib - try it !</p><p></p><p>..bani is spiritual ! and spiritual is something that cannot be found over the internet or in external observances, but within - Sikhism suggests various mechanisims - starting with basic human characterestics such as, compassion, empathy, etc and then preparing the mind to "listen" to the "guru". Thereafter, Guru Ji moves in and the mind is silenced forever, how ? The mind is but a spark of the big flame God and merges, ceases to be independent but becomes the enjoyer of the bliss that God is. Bani is music to the ears, light to the eyes, food for the soul and abode of Akal Purakh.</p><p></p><p>..what is not a state of nam ?</p><p></p><p>..you're a beautiful individual trying to make sense of it all. So did I once. I don't know kundalini and wish not to, I don't know the tenth gate but believe it so, I don't know a great deal others profess to know, but I'm happy not knowing. I am my Guru Ji's Sikh, that I do know and that is all I want to know. What I know today is what my mother taught me from day dot, "waheguru satnam" and that is what I have passed on to my children, no more no less.</p><p></p><p>As regards spiritual excursions, they are beyond explanation. What I experience and go through in life can only be found in SGGSJ. The only way to sum it up is like Bhagat Kabir Ji said, "even if the seven seas were my ink, all the trees were my pens and the entire planet my paper, even then I can only express an iota of your being my lord".</p><p></p><p>Have a good day ! Until then be good -</p><p></p><p>Ciao</p></blockquote><p></p>
[QUOTE="Original, post: 208708, member: 14400"] Dearest Harry - sorry for the long delay, been busy ! ..you didn't ! you said something like, 'I don't think I'm even a Sikh'. This was said a while back when fists were flying, doors slammed and poor HKJ was at the receiving end ! ..yeah, I concede ! you're the modified and the latest edition. I'm out and you're in, thank God ! [B]..wow [/B]! if you consider yourself to be a Sikh then I'm the[COLOR=#ff0080] [COLOR=#ff0000]little red ridding hood[/COLOR][/COLOR] dressed up as the big bad wolf enroute to meet grandma ! come on H - it's not the subjective sense of the self that defines who we are, it's what we do that determines our [B]true being[/B]. What is it that you do that defines the Sikh you ? Surely, not the human characterstics of compassion, empathy and the do good be good generics of the everyday jo blogg, for that'll be human nature and everyone is a champion. No, it has to be something more fundamental and a specific measure of the word "Sikh" with which you can identify and acclaim being a Sikh, mere lip service is insufficent. That's like wearing Manchester United's T-Shirt and acclaiming to be a football player ! ..naam n tenth gate are two different terms. Where the former a "source" of all known/unknown phenomena [say God], the latter is a spiritual numerical coordinate on the human body, located between the eye brows around the front cortex of the brain and succeeding as it were, the nine known physical cooordinates, namely, ears, nostrils...and so forth. The world of nam is an existence which is [COLOR=#ff00ff]"live"[/COLOR] in the [B]physical [/B]world, as well as, in the [B]metaphysical[/B] world. Sikh spiritual is to an end where the[COLOR=#ff00ff] "live"[/COLOR] connection can be had in the metaphysical world [anhad shabd] by the adept in the physical world [here n now] by the grace of God [Gur Prasad]. Whereas, the tenth gate is considered to be the[COLOR=#0080ff] "stargate" [/COLOR]to the metaphysical world, a coordinating point of entry to the unknown worlds of the soul. The spiritual travellers of the ancient past have named it "dasam dwar". In other words, a spiritual sign post saying, "welcome to spiritual excursions - hereinafter is the realm of the soul, the permanent home". ..tell me, what's north of the North Pole? Honestly speaking, it wasn't reasoning from parallel case [analogy] but more of a descriptive account, which is different from but analogous to the point in question, namely, personal, mystical n spiritual and why each must qualify in their own domain as independent of one another. ..this was on my part a metaphor to show how "reality n truth" differ. That is to say, the moon in the sky at night is real but the reflections in numerious water holes on surface Earth are not real by the same measure of the word real. However, it is insufficenet to dismiss them as having non existence on account being mere reflections. Similarly, personal, mystical and spiritual, also qualify to be treated and studied as having independent existence. It was to this end a metaphor, I used. ..can you draw me a round square or, find me a marriedbachlor; they are words aren't they ? What I meant was that the use of formal logic [linear cause n effect] is likely to create a paradox beacuse its intrinsically designed that way. For example, philosophers have argued, why create something [mystical experiences] and not provide language to express it ? Fair point ! And since, there is no short n curly answer but a conclusion that, since the organic relationship [expressing experience] exists in a dialectical setting, giving rise to as it were, 'this caused that...' one is likely to come stuck at a point in time where all sorts of reasoning collapes for not having a solid foundation in the first place, which by virute and defintion is a must for any logical calculations. That is to say, if one's starting point is something unknown [God], and one's conclusion and intermediate steps are made of the unknown, how can the resulting consistency ever by any manner of means become knowledge ? ..no two observers of the one phenomena will have ditto results, why ? Because of their vantage point and since God is ineffable, all attempts to capture with words will be in vain. The spiritual science of the soul has its own language just as grammer and science of letters have their own. And, just as you would learn grammer n science of letters from basics, so would you learn the language of the spiritual science as you progress and mature. And just as you can feel the breeze by sitting close to the sea and warmth by sitting close to a fire, so can you feel the spiritual vibes when sitting close to Sri Guru Granth Sahib - try it ! ..bani is spiritual ! and spiritual is something that cannot be found over the internet or in external observances, but within - Sikhism suggests various mechanisims - starting with basic human characterestics such as, compassion, empathy, etc and then preparing the mind to "listen" to the "guru". Thereafter, Guru Ji moves in and the mind is silenced forever, how ? The mind is but a spark of the big flame God and merges, ceases to be independent but becomes the enjoyer of the bliss that God is. Bani is music to the ears, light to the eyes, food for the soul and abode of Akal Purakh. ..what is not a state of nam ? ..you're a beautiful individual trying to make sense of it all. So did I once. I don't know kundalini and wish not to, I don't know the tenth gate but believe it so, I don't know a great deal others profess to know, but I'm happy not knowing. I am my Guru Ji's Sikh, that I do know and that is all I want to know. What I know today is what my mother taught me from day dot, "waheguru satnam" and that is what I have passed on to my children, no more no less. As regards spiritual excursions, they are beyond explanation. What I experience and go through in life can only be found in SGGSJ. The only way to sum it up is like Bhagat Kabir Ji said, "even if the seven seas were my ink, all the trees were my pens and the entire planet my paper, even then I can only express an iota of your being my lord". Have a good day ! Until then be good - Ciao [/QUOTE]
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