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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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Why Did God Give Us Personalities If He Has None Himself?
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<blockquote data-quote="passingby" data-source="post: 152091" data-attributes="member: 13860"><p>Something needs to be said here about the Advaitic ideas presented here. Ever since these ideas were first spread in west in last century they have been 'fashionable' amongst many a spiritual discussions. But most often they are just borrowed from common currency devoid of value and do nothing more that look good on paper.</p><p>Most certainly 'I' am not the Creator. The I-ness which is me and the idea of me being the separate individual certainly did not create the universe or even my own body for that matter. When the child is in a mother's womb his thinking does not create either his body or the environment he is in. Yes modern researches indicate that there is some mental activity even in the womb and that foetus actively responds to stimuli from the outside but it can safely and confidently be said that there is no thinking or imagining creating its universe, or outer environment or even its own body. One could take an example of other forms of mammals for this matter too.</p><p>Almost all Indian religious traditions including the Bhakti tradition do agree and accept the concept of 'Parbrahma', the single original substance creating everything. Gurbani accepts this idea too as well as the idea of 'Maya' or Illusion. </p><p>BUT its important to understand that its not the individual I-ness which is the Original Substance or the creator. The I-ness itself has been said to be the cause of Illusion! And this I-ness or sense of being a separate individual (which is me the person) is clearly NOT the Creator and simply 'entertaining' this idea is harmful and misleading. At the very least it does nothing, nothing at all for any genuine progress. Whatever that progress is, is superficial and is not enduring.</p><p>The people who walked the path of Advaita, Swami Vivekananda or Swami Ramatirtha did not attain anything just by entertaining these thoughts. There was a well trodden, ancient journey behind the achievement, a Sadhana.</p><p></p><p>Gurbani's path is a path of Sadhana too. Guru Nanak says:</p><p> </p><p>In order to stress that True Realisation of Oneness of existence is 'no mean feat' (so to say) Guru ji further says:</p><p> </p><p>Thats the test, if the I-ness, if the sense of being an individual is still there, then the game has not been won yet.</p><p>Guru ji himself did Sadhna before spreading the message. It was only after doing 'bhaari tapasya' that he won the game, so to say.</p><p></p><p>In my personal view Gurbani's path is better and higher because if ego has to remain its better that it remains as a slave to the Lord. This helps prevent it from thinking that it itself is the Lord!</p></blockquote><p></p>
[QUOTE="passingby, post: 152091, member: 13860"] Something needs to be said here about the Advaitic ideas presented here. Ever since these ideas were first spread in west in last century they have been 'fashionable' amongst many a spiritual discussions. But most often they are just borrowed from common currency devoid of value and do nothing more that look good on paper. Most certainly 'I' am not the Creator. The I-ness which is me and the idea of me being the separate individual certainly did not create the universe or even my own body for that matter. When the child is in a mother's womb his thinking does not create either his body or the environment he is in. Yes modern researches indicate that there is some mental activity even in the womb and that foetus actively responds to stimuli from the outside but it can safely and confidently be said that there is no thinking or imagining creating its universe, or outer environment or even its own body. One could take an example of other forms of mammals for this matter too. Almost all Indian religious traditions including the Bhakti tradition do agree and accept the concept of 'Parbrahma', the single original substance creating everything. Gurbani accepts this idea too as well as the idea of 'Maya' or Illusion. BUT its important to understand that its not the individual I-ness which is the Original Substance or the creator. The I-ness itself has been said to be the cause of Illusion! And this I-ness or sense of being a separate individual (which is me the person) is clearly NOT the Creator and simply 'entertaining' this idea is harmful and misleading. At the very least it does nothing, nothing at all for any genuine progress. Whatever that progress is, is superficial and is not enduring. The people who walked the path of Advaita, Swami Vivekananda or Swami Ramatirtha did not attain anything just by entertaining these thoughts. There was a well trodden, ancient journey behind the achievement, a Sadhana. Gurbani's path is a path of Sadhana too. Guru Nanak says: In order to stress that True Realisation of Oneness of existence is 'no mean feat' (so to say) Guru ji further says: Thats the test, if the I-ness, if the sense of being an individual is still there, then the game has not been won yet. Guru ji himself did Sadhna before spreading the message. It was only after doing 'bhaari tapasya' that he won the game, so to say. In my personal view Gurbani's path is better and higher because if ego has to remain its better that it remains as a slave to the Lord. This helps prevent it from thinking that it itself is the Lord! [/QUOTE]
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