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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
Literal Meaning Of Gurbani
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<blockquote data-quote="carolineislands" data-source="post: 74282" data-attributes="member: 5695"><p>With all due respect, the misunderstanding could be because of language differences. I do not speak Punjabi and am a native English speaker with only English and Caribbean French languages at my command. I do see that many of the concepts in Sikhi are UNwestern enough that it takes a little effort on the part of those of us who aren't raised in Sikhi to grasp them. I also am coming from a background in which a religion that claims to be monotheistic has taken their founder (Jesus) and elevated him to the level of God, calling him God in the flesh. It seems that Jesus never really meant to be thought of as God from his teachings and yet people have elevated him to actually be one and the same with God. Therefore they have created a concept very similar to the one I am reading here about Guru and God as one.</p><p> </p><p>And yet there are some very learned Sikhs who do not agree that Guru IS God. Many believe that God is in Guru and God is in us but neither Guru Nanak OR any other human IS actually God.</p><p> </p><p>This Sikhs don't agree on this topic, obviously. Which is just a part of being human and understanding things in different ways.</p><p> </p><p>Now, from what little I have learned so far about the message of Guru Nanak, he taught that each person should question and seek for understanding and praise and worship only God and that human beings, even though we have part of God IN us, are all fallible and lowly. That we are powerless without God. I also understand Guru Nanak's message to be very inclusive and non-judgemental in that no one person is to be declaring what is true and correct to another, but that each person comes to truth in their own way, thus the concept of all religions belonging to God even though they have so many different (and seemingly conflicting) ways of understanding God and practicing their faith.</p><p> </p><p>But I am a native English speaker and I'm sure there is much about Gurbani that I will never fully understand. What is important to me is that God is not limited in the message of the Guru, and the limitless God is adored and sought after with all the heart. And I also love the inclusiveness of Sikhi. </p><p> </p><p>I will always be a little sceptical of concepts that elevate human beings to the level of God. I personally don't believe that Guru Nanak meant to be elevated in that way as his writings seem very humble and always point to the singularity of Waheguru and the lowliness of humanity.</p><p> </p><p>Ekmusafir's post seems to have evidence that Guru Nanak did NOT mean to be elevated to the level of God.</p></blockquote><p></p>
[QUOTE="carolineislands, post: 74282, member: 5695"] With all due respect, the misunderstanding could be because of language differences. I do not speak Punjabi and am a native English speaker with only English and Caribbean French languages at my command. I do see that many of the concepts in Sikhi are UNwestern enough that it takes a little effort on the part of those of us who aren't raised in Sikhi to grasp them. I also am coming from a background in which a religion that claims to be monotheistic has taken their founder (Jesus) and elevated him to the level of God, calling him God in the flesh. It seems that Jesus never really meant to be thought of as God from his teachings and yet people have elevated him to actually be one and the same with God. Therefore they have created a concept very similar to the one I am reading here about Guru and God as one. And yet there are some very learned Sikhs who do not agree that Guru IS God. Many believe that God is in Guru and God is in us but neither Guru Nanak OR any other human IS actually God. This Sikhs don't agree on this topic, obviously. Which is just a part of being human and understanding things in different ways. Now, from what little I have learned so far about the message of Guru Nanak, he taught that each person should question and seek for understanding and praise and worship only God and that human beings, even though we have part of God IN us, are all fallible and lowly. That we are powerless without God. I also understand Guru Nanak's message to be very inclusive and non-judgemental in that no one person is to be declaring what is true and correct to another, but that each person comes to truth in their own way, thus the concept of all religions belonging to God even though they have so many different (and seemingly conflicting) ways of understanding God and practicing their faith. But I am a native English speaker and I'm sure there is much about Gurbani that I will never fully understand. What is important to me is that God is not limited in the message of the Guru, and the limitless God is adored and sought after with all the heart. And I also love the inclusiveness of Sikhi. I will always be a little sceptical of concepts that elevate human beings to the level of God. I personally don't believe that Guru Nanak meant to be elevated in that way as his writings seem very humble and always point to the singularity of Waheguru and the lowliness of humanity. Ekmusafir's post seems to have evidence that Guru Nanak did NOT mean to be elevated to the level of God. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Literal Meaning Of Gurbani
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