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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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Environmental Concerns In Sri Guru Granth Sahib
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<blockquote data-quote="mGg" data-source="post: 107518" data-attributes="member: 8127"><p>Piaro Veer Jio,</p><p> WAHEGURU Jee ka Khalsa, WAHEGURU Jee ki Fateh.</p><p></p><p>well, its been some time now that i have joined SPN and having read, contemplated, learned (learning still and Forever) many a GREAT Revelations of The ONE as conveyed to this world by Those DIVINE MESSENGERS, our GURUS, i am just left speechless! To be frank, it was just coincidence that i happened to land at SPN. The theme of the article on "Environmental Concerns in Sri Guru Granth Sahib" is very relevant and the author Veer Jee has presented clear and coherent thoughts in most of the artcle. Its indeed a wonderful attempt to clear the air about this aspect vis-a-vis SHABD GURU/GURBANI (even DASAM GRANTH Sahib). However i would like to put few of my thoughts about certain lines as follows:</p><p></p><p>1. i beg to differ with the author Veer Jee on " </p><p> <span style="font-family: 'Arial'">Many <a href="http://www.sikhphilosophy.net/sikh/" target="_blank">Sikhs</a>, though not all, also have a strong tradition of being vegetarian.</span></p><p> ". Understanding GURBANI it ITS TRUEEST SENSE is left only to GURMUKHS...The SHABD GURU explains and refers to this many a times... i dont have that in depth Understanding of the SHABD GURU "at present" (WAHEGURU Jee sabhna layee bhalee karan, sannu saaryan nu Sumatt Bhakshan!. my Prayers for us all (inherent potential in everyone to be a Sikh. The difinition of a Sikh can be felt clearly without putting in lines...</p><p></p><p>The author Veer Jee has himself written something like this " </p><p> <span style="font-family: 'Arial'">Sri <a href="http://www.sikhphilosophy.net/guru-granth-sahib/" target="_blank">Guru Granth Sahib</a> Ji describes the norms for a <a href="http://www.sikhphilosophy.net/sikh/" target="_blank">Sikh</a> to live a life which does not harm their mind, health, others around them, society, or the environment.Therefore, <a href="http://www.sikhphilosophy.net/sikh/" target="_blank">Sikhs</a> are prohibited from consuming tobacco, alcohol or any other intoxicant, and keep a simple <u>vegetarian diet. Gurmat is against causing cruelty and suffering to animals.</u></span></p><p> "</p><p>also, author Veer Jee has written about Bhagat Kabir Jee's Shabd " </p><p> <p style="text-align: center"><p style="text-align: center"><span style="color: red"><span style="font-family: 'Arial'">kabeer <u>bh</u>aaNg maa<u>chh</u>ulee suraa paan jo jo paraanee <u>kh</u>aaNhi.</span></span></p> </p><p> </p><p> <p style="text-align: center"><p style="text-align: center"><u><span style="color: red"><span style="font-family: 'Arial'">t</span></span></u><span style="color: red"><span style="font-family: 'Arial'">irath bara<u>t</u> naym kee-ay <u>t</u>ay sa<u>bh</u>ai rasaa<u>t</u>al jaaNhi. (Sri <a href="http://www.sikhphilosophy.net/guru-granth-sahib/" target="_blank">Guru Granth Sahib</a> Ji 1377)</span></span></p> </p><p> <span style="font-family: 'Arial'">i.e. Kabeer, those mortals who consume marijuana, fish and wine - no matter what pilgrimages, fasts and rituals they follow, they will all go to hell</span>". </p><p> </p><p> SHABD GURU/GURBANI says that (my little understanding) to be away and separated from WAHEGURU Jee/ULTIMATE REALITY/SUPREMEBEING only is narak or hell. also, i personally feel that it merely does not (obviously, my little understanding) end at fish only (all other animals also).</p><p> </p><p> 2. when the author Veer Jee has tried to convey the message Kabir Jee give us all as " </p><p> <p style="text-align: center"><p style="text-align: center"><span style="color: red"><span style="font-family: 'Arial'">hun hukam ho-a miharvaan daa.pai ko-ay na kisai ranjaandaa.