☀️ 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: 137037" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p>Jasleen Kaur Ji</p><p> </p><p>Gurfateh Ji</p><p> </p><p>I am sorry for intermingling posts with unrelated discontentment issues, I will try harder to keep on track.</p><p> </p><p>With regards to Waheguru being the supreme saadhsangat, I do not see any contradiction. When one has faith in Waheguru ji then one has to beleive Waheguru will guide one, and "He" is receivng feedback as well. It is two way interaction and so is sangat. Is this opinion ? Of course it is, but I can still put full faith in it, just as I can still put full faith in whatever is written in SGGS ji, whether it seems like opinion to me, or seems like truth. I don't know what Truth really is - only the Creator knows this, and I believe Guru Sahiban and Bhagats are pointing to the same _ they did not know. However, this does not in any way rule out the ability to put faith into anything what one wishes to believe. It is mind control to produce a state of mind in which a nirankaar/formless Lord constantly abides with one. By surrender to such a belief, all doubts are removed and all the vedic aspects like rituals, worship to stones etc are all rationalised into one simple belief that Ik Ong Kaar is all around and is with one all the time as well, and will be with one hereafter as well, but one's fate is always in His hands (ie subject to His grace, kirpa) . There is no fear of death,no need to engage in complex rituals, pilgrimages etc etc. Accepting that humans form concepts without knowledge, but can still put faith into so formed concepts is a very strong tool indeed. This leads to a fearless, carefree spirit. Gurus/Bhagats did not care if somone else did not believe the same (ie followers of other religions during times of Gurus/Bhagats did not beleive the same). They could only think in this novel carefree attitude because they say everthing to date was based on lack of knowledge (of the Creator). As this was the case, they could also do likewise, rewrite the books exactly to fit the concept that they wanted. Worshipping a stone probably did cause doubt, as did making a pilgrimage, as did never pointing feet towards Mecca, and so and so forth. So they sorted out what they needed, and ensured that there was a rational pragmatic concept that they could put full faith into. This is incredible use of what is now derogotarily termed manmat, to forge a system that can withstand any doubts that might otherwise arise. The minds of humans has been used to create a rational faith. Other religions were also created by human minds but were seen by Bhagats and Guru Sahiban to be flawed. </p><p> </p><p>I am not here to pick out flaws in SGGS ji and am not looking for them either, so respectfully decline to answer your question to point out aspects that are untrue. Whether there is truth or untruth does not matter, as combined it is a very rational way to put faith in a creator, stay contented, and find inner peace. However people who do not see the object will look outside and will try to shield Guru Ji, instead of using Guru ji to forge and mould their inner minds, to create the virtues and traits one visualises as desirable.</p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 137037, member: 11050"] Ek OnKaar Sat Naam Jasleen Kaur Ji Gurfateh Ji I am sorry for intermingling posts with unrelated discontentment issues, I will try harder to keep on track. With regards to Waheguru being the supreme saadhsangat, I do not see any contradiction. When one has faith in Waheguru ji then one has to beleive Waheguru will guide one, and "He" is receivng feedback as well. It is two way interaction and so is sangat. Is this opinion ? Of course it is, but I can still put full faith in it, just as I can still put full faith in whatever is written in SGGS ji, whether it seems like opinion to me, or seems like truth. I don't know what Truth really is - only the Creator knows this, and I believe Guru Sahiban and Bhagats are pointing to the same _ they did not know. However, this does not in any way rule out the ability to put faith into anything what one wishes to believe. It is mind control to produce a state of mind in which a nirankaar/formless Lord constantly abides with one. By surrender to such a belief, all doubts are removed and all the vedic aspects like rituals, worship to stones etc are all rationalised into one simple belief that Ik Ong Kaar is all around and is with one all the time as well, and will be with one hereafter as well, but one's fate is always in His hands (ie subject to His grace, kirpa) . There is no fear of death,no need to engage in complex rituals, pilgrimages etc etc. Accepting that humans form concepts without knowledge, but can still put faith into so formed concepts is a very strong tool indeed. This leads to a fearless, carefree spirit. Gurus/Bhagats did not care if somone else did not believe the same (ie followers of other religions during times of Gurus/Bhagats did not beleive the same). They could only think in this novel carefree attitude because they say everthing to date was based on lack of knowledge (of the Creator). As this was the case, they could also do likewise, rewrite the books exactly to fit the concept that they wanted. Worshipping a stone probably did cause doubt, as did making a pilgrimage, as did never pointing feet towards Mecca, and so and so forth. So they sorted out what they needed, and ensured that there was a rational pragmatic concept that they could put full faith into. This is incredible use of what is now derogotarily termed manmat, to forge a system that can withstand any doubts that might otherwise arise. The minds of humans has been used to create a rational faith. Other religions were also created by human minds but were seen by Bhagats and Guru Sahiban to be flawed. I am not here to pick out flaws in SGGS ji and am not looking for them either, so respectfully decline to answer your question to point out aspects that are untrue. Whether there is truth or untruth does not matter, as combined it is a very rational way to put faith in a creator, stay contented, and find inner peace. However people who do not see the object will look outside and will try to shield Guru Ji, instead of using Guru ji to forge and mould their inner minds, to create the virtues and traits one visualises as desirable. 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