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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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Is It Better To Just Insulate Yourself In Your Own World?
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<blockquote data-quote="Original" data-source="post: 211286" data-attributes="member: 14400"><p>Good morning All - hope you're well !</p><p></p><p>RD1 Ji -</p><p></p><p>You've left the juicy bits out [above, #57], revisit if you like ! I've intimated that I've no axe to grind, you obviously have; might not you consider discussing social sentiments away from religious arenas? I mean your suffragettes, cause n concerns are legitimate and debate-worthy, requiring as it were, intellectual examinations. A dialectical forum designated specifically to that end, would in my opinion, be most appropriate to ascertain whether social concepts such as patriarchy and misogyny, have intrinsic values, that when fully thrashed would yield spiritual dividends; for isn't that, as I'm led to believe [Sikh] the true activity of the soul in accord with perfect virtue [meaning truth, satnam] ? Not to say, it can't be or shouldn't be entertained here in disguise, indeed it could if it is to help you reach the summit of the intellectual realm and culminate into coherent knowledge of the good, great and the beautiful God of Nanak. if not, then there is little point in pursuing such fruitless excursions, don't you think ?</p><p></p><p>The real reason for saying what I've said above is that, <strong>yes you're right RD1</strong>, but guess what ? Sikhism is not a social theory and doesn't seek to address social, economical and political calamites, on the contrary, is a system of belief or resolution if you like, that seeks to propagate metaphysical truths. It is indeed difficult to reconcile with <strong>why</strong> so many injustices, unexplained horrors, and life's unfair wheeling n dealing continue to permeate every fibre of social organism with no plausible explanations, no justifiable resolutions and God does nothing about it ? Nanak accepts this and thus,<strong> "..nanak dukhyia sub sansar" [SGGSJ, 953],</strong> meaning, this is the imperfect and suffering world and the wannabe perfect you bang in the middle. What next ? Well, he offers as a result, <span style="color: #ff00ff">Sikhism</span>, an ethical theory if you like, to take away not the world horrors and injustices, but you from the midst of it all. </p><p></p><p>How ?</p><p></p><p>The Sikh doctrine of <strong>karm</strong> [deed/thought] and <strong>dharm</strong> [religion or the righteous mind] are the perfect conceptual tools to hammer home the message WHY everything is, the way it is !</p><p></p><p>Given that all the calamities and injustices are present, it is difficult, but not impossible to imagine that <strong>life is fair</strong>. Consider if you will for a moment, that life is fair and it sourced from an orderly perfect being [katra purakh]. Is it possible then that life appears unfair because we are not seeing the completeness of life and that, what is otherwise infinite we are trying to comprehend with a mind that is finite ? Could our limited view of existence be the reason why we fail to see how, and why everything is the way it is ?. Science deem it so, and calls mind's capacity to know it all as, "inconceivable".</p><p></p><p>If that`d be correct, then surely, if we are to understand how justice operates in the world, we must first study life's big picture. We cannot examine life only from the empirical point of world view, we have to know the <strong>spiritual </strong>human too, don't we ?. Nanak thinks so and affirms that, where other species are shaped by evolution, humanity must shape its own. And, with candidates like you aren't we heading the right way ? And, aren't you the proof in the pudding to confirm Nanak's affirmation ?</p><p></p><p> As human beings, we are in a unique position to "understand" the creator and creation. We have the capacity to understand the subtle laws that govern the world. With this knowledge, we make choices that will lead towards a better world view and the world in general, be more harmonious and happy and that today is the result of our yesterdays. Let us therefore make our today's better to effect our tomorrows, law of cause n effect as the scientist would call it, law of karma as KaurSingh would believe it !</p><p></p><p>In conclusion, yes, the social human being did {censored}-up big time because his then bird brain is now an average kharbuja [melon] and things are on the mend, hence, RD1 Ji !</p><p></p><p>Good day !</p></blockquote><p></p>
[QUOTE="Original, post: 211286, member: 14400"] Good morning All - hope you're well ! RD1 Ji - You've left the juicy bits out [above, #57], revisit if you like ! I've intimated that I've no axe to grind, you obviously have; might not you consider discussing social sentiments away from religious arenas? I mean your suffragettes, cause n concerns are legitimate and debate-worthy, requiring as it were, intellectual examinations. A dialectical forum designated specifically to that end, would in my opinion, be most appropriate to ascertain whether social concepts such as patriarchy and misogyny, have intrinsic values, that when fully thrashed would yield spiritual dividends; for isn't that, as I'm led to believe [Sikh] the true activity of the soul in accord with perfect virtue [meaning truth, satnam] ? Not to say, it can't be or shouldn't be entertained here in disguise, indeed it could if it is to help you reach the summit of the intellectual realm and culminate into coherent knowledge of the good, great and the beautiful God of Nanak. if not, then there is little point in pursuing such fruitless excursions, don't you think ? The real reason for saying what I've said above is that, [B]yes you're right RD1[/B], but guess what ? Sikhism is not a social theory and doesn't seek to address social, economical and political calamites, on the contrary, is a system of belief or resolution if you like, that seeks to propagate metaphysical truths. It is indeed difficult to reconcile with [B]why[/B] so many injustices, unexplained horrors, and life's unfair wheeling n dealing continue to permeate every fibre of social organism with no plausible explanations, no justifiable resolutions and God does nothing about it ? Nanak accepts this and thus,[B] "..nanak dukhyia sub sansar" [SGGSJ, 953],[/B] meaning, this is the imperfect and suffering world and the wannabe perfect you bang in the middle. What next ? Well, he offers as a result, [COLOR=#ff00ff]Sikhism[/COLOR], an ethical theory if you like, to take away not the world horrors and injustices, but you from the midst of it all. How ? The Sikh doctrine of [B]karm[/B] [deed/thought] and [B]dharm[/B] [religion or the righteous mind] are the perfect conceptual tools to hammer home the message WHY everything is, the way it is ! Given that all the calamities and injustices are present, it is difficult, but not impossible to imagine that [B]life is fair[/B]. Consider if you will for a moment, that life is fair and it sourced from an orderly perfect being [katra purakh]. Is it possible then that life appears unfair because we are not seeing the completeness of life and that, what is otherwise infinite we are trying to comprehend with a mind that is finite ? Could our limited view of existence be the reason why we fail to see how, and why everything is the way it is ?. Science deem it so, and calls mind's capacity to know it all as, "inconceivable". If that`d be correct, then surely, if we are to understand how justice operates in the world, we must first study life's big picture. We cannot examine life only from the empirical point of world view, we have to know the [B]spiritual [/B]human too, don't we ?. Nanak thinks so and affirms that, where other species are shaped by evolution, humanity must shape its own. And, with candidates like you aren't we heading the right way ? And, aren't you the proof in the pudding to confirm Nanak's affirmation ? As human beings, we are in a unique position to "understand" the creator and creation. We have the capacity to understand the subtle laws that govern the world. With this knowledge, we make choices that will lead towards a better world view and the world in general, be more harmonious and happy and that today is the result of our yesterdays. Let us therefore make our today's better to effect our tomorrows, law of cause n effect as the scientist would call it, law of karma as KaurSingh would believe it ! In conclusion, yes, the social human being did {censored}-up big time because his then bird brain is now an average kharbuja [melon] and things are on the mend, hence, RD1 Ji ! Good day ! [/QUOTE]
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