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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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Discussions
Interfaith Dialogues
Are The Important Scriptures Of World Religions, Simply Opinions?
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<blockquote data-quote="Tejwant Singh" data-source="post: 136850" data-attributes="member: 138"><p>Himmat Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Disagreements are part and parcel of the learning process. Gurbani shows us how our Gurus disagreed with people from other religions and expressed their reasons of disagreement. This proves how our Gurus were visionaries in human behaviour psychology especially in a tribal, patriarchal society they lived in at that time where disagreements were and still are a form of disrespect and insult especially when one disagrees with one's elders.</p><p></p><p>During our Guru's time, if one disagreed with the rulers, then he/she was slaughtered as history is its evidence. Our Gurus taught us how to start a conversation with those ones whom they had disagreements with especially at the time when sword was wielded at will. League of Nations by Woodrow Wilson and UN came hundreds of years later. Even during the G20 summit held in Seoul, South Korea this week, there was hardly any agreement. Boardrooms are filled with disagreements which help the companies to grow daily through consensus which is the natural consequence of disagreements provided all parties are willing and the objective is growth and improvement in any aspect.</p><p></p><p>What I am trying to say is that our visionary Gurus were ions ahead in their thought process and if we follow their teachings,we can improve ourselves as human beings and it is not an opinion but proven facts and practiced daily by all consensus seeking peoples and countries whether they are Sikhs or not. However, sadly to say that the honchos who control the panth through their self grabbed power and money in the guises of SGPC,DGMC and the Hukumnaamas through the Takhats have not grasped this wonderful concept.They have corrupted the essence of Sikhi which our Gurus had envisioned. We need a total overhaul from the top and it should be solely based on Gurmat ideals given to us in Sri Guru Granth Sahib Ji, our only Guru. </p><p></p><p>Our Gurus gave us the tools to start a conversation and also showed us how to control the five vices- kaam krodh,lobh, moh, hankaar- because we can not get rid of them as they are part of the human DNA. So, it is okay to be emotional.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>You write:</p><p></p><p>I agree with you that Hell, Heaven, Reincarnation are unproven facts, hence they are not part of Sikhi because they are based on subjective truths on which the dogmatic religions are based, unlike Sikhi which is based on objective reality. As I mentioned in my earlier posts to you that it seems that you at times find it difficult in your mind how to distinguish between Sikhi and other religions, and there IS a difference which I have tried to express.</p><p></p><p>Karma is again different than it is in the Hindu concept. Karma in Sikhi means,"we reap what we sow" in this life as reincarnation does not come in the equation. Hence, Karma in Sikhi is a proven fact.</p><p></p><p>I apologise, if I gave you that impression. I used the word <strong>WE</strong> which includes all of us.Afterall we are all humans and Sikhs- students, learners, seekers- which at times make us trip on our self created dust mounds piled under our rugs by us.</p><p></p><p>Thanks for the interesting interaction.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 136850, member: 138"] Himmat Singh ji, Guru Fateh. Disagreements are part and parcel of the learning process. Gurbani shows us how our Gurus disagreed with people from other religions and expressed their reasons of disagreement. This proves how our Gurus were visionaries in human behaviour psychology especially in a tribal, patriarchal society they lived in at that time where disagreements were and still are a form of disrespect and insult especially when one disagrees with one's elders. During our Guru's time, if one disagreed with the rulers, then he/she was slaughtered as history is its evidence. Our Gurus taught us how to start a conversation with those ones whom they had disagreements with especially at the time when sword was wielded at will. League of Nations by Woodrow Wilson and UN came hundreds of years later. Even during the G20 summit held in Seoul, South Korea this week, there was hardly any agreement. Boardrooms are filled with disagreements which help the companies to grow daily through consensus which is the natural consequence of disagreements provided all parties are willing and the objective is growth and improvement in any aspect. What I am trying to say is that our visionary Gurus were ions ahead in their thought process and if we follow their teachings,we can improve ourselves as human beings and it is not an opinion but proven facts and practiced daily by all consensus seeking peoples and countries whether they are Sikhs or not. However, sadly to say that the honchos who control the panth through their self grabbed power and money in the guises of SGPC,DGMC and the Hukumnaamas through the Takhats have not grasped this wonderful concept.They have corrupted the essence of Sikhi which our Gurus had envisioned. We need a total overhaul from the top and it should be solely based on Gurmat ideals given to us in Sri Guru Granth Sahib Ji, our only Guru. Our Gurus gave us the tools to start a conversation and also showed us how to control the five vices- kaam krodh,lobh, moh, hankaar- because we can not get rid of them as they are part of the human DNA. So, it is okay to be emotional.:-) You write: I agree with you that Hell, Heaven, Reincarnation are unproven facts, hence they are not part of Sikhi because they are based on subjective truths on which the dogmatic religions are based, unlike Sikhi which is based on objective reality. As I mentioned in my earlier posts to you that it seems that you at times find it difficult in your mind how to distinguish between Sikhi and other religions, and there IS a difference which I have tried to express. Karma is again different than it is in the Hindu concept. Karma in Sikhi means,"we reap what we sow" in this life as reincarnation does not come in the equation. Hence, Karma in Sikhi is a proven fact. I apologise, if I gave you that impression. I used the word [B]WE[/B] which includes all of us.Afterall we are all humans and Sikhs- students, learners, seekers- which at times make us trip on our self created dust mounds piled under our rugs by us. Thanks for the interesting interaction. Regards Tejwant Singh [/QUOTE]
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Are The Important Scriptures Of World Religions, Simply Opinions?
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