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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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Discussions
Hard Talk
Bachittar Natak
Manu Smriti In Dasam Granth
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<blockquote data-quote="spnadmin" data-source="post: 106966" data-attributes="member: 35"><p>Vijaydeep ji</p><p></p><p>I have no intention of contradicting any of the Guru Shabads you have quoted. They ring true. Problem for me is that you have not explained how they are a refutation of remarks by Tejwant ji or Khalsa Fauj. Here are your personal reflections on the conversation,</p><p></p><p><span style="color: DarkSlateBlue"></span></p><p><span style="color: DarkSlateBlue">So when we reach the state of salvation of being alive, our mind wth ego is destroyed. Mind of God or universal intellect takes over.</span></p><p><span style="color: DarkSlateBlue"></span></p><p><span style="color: DarkSlateBlue"><span style="color: Black">That is a profound observation which Guru Nanak repeats throughout Sri Guru Granth Sahib. No one is arguing about that. </span></span></p><p><span style="color: DarkSlateBlue"></span></p><p><span style="color: DarkSlateBlue">That was the state of mind of Tenth Master. Unlike sending some angels, it was mind of God, who assumed the poet's work. </span></p><p><span style="color: DarkSlateBlue"></span></p><p><span style="color: DarkSlateBlue"><span style="color: Black">Again, the Tenth Master was in communication </span></span><span style="color: Black">with what you call "universal intellect" </span><span style="color: DarkSlateBlue"><span style="color: Black">when he composed his poetry, or any other thing that he created, for that matter, and no one is arguing with that. </span></span></p><p><span style="color: DarkSlateBlue"><span style="color: Black"></span></span></p><p><span style="color: DarkSlateBlue"></span></p><p><span style="color: DarkSlateBlue">Is not our God omnipotant? Can do any thing. <span style="color: Black">Y<span style="color: Black">es ...Akaal is ominipotent and can do anything. That is not the question under review. The question is not whether he can do anyting, but rather Did and Would he do something -- for example take a pen to paper and write a poem? The idea that Akaal would or did, or that Akaal even told Guru Gobind Snngh what to write, gives us a vision of Akaal that is consistent with a very primitive view of God. Except for fundamentalists, even Jews and Christians today do not believe that Moses, in a personal conversation with God, actually wrote down what God said were the 10 Commandments in seclusion on Mount Sinai. That particular vision of God leads away from devotion to the Niraankar. </span></span></span></p><p><span style="color: DarkSlateBlue"><span style="color: Black"></span><span style="color: Navy"></span></span></p><p><span style="color: DarkSlateBlue"><span style="color: Navy"></span> <span style="color: Navy">Some quotes more for Singh Tejwant Singh Ji for is question regarding the who said the capability of God to destroy or not. Read last two quote carefully from Sukhmani Sahib and Dakhani Oankar.</span></span> <span style="color: Navy"></span></p><p><span style="color: Navy"></span> <span style="color: Black"></span></p><p><span style="color: Black"></span> <span style="color: Black">Tejwant Singh ji is fully aware of the meaning of Sukhmani Sahib and Dakhani Oankar. </span></p><p></p><p><span style="color: Black">The explanation you have given is more mystifying than ever. What do you mean by emanating and manifesting. There is a danger in suggesting that Ik Oankaar who is also Akaal muratth somehow emanates and projects His thoughts. Why would Akaal do that? I think my question is a fair question. Why would Akaal project His thoughts? And if Akaal has done so then how is it that the authorship of disputed sections of Dasam Granth are in dispute? </span></p><p><span style="color: Black"></span></p><p><span style="color: Black"></span> <span style="color: Black">The only answer to the last question would be -- "Oh, but only a few enlightened people can get it because they have overcome their ego and duality." Meaning that the meaning of Dasam Granth is open only to an</span><span style="color: Black"> elite and exclusive club of insiders who understand what is going on. The Dasam Granth controversy has to open itself up to common sense so that common people like me can understand if some of the Brahmgianis are making sense. Or no? </span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 106966, member: 35"] Vijaydeep ji I have no intention of contradicting any of the Guru Shabads you have quoted. They ring true. Problem for me is that you have not explained how they are a refutation of remarks by Tejwant ji or Khalsa Fauj. Here are your personal reflections on the conversation, [COLOR=DarkSlateBlue] So when we reach the state of salvation of being alive, our mind wth ego is destroyed. Mind of God or universal intellect takes over. [COLOR=Black]That is a profound observation which Guru Nanak repeats throughout Sri Guru Granth Sahib. No one is arguing about that. [/COLOR] That was the state of mind of Tenth Master. Unlike sending some angels, it was mind of God, who assumed the poet's work. [COLOR=Black]Again, the Tenth Master was in communication [/COLOR][/COLOR][COLOR=Black]with what you call "universal intellect" [/COLOR][COLOR=DarkSlateBlue][COLOR=Black]when he composed his poetry, or any other thing that he created, for that matter, and no one is arguing with that. [/COLOR] Is not our God omnipotant? Can do any thing. [COLOR=Black]Y[COLOR=Black]es ...Akaal is ominipotent and can do anything. That is not the question under review. The question is not whether he can do anyting, but rather Did and Would he do something -- for example take a pen to paper and write a poem? The idea that Akaal would or did, or that Akaal even told Guru Gobind Snngh what to write, gives us a vision of Akaal that is consistent with a very primitive view of God. Except for fundamentalists, even Jews and Christians today do not believe that Moses, in a personal conversation with God, actually wrote down what God said were the 10 Commandments in seclusion on Mount Sinai. That particular vision of God leads away from devotion to the Niraankar. [/COLOR] [/COLOR][COLOR=Navy] [/COLOR] [COLOR=Navy]Some quotes more for Singh Tejwant Singh Ji for is question regarding the who said the capability of God to destroy or not. Read last two quote carefully from Sukhmani Sahib and Dakhani Oankar.[/COLOR][/COLOR] [COLOR=Navy] [/COLOR] [COLOR=Black] [/COLOR] [COLOR=Black]Tejwant Singh ji is fully aware of the meaning of Sukhmani Sahib and Dakhani Oankar. [/COLOR] [COLOR=Black]The explanation you have given is more mystifying than ever. What do you mean by emanating and manifesting. There is a danger in suggesting that Ik Oankaar who is also Akaal muratth somehow emanates and projects His thoughts. Why would Akaal do that? I think my question is a fair question. Why would Akaal project His thoughts? And if Akaal has done so then how is it that the authorship of disputed sections of Dasam Granth are in dispute? [/COLOR] [COLOR=Black]The only answer to the last question would be -- "Oh, but only a few enlightened people can get it because they have overcome their ego and duality." Meaning that the meaning of Dasam Granth is open only to an[/COLOR][COLOR=Black] elite and exclusive club of insiders who understand what is going on. The Dasam Granth controversy has to open itself up to common sense so that common people like me can understand if some of the Brahmgianis are making sense. Or no? [/COLOR] [/QUOTE]
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Bachittar Natak
Manu Smriti In Dasam Granth
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