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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
Is Bhatt Bani Not Guru?
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 74840" data-attributes="member: 2125"><p><span style="color: darkslategray">The entire issue of challenging bani has to do with this manipulation of Truth. It is one thing to question, seeking deeper understanding. But to undermine, refute and challenge basic Sikh teaching isn't questioning at all...it is like the termite seeking to destroy foundation.</span> </p><p> </p><p>All these fine hair-splitting positions are designed to erode the authenticity and authority of Sri Dasam Granth Sahib Ji, Rehat Maryada, vaaran of Bhai Gurdas Ji and vaaran of Bhai Nand Lal Ji, and various historical commentaries which all the Takhts analyze, weigh and consider. These arguments are cleverly constructed to raise doubt in the mind of Guru's Sikhs about institutions of Gursikhi such as Kande-ki Pohul, daily recitation of nitenam, panj kakkars, and the underpinnings of Rehat Maryada and the very existence of the Khalsa. In short, they invent a new kind of Sikhi which please the secular person who doesn't want commitment to a Guru. </p><p> </p><p><span style="color: darkslategray">If one listens to the actual words of people like Kala Afghana, he goes so far as to challenge there is no atma...there is no karam...there is no paap...there is no Vaheguru. The man is an atheist acting as a missionary to preach the eroding disbeliefs and instill doubt in Sikhism. His supporters are more clever than he...they quote sweet Gurbani, and then challenge only certain things to erode confidence, like taking only a small step in an atheistic, anti-Gurmat direction.</span> </p><p> </p><p>To have discussions is fine. Even to have sincere questions is fine. But to impose atheistic secular philosophy into Gurmat Sikh teaching creates an uproar. And why not? It isn't clever talk anymore. Its a direct challenge to the legitimacy of Sikhism, history of Sikhism, culture of Sikhism and essential Sikh belief and institutions. It becomes anti-Gurmat missionary propaganda against the explicit directives of Akal Takht.</p><p> </p><p><span style="color: darkslategray">Go and debate whatever you want. Accept this but don't accept that. Take this part but tear apart the legitimacy of that part.... Once someone becomes a PREACHER of something against Sikh teaching on a public forum, and challenges the authority of Akal Takht on these matters...HE ENDS THE DISCUSSION for Sikhs.</span></p><p> </p><p><span style="color: darkslategray"><strong>When someone starts misleading people it is <u>in fact</u> a serious cause for worry.</strong> </span></p><p> </p><p><span style="color: black">And thats what these challenges and underminings are about. To lead people AWAY from Gurmat Gursikhi. This is how insidious this is...if we were having a discussion with atheists, secularists, Muslims, Christians, etc. We could present a Sikh position while respecting their right of difference. But this is a Sikh forum. And these debates are happening between Sikh people eroding the validity of Gursikh teaching. To what purpose? To justify lifestyle in contradiction to Gurmat while having the name Gurmat? It is a lie, a fraud, an audacity, and a challenge. </span></p><p> </p><p><span style="color: darkslategray">These are the same people who tell you it's okay for a Sikh to cut hair. To cut a child's hair until he is of age to decide for himself. They say a Sikh doesn't need amrit, and say there is no need for amrit at all because it is just self-righteous hypocrisy. These people take and pick what they choose from Gurbani, and go so far as to deny that some bani is even bani. They say don't believe the vaaran of Bhai Gurdas Ji, or vaaran of Bhai Nand Lal Ji or supporting vaaran of the Rehat Mayada, or even rehitnamay...they say it is only opinion...and they have a better, more informed, modern opinion! In short, they make an atheism out of a religion! They make an individual patchwork out of what should be surrendered submission to a SatGuru! They are making THEMSELVES equal to Guru! Because they interpret for themselves only what they want.</span></p><p> </p><p><span style="color: black">But that is not the case in Gurmat Gursikhi. Every bania, and every vaaran which have been accepted by the Takhts since the foundation of Sikhi all agree and cross-confirm. There is no contradiction at all. </span></p><p></p><p><span style="color: black">Well, all opinions and debates are fruitless unless they are Guru-oriented. So the simplest answer is...what does Gurbani say? And here is the answer. </span></p><p></p><p><span style="color: black">And for those who are searching for the real knowledge can read the shabads posted below. Because only HE who has penetrated the insights of both the nirgun and sargun aspects of Vaheguru is merged with Vaheguru. No human being can possibly do this. The human brain is finite. Only a much greater being is even capable of knowing what no human being can know.