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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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Sikh Sikhi Sikhism
ੴ - Meaning And Pronunciation
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<blockquote data-quote="BhagatSingh" data-source="post: 207481" data-attributes="member: 2610"><p>I understood the point you were trying to make but it is simply not the case.</p><p></p><p></p><p>Avtars are a big part of Guru Granth Sahib.</p><p></p><p>Carefully read the shabad by Guru Arjun Dev ji on 1082, I posted in my last post.</p><p></p><p>Can you figure out which avtar Guru Arjun Dev ji is talking about in this line of the shabad?</p><p><em>ਸਾਵਲ ਸੁੰਦਰ ਰੂਪ ਬਣਾਵਹਿ ਬੇਣੁ ਸੁਨਤ ਸਭ ਮੋਹੈਗਾ ॥੯॥</em></p><p><em>He creates a dark-skinned form, and plays a flute and entices everyone.</em></p><p></p><p>Also read this one on 1105 by Bhagt Nam Dev ji, he mentions the avtars and their stories. Here's one Avtar he mentions in the shabad -</p><p><em>ਭਗਤ ਹੇਤਿ ਮਾਰਿਓ ਹਰਨਾਖਸੁ ਨਰਸਿੰਘ ਰੂਪ ਹੋਇ ਦੇਹ ਧਰਿਓ ॥</em></p><p><em>For the sake of his Devotee (Prahlaad), he incarnated in the form of Narsingh (avtar) and killed Hiranyakashap.</em></p><p><em>ਦੇਹ ਧਰਿਓ - He assumed a frightening ਦੇਹ, body.</em></p><p></p><p></p><p>I'll tell you. The theology (the nature of divine) in Guru Granth Sahib is not Islamic thought, it is entirely Indian thought. Avtars are not part of Islamic thinking are they?</p><p></p><p>And furthermore, if you put aside the avtars for a moment, even then it is not Islamic thought. Rather it is Indian thought that is being proposed to the Muslims.</p><p></p><p>Bhagat Kabir ji says -</p><p><em></em></p><p><em>ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥</em></p><p><em>Do not call the Vedas or Quran false. False are those who do not contemplate them.</em></p><p><em></em></p><p><em>ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥</em></p><p><em>When they say that there is the one Khuda/God in all beings then why do you kill the chicken?</em></p><p><em></em></p><p><em>ਮੁਲਾਂ ਕਹਹੁ ਨਿਆਉ ਖੁਦਾਈ ॥ ਤੇਰੇ ਮਨ ਕਾ ਭਰਮੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥</em></p><p><em>Mullah you are the representative of God's justice. However, you do not follow what he says.</em></p><p></p><p>Page 1350</p><p></p><p>The thing to look for in this shabad is not that Kabir ji is criticizing a Muslim. Kabir ji criticizes even his own people. So that's not what is relevant.</p><p></p><p>What is relevant is what Kabir ji says -</p><p><em>ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥</em></p><p><em>When they say that there is the one Khuda/God in all beings then why do you kill the chicken?</em></p><p></p><p>This is not an Islamic belief. This is Vedic belief.</p><p></p><p>Muslims do not believe that God resides in all beings. This is purely Indian thought. And Kabir ji is teaching this to a Muslim. He is not preaching Islamic theology. He is preaching Indian theology to everyone including Muslims, and he explains Indian theology in their language.</p><p></p><p>He says Khuda resides in all beings. This is the age-old Atma-Parmatma belief system in action, entirely Indian system.</p><p></p><p>Aside from that Kabir ji is vegetarian so he is also saying that it is wrong to kill animals. But that's another topic for another day.</p><p></p><p></p><p></p><p>That's right!</p><p>This is one of the elements of Art (and Graphic Design), known as <strong>Balance</strong>. Symmetry is one way to achieve Balance in a design. This leads to aesthetically pleasing designs.</p><p></p><p></p><p>I agree with this.</p><p></p><p></p><p>Yes agreed.</p><p></p><p>I would say it was always numerical to begin with. Adi Shankaracharya (800ad) and other Indian Philosophers conceptualized reality as Absolute Oneness, Advait, non-dual, not 2 parts but 1.</p><p></p><p>Neither day nor night but 1 truth. Neither God nor soul but 1 Supreme Soul.</p><p></p><p>This has been part of Indian thought since forever.</p><p>And not just Oneness but also Void. Pure Void. Shunyata. 0.</p><p></p><p>ਸੁੰਨ Shunya. God is Nirankar. God is 0, nothingness. It's not a thing. It is no-thing.</p><p></p><p>What did the Upnishads say?</p><p></p><p><em>Brahma means "that which is the source of everything ie Upnishads say - Brahma is not that which you see, but that <strong>whereby</strong> you see.</em></p><p></p><p>What you see are things, but that which sees those things is not a thing in itself. It is a non-thing. It is Nirankar.</p><p></p><p></p><p>What do you mean?</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 207481, member: 2610"] I understood the point you were trying to make but it is simply not the case. Avtars are a big part of Guru Granth Sahib. Carefully read the shabad by Guru Arjun Dev ji on 1082, I posted in my last post. Can you figure out which avtar Guru Arjun Dev ji is talking about in this line of the shabad? [I]ਸਾਵਲ ਸੁੰਦਰ ਰੂਪ ਬਣਾਵਹਿ ਬੇਣੁ ਸੁਨਤ ਸਭ ਮੋਹੈਗਾ ॥੯॥ He creates a dark-skinned form, and plays a flute and entices everyone.[/I] Also read this one on 1105 by Bhagt Nam Dev ji, he mentions the avtars and their stories. Here's one Avtar he mentions in the shabad - [I]ਭਗਤ ਹੇਤਿ ਮਾਰਿਓ ਹਰਨਾਖਸੁ ਨਰਸਿੰਘ ਰੂਪ ਹੋਇ ਦੇਹ ਧਰਿਓ ॥ For the sake of his Devotee (Prahlaad), he incarnated in the form of Narsingh (avtar) and killed Hiranyakashap. ਦੇਹ ਧਰਿਓ - He assumed a frightening ਦੇਹ, body.[/I] I'll tell you. The theology (the nature of divine) in Guru Granth Sahib is not Islamic thought, it is entirely Indian thought. Avtars are not part of Islamic thinking are they? And furthermore, if you put aside the avtars for a moment, even then it is not Islamic thought. Rather it is Indian thought that is being proposed to the Muslims. Bhagat Kabir ji says - [I] ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ Do not call the Vedas or Quran false. False are those who do not contemplate them. ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥ When they say that there is the one Khuda/God in all beings then why do you kill the chicken? ਮੁਲਾਂ ਕਹਹੁ ਨਿਆਉ ਖੁਦਾਈ ॥ ਤੇਰੇ ਮਨ ਕਾ ਭਰਮੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ Mullah you are the representative of God's justice. However, you do not follow what he says.[/I] Page 1350 The thing to look for in this shabad is not that Kabir ji is criticizing a Muslim. Kabir ji criticizes even his own people. So that's not what is relevant. What is relevant is what Kabir ji says - [I]ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥ When they say that there is the one Khuda/God in all beings then why do you kill the chicken?[/I] This is not an Islamic belief. This is Vedic belief. Muslims do not believe that God resides in all beings. This is purely Indian thought. And Kabir ji is teaching this to a Muslim. He is not preaching Islamic theology. He is preaching Indian theology to everyone including Muslims, and he explains Indian theology in their language. He says Khuda resides in all beings. This is the age-old Atma-Parmatma belief system in action, entirely Indian system. Aside from that Kabir ji is vegetarian so he is also saying that it is wrong to kill animals. But that's another topic for another day. That's right! This is one of the elements of Art (and Graphic Design), known as [B]Balance[/B]. Symmetry is one way to achieve Balance in a design. This leads to aesthetically pleasing designs. I agree with this. Yes agreed. I would say it was always numerical to begin with. Adi Shankaracharya (800ad) and other Indian Philosophers conceptualized reality as Absolute Oneness, Advait, non-dual, not 2 parts but 1. Neither day nor night but 1 truth. Neither God nor soul but 1 Supreme Soul. This has been part of Indian thought since forever. And not just Oneness but also Void. Pure Void. Shunyata. 0. ਸੁੰਨ Shunya. God is Nirankar. God is 0, nothingness. It's not a thing. It is no-thing. What did the Upnishads say? [I]Brahma means "that which is the source of everything ie Upnishads say - Brahma is not that which you see, but that [B]whereby[/B] you see.[/I] What you see are things, but that which sees those things is not a thing in itself. It is a non-thing. It is Nirankar. What do you mean? [/QUOTE]
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ੴ - Meaning And Pronunciation
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