☀️ 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
Sikh Sikhi Sikhism
Guru Granth Sahib Ji's Stand On Marriage
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="Amarpal" data-source="post: 478" data-attributes="member: 10"><p>Dear CarameChocalate Jee,</p><p> </p><p>I am giving my response in the order in which you have posted here.</p><p> </p><p>i) In my posting I have used the word Nature and not God. What you have said is allowed by nature. It is happening in Animal Kingdom. Every civilised society has its rule and we human follow it to maintain order and justice for all. We do not do indulge in procreation when one of the participant it self has not physically fully grown. It is for the good of the mother and the child to be born. I can make out from the wording 'tender' that you are fully aware of it.</p><p> </p><p>ii) If same-gender individual want to indulge in sex, on one can stop them. The way I will view them is reflected in my posting. A woman who can not bear child is an exception, rule are not made for exceptions, they are treated separately. I will take a sypathatic view of the misfortune of such people. Any way, when the couple gets married this disability is normally not known to them. Sex is a physical expression of love, yes as long as the sexual act is real sharing, otherwise not; it is exploitation it, is lust. Even when it is intense and complete sharing there is an element of give and take; it is not pure love, it is physical need originating from the harmones that are generated in the body. This is my view. </p><p> </p><p>iii) Spirituality promotes love, yes I agree with you. Love means giving without any selfish interest, not even any thought of getting any thing in return. Any love which invoves give and take is a form of trade. if a love is directed towards a specific person it indicate a possibility of interdependency - some selfishness, fulfilment of some thing which is lacking in the individual. This is not the love of spiritually evolved people; they are selfless, they give pure love to all.</p><p> </p><p>iv) Any one whose thoughts, speech and actions are not fine tuned to the common good of nature and all the beings is not truly spiritual, the individual may be on the path to spirituality. For this to happen the individual should have full natural control on her/his senses and the facutlies to act. There is gradual progress towards spirituality, it is not an on-off process, one keeps on eveloving. Those who are given to desires, more it is so, farther they are form spirituality.</p><p> </p><p>v) Marriage in Sikh Religion is between man and woman, else it is not a marriage.</p><p> </p><p>vi) I have not concluded by deliberation on soul so do not feel confident in talking about it, but I agree with you that as the soul is describe it is formless and consequently should be gender less. The same-gender indivdual are having gender. The extrapolation from fromless, gender-less entity to forms with gender is probably too much.</p><p> </p><p>I agree marriage should be a union at physical level and at the level of soul. </p><p> </p><p>With this I close.</p><p> </p><p>With love and respect for all.</p><p> </p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 478, member: 10"] Dear CarameChocalate Jee, I am giving my response in the order in which you have posted here. i) In my posting I have used the word Nature and not God. What you have said is allowed by nature. It is happening in Animal Kingdom. Every civilised society has its rule and we human follow it to maintain order and justice for all. We do not do indulge in procreation when one of the participant it self has not physically fully grown. It is for the good of the mother and the child to be born. I can make out from the wording 'tender' that you are fully aware of it. ii) If same-gender individual want to indulge in sex, on one can stop them. The way I will view them is reflected in my posting. A woman who can not bear child is an exception, rule are not made for exceptions, they are treated separately. I will take a sypathatic view of the misfortune of such people. Any way, when the couple gets married this disability is normally not known to them. Sex is a physical expression of love, yes as long as the sexual act is real sharing, otherwise not; it is exploitation it, is lust. Even when it is intense and complete sharing there is an element of give and take; it is not pure love, it is physical need originating from the harmones that are generated in the body. This is my view. iii) Spirituality promotes love, yes I agree with you. Love means giving without any selfish interest, not even any thought of getting any thing in return. Any love which invoves give and take is a form of trade. if a love is directed towards a specific person it indicate a possibility of interdependency - some selfishness, fulfilment of some thing which is lacking in the individual. This is not the love of spiritually evolved people; they are selfless, they give pure love to all. iv) Any one whose thoughts, speech and actions are not fine tuned to the common good of nature and all the beings is not truly spiritual, the individual may be on the path to spirituality. For this to happen the individual should have full natural control on her/his senses and the facutlies to act. There is gradual progress towards spirituality, it is not an on-off process, one keeps on eveloving. Those who are given to desires, more it is so, farther they are form spirituality. v) Marriage in Sikh Religion is between man and woman, else it is not a marriage. vi) I have not concluded by deliberation on soul so do not feel confident in talking about it, but I agree with you that as the soul is describe it is formless and consequently should be gender less. The same-gender indivdual are having gender. The extrapolation from fromless, gender-less entity to forms with gender is probably too much. I agree marriage should be a union at physical level and at the level of soul. With this I close. With love and respect for all. Amarpal [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Guru Granth Sahib Ji's Stand On Marriage
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