</span> </p><p></p><p><span style="color: black">And for those who are searching can read the entire shabad leading to this statement. </span></p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 74840, member: 2125"] [COLOR=darkslategray]The entire issue of challenging bani has to do with this manipulation of Truth. It is one thing to question, seeking deeper understanding. But to undermine, refute and challenge basic Sikh teaching isn't questioning at all...it is like the termite seeking to destroy foundation.[/COLOR] All these fine hair-splitting positions are designed to erode the authenticity and authority of Sri Dasam Granth Sahib Ji, Rehat Maryada, vaaran of Bhai Gurdas Ji and vaaran of Bhai Nand Lal Ji, and various historical commentaries which all the Takhts analyze, weigh and consider. These arguments are cleverly constructed to raise doubt in the mind of Guru's Sikhs about institutions of Gursikhi such as Kande-ki Pohul, daily recitation of nitenam, panj kakkars, and the underpinnings of Rehat Maryada and the very existence of the Khalsa. In short, they invent a new kind of Sikhi which please the secular person who doesn't want commitment to a Guru. [COLOR=darkslategray]If one listens to the actual words of people like Kala Afghana, he goes so far as to challenge there is no atma...there is no karam...there is no paap...there is no Vaheguru. The man is an atheist acting as a missionary to preach the eroding disbeliefs and instill doubt in Sikhism. His supporters are more clever than he...they quote sweet Gurbani, and then challenge only certain things to erode confidence, like taking only a small step in an atheistic, anti-Gurmat direction.[/COLOR] To have discussions is fine. Even to have sincere questions is fine. But to impose atheistic secular philosophy into Gurmat Sikh teaching creates an uproar. And why not? It isn't clever talk anymore. Its a direct challenge to the legitimacy of Sikhism, history of Sikhism, culture of Sikhism and essential Sikh belief and institutions. It becomes anti-Gurmat missionary propaganda against the explicit directives of Akal Takht. [COLOR=darkslategray]Go and debate whatever you want. Accept this but don't accept that. Take this part but tear apart the legitimacy of that part.... Once someone becomes a PREACHER of something against Sikh teaching on a public forum, and challenges the authority of Akal Takht on these matters...HE ENDS THE DISCUSSION for Sikhs.[/COLOR] [COLOR=darkslategray][B]When someone starts misleading people it is [U]in fact[/U] a serious cause for worry.[/B] [/COLOR] [COLOR=black]And thats what these challenges and underminings are about. To lead people AWAY from Gurmat Gursikhi. This is how insidious this is...if we were having a discussion with atheists, secularists, Muslims, Christians, etc. We could present a Sikh position while respecting their right of difference. But this is a Sikh forum. And these debates are happening between Sikh people eroding the validity of Gursikh teaching. To what purpose? To justify lifestyle in contradiction to Gurmat while having the name Gurmat? It is a lie, a fraud, an audacity, and a challenge. [/COLOR] [COLOR=darkslategray]These are the same people who tell you it's okay for a Sikh to cut hair. To cut a child's hair until he is of age to decide for himself. They say a Sikh doesn't need amrit, and say there is no need for amrit at all because it is just self-righteous hypocrisy. These people take and pick what they choose from Gurbani, and go so far as to deny that some bani is even bani. They say don't believe the vaaran of Bhai Gurdas Ji, or vaaran of Bhai Nand Lal Ji or supporting vaaran of the Rehat Mayada, or even rehitnamay...they say it is only opinion...and they have a better, more informed, modern opinion! In short, they make an atheism out of a religion! They make an individual patchwork out of what should be surrendered submission to a SatGuru! They are making THEMSELVES equal to Guru! Because they interpret for themselves only what they want.[/COLOR] [COLOR=black]But that is not the case in Gurmat Gursikhi. Every bania, and every vaaran which have been accepted by the Takhts since the foundation of Sikhi all agree and cross-confirm. There is no contradiction at all. [/COLOR] [COLOR=darkred][B][/B][/COLOR] [COLOR=black]Well, all opinions and debates are fruitless unless they are Guru-oriented. So the simplest answer is...what does Gurbani say? And here is the answer. [/COLOR] [COLOR=black]And for those who are searching for the real knowledge can read the shabads posted below. Because only HE who has penetrated the insights of both the nirgun and sargun aspects of Vaheguru is merged with Vaheguru. No human being can possibly do this. The human brain is finite. Only a much greater being is even capable of knowing what no human being can know.[/COLOR] [COLOR=black]And for those who are searching can read the entire shabad leading to this statement. [/COLOR] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Is Bhatt Bani Not Guru?
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