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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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Hard Talk
Action Against Those Honoring Ragi Likely
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<blockquote data-quote="Tejwant Singh" data-source="post: 121202" data-attributes="member: 138"><p><span style="font-family: 'Verdana'">Arshi ji,</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">Guru Fateh.</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">You write:</span></p><p><span style="font-family: 'Verdana'"></span></p><p>Arshi ji,</p><p></p><p>Gurbani has taught me to give the benefit of the doubt to others rather than doubting their actions. I will just leave it to that what I have put in <strong>bold</strong> above.</p><p></p><p>I am glad to know that , however under the same token you also claimed in another post that you are a said,"<span style="font-size: 10px"><strong><span style="color: #001f4b"><span style="font-family: 'Verdana'">True, I am a sucker for Sakhis but only as long as they deliver a message, a moral in line with Gurmat."</span></span></strong></span></p><p></p><p></p><p><span style="font-size: 10px"><span style="color: #001f4b"><span style="font-family: 'Verdana'">SGGS is a stand alone tool box. it needs no Sakhis to justify anything in it and secondly how Guru Har Rai not being forgiving but being a punisher- as you believe in the Sakhi, </span></span></span><span style="font-size: 10px"><strong><span style="color: #001f4b"><span style="font-family: 'Verdana'">delivers a message, a moral in line with Gurmat. </span></span></strong><span style="color: #001f4b"><span style="font-family: 'Verdana'">It seems quite contradictory to the behaviour of one who has attained sehaj.</span></span></span></p><p><span style="font-size: 10px"><span style="color: #001f4b"><span style="font-family: 'Verdana'"></span></span></span></p><p>I agree with you. My High School teacher used to say ," why things should be easy" whenever we complained about the difficulty or the challenges of learning. I have not had any formal training either. My first thought or as I call it thinking aloud came in Oct. of 2001 after the happening of 9-11. So, I am much more a novice in this than you are.</p><p></p><p></p><p>I do not regret anything in the past because I believe in Ik Ong Kaar's hukam. The Source decided about my quest. I never have any say in it.</p><p></p><p>Knowledge is always good and that is the meaning of being a Sikh but for anyone of us to claim what our Dasam Pita wrote is nothing but second guessing him which is not in my realm of understanding of Gurbani. The fact is that Bhai Gurdas' vaarans were not added in the SGGS by our Gurus and then we claim that our Gurus said that his vaarans are the key to understanding Gurbani as if SGGS were under lock and key. Gurbani gives us the tools for critical thinking. Believing in the above, as many do is second guessing our Gurus.Having said that Bhai Gurdas' poetry is quite interesting. Bhai Vir Singh was a great scholar and in fact a close friend of my grand father and Prof. Puran Singh was my grand dad's - Pita ji's first cousin, his Bhua's son. When he returned from Japan as a Buddhist, Pita ji, along with Bhai Vir Singh ji were instrumental in bringing him back to the Sikhi fold.</p><p></p><p>I beg to differ with you. Politics- Miri is part and parcel of spirituality- Piri. Miri- Piri are two tracks on which the Gurmat trains run. Without one or the other Gurmat train has no way to move ahead.</p><p></p><p><span style="font-family: 'Verdana'">. </span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">Please forgive my bluntness but Sikhi is not a faith but a way of life for me. Faith makes people blind. Sikhi helps us open our inner eyes. Sikhi is not a religion either. Organised religions demand external impositions where as Sikhi breeds internal manifestation.</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'"></span>Thanks for doing that. This is the true essence of interaction in which I believe in too.</p><p></p><p>I am sorry to say but it gives the impression that you did not read the reasoning given in my missive about the Sakhi and also you missed the whole point what Dr. I.J. Singh is trying to make.</p><p></p><p>Dr. I.J. Singh is a good friend of mine and we interact via emails and telephone calls quite often. I sent him our interaction about the Sakhi and asked him the same. If you PM me your email address, I can send you my email to him and also ask him if I can divulge anything from his because he did mention that he agrees with me and the two Sakhis were not part of the original draft. </p><p></p><p>I was a bit surprised when you seized the moment and were quick to mention just one thing from the whole essay and that is about Ram Rai's Sakhi whereas his wonderful essay is the blue print on Miri. I was surprised to see that a Sikh scholar like you did not comment anything at all on the main theme of his essay.</p><p></p><p> I have posted my response on Sikhchic.com regarding the Dr. I.J. Singh's essay.</p><p></p><p></p><p>I agree with you but each characteristic does not mean contradiction of Gurmat ideals but the compliment and evolution of them with time that only happened in Sikhi which is the pragmatic way of life and did not stop in time unlike other religions who offered nothing but dogmas which stopped in that time zone. No dogmatic religion needs any successors. The fight,hatred, disdain and the division between Sunnis and Shias is the proof of that.</p><p></p><p>Your above statement confirms that you are a sucker for Sakhis whether they compliment Gurmat ideals or not.</p><p></p><p>Again, this is nothing but a speculation and a blind belief in something which has nothing to do with Sikhi.</p><p></p><p>The best example is our modern day Ardaas which we blindly believe in and recite all the times. Did our Gurus use this Ardaas?For me this is the true distortion of Gurbani and we do it several times a day. There are some threads on this forum on which this is discussed in details.</p><p></p><p>It is interesting to notice that you are comparing the Sakhi of our Gurus with the life of Prof. Sahib. I have no idea what kind of Gurmat ideal it is based on or what Gurmat lesson does it serve? Feuds in the family are very common. Even if I had known about any feud in any famous person's life, it is not my right to talk about it. It does not serve any purpose.</p><p></p><p>Once again you are showing how Sakhis and these kinds of stories are important for you. For me they do not serve any purpose. Understanding Gurbani is our only goal. Rest is all meaningless to me. </p><p></p><p>As Sikhi is all about learning, I am a anxiously waiting for your insightful essays.</p><p></p><p></p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 121202, member: 138"] [FONT=Verdana][/FONT][FONT=Verdana][/FONT][FONT=Verdana]Arshi ji,[/FONT] [FONT=Verdana] Guru Fateh.[/FONT] [FONT=Verdana] You write: [/FONT] Arshi ji, Gurbani has taught me to give the benefit of the doubt to others rather than doubting their actions. I will just leave it to that what I have put in [B]bold[/B] above. I am glad to know that , however under the same token you also claimed in another post that you are a said,"[SIZE=2][B][COLOR=#001f4b][FONT=Verdana]True, I am a sucker for Sakhis but only as long as they deliver a message, a moral in line with Gurmat."[/FONT][/COLOR][/B][/SIZE] [SIZE=2][COLOR=#001f4b][FONT=Verdana]SGGS is a stand alone tool box. it needs no Sakhis to justify anything in it and secondly how Guru Har Rai not being forgiving but being a punisher- as you believe in the Sakhi, [/FONT][/COLOR][/SIZE][SIZE=2][B][COLOR=#001f4b][FONT=Verdana]delivers a message, a moral in line with Gurmat. [/FONT][/COLOR][/B][COLOR=#001f4b][FONT=Verdana]It seems quite contradictory to the behaviour of one who has attained sehaj. [/FONT][/COLOR][/SIZE] I agree with you. My High School teacher used to say ," why things should be easy" whenever we complained about the difficulty or the challenges of learning. I have not had any formal training either. My first thought or as I call it thinking aloud came in Oct. of 2001 after the happening of 9-11. So, I am much more a novice in this than you are. [B][FONT=Verdana][/FONT][/B] I do not regret anything in the past because I believe in Ik Ong Kaar's hukam. The Source decided about my quest. I never have any say in it. Knowledge is always good and that is the meaning of being a Sikh but for anyone of us to claim what our Dasam Pita wrote is nothing but second guessing him which is not in my realm of understanding of Gurbani. The fact is that Bhai Gurdas' vaarans were not added in the SGGS by our Gurus and then we claim that our Gurus said that his vaarans are the key to understanding Gurbani as if SGGS were under lock and key. Gurbani gives us the tools for critical thinking. Believing in the above, as many do is second guessing our Gurus.Having said that Bhai Gurdas' poetry is quite interesting. Bhai Vir Singh was a great scholar and in fact a close friend of my grand father and Prof. Puran Singh was my grand dad's - Pita ji's first cousin, his Bhua's son. When he returned from Japan as a Buddhist, Pita ji, along with Bhai Vir Singh ji were instrumental in bringing him back to the Sikhi fold. I beg to differ with you. Politics- Miri is part and parcel of spirituality- Piri. Miri- Piri are two tracks on which the Gurmat trains run. Without one or the other Gurmat train has no way to move ahead. [FONT=Verdana]. Please forgive my bluntness but Sikhi is not a faith but a way of life for me. Faith makes people blind. Sikhi helps us open our inner eyes. Sikhi is not a religion either. Organised religions demand external impositions where as Sikhi breeds internal manifestation. [/FONT]Thanks for doing that. This is the true essence of interaction in which I believe in too. I am sorry to say but it gives the impression that you did not read the reasoning given in my missive about the Sakhi and also you missed the whole point what Dr. I.J. Singh is trying to make. Dr. I.J. Singh is a good friend of mine and we interact via emails and telephone calls quite often. I sent him our interaction about the Sakhi and asked him the same. If you PM me your email address, I can send you my email to him and also ask him if I can divulge anything from his because he did mention that he agrees with me and the two Sakhis were not part of the original draft. I was a bit surprised when you seized the moment and were quick to mention just one thing from the whole essay and that is about Ram Rai's Sakhi whereas his wonderful essay is the blue print on Miri. I was surprised to see that a Sikh scholar like you did not comment anything at all on the main theme of his essay. I have posted my response on Sikhchic.com regarding the Dr. I.J. Singh's essay. [I][FONT=Verdana][/FONT][/I][FONT=Verdana][/FONT] I agree with you but each characteristic does not mean contradiction of Gurmat ideals but the compliment and evolution of them with time that only happened in Sikhi which is the pragmatic way of life and did not stop in time unlike other religions who offered nothing but dogmas which stopped in that time zone. No dogmatic religion needs any successors. The fight,hatred, disdain and the division between Sunnis and Shias is the proof of that. Your above statement confirms that you are a sucker for Sakhis whether they compliment Gurmat ideals or not. Again, this is nothing but a speculation and a blind belief in something which has nothing to do with Sikhi. The best example is our modern day Ardaas which we blindly believe in and recite all the times. Did our Gurus use this Ardaas?For me this is the true distortion of Gurbani and we do it several times a day. There are some threads on this forum on which this is discussed in details. It is interesting to notice that you are comparing the Sakhi of our Gurus with the life of Prof. Sahib. I have no idea what kind of Gurmat ideal it is based on or what Gurmat lesson does it serve? Feuds in the family are very common. Even if I had known about any feud in any famous person's life, it is not my right to talk about it. It does not serve any purpose.[FONT=Verdana][/FONT] Once again you are showing how Sakhis and these kinds of stories are important for you. For me they do not serve any purpose. Understanding Gurbani is our only goal. Rest is all meaningless to me.[B][FONT=Verdana][/FONT][/B] As Sikhi is all about learning, I am a anxiously waiting for your insightful essays. Thanks & regards Tejwant Singh [/QUOTE]
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