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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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Different Types of Liberation (Mukti)
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<blockquote data-quote="Sikh Theology" data-source="post: 226224" data-attributes="member: 27410"><p>Taken from: <a href="https://substack.com/home/post/p-154425030" target="_blank">What is the Highest Form of Liberation?</a></p><p></p><p>Mukti: This state is attained by that fortunate soul who, having fully seen and understood the True Guru, becomes a complete devotee of the Guru's household and takes the Gurmantar and initiation from there. By taking the Gurmantar and continuously practicing the teachings of Gurmat, he immerses his body and mind in this practice and thereby achieves the salvation of his soul within. He attains the immense knowledge of self-realization and ultimately achieves complete liberation. </p><p></p><p>The liberation described by Gurmat is distinct from the liberation described by other doctrines. According to Gurmat, liberation is not merely about ending one's existence or freeing the soul from the body. Many have labeled liberation as merely escaping the painful body. For them, liberation can only occur with the destruction of the physical body. Others consider reaching heavens or paradises as liberation. This too is liberation by a lesser measure according to Gurmat. Liberation is not just about escaping self-imposed miseries, nor is it about achieving a detached state from nature, nor is it the state of isolation in Yoga philosophy, nor the empty ego-brahmhood of Vedanta, nor the renunciation of all desires in Buddhism leading to Nirvana, nor the Jain method of nonviolence to all living beings to achieve a high state. Simply moving beyond the cycle of birth and death is not true liberation either. </p><p></p><p>According to Gurmat, all these forms of liberation are merely superficial. Gurmukhs (those who follow the Guru's teachings) have transcended this kind of liberation. Gurmukhs, as true swans, while awake in this body, behold the boundless divine light, partake in the food of the divine name, become one with the all-pervading Vaheguru, serve at the feet of the divine, and become liberated while living. Only those who see the divine light within this body truly achieve the ultimate liberation as per Gurmat. Living detached from the world like the lotus in water, practicing the true essence of the divine name, such individuals are truly liberated according to Gurmat. This supreme state can only be attained through service and surrender at the Guru's feet. The service in Gurmat is such that the liberation it brings is not imaginary, speculative, or theoretical; the mind witnesses this light within, fully convinces itself of its reality, and all delusions are dispelled, leading to visible salvation. In the Guru's house, countless Gurmukhs have attained such salvation. Salvation has come, is coming, and will come only through the praises and hymns of Gurmat, through the company of saints, devotees, and Gurmukhs, and not otherwise. Their primary goal is to attain the Supreme Being, and they do not seek any liberation devoid of this divine attainment.</p></blockquote><p></p>
[QUOTE="Sikh Theology, post: 226224, member: 27410"] Taken from: [URL="https://substack.com/home/post/p-154425030"]What is the Highest Form of Liberation?[/URL] Mukti: This state is attained by that fortunate soul who, having fully seen and understood the True Guru, becomes a complete devotee of the Guru's household and takes the Gurmantar and initiation from there. By taking the Gurmantar and continuously practicing the teachings of Gurmat, he immerses his body and mind in this practice and thereby achieves the salvation of his soul within. He attains the immense knowledge of self-realization and ultimately achieves complete liberation. The liberation described by Gurmat is distinct from the liberation described by other doctrines. According to Gurmat, liberation is not merely about ending one's existence or freeing the soul from the body. Many have labeled liberation as merely escaping the painful body. For them, liberation can only occur with the destruction of the physical body. Others consider reaching heavens or paradises as liberation. This too is liberation by a lesser measure according to Gurmat. Liberation is not just about escaping self-imposed miseries, nor is it about achieving a detached state from nature, nor is it the state of isolation in Yoga philosophy, nor the empty ego-brahmhood of Vedanta, nor the renunciation of all desires in Buddhism leading to Nirvana, nor the Jain method of nonviolence to all living beings to achieve a high state. Simply moving beyond the cycle of birth and death is not true liberation either. According to Gurmat, all these forms of liberation are merely superficial. Gurmukhs (those who follow the Guru's teachings) have transcended this kind of liberation. Gurmukhs, as true swans, while awake in this body, behold the boundless divine light, partake in the food of the divine name, become one with the all-pervading Vaheguru, serve at the feet of the divine, and become liberated while living. Only those who see the divine light within this body truly achieve the ultimate liberation as per Gurmat. Living detached from the world like the lotus in water, practicing the true essence of the divine name, such individuals are truly liberated according to Gurmat. This supreme state can only be attained through service and surrender at the Guru's feet. The service in Gurmat is such that the liberation it brings is not imaginary, speculative, or theoretical; the mind witnesses this light within, fully convinces itself of its reality, and all delusions are dispelled, leading to visible salvation. In the Guru's house, countless Gurmukhs have attained such salvation. Salvation has come, is coming, and will come only through the praises and hymns of Gurmat, through the company of saints, devotees, and Gurmukhs, and not otherwise. Their primary goal is to attain the Supreme Being, and they do not seek any liberation devoid of this divine attainment. [/QUOTE]
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