☀️ 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
Member Blogs
Impressions Of Gurbani - Sohila
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="Original" data-source="post: 202799" data-attributes="member: 14400"><p>Dear Tejwant,</p><p></p><p>Forgive me if I've come across as being a grumpy sausage, truth is, metaphysical n the transcendental truths cannot be argued but believed, sorry. I therefore, from an epistemological perspective, refrain from entertaining such an undertaking. On the contrary however, I'm forever discussing n advocating the way of Gur Ghar in its spiritual endeavours, that is, the unity of humankind, purpose and meaning of human birth.</p><p></p><p>Time allowing, have a read of "understanding sikhism" [SPN] in which I've attempted to show why both emperical study and rationality fall short of qualifying as means to prove the objectivity of the absolute n the transcendental [Ikonkar]. Of course, you being a pragmatist may struggle to get your head around the <strong>perishable</strong> n the <strong>imperishable</strong> world view within which Sikhism was found, that is not say, you're wrong and I'm right, no, not at all, but is vis-a-vis, theological axioms. And, the beauty of the diversity in creation is its intellectual independence - you have yours and I have mine.</p><p></p><p>I'm delighted to learn that you consider yourself to be a scholar of Sikh history and wish you the very best and hope you'll succeed where others have striven. Sikh history can definitely do with surgical improvisation within the confines of conventional legislation. And, it was in that regard a disposition, I responded to I J Singh's article on the same, thus:</p><p></p><p>"...<em>no society could possibly survive without knowledge of its own past. The need to rewrite Sikh History in a scholarly method is becoming increasingly important now than ever before. Number of reasons spring to mind, the chief of which, in my opinion is its universal message.</em></p><p><em></em></p><p><em>This enterprise would certainly help to explain why right back to the earliest writings, long before the development of History as a discipline, various writers preoccupied themselves with preserving and recounting stories of past activities of the Sikh Gurus. Fact and fiction are so interwoven in their life stories that it is virtually impossible to separate the two. What they provided was an attempt to describe the past as they saw and witnessed. And, not necessarily its rational interpretation as would be from a discipline persective. If any credible literature is to be endorsed and accepted as good history, it has to be the vars of Bhai Gurdas Ji. The authenticity found in his writings on the life of Guru Nanak seems plausible to probable where his main focus has been on the teachings of Guru Nanak rather than his biographical account. It would appear necessary for this type of historical literature to be preserved for the continuity and the progress of Sikh Society as a whole. If history is necessary in this way, then it would seem sensible in complex modern day societies at any rate for the history to be as accurate, as scholarly and as disciplined as possible; as you've rightly observed.</em></p><p><em></em></p><p><em>Your article .....is a qualifier with the views and virtues of modern day Sikhism. And, this I sincerely hope will prompt a more fertile and competent mind to supersede past historians to produce quality Literature..."</em></p><p></p><p>Human evolution was a linear progression from small-brained tree climbers to bipedal big brained modern humans, <span style="color: #ff0080">historical perspective </span>therefore, is fundamental. It gives us our bearings from the time we left Africa to where we are today, makes us more human within the wider meaning of the term human beings in a social context, dresses us up from nakedness ape and stops us from floating in this vast expanse of the universe. If this view be correct, then ought not Sikhism on account it being theological to concern itself with the whole of time rather than with so short a span of human history, a mere nothing ?</p><p></p><p>I'm sorry I've not attended to any of your recent comments directly because what I am you're not, that is, I believe in both Granth [spiritual,1430 or 1429 pages] and Panth [temporal, prehistoric lot] and you don't, I believe in the mile long Ardas and you don't, I believe and accept that my ancestors were simpletons who believed in anything and everything without qualifications and they were backwards and still are, you don't, you're a pragmatist and I'm not. Despite all the odds n sods I love n respect you no less coz you see it all but with your coloured shades and I without. </p><p></p><p>Let us respect one another for who we are and not for what we are ! </p><p></p><p>Goodnight n Godbless</p><p></p><p>PS - enjoyed your write-up on Ishna G's cabbie-barbie. Beautifully written -</p></blockquote><p></p>
