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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Creator /God ਦਾਤਾ/ਰੱਬ In Sri Guru Granth Sahib Ji Is Masculine Or Feminine And What Is The Significa
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<blockquote data-quote="Tejwant Singh" data-source="post: 157752" data-attributes="member: 138"><p>Prakash Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Thanks for the Shabad and expressing what message it brings to you as a person.</p><p></p><p>I have a few comments and some questions if you do not mind.</p><p></p><p>As you did not like the word Pramaatma, the word used by Prof. Sahib Singh ji for Ik Ong Kaar, I do not like the word "Lord" to be used for Ik Ong Kaar because it has a Biblical slant and one can buy the title Lord for a few Pounds in the UK. In facts there are some Lords which are Sikhs, Hindus and Muslims in the UK along with some white Lords and it is demeaning to Ik Ong Kaar to use this. I know many Sikh scholars have used this word in their translations because they got it from the earlier Christians "Sikh" scholars and historians who translated Sri Guru Granth Sahib Ji or wrote about Gurbani.</p><p></p><p>In fact I wrote a little piece regarding this explaining why we should not use the word "Lord" for Ik Ong Kaar which can be found in this forum.</p><p></p><p> </p><p></p><p></p><p></p><p>What do you mean by the words <strong>blessed vision</strong>? Isn't Ik Ong Kaar omnipresent? As The Source<strong><em><u> is,</u></em></strong> then it has to mean something more than just the blessed vision? This gives the notion that Ik Ong Kaar is a deity which Sikhi has no relation to.So, can you elaborate your own "vision" about it?</p><p></p><p>Secondly, ਬੇਨੰਤੀ is not a prayer but a request. I gather that you agree with the English translation of this Shabad, otherwise, you would have written it in your own words. </p><p></p><p></p><p></p><p>We are Sikhs, which means we are always learning, hence perfection is not a destination nor a desire or our ultimate goal. Only Ik Ong Kaar is perfect. We have no idea what being the best is but we have to do our best to become better everyday with our actions as Sikhs. Don't you think so?</p><p></p><p>Do you agree or not that whenever there is a RAHAO in the Shabad, it has the central message of the Shabad? If not, then what does it mean grammatically? </p><p></p><p>If it is, then doesn't the pangti of Rahao make a request, not a prayer- ਬੇਨੰਤੀ by a Sikh for Ik Ong Kaar to become our guide and guide us towards the right direction?</p><p></p><p>Being ਚੇਰੇ- learners is the result of the ਬੇਨੰਤੀ- the request we have made. It is like the means justify the ends not the other way around.</p><p></p><p>So, I am a bit confused about your interpretation and your agreeing with the English translation which is distorting.</p><p></p><p></p><p></p><p>More hearing from you.</p><p></p><p>Thanks for this. I am sure in this way we can create a better understanding about Gurbani from all aspects both grammatically and spiritually. So, lets continue with this kind of interaction.</p><p></p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 157752, member: 138"] Prakash Singh ji, Guru Fateh. Thanks for the Shabad and expressing what message it brings to you as a person. I have a few comments and some questions if you do not mind. As you did not like the word Pramaatma, the word used by Prof. Sahib Singh ji for Ik Ong Kaar, I do not like the word "Lord" to be used for Ik Ong Kaar because it has a Biblical slant and one can buy the title Lord for a few Pounds in the UK. In facts there are some Lords which are Sikhs, Hindus and Muslims in the UK along with some white Lords and it is demeaning to Ik Ong Kaar to use this. I know many Sikh scholars have used this word in their translations because they got it from the earlier Christians "Sikh" scholars and historians who translated Sri Guru Granth Sahib Ji or wrote about Gurbani. In fact I wrote a little piece regarding this explaining why we should not use the word "Lord" for Ik Ong Kaar which can be found in this forum. What do you mean by the words [B]blessed vision[/B]? Isn't Ik Ong Kaar omnipresent? As The Source[B][I][U] is,[/U][/I][/B] then it has to mean something more than just the blessed vision? This gives the notion that Ik Ong Kaar is a deity which Sikhi has no relation to.So, can you elaborate your own "vision" about it? Secondly, ਬੇਨੰਤੀ is not a prayer but a request. I gather that you agree with the English translation of this Shabad, otherwise, you would have written it in your own words. We are Sikhs, which means we are always learning, hence perfection is not a destination nor a desire or our ultimate goal. Only Ik Ong Kaar is perfect. We have no idea what being the best is but we have to do our best to become better everyday with our actions as Sikhs. Don't you think so? Do you agree or not that whenever there is a RAHAO in the Shabad, it has the central message of the Shabad? If not, then what does it mean grammatically? If it is, then doesn't the pangti of Rahao make a request, not a prayer- ਬੇਨੰਤੀ by a Sikh for Ik Ong Kaar to become our guide and guide us towards the right direction? Being ਚੇਰੇ- learners is the result of the ਬੇਨੰਤੀ- the request we have made. It is like the means justify the ends not the other way around. So, I am a bit confused about your interpretation and your agreeing with the English translation which is distorting. More hearing from you. Thanks for this. I am sure in this way we can create a better understanding about Gurbani from all aspects both grammatically and spiritually. So, lets continue with this kind of interaction. Thanks & regards Tejwant Singh [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Creator /God ਦਾਤਾ/ਰੱਬ In Sri Guru Granth Sahib Ji Is Masculine Or Feminine And What Is The Significa
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