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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="Gyani Jarnail Singh" data-source="post: 100153" data-attributes="member: 189"><p>Guru Piayare G Singh Jio,</p><p>Gurfateh.</p><p></p><p>I am extremely thankful for the effort you have taken to answer my doubts..from Gurbani.</p><p>I too have never taken the sakhis/outside literature as any basis...but do take them into consideration whenever any student brings them up...there are some sites and a very prominent Malaysian Gurmatt Teaching Academy that rely a lot on such sakhis to impart Gurbani teachings and they use the tradditional "miracle" approach....and as such i cannot abandon these alltogether as i have to provide answers and relevancy as oer GURBANI and SGGS. So far imho i am sucessful in bringing all these sakhis out of the miracle spehere into metaphorical spehere. Most of my students can now distinguish as per Gurbani Principles "sakhi" from the purely mythological miracle type that has no basis except that Waddeh baba ji Mahapurash ji said so. Who knows that such "sakhis" have evolved over the centuries from what was originally intended into pure miraclous powers types. Its common knowledge that "whispers" change drastically from one person tot he next...in a well known Managment Game..a person whispers to the next...and so on down the line..until the final person is asked to say it loud what he heard....and the results are astonishing...along the line what was originally said changes so drastically... each "hears" different and says different...adding/subtracting....and so could "sakhis"...</p><p>Guur Nank ji could have used the TREE analogy to teach.about Attributes of Akal Purakh.....and over time it became into a story that Guru ji slept under a tree that never changed its shade...</p><p></p><p>You are of course right that besides SGGS there is no other need for anything else..all answers lie in the SGGS....we just have to go look for them. I fidn this advise really useful and impart it to my students as well.</p><p></p><p>Manmohan Singhs Teeka has a lot to offer..and the archaic language used cannot be used to dismiss its scholarship...after all we can discard all those arcahaic language/vocabulary..and take the rest...using this argument is akin to saying..teri khandeh dee dahrree hildee hai....your beard shakes when you chew... My personal approach to Manmohan Singh is..i "use" modern vocabulary when i use it....and so far it not been found wanting.</p><p></p><p>Dalbir ji..you are absolutley right...similar parametres are used to deny 5 kakars, or prove that meat eating is not sanctioned in Sikhi...which is far from the truth as espoused in SGGS Gurbