☀️ 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
Interfaith Dialogues
Are The Important Scriptures Of World Religions, Simply Opinions?
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="sunmukh" data-source="post: 136996" data-attributes="member: 11050"><p>Ek OnKaar Sat NaamDear Jasleen Kaur ji</p><p></p><p>Gurfateh ji</p><p></p><p></p><p></p><p></p><p></p><p>Agreed. </p><p></p><p></p><p></p><p></p><p></p><p></p><p>Agreed, although I would also say it does not matter what the nature of a supreme power is. Faith that there is such a higher power is all that is required. </p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>I am neither suggesting Guru Nanak Dev Ji was lying or not lying. There is no reason for me to suggest he was lying and I do not believe he was, so I do not need to or wish to. Advice on conduct is based on historic and current knowledge of effects of human behaviour, how individuals’ conduct affects and individual, and how it affect society, and also on how collective actions affect individuals and society as a whole. Guru Sahiban had knowledge of such behaviour and of deeds, and hence is based on experiential or observed matters of fact, or effectively truth . This is not disputed in any way. What is suggested is that knowledge of the creator, or a higher force, was no more known than by any other members of any other faiths. Any comments on such aspects ought, IMHO, to be treated as opinion and perceptions on the part of the relevant authors. This does not mean does not have to have faith in the perceptions expressed. Having faith transforms a person. It changes the persons’ state of mind altogether. One can have hope when there is no cause for hope, and one can undertake actions that may otherwise appear unrealistic. The faith does not have to be built on any form of truth at all. </p><p></p><p></p><p></p><p></p><p></p><p></p><p>I am still a bit bitter about this fact, but I don’t think I have lost the slightest faith in Sri Guru Granth Sahib ji. It has in fact strengthened it considerably, as I see Guru as the only real reliable source of spiritual guidance, and unlike humans, actions of the Guru will not deviate from outward expressions of equality. </p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>Exactly. Thank you. Now why couldn’t I say that so succinctly ? </p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>All thoughts are rooted in the mind. When perceptions are not based on fact, they are the consequence of an amalgam of thoughts processes which are subject to outside influences, as well as being the outcome of creative thought based on experiences. This to me represents somebody’s imagination. It is based on a variant mixture of knowledge, experiences, traumas, achievements, analysis and creative thinking. It produces a perception which may or may not be based on fact, or on an intermediate level of fact. </p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>You are fully entitled to seek any from of clarification you request, and I will try to reply. I may struggle at times, as I have to go to work, sleep etc. There is some resentment that people who claim to the outside world to be tolerant, are at times not so tolerant of opinion within its circles. I am beginning to accept it though, and Sri Guru Granth Sahib ji helps me to accept. </p><p></p><p></p><p></p><p></p><p></p><p></p><p>Agreed, but that is not what is obvious to the western world.. Additionally there really is an increasing form of Guru worship, extending from circling of Guru ji a number of times by some, more elaborate manji sahibs/chananis and building of sachkhands. </p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>Very much so. Thank you for your patience and the positive feedback.</p><p></p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 136996, member: 11050"] Ek OnKaar Sat NaamDear Jasleen Kaur ji Gurfateh ji Agreed. Agreed, although I would also say it does not matter what the nature of a supreme power is. Faith that there is such a higher power is all that is required. I am neither suggesting Guru Nanak Dev Ji was lying or not lying. There is no reason for me to suggest he was lying and I do not believe he was, so I do not need to or wish to. Advice on conduct is based on historic and current knowledge of effects of human behaviour, how individuals’ conduct affects and individual, and how it affect society, and also on how collective actions affect individuals and society as a whole. Guru Sahiban had knowledge of such behaviour and of deeds, and hence is based on experiential or observed matters of fact, or effectively truth . This is not disputed in any way. What is suggested is that knowledge of the creator, or a higher force, was no more known than by any other members of any other faiths. Any comments on such aspects ought, IMHO, to be treated as opinion and perceptions on the part of the relevant authors. This does not mean does not have to have faith in the perceptions expressed. Having faith transforms a person. It changes the persons’ state of mind altogether. One can have hope when there is no cause for hope, and one can undertake actions that may otherwise appear unrealistic. The faith does not have to be built on any form of truth at all. I am still a bit bitter about this fact, but I don’t think I have lost the slightest faith in Sri Guru Granth Sahib ji. It has in fact strengthened it considerably, as I see Guru as the only real reliable source of spiritual guidance, and unlike humans, actions of the Guru will not deviate from outward expressions of equality. Exactly. Thank you. Now why couldn’t I say that so succinctly ? All thoughts are rooted in the mind. When perceptions are not based on fact, they are the consequence of an amalgam of thoughts processes which are subject to outside influences, as well as being the outcome of creative thought based on experiences. This to me represents somebody’s imagination. It is based on a variant mixture of knowledge, experiences, traumas, achievements, analysis and creative thinking. It produces a perception which may or may not be based on fact, or on an intermediate level of fact. You are fully entitled to seek any from of clarification you request, and I will try to reply. I may struggle at times, as I have to go to work, sleep etc. There is some resentment that people who claim to the outside world to be tolerant, are at times not so tolerant of opinion within its circles. I am beginning to accept it though, and Sri Guru Granth Sahib ji helps me to accept. Agreed, but that is not what is obvious to the western world.. Additionally there really is an increasing form of Guru worship, extending from circling of Guru ji a number of times by some, more elaborate manji sahibs/chananis and building of sachkhands. Very much so. Thank you for your patience and the positive feedback. Sat Sri Akal [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
Are The Important Scriptures Of World Religions, Simply Opinions?
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