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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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Hard Talk
Question For Kala Afghana Supporters
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<blockquote data-quote="BhagatSingh" data-source="post: 76958" data-attributes="member: 2610"><p>My name is Bhagat Singh</p><p> </p><p>the article</p><p><a href="http://www.globalsikhstudies.net/pdf/article/DASAM%20GRANTH%20-%20ITS%20HISTORY.PDF" target="_blank">http://www.globalsikhstudies.net/pdf/article/DASAM%20GRANTH%20-%20ITS%20HISTORY.PDF</a></p><p>and the topic on sikhphilosophy.net</p><p><a href="http://www.sikhphilosophy.net/essays-on-sikhism/19294-dasam-granth-and-its-history.html" target="_blank">http://www.sikhphilosophy.net/essays-on-sikhism/19294-dasam-granth-and-its-history.html</a></p><p> Sorry the post was called Dasam Granth and it's history, but the other topic exists as well.</p><p></p><p>No.</p><p></p><p>that has nothing to do with Dasam Granth. </p><p> </p><p>These are completely my views:</p><p>I think, Amrit was something to attract a crowd. It's simply sweetened water, nothing special. I believe, its the life one lives, that makes one a khalsa, not drinking of sweetened water. </p><p>I believe, Guru Gobind Singh ji did this "ritual" (yes I said ritual) to attract large numbers of people because something visual would have more appeal than simply stating something(I can expand on this if u want). It should be treated nothing more than an old tradition. </p><p></p><p>I have no clue but I know kala Afghana would agree with me one this one. :whisling:</p><p>I believed such things, before I knew of kala afghana so don't say i am following his cult or sumtin.</p><p></p><p>I feel the same way.</p><p></p><p>Same here.</p><p> </p><p>No, critisize it! See how people respond to you. Those are blind rituals with no meaning. At this point someone is gona get up and be like isnt keeping hair and combing hair a ritual as well. NO, keeping long hair and combing twice a day is not a BLIND ritual. It has logical reasoning behind it.</p><p> </p><p>Yes it distubrs me very much to see these things happening. That's why I am not attracted to gurudwaras anymore. I used to love to go there. I can't help speaking out, and I can't keep my mouth shut, so I just don't go. </p><p></p><p>Define gurbani. </p><p></p><p>Alot of people.</p><p></p><p> It's not. One should always question their beliefs, so they always remain open minded. Otherwise it becomes blind faith, which Guru Nanak preached against.</p><p></p><p>After the Gurus died.</p><p></p><p>Not sure, maybe someone else can help u there.</p><p></p><p> confused here.</p><p></p><p>Seems to? I believe it does!</p><p></p><p>It was made up later, like the Bible, both have absurdities.</p><p> </p><p>I can't answer that.</p><p> </p><p></p><p>No problem</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 76958, member: 2610"] My name is Bhagat Singh the article [URL="http://www.globalsikhstudies.net/pdf/article/DASAM%20GRANTH%20-%20ITS%20HISTORY.PDF"]http://www.globalsikhstudies.net/pdf/article/DASAM%20GRANTH%20-%20ITS%20HISTORY.PDF[/URL] and the topic on sikhphilosophy.net [URL]http://www.sikhphilosophy.net/essays-on-sikhism/19294-dasam-granth-and-its-history.html[/URL] Sorry the post was called Dasam Granth and it's history, but the other topic exists as well. No. that has nothing to do with Dasam Granth. These are completely my views: I think, Amrit was something to attract a crowd. It's simply sweetened water, nothing special. I believe, its the life one lives, that makes one a khalsa, not drinking of sweetened water. I believe, Guru Gobind Singh ji did this "ritual" (yes I said ritual) to attract large numbers of people because something visual would have more appeal than simply stating something(I can expand on this if u want). It should be treated nothing more than an old tradition. I have no clue but I know kala Afghana would agree with me one this one. :whisling: I believed such things, before I knew of kala afghana so don't say i am following his cult or sumtin. I feel the same way. Same here. No, critisize it! See how people respond to you. Those are blind rituals with no meaning. At this point someone is gona get up and be like isnt keeping hair and combing hair a ritual as well. NO, keeping long hair and combing twice a day is not a BLIND ritual. It has logical reasoning behind it. Yes it distubrs me very much to see these things happening. That's why I am not attracted to gurudwaras anymore. I used to love to go there. I can't help speaking out, and I can't keep my mouth shut, so I just don't go. Define gurbani. Alot of people. It's not. One should always question their beliefs, so they always remain open minded. Otherwise it becomes blind faith, which Guru Nanak preached against. After the Gurus died. Not sure, maybe someone else can help u there. confused here. Seems to? I believe it does! It was made up later, like the Bible, both have absurdities. I can't answer that. No problem [/QUOTE]
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