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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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Discussions
Interfaith Dialogues
Sikhism And Zoroastrianism: A Dialog
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<blockquote data-quote="curious seeker" data-source="post: 121955" data-attributes="member: 11092"><p>Hi Harmanpreet</p><p> </p><p> Well while I am well versed in Zarathushtrian doctrine and scripture (I have translated the Gathas into Spanish and I have worked with others in a new upcoming version in English. I do not know if I can be labeled a Zarathushti, although , at one point I considered myself one.</p><p> </p><p> You see I believe God has only one religion His. What we call religions are in the words of Zarathushtra Ethical Perceptions. Ways at looking at the nature of the One and Reality In short in modern terms they are theologies of men about the nature of God. Thus, while I do believe that Zarathushtra was certainly a spiritual giant and A world Teacher . I cannot totally accept the label of Zarathushtrian, because I believe in a continuing human journey. Zarathushtra himself said it this way referiing to his doctrine:</p><p> </p><p> This is the Ethical Perception of the Saoshyants (Meaning saviors, benefactors.) he asked God: Most Wise one when shall the saviors of the lands come with adavanced doctrines? Tellingly he does not call himself savior but a seer, a true invoker, a teacher of righteousnes and perhaps most approptely THOUGHT PROVOKER. HE DID NOT GIVE LAWS NOR COMMANDMENTS HE DID NOT ESTABLISH PRACTICES OR TRADITIONS, HE TAUGHT PRINCIPLES TO LIVE BY, PRINCIPLES UPON WHOM OTHERS , THESE SAVIORS /BENEFACTORS OF THE LANDS WOULD BUILD.</p><p> </p><p>He also talked about druj, delusion, falsehood, wrongfulness, something similar to maya, I guess. But he looked at the ethical conceptions of men (That is their theologies, what we call today religions) and clearly taught that some were the daevayasna, that is worship of illusory deities, which he called the products of bad or senseless thinking te Ethical perception of the Wrongful .</p><p> </p><p> To him, therefore, not all of what we call religions were positive.</p><p> </p><p> In any case , I am believer in God whom I posit to be, in agreement with Zarathushtra and with those whom I see as saoshyants. All Good, Most Wise , A Teacher, the father or source of truth, beyond sex, who holds all men and women equal before Him. One and only God that loves and nurtures man and creation. teaching him to become His hamkar that is his fellow worker in eliminating ignorance, wrong and evil from creation,</p><p> </p><p> Sadly precious few Zartoshtis today even understand this, let alone believe it. His doctrines were deviated by God traders and manipulators to the point that, for example most Parsis today consider themselves a close, tradition bound ,religion when Zarathushtra claimed that he wanted to convince all the living to follw his Vision.</p><p> </p><p>if you want to know more visit <a href="http://www.zoroastrianism.cc" target="_blank">www.zoroastrianism.cc</a> and <a href="http://www.zoroastrian.org" target="_blank">www.zoroastrian.org</a></p><p> </p><p> Blessings</p><p>Curious</p><p> </p><p>PS. The frahvar , that is the symbol you had in your post, is one whio was adopted thousands of years after his death and which, today, most scholars consider it an innovation made by the Achaemenians (Cyrus, Dariush, etc) to represent the Glory that God bequeathed to the Persian Sha in Sha (King of Kings)</p></blockquote><p></p>
[QUOTE="curious seeker, post: 121955, member: 11092"] Hi Harmanpreet Well while I am well versed in Zarathushtrian doctrine and scripture (I have translated the Gathas into Spanish and I have worked with others in a new upcoming version in English. I do not know if I can be labeled a Zarathushti, although , at one point I considered myself one. You see I believe God has only one religion His. What we call religions are in the words of Zarathushtra Ethical Perceptions. Ways at looking at the nature of the One and Reality In short in modern terms they are theologies of men about the nature of God. Thus, while I do believe that Zarathushtra was certainly a spiritual giant and A world Teacher . I cannot totally accept the label of Zarathushtrian, because I believe in a continuing human journey. Zarathushtra himself said it this way referiing to his doctrine: This is the Ethical Perception of the Saoshyants (Meaning saviors, benefactors.) he asked God: Most Wise one when shall the saviors of the lands come with adavanced doctrines? Tellingly he does not call himself savior but a seer, a true invoker, a teacher of righteousnes and perhaps most approptely THOUGHT PROVOKER. HE DID NOT GIVE LAWS NOR COMMANDMENTS HE DID NOT ESTABLISH PRACTICES OR TRADITIONS, HE TAUGHT PRINCIPLES TO LIVE BY, PRINCIPLES UPON WHOM OTHERS , THESE SAVIORS /BENEFACTORS OF THE LANDS WOULD BUILD. He also talked about druj, delusion, falsehood, wrongfulness, something similar to maya, I guess. But he looked at the ethical conceptions of men (That is their theologies, what we call today religions) and clearly taught that some were the daevayasna, that is worship of illusory deities, which he called the products of bad or senseless thinking te Ethical perception of the Wrongful . To him, therefore, not all of what we call religions were positive. In any case , I am believer in God whom I posit to be, in agreement with Zarathushtra and with those whom I see as saoshyants. All Good, Most Wise , A Teacher, the father or source of truth, beyond sex, who holds all men and women equal before Him. One and only God that loves and nurtures man and creation. teaching him to become His hamkar that is his fellow worker in eliminating ignorance, wrong and evil from creation, Sadly precious few Zartoshtis today even understand this, let alone believe it. His doctrines were deviated by God traders and manipulators to the point that, for example most Parsis today consider themselves a close, tradition bound ,religion when Zarathushtra claimed that he wanted to convince all the living to follw his Vision. if you want to know more visit [URL="http://www.zoroastrianism.cc"]www.zoroastrianism.cc[/URL] and [URL="http://www.zoroastrian.org"]www.zoroastrian.org[/URL] Blessings Curious PS. The frahvar , that is the symbol you had in your post, is one whio was adopted thousands of years after his death and which, today, most scholars consider it an innovation made by the Achaemenians (Cyrus, Dariush, etc) to represent the Glory that God bequeathed to the Persian Sha in Sha (King of Kings) [/QUOTE]
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Sikhism And Zoroastrianism: A Dialog
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