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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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<blockquote data-quote="Tejwant Singh" data-source="post: 119123" data-attributes="member: 138"><p>Sikhi is based on truthful living. SGGS, our only Guru gives us tools so that we can keep ourselves in check 24-7 so that introspection and self examinations do not become the rugs under which we throw our inner dirt. If we open the SGGS randomly on any page, it warns us and also reminds us about the mound of our inner grime that we have been sweeping under the rug will make us trip with the result that we will fall flat on our own faces.</p><p></p><p>If Bhindrawale was not good for Sikhi from certain aspects, then it should be discussed openly sans bias. It has been said that he made many, many of the lost youth take Khandei de Pahul, which is a good thing. But the truthful living demands from us to find out what these people did or are doing as Sikhs after having taken Khandei de Pahul or was this just something which turned into a Sikh dogma by Bhindrawale?</p><p></p><p>As mentioned above that truthful living is the only way no matter what odds are stacked up against us. Just giving khandei de pahul is not enough if it is not backed by deeds. It rather becomes a disgrace.</p><p></p><p>We know that our Gurus used shastars against tyranny and taught us the same. But, one thing I still fail to understand is that why would Bhindrawale flaunt arms and wear them unashamedly at Darbaar Sahib? What threat did he face in the beginning when he and his cohorts paraded around carrying rifles at the most sacred place of Sikhi which has four doors to invite all humanity?</p><p></p><p> Was this just a sanctimonious gesture to flaunt the outer might where as our Gurus showed us through their own sacrifices about the strength and the power of the inner might?</p><p></p><p>History shows that he came into the picture thanks to Indira Gandhi, the tyrant, a woman who would have liked to be a king. </p><p></p><p>Needless to say that he abused his power especially at a place where the parkash of Adi Granth took place for the first time, the place of solace which generates inner strength in all of us when we visit it.</p><p></p><p>So, if we call ourselves Sikhs and strive to be on the path of truthful living, then it is OK to check ourselves and others out and point out the wrongs so they are never repeated again.</p><p></p><p>Otherwise we ought to trip and fall because of the self created mound under the rug and the blame would squarely lie on us.</p><p></p><p>Just a thought!</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 119123, member: 138"] Sikhi is based on truthful living. SGGS, our only Guru gives us tools so that we can keep ourselves in check 24-7 so that introspection and self examinations do not become the rugs under which we throw our inner dirt. If we open the SGGS randomly on any page, it warns us and also reminds us about the mound of our inner grime that we have been sweeping under the rug will make us trip with the result that we will fall flat on our own faces. If Bhindrawale was not good for Sikhi from certain aspects, then it should be discussed openly sans bias. It has been said that he made many, many of the lost youth take Khandei de Pahul, which is a good thing. But the truthful living demands from us to find out what these people did or are doing as Sikhs after having taken Khandei de Pahul or was this just something which turned into a Sikh dogma by Bhindrawale? As mentioned above that truthful living is the only way no matter what odds are stacked up against us. Just giving khandei de pahul is not enough if it is not backed by deeds. It rather becomes a disgrace. We know that our Gurus used shastars against tyranny and taught us the same. But, one thing I still fail to understand is that why would Bhindrawale flaunt arms and wear them unashamedly at Darbaar Sahib? What threat did he face in the beginning when he and his cohorts paraded around carrying rifles at the most sacred place of Sikhi which has four doors to invite all humanity? Was this just a sanctimonious gesture to flaunt the outer might where as our Gurus showed us through their own sacrifices about the strength and the power of the inner might? History shows that he came into the picture thanks to Indira Gandhi, the tyrant, a woman who would have liked to be a king. Needless to say that he abused his power especially at a place where the parkash of Adi Granth took place for the first time, the place of solace which generates inner strength in all of us when we visit it. So, if we call ourselves Sikhs and strive to be on the path of truthful living, then it is OK to check ourselves and others out and point out the wrongs so they are never repeated again. Otherwise we ought to trip and fall because of the self created mound under the rug and the blame would squarely lie on us. Just a thought! Tejwant Singh [/QUOTE]
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