[QUOTE="Original, post: 202799, member: 14400"] Dear Tejwant, Forgive me if I've come across as being a grumpy sausage, truth is, metaphysical n the transcendental truths cannot be argued but believed, sorry. I therefore, from an epistemological perspective, refrain from entertaining such an undertaking. On the contrary however, I'm forever discussing n advocating the way of Gur Ghar in its spiritual endeavours, that is, the unity of humankind, purpose and meaning of human birth. Time allowing, have a read of "understanding sikhism" [SPN] in which I've attempted to show why both emperical study and rationality fall short of qualifying as means to prove the objectivity of the absolute n the transcendental [Ikonkar]. Of course, you being a pragmatist may struggle to get your head around the [B]perishable[/B] n the [B]imperishable[/B] world view within which Sikhism was found, that is not say, you're wrong and I'm right, no, not at all, but is vis-a-vis, theological axioms. And, the beauty of the diversity in creation is its intellectual independence - you have yours and I have mine. I'm delighted to learn that you consider yourself to be a scholar of Sikh history and wish you the very best and hope you'll succeed where others have striven. Sikh history can definitely do with surgical improvisation within the confines of conventional legislation. And, it was in that regard a disposition, I responded to I J Singh's article on the same, thus: "...[I]no society could possibly survive without knowledge of its own past. The need to rewrite Sikh History in a scholarly method is becoming increasingly important now than ever before. Number of reasons spring to mind, the chief of which, in my opinion is its universal message. This enterprise would certainly help to explain why right back to the earliest writings, long before the development of History as a discipline, various writers preoccupied themselves with preserving and recounting stories of past activities of the Sikh Gurus. Fact and fiction are so interwoven in their life stories that it is virtually impossible to separate the two. What they provided was an attempt to describe the past as they saw and witnessed. And, not necessarily its rational interpretation as would be from a discipline persective. If any credible literature is to be endorsed and accepted as good history, it has to be the vars of Bhai Gurdas Ji. The authenticity found in his writings on the life of Guru Nanak seems plausible to probable where his main focus has been on the teachings of Guru Nanak rather than his biographical account. It would appear necessary for this type of historical literature to be preserved for the continuity and the progress of Sikh Society as a whole. If history is necessary in this way, then it would seem sensible in complex modern day societies at any rate for the history to be as accurate, as scholarly and as disciplined as possible; as you've rightly observed. Your article .....is a qualifier with the views and virtues of modern day Sikhism. And, this I sincerely hope will prompt a more fertile and competent mind to supersede past historians to produce quality Literature..."[/I] Human evolution was a linear progression from small-brained tree climbers to bipedal big brained modern humans, [COLOR=#ff0080]historical perspective [/COLOR]therefore, is fundamental. It gives us our bearings from the time we left Africa to where we are today, makes us more human within the wider meaning of the term human beings in a social context, dresses us up from nakedness ape and stops us from floating in this vast expanse of the universe. If this view be correct, then ought not Sikhism on account it being theological to concern itself with the whole of time rather than with so short a span of human history, a mere nothing ? I'm sorry I've not attended to any of your recent comments directly because what I am you're not, that is, I believe in both Granth [spiritual,1430 or 1429 pages] and Panth [temporal, prehistoric lot] and you don't, I believe in the mile long Ardas and you don't, I believe and accept that my ancestors were simpletons who believed in anything and everything without qualifications and they were backwards and still are, you don't, you're a pragmatist and I'm not. Despite all the odds n sods I love n respect you no less coz you see it all but with your coloured shades and I without. Let us respect one another for who we are and not for what we are ! Goodnight n Godbless PS - enjoyed your write-up on Ishna G's cabbie-barbie. Beautifully written - [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Member Blogs
Impressions Of Gurbani - Sohila
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