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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="curious seeker" data-source="post: 121703" data-attributes="member: 11092"><p>Hi Narayanjot</p><p></p><p>Well! I want to thank you for your patience . I mean I am just asking a lot of questions amd you have been are being very gracious taking time to answer them. Speaking of which, I ask so many because I want to clearly understand what you and your faith are saying. I realize that at least to some extent your interpretation might not be that of all Sikhs but at least I have yours <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p> Can you clarify some of your statements? For ex. you said:</p><p>'' My own reaction is that individuality is both created by the Divine and ultimately overcome with the grace of the Divine. Satguru, Waheguru, Akaal Purakh never makes mistakes. And the Sikh view is not identical with that of other dharmic faiths''</p><p></p><p>Are you saying that in your Scripture, the True Guru is going to overcome our individuality? If that is so. I still do not see why create individuals. I mean individuality and uniqueness is extreme in creation by any measure. Unless, you are saying that God is basically creating other parts of Himself puritfying them and then just adding them to Him/Her self, which would mean that the purpose of creation is to evolve an ethically conscious being with critical thinking and then add that being to God making God in effect expand or be bigger?</p><p></p><p> Of course believing that God wants to increase is just speculation, and that I realize God and his purposes may be truly unknowable to man, but regardless of that you and I know that men will always speculate, specially about God's nature. I also do not mean that God incarnates like Jesus or an Avatar</p><p></p><p> Also what do you mean by God making no mistakes, in the context that we are talking about? If he were too be making individuals to keep them individual, even after liberation, why would that be a mistake on His part? I don't follow, unless the Gurbani specifically says that we will merge into God like a drop of water merges into an ocean.</p><p></p><p> Also can you please expand on these differences with the Dahrmic faiths?</p><p></p><p>To answer your question on personal. By 'personal', I mean that God is a 'person' that S/He has attributes, thinks, acts, feels, chooses and has a self. I do not mean S-He is anthromorphic, nor physical and, certainly, I do not expect Him/Her to be an old man with a beard or an ancient of days, like in the Bible. And if S/He is 'Father' S/He is called father only because He emanated His Creation out of Himself.</p><p></p><p>Just to give you an idea, of where I am coming from, I am in basic agreement with a Zarathushtrian school (out of Iran not Parsis which are in total deviation of the Gathas, Zarathushtrian scripture, in our opinion) We believe that God, as the Laws of the Universe, (What Zarathushtrians call Asha and which ethically is TRUTH & RIGHT) is present in every process of nature, making life and indeed existence possible. Indeed, to further explain, in every breath we take God is present through His laws (In this case Osmosis) and actually makes it possible for us to oxygenate our tissues, sustaining our lives. In other words we are alive only because the Real Teacher supports our life, through His Laws</p><p></p><p> Thus we cannot be separated from Him. And if we could, we would not exist or be alive. Life is impossible without the Wonderful Teacher, in other words. But, to me, the very fact that men pray to God assumes that S-He is personal. I believe you pray to God, yes? If you ,you are not praying to what cannot answer your prayer but to some ONE who is your teacher and thus has a personal relationship with you.</p><p></p><p> As to maya. What you are saying is not that the world is unreal or illusory, but that our PERCEPTION of the word is false illsusory, a sort of a mirage? If that is so , to what extent this is so and what evidence, outside scripture, do you have , that our perceptions are illusory? I mean, acting in our perceptions men have made great discoveries and have advanced in material things to a great extent so, if our perceptions are illusory , how is this possible?</p><p></p><p> Finally, dear and patient friend, can you recommend books on Sikh Theology and practice? I am puzzled by the meaning , both practically and theologically, of Khalsa (spelling?) and the requirement for not cutting hair. I understand this last requirement is for all Sikhs, yes? That is it for now! I hope I am not overwhelming you with so many questions.</p><p></p><p> Indebted to your kindness and wishing you all blessings</p><p></p><p>Curious</p></blockquote><p></p>
[QUOTE="curious seeker, post: 121703, member: 11092"] Hi Narayanjot Well! I want to thank you for your patience . I mean I am just asking a lot of questions amd you have been are being very gracious taking time to answer them. Speaking of which, I ask so many because I want to clearly understand what you and your faith are saying. I realize that at least to some extent your interpretation might not be that of all Sikhs but at least I have yours :) Can you clarify some of your statements? For ex. you said: '' My own reaction is that individuality is both created by the Divine and ultimately overcome with the grace of the Divine. Satguru, Waheguru, Akaal Purakh never makes mistakes. And the Sikh view is not identical with that of other dharmic faiths'' Are you saying that in your Scripture, the True Guru is going to overcome our individuality? If that is so. I still do not see why create individuals. I mean individuality and uniqueness is extreme in creation by any measure. Unless, you are saying that God is basically creating other parts of Himself puritfying them and then just adding them to Him/Her self, which would mean that the purpose of creation is to evolve an ethically conscious being with critical thinking and then add that being to God making God in effect expand or be bigger? Of course believing that God wants to increase is just speculation, and that I realize God and his purposes may be truly unknowable to man, but regardless of that you and I know that men will always speculate, specially about God's nature. I also do not mean that God incarnates like Jesus or an Avatar Also what do you mean by God making no mistakes, in the context that we are talking about? If he were too be making individuals to keep them individual, even after liberation, why would that be a mistake on His part? I don't follow, unless the Gurbani specifically says that we will merge into God like a drop of water merges into an ocean. Also can you please expand on these differences with the Dahrmic faiths? To answer your question on personal. By 'personal', I mean that God is a 'person' that S/He has attributes, thinks, acts, feels, chooses and has a self. I do not mean S-He is anthromorphic, nor physical and, certainly, I do not expect Him/Her to be an old man with a beard or an ancient of days, like in the Bible. And if S/He is 'Father' S/He is called father only because He emanated His Creation out of Himself. Just to give you an idea, of where I am coming from, I am in basic agreement with a Zarathushtrian school (out of Iran not Parsis which are in total deviation of the Gathas, Zarathushtrian scripture, in our opinion) We believe that God, as the Laws of the Universe, (What Zarathushtrians call Asha and which ethically is TRUTH & RIGHT) is present in every process of nature, making life and indeed existence possible. Indeed, to further explain, in every breath we take God is present through His laws (In this case Osmosis) and actually makes it possible for us to oxygenate our tissues, sustaining our lives. In other words we are alive only because the Real Teacher supports our life, through His Laws Thus we cannot be separated from Him. And if we could, we would not exist or be alive. Life is impossible without the Wonderful Teacher, in other words. But, to me, the very fact that men pray to God assumes that S-He is personal. I believe you pray to God, yes? If you ,you are not praying to what cannot answer your prayer but to some ONE who is your teacher and thus has a personal relationship with you. As to maya. What you are saying is not that the world is unreal or illusory, but that our PERCEPTION of the word is false illsusory, a sort of a mirage? If that is so , to what extent this is so and what evidence, outside scripture, do you have , that our perceptions are illusory? I mean, acting in our perceptions men have made great discoveries and have advanced in material things to a great extent so, if our perceptions are illusory , how is this possible? Finally, dear and patient friend, can you recommend books on Sikh Theology and practice? I am puzzled by the meaning , both practically and theologically, of Khalsa (spelling?) and the requirement for not cutting hair. I understand this last requirement is for all Sikhs, yes? That is it for now! I hope I am not overwhelming you with so many questions. Indebted to your kindness and wishing you all blessings Curious [/QUOTE]
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