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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="Original" data-source="post: 215626" data-attributes="member: 14400"><p>Harkiran Kaur Ji</p><p></p><p>Your writing reflects your wisdom. You are an exalted personage within the spiritual sense of the word "wisdom". Post #12 says it all save few add-on's and it is to this end [add-on's] that I now venture, trusting you the reader to repose some confidence in my accuracy.</p><p></p><p>...can we call it chance ? I mean the uncertainty principle ! This will then make sense when you read it in conjunction with SGGSJ.</p><p></p><p>correct ! And, this I AM [Exodus 3:14] uses this physical body as a vehicle to experience the "subjective" sense of the self that we call "i am, me, my". So what we have is a big I AM [objective, absolute, God] manifesting in the small i am [subjective self, me, i, my, HKJ] to generate<strong> conscious </strong>experience [is moment, conscious observer] for otherwise there is no way of confirming the existence of the big I AM [Ekonkar, God]. </p><p></p><p>Allow me to expand a little further ! </p><p></p><p>This conscious observer is the mind [i am, self] and forever on the run thinking n believing this illusionary world to be the real world. Guru Ji is trying to pull him back and saying, this is not the real world, "hey mind, you're part of the whole and the whole is I AM" [441, SGGSJ]. </p><p></p><p>..of course it does ! Guru Ji on page 139, SGGSJ confirms it, thus: to see without eyes, hear without ears, walk without feet, speak without tongue. What does that tell you ? no body -more below*</p><p></p><p>...I beg to differ. Scientists explain that the self must be the collective property of the neurons in your brain, which have mostly stayed with you throughout life [current] and which will cease to exist after you die and hence, the reason you can't remember past life. This bundle of neurons have made a permanent home within your bodily frame that has given rise to a subjective sense of self-hood and labelled it HKJ. This HKJ bundle is so unique that it cannot occupy two places at the same time in any given space [as opposed to two events occurring at the same time in two different locations in space, hence, the prerequisite of a conscious observer], and therefore can only recall experiences which the bundle has gone through within that HKJ frame [body].</p><p></p><p>..the observer is I AM [alive forever]. The you, the HKJ was a human experience of the spiritual being that has no name, no shape and is beyond communication. We cannot ascribe any properties, qualities to something that IS an existence. It is inconceivable. If one was to write, it will be relative and not real.</p><p></p><p></p><p></p><p>..look what the mystic poet Rumi writes: </p><p></p><p>As long as you do not die while living</p><p>How will you obtain true benefit ?</p><p>Therefore, die and come out of your body.</p><p>You have died many times, yet still you remain behind the veil</p><p>For the method of dying you did not learn.</p><p></p><p>Lord Krishna says to Arjun: you have died many deaths before which you remember not' [Bhagvad Gita].</p><p></p><p></p><p>..death is conquered when you have mastered the art of dying. Paul say "I die daily" [I Corinthians 15:31]. Sikh spiritual [nam simran] is to that end where the soul learns to leave the body. The conscious mind having experienced an out of body existence soon learns to detach from physical phenomenon </p><p></p><p>* the shabd on page 139, SGGSJ goes on to say, 'speaking without tongue is dying while alive, O Nanak, realize this and meet the husband ' is testament to the death of the body and the survival of the soul. The subjective self [mind] needs to experience this in order to exit the wheel of 84.</p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>.</p></blockquote><p></p>
[QUOTE="Original, post: 215626, member: 14400"] Harkiran Kaur Ji Your writing reflects your wisdom. You are an exalted personage within the spiritual sense of the word "wisdom". Post #12 says it all save few add-on's and it is to this end [add-on's] that I now venture, trusting you the reader to repose some confidence in my accuracy. ...can we call it chance ? I mean the uncertainty principle ! This will then make sense when you read it in conjunction with SGGSJ. correct ! And, this I AM [Exodus 3:14] uses this physical body as a vehicle to experience the "subjective" sense of the self that we call "i am, me, my". So what we have is a big I AM [objective, absolute, God] manifesting in the small i am [subjective self, me, i, my, HKJ] to generate[B] conscious [/B]experience [is moment, conscious observer] for otherwise there is no way of confirming the existence of the big I AM [Ekonkar, God]. Allow me to expand a little further ! This conscious observer is the mind [i am, self] and forever on the run thinking n believing this illusionary world to be the real world. Guru Ji is trying to pull him back and saying, this is not the real world, "hey mind, you're part of the whole and the whole is I AM" [441, SGGSJ]. ..of course it does ! Guru Ji on page 139, SGGSJ confirms it, thus: to see without eyes, hear without ears, walk without feet, speak without tongue. What does that tell you ? no body -more below* ...I beg to differ. Scientists explain that the self must be the collective property of the neurons in your brain, which have mostly stayed with you throughout life [current] and which will cease to exist after you die and hence, the reason you can't remember past life. This bundle of neurons have made a permanent home within your bodily frame that has given rise to a subjective sense of self-hood and labelled it HKJ. This HKJ bundle is so unique that it cannot occupy two places at the same time in any given space [as opposed to two events occurring at the same time in two different locations in space, hence, the prerequisite of a conscious observer], and therefore can only recall experiences which the bundle has gone through within that HKJ frame [body]. ..the observer is I AM [alive forever]. The you, the HKJ was a human experience of the spiritual being that has no name, no shape and is beyond communication. We cannot ascribe any properties, qualities to something that IS an existence. It is inconceivable. If one was to write, it will be relative and not real. ..look what the mystic poet Rumi writes: As long as you do not die while living How will you obtain true benefit ? Therefore, die and come out of your body. You have died many times, yet still you remain behind the veil For the method of dying you did not learn. Lord Krishna says to Arjun: you have died many deaths before which you remember not' [Bhagvad Gita]. ..death is conquered when you have mastered the art of dying. Paul say "I die daily" [I Corinthians 15:31]. Sikh spiritual [nam simran] is to that end where the soul learns to leave the body. The conscious mind having experienced an out of body existence soon learns to detach from physical phenomenon * the shabd on page 139, SGGSJ goes on to say, 'speaking without tongue is dying while alive, O Nanak, realize this and meet the husband ' is testament to the death of the body and the survival of the soul. The subjective self [mind] needs to experience this in order to exit the wheel of 84. . [/QUOTE]
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