</span></span></p> </p><p> <p style="text-align: center"><p style="text-align: center"> <span style="color: red"><span style="font-family: 'Arial'">sabh sukhaalee vuthee-aa ih ho-aa halaymee raaj jee-o. (Sri <a href="http://www.sikhphilosophy.net/guru-granth-sahib/" target="_blank">Guru Granth Sahib</a> Ji 74)</span></span></p> </p><p> <span style="font-family: 'Arial'">i.e. Henceforth such is the Will of God: No man shall coerce another; No person shall exploit another. Each individual has the inalienable birthright to seek and pursue happiness and self-fulfillment</span>"</p><p> </p><p> das feel (my little understanding again and forever, WAHEGURU Jee sannu saryaan nu Sumatt Bakhshan!) that the so called birthright to happiness and self-fulfillment should not be construed as that of following wordly pleasures and tastes etc. das feels that as the birthright to get enlightened by having access to The SHABD throught thought provoking/enlightening Souls/Their SHABD (of the SUPREMEBEING just conveyed through the Mouths of Those Physical Bodies) and then contemplate on the Path to be follwed to attain that BLISS/HAPPINESS Forever and Ever. also dasfeels that the last part of these lines by Kabeer Jee conveys that "this Realization comes (or I have come to realize this) through Humility" realized " as <span style="color: red"><span style="font-family: 'Arial'">ih ho-aa halaymee raaj jee-o.</span></span></p><p> </p><p> 3. das would also like to know about the reference somewhere about author Veer Jee's statement about the medicinal use of intoxicants" </p><p> <span style="font-family: 'Arial'">From its very beginning, Sikhism had forbidden the use of any intoxicants or mind-altering substances for any purpose <u>except medicinal</u>.</span>"</p><p> </p><p> 4.<span style="font-family: 'Arial'"> A new “environmental ethic” dedicated to conservation and wise use of the resources provided by a bountiful nature can only arise from an <u>honest understanding and dedicated application of our old, tried and true spiritual heritage</u></span></p><p> </p><p> das fells that author Veer Jee in the end has put it very succinctly about the Relevance of the honest Understanding of our "old,tried and true spiritual heritage". Old because Aad SACH...!, tried because has been shown in the TRUEST FORM by The Messengers though SHABD to the Faithfuls and SACH because "Aad SACH, Jugaad SACH Hai bhi SACH <u>Nanak</u> hosi bhi SACH" </p><p> </p><p> Kirtam Naam Kathe TERE Jeva, SACH naam Tera Para Purbala...Guru Arjan Dev Jee</p><p> </p><p> WAHEGURU Jee saaryan teh Mehar karan. One thing which stands out while Practising SACH especially considering the presence of difficulties on The Way/along the Way to SACH is: </p><p> 'jau tau prem khelan ka chau, sir dhar tali gali Mori aau, es marag pair dhreejay, sir deejai kaan na keejai'.</p><p> </p><p> Charan sevak. (Ukat siyaanap kachu nahi na hi kach ghaal, bharam bhai rakho mohu teh kaatoh janjaal!)</p><p> WHEGURU Jee ka Khalsa WAHEGURU Jee ki Fateh.</p></blockquote><p></p>
[QUOTE="mGg, post: 107518, member: 8127"] Piaro Veer Jio, WAHEGURU Jee ka Khalsa, WAHEGURU Jee ki Fateh. well, its been some time now that i have joined SPN and having read, contemplated, learned (learning still and Forever) many a GREAT Revelations of The ONE as conveyed to this world by Those DIVINE MESSENGERS, our GURUS, i am just left speechless! To be frank, it was just coincidence that i happened to land at SPN. The theme of the article on "Environmental Concerns in Sri Guru Granth Sahib" is very relevant and the author Veer Jee has presented clear and coherent thoughts in most of the artcle. Its indeed a wonderful attempt to clear the air about this aspect vis-a-vis SHABD GURU/GURBANI (even DASAM GRANTH Sahib). However i would like to put few of my thoughts about certain lines as follows: 1. i beg to differ with the author Veer Jee on " [FONT=Arial]Many [URL="http://www.sikhphilosophy.net/sikh/"]Sikhs[/URL], though not all, also have a strong tradition of being vegetarian.[/FONT] ". Understanding GURBANI it ITS TRUEEST SENSE is left only to GURMUKHS...The SHABD GURU explains and refers to this many a times... i dont have that in depth Understanding of the SHABD GURU "at present" (WAHEGURU Jee sabhna layee bhalee karan, sannu saaryan nu Sumatt Bhakshan!. my Prayers for us all (inherent potential in everyone to be a Sikh. The difinition of a Sikh can be felt clearly without putting in lines... The author Veer Jee has himself written something like this " [FONT=Arial]Sri [URL="http://www.sikhphilosophy.net/guru-granth-sahib/"]Guru Granth Sahib[/URL] Ji describes the norms for a [URL="http://www.sikhphilosophy.net/sikh/"]Sikh[/URL] to live a life which does not harm their mind, health, others around them, society, or the environment.Therefore, [URL="http://www.sikhphilosophy.net/sikh/"]Sikhs[/URL] are prohibited from consuming tobacco, alcohol or any other intoxicant, and keep a simple [U]vegetarian diet. Gurmat is against causing cruelty and suffering to animals.[/U][/FONT] " also, author Veer Jee has written about Bhagat Kabir Jee's Shabd " [CENTER][CENTER][COLOR=red][FONT=Arial]kabeer [U]bh[/U]aaNg maa[U]chh[/U]ulee suraa paan jo jo paraanee [U]kh[/U]aaNhi.[/FONT][/COLOR][/CENTER] [/CENTER] [CENTER][CENTER][U][COLOR=red][FONT=Arial]t[/FONT][/COLOR][/U][COLOR=red][FONT=Arial]irath bara[U]t[/U] naym kee-ay [U]t[/U]ay sa[U]bh[/U]ai rasaa[U]t[/U]al jaaNhi. (Sri [URL="http://www.sikhphilosophy.net/guru-granth-sahib/"]Guru Granth Sahib[/URL] Ji 1377)[/FONT][/COLOR][/CENTER] [/CENTER] [FONT=Arial]i.e. Kabeer, those mortals who consume marijuana, fish and wine - no matter what pilgrimages, fasts and rituals they follow, they will all go to hell[/FONT]". SHABD GURU/GURBANI says that (my little understanding) to be away and separated from WAHEGURU Jee/ULTIMATE REALITY/SUPREMEBEING only is narak or hell. also, i personally feel that it merely does not (obviously, my little understanding) end at fish only (all other animals also). 2. when the author Veer Jee has tried to convey the message Kabir Jee give us all as " [CENTER][CENTER][COLOR=red][FONT=Arial]hun hukam ho-a miharvaan daa.pai ko-ay na kisai ranjaandaa.[/FONT][/COLOR][/CENTER] [/CENTER] [CENTER][CENTER] [COLOR=red][FONT=Arial]sabh sukhaalee vuthee-aa ih ho-aa halaymee raaj jee-o. (Sri [URL="http://www.sikhphilosophy.net/guru-granth-sahib/"]Guru Granth Sahib[/URL] Ji 74)[/FONT][/COLOR][/CENTER] [/CENTER] [FONT=Arial]i.e. Henceforth such is the Will of God: No man shall coerce another; No person shall exploit another. Each individual has the inalienable birthright to seek and pursue happiness and self-fulfillment[/FONT]" das feel (my little understanding again and forever, WAHEGURU Jee sannu saryaan nu Sumatt Bakhshan!) that the so called birthright to happiness and self-fulfillment should not be construed as that of following wordly pleasures and tastes etc. das feels that as the birthright to get enlightened by having access to The SHABD throught thought provoking/enlightening Souls/Their SHABD (of the SUPREMEBEING just conveyed through the Mouths of Those Physical Bodies) and then contemplate on the Path to be follwed to attain that BLISS/HAPPINESS Forever and Ever. also dasfeels that the last part of these lines by Kabeer Jee conveys that "this Realization comes (or I have come to realize this) through Humility" realized " as [COLOR=red][FONT=Arial]ih ho-aa halaymee raaj jee-o.[/FONT][/COLOR] 3. das would also like to know about the reference somewhere about author Veer Jee's statement about the medicinal use of intoxicants" [FONT=Arial]From its very beginning, Sikhism had forbidden the use of any intoxicants or mind-altering substances for any purpose [U]except medicinal[/U].[/FONT]" 4.[FONT=Arial] A new “environmental ethic” dedicated to conservation and wise use of the resources provided by a bountiful nature can only arise from an [U]honest understanding and dedicated application of our old, tried and true spiritual heritage[/U][/FONT] das fells that author Veer Jee in the end has put it very succinctly about the Relevance of the honest Understanding of our "old,tried and true spiritual heritage". Old because Aad SACH...!, tried because has been shown in the TRUEST FORM by The Messengers though SHABD to the Faithfuls and SACH because "Aad SACH, Jugaad SACH Hai bhi SACH [U]Nanak[/U] hosi bhi SACH" Kirtam Naam Kathe TERE Jeva, SACH naam Tera Para Purbala...Guru Arjan Dev Jee WAHEGURU Jee saaryan teh Mehar karan. One thing which stands out while Practising SACH especially considering the presence of difficulties on The Way/along the Way to SACH is: 'jau tau prem khelan ka chau, sir dhar tali gali Mori aau, es marag pair dhreejay, sir deejai kaan na keejai'. Charan sevak. (Ukat siyaanap kachu nahi na hi kach ghaal, bharam bhai rakho mohu teh kaatoh janjaal!) WHEGURU Jee ka Khalsa WAHEGURU Jee ki Fateh. [/QUOTE]
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