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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="cherylyoung" data-source="post: 57853" data-attributes="member: 5056"><p><strong>Re: Questions about Sikki</strong></p><p></p><p>Thank you so much for your response. I am sincerely grateful for your explanation. I will gladly read what you suggest.</p><p> </p><p>You are correct that comparing one religion/philosophy with another may lead to misunderstanding. Generally, I put effort into understanding and I try to understand purely from the perspective of that religion/philosophy. Particularly since I live in SE Michigan where there are quite a number of Muslims, so many that the Muslim call to prayer is broadcast from loudspeakers 5 times per day, halal food is served to children in school and footbaths are installed in the university for ablutions...I tried try to understand Islam from the perspective of a Muslim. However, killing for sake of Allah, purging the world of the non-Muslims, is unacceptable to me. I would rather not have peace in the world, if that is the price of peace.</p><p> </p><p>I am somewhat aware of the history of Sikhs and that Sikhs fight for righteous causes. As you are probably aware, Jesus taught his followers to turn the other cheek when faced with aggression. I am tolerant of others but I no longer believe I can follow that principle. I think that there are righteous and just causes but killing a person just because he does not believe as I do does not seem justified to me. </p><p> </p><p>Simran - remembrance is quite an elusive concept to me. Does that mean that I knew God at one time but have forgotten and with effort I can remember again?</p><p> </p><p>Although comparing religions may lead to misunderstanding, it gives me a frame of reference. It seems that the Sikh concept of Naam in Hebrew is HaShem...the name. The actual name of God is so sacred to Jews that they even write G-d in English. The Hebrew 4 letter divine name of God that is transliterated YHVH is not pronounced but in prayer is rendered by the word adonai (lord). Is the true Sikh name of God written or pronounced? Does satnam mean the true name of God?</p><p> </p><p>Based on the Torah scriptures, Jews consider the attributes of the character of God, such as provider, protector, creator, healer, deliverer, and almighty. Muslims only use one name...Allah, however, the Qur'an lists 99 attributes of Allah. Is the Sikh contemplation of God based on attributes of the nature of God contained in Sikh scriptures?</p><p> </p><p>Arthur C. Clarke wrote a short story about the nine billion names of God. I think that maybe contemplating many names of attributes of God would be less effective than focusing on a single attribute. </p><p> </p><p>Sometimes I just focus on creation. I can hardly comprehend the creations of God that I have seen and certainly there are many that I have never seen. I have even tried to understand why God would allow or cause some things to exist but that alone is beyond my comprehension. Whatever time I have spent in contemplation or study of the nature of God has not led me any closer to understanding the nature of God. </p><p> </p><p>I like the Hebrew name of God <em>Ehyehasher ehyeh </em>which means I am that I am, I was that I was and I will be that I will be. Sometimes I just focus on existence.</p><p> </p><p>If I were to invent a name for God it would be the sound of a childish giggle, a gentle rain patter or the purring of a kitten. Maybe the lyra bird could imitate that sort of sound but unfortunately, I cannot. Maybe a dolphin can pronounce the name of God in a frequency that I cannot even hear.</p><p> </p><p>From the website: <a href="http://www.sikhreview.org/april2002/naam.htm" target="_blank">Naam: The Language of Divine Power</a></p><p>I read: It is also held by Guru Nanak that God is <em>anaam</em> (Nameless), yet He is possessed of infinite names: "Numberless Thy Names and numberless Thy places" (The <em>Japji, Pauri</em> 19). His Names are in consonance with His Attributes which are infinite. His Name is Truth (<em>Satnam</em>). His Name is Formless (<em>Nirakar</em>). His Name is the Absolute Creator (<em>Karta</em>). His Name is the Immortal Being (<em>Akal Purakh</em>). </p><p> </p><p>Whatever I have studied or contemplated up to this point in time is close to those concepts. </p><p> </p><p>I do not picture God as anthropomorphic, male or female. I imagine God as a mass of light particle. The particles not only have light and warmth but an emotion of love that can be felt if a particle touches me. I picture the mass as very dense at the center but radiating out so that the periphery is very scattered. I envision drawing closer to the center of the mass but never reaching it. There is always a distance to travel.</p><p> </p><p>Hukam - God's order. I barely understand the will of God. You said that it is God's hukam we find a path to God in the spiritual solace and company of holy people. That seems reasonable. Perhaps someday I will find that.</p></blockquote><p></p>
[QUOTE="cherylyoung, post: 57853, member: 5056"] [b]Re: Questions about Sikki[/b] Thank you so much for your response. I am sincerely grateful for your explanation. I will gladly read what you suggest. You are correct that comparing one religion/philosophy with another may lead to misunderstanding. Generally, I put effort into understanding and I try to understand purely from the perspective of that religion/philosophy. Particularly since I live in SE Michigan where there are quite a number of Muslims, so many that the Muslim call to prayer is broadcast from loudspeakers 5 times per day, halal food is served to children in school and footbaths are installed in the university for ablutions...I tried try to understand Islam from the perspective of a Muslim. However, killing for sake of Allah, purging the world of the non-Muslims, is unacceptable to me. I would rather not have peace in the world, if that is the price of peace. I am somewhat aware of the history of Sikhs and that Sikhs fight for righteous causes. As you are probably aware, Jesus taught his followers to turn the other cheek when faced with aggression. I am tolerant of others but I no longer believe I can follow that principle. I think that there are righteous and just causes but killing a person just because he does not believe as I do does not seem justified to me. Simran - remembrance is quite an elusive concept to me. Does that mean that I knew God at one time but have forgotten and with effort I can remember again? Although comparing religions may lead to misunderstanding, it gives me a frame of reference. It seems that the Sikh concept of Naam in Hebrew is HaShem...the name. The actual name of God is so sacred to Jews that they even write G-d in English. The Hebrew 4 letter divine name of God that is transliterated YHVH is not pronounced but in prayer is rendered by the word adonai (lord). Is the true Sikh name of God written or pronounced? Does satnam mean the true name of God? Based on the Torah scriptures, Jews consider the attributes of the character of God, such as provider, protector, creator, healer, deliverer, and almighty. Muslims only use one name...Allah, however, the Qur'an lists 99 attributes of Allah. Is the Sikh contemplation of God based on attributes of the nature of God contained in Sikh scriptures? Arthur C. Clarke wrote a short story about the nine billion names of God. I think that maybe contemplating many names of attributes of God would be less effective than focusing on a single attribute. Sometimes I just focus on creation. I can hardly comprehend the creations of God that I have seen and certainly there are many that I have never seen. I have even tried to understand why God would allow or cause some things to exist but that alone is beyond my comprehension. Whatever time I have spent in contemplation or study of the nature of God has not led me any closer to understanding the nature of God. I like the Hebrew name of God [I]Ehyehasher ehyeh [/I]which means I am that I am, I was that I was and I will be that I will be. Sometimes I just focus on existence. If I were to invent a name for God it would be the sound of a childish giggle, a gentle rain patter or the purring of a kitten. Maybe the lyra bird could imitate that sort of sound but unfortunately, I cannot. Maybe a dolphin can pronounce the name of God in a frequency that I cannot even hear. From the website: [url=http://www.sikhreview.org/april2002/naam.htm]Naam: The Language of Divine Power[/url] I read: It is also held by Guru Nanak that God is [I]anaam[/I] (Nameless), yet He is possessed of infinite names: "Numberless Thy Names and numberless Thy places" (The [I]Japji, Pauri[/I] 19). His Names are in consonance with His Attributes which are infinite. His Name is Truth ([I]Satnam[/I]). His Name is Formless ([I]Nirakar[/I]). His Name is the Absolute Creator ([I]Karta[/I]). His Name is the Immortal Being ([I]Akal Purakh[/I]). Whatever I have studied or contemplated up to this point in time is close to those concepts. I do not picture God as anthropomorphic, male or female. I imagine God as a mass of light particle. The particles not only have light and warmth but an emotion of love that can be felt if a particle touches me. I picture the mass as very dense at the center but radiating out so that the periphery is very scattered. I envision drawing closer to the center of the mass but never reaching it. There is always a distance to travel. Hukam - God's order. I barely understand the will of God. You said that it is God's hukam we find a path to God in the spiritual solace and company of holy people. That seems reasonable. Perhaps someday I will find that. [/QUOTE]
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