☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh Sikhi Sikhism
Understanding Sikhism
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Harry Haller" data-source="post: 201385" data-attributes="member: 14641"><p>Personally I would disagree, most religions are based on faith, I would actually turn that on its head and say Sikhism is one of the few religions not based on faith. </p><p></p><p></p><p></p><p>Is it possible that Nanak's God was never meant to be proven? In that case the question would never have arose that such an issue would need to be proven, thus, in my view, the lack of miracles in Sikhism. we have nothing to prove. </p><p></p><p></p><p>Again, turning this on its head, the lack of miracles, to me anyway, points towards a philosophy, because once again, there is nothing to prove. </p><p></p><p></p><p>Absolutely agree, pragmatism versus mysticism. </p><p></p><p></p><p></p><p>Does Sikhism have a mystical status? Should divine reality stay in the domain of the divine? </p><p></p><p></p><p></p><p>absolutely!</p><p></p><p></p><p></p><p>Now here is where I feel Vedic intrusion has corrupted the very foundations of Sikhism, Maya is a very Vedic word, unlike orifice or crevice, which are not very Vedic words, or bamboozle, which is quite a good word, but getting back to Maya, the concept that all is illusion around us, and that the reality is very different. I find Sikh thinking to be more focused on the individual than the surroundings, the concept of Maya in Sikhism points towards the false layers of personality which force us to act or think in a certain way that is not actually us at all. Sikhism points towards removing the layers of false personality to reveal the true personality, which then interprets our surroundings in a true way. Examples of such would be heightened perception, lateral thinking, wisdom, discretion and tact. Should the word Maya instead make the distinction between physical personality and divine personality?</p><p></p><p></p><p></p><p>agreed!</p><p></p><p></p><p></p><p>our arguments share similar foundations, I find this most agreeable, </p><p></p><p></p><p></p><p>and this, our arguments and thinking are very similar..</p><p></p><p></p><p></p><p>I think the more you know, the more you see. However, I do not feel this is divine wisdom, more growing and learning about oneself, the world, consonance, feeling ones own energy, feeling the energy within others, the energy that is Akal Purakh, Ik Ong Kar......, our arguments are actually the reverse of the others, you feel that first comes divine interaction, then wisdom, I feel it is wisdom first, then divine connection. </p><p></p><p></p><p></p><p>I find this too inward for a religion that was born out of a rejection of bells and whistles, and a desire to be pragmatic and questioning. That is not to say it is not true, I am just voicing my own opinion. One the one hand I fully understand it, but on the other hand, I feel it takes away from the grounded, innocence of Sikhism that I feel Guru Nanak tried to teach. </p><p></p><p></p><p></p><p>I think that this takes a lot from the Vedas, pointing towards the 10th eye, et al. </p><p></p><p></p><p></p><p>again we are are at 180 degrees here, I would say that </p><p></p><p>Questions of meaning and purpose of life are dealt conspicuously in the ordinary dynamics of life rather than the contemplative setting......</p><p></p><p></p><p></p><p>this screams at me to find my true personality. </p><p></p><p>Originalji, a beautiful and extremely well written post, and one that should be debated and discussed in my view, as it is the debate and discussion that makes writing it worthwhile, in my opinion. I thought it was a wonderful piece of writing, I hope you do not mind me playing devils advocate in an effort to get some good dialogue going.</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 201385, member: 14641"] Personally I would disagree, most religions are based on faith, I would actually turn that on its head and say Sikhism is one of the few religions not based on faith. Is it possible that Nanak's God was never meant to be proven? In that case the question would never have arose that such an issue would need to be proven, thus, in my view, the lack of miracles in Sikhism. we have nothing to prove. Again, turning this on its head, the lack of miracles, to me anyway, points towards a philosophy, because once again, there is nothing to prove. Absolutely agree, pragmatism versus mysticism. Does Sikhism have a mystical status? Should divine reality stay in the domain of the divine? absolutely! Now here is where I feel Vedic intrusion has corrupted the very foundations of Sikhism, Maya is a very Vedic word, unlike orifice or crevice, which are not very Vedic words, or bamboozle, which is quite a good word, but getting back to Maya, the concept that all is illusion around us, and that the reality is very different. I find Sikh thinking to be more focused on the individual than the surroundings, the concept of Maya in Sikhism points towards the false layers of personality which force us to act or think in a certain way that is not actually us at all. Sikhism points towards removing the layers of false personality to reveal the true personality, which then interprets our surroundings in a true way. Examples of such would be heightened perception, lateral thinking, wisdom, discretion and tact. Should the word Maya instead make the distinction between physical personality and divine personality? agreed! our arguments share similar foundations, I find this most agreeable, and this, our arguments and thinking are very similar.. I think the more you know, the more you see. However, I do not feel this is divine wisdom, more growing and learning about oneself, the world, consonance, feeling ones own energy, feeling the energy within others, the energy that is Akal Purakh, Ik Ong Kar......, our arguments are actually the reverse of the others, you feel that first comes divine interaction, then wisdom, I feel it is wisdom first, then divine connection. I find this too inward for a religion that was born out of a rejection of bells and whistles, and a desire to be pragmatic and questioning. That is not to say it is not true, I am just voicing my own opinion. One the one hand I fully understand it, but on the other hand, I feel it takes away from the grounded, innocence of Sikhism that I feel Guru Nanak tried to teach. I think that this takes a lot from the Vedas, pointing towards the 10th eye, et al. again we are are at 180 degrees here, I would say that Questions of meaning and purpose of life are dealt conspicuously in the ordinary dynamics of life rather than the contemplative setting...... this screams at me to find my true personality. Originalji, a beautiful and extremely well written post, and one that should be debated and discussed in my view, as it is the debate and discussion that makes writing it worthwhile, in my opinion. I thought it was a wonderful piece of writing, I hope you do not mind me playing devils advocate in an effort to get some good dialogue going. [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Understanding Sikhism
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top