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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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<blockquote data-quote="drkhalsa" data-source="post: 6740" data-attributes="member: 384"><p>dear Vijaydeep</p><p></p><p>i will write what I understand and believe </p><p></p><p>about Kacheera </p><p>You can remove it frome body and have bath and I think we can use Boxers( long shorts readly available everywhere not like kacheera available at only some places) instead of it is just symbolic and nothing magical about it that you can part with it yes some people think so but this is Akal will and only he can change their mind and no argument can help </p><p></p><p>About Kirpan </p><p></p><p>Offcourse we can use it for any thing we like ( mechanical and I would also like to buy some designer decorated Kirpan as it looks nice when you wear it <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p>about people who think it to be scared and cant be used for menial jobs Akal only can help</p><p> About the issue of females </p><p>offcourse equality is needed but that should equlity of ideology not physical </p><p>akal has made both sex different then offcourse it has some meaning </p><p>personally i lke women wearing dastaar but absolutely it is matter of choice and can be used as a criteria for measuring individuals devotion to Akal </p><p>This even applies to males I see no difference in Mona( with hair cut ) peoples having devotion to Akal and amritdhari sikh with same devotion Akal is not bound by anything including Sikhi principles . </p><p>I think it is a blessing for somebody to follow sikhi and you cant expect it from everybody </p><p> now the matter of wrestling and sports I think we are feree to adjust according to rules and offcourse remove K's temporarly </p><p>if religion bounds you to do normal activities ( like sports)and put you in a prison better not to follow it as it is obviously wrong because Sikhi is about freedom </p><p></p><p></p><p>About the kes after Kanga </p><p>it should discarded as other household waste as it is dead tissue and we shed our dead tissue unknowingly each and every moment of day ( SKIN) then why not Hair </p><p>Writing all this makes me Sick as these are so obvious things and many sikhs have made issue of it and wasting their precious life in ritualism . Again Akal Purakh is the only guide for all of us </p><p></p><p>I cant really understand what these things actually means Not applying Heena Not applying mustard this and that i dont believe in them they appear to me as ritualism similar to Bhramnical rituals . I find it very very difficult to believe that these thigs were said by Dasam Patshahi . </p><p>but still I pray to Akal for guidance for future and till then I dont believe in them</p><p></p><p>Abou the Guru Granth Sahib</p><p></p><p>Now forgive me if it offends any body </p><p>what I believe is Guru Granth Sahib Just merely remains a Big Book Until unless try to understand its message and try to follow its divine message </p><p>So what I mean is for example </p><p>we go to Gurudwara and 10 peoples are in Hazoori of Guruji and among them only one is realy interested in interacting with the divine message written in it and all others are just showing their utmost respect by bowing down sitting attentively , taking care of cleaniness clthes and ......many things like that </p><p>what I think is the same One copy of guru granth sahib is acting as Guru to one person and at the same time it is mere Big Book for other 9 </p><p></p><p>It is human intelect that makes the pages of SGGS divine when it tries to understand it not the physical nature of the Book </p><p></p><p>I never knew that used rumals are burnt and now i think is it is one of the most foolish thing that Sikhs do and it is 100% ritual </p><p>It should be given to poor peoples and I cant think of better use of it </p><p></p><p>I do believe that true devotion and longing for akal may result in some outward expression which may seems like ritual while they are not But these days most of the time we are trying to copy others and getting into swamp of ritualism and loosing true devotion</p><p></p><p>May Akal Purakh Bless us all and show us the true way </p><p></p><p>Jatinder singh</p></blockquote><p></p>
[QUOTE="drkhalsa, post: 6740, member: 384"] dear Vijaydeep i will write what I understand and believe about Kacheera You can remove it frome body and have bath and I think we can use Boxers( long shorts readly available everywhere not like kacheera available at only some places) instead of it is just symbolic and nothing magical about it that you can part with it yes some people think so but this is Akal will and only he can change their mind and no argument can help About Kirpan Offcourse we can use it for any thing we like ( mechanical and I would also like to buy some designer decorated Kirpan as it looks nice when you wear it :) about people who think it to be scared and cant be used for menial jobs Akal only can help About the issue of females offcourse equality is needed but that should equlity of ideology not physical akal has made both sex different then offcourse it has some meaning personally i lke women wearing dastaar but absolutely it is matter of choice and can be used as a criteria for measuring individuals devotion to Akal This even applies to males I see no difference in Mona( with hair cut ) peoples having devotion to Akal and amritdhari sikh with same devotion Akal is not bound by anything including Sikhi principles . I think it is a blessing for somebody to follow sikhi and you cant expect it from everybody now the matter of wrestling and sports I think we are feree to adjust according to rules and offcourse remove K's temporarly if religion bounds you to do normal activities ( like sports)and put you in a prison better not to follow it as it is obviously wrong because Sikhi is about freedom About the kes after Kanga it should discarded as other household waste as it is dead tissue and we shed our dead tissue unknowingly each and every moment of day ( SKIN) then why not Hair Writing all this makes me Sick as these are so obvious things and many sikhs have made issue of it and wasting their precious life in ritualism . Again Akal Purakh is the only guide for all of us I cant really understand what these things actually means Not applying Heena Not applying mustard this and that i dont believe in them they appear to me as ritualism similar to Bhramnical rituals . I find it very very difficult to believe that these thigs were said by Dasam Patshahi . but still I pray to Akal for guidance for future and till then I dont believe in them Abou the Guru Granth Sahib Now forgive me if it offends any body what I believe is Guru Granth Sahib Just merely remains a Big Book Until unless try to understand its message and try to follow its divine message So what I mean is for example we go to Gurudwara and 10 peoples are in Hazoori of Guruji and among them only one is realy interested in interacting with the divine message written in it and all others are just showing their utmost respect by bowing down sitting attentively , taking care of cleaniness clthes and ......many things like that what I think is the same One copy of guru granth sahib is acting as Guru to one person and at the same time it is mere Big Book for other 9 It is human intelect that makes the pages of SGGS divine when it tries to understand it not the physical nature of the Book I never knew that used rumals are burnt and now i think is it is one of the most foolish thing that Sikhs do and it is 100% ritual It should be given to poor peoples and I cant think of better use of it I do believe that true devotion and longing for akal may result in some outward expression which may seems like ritual while they are not But these days most of the time we are trying to copy others and getting into swamp of ritualism and loosing true devotion May Akal Purakh Bless us all and show us the true way Jatinder singh [/QUOTE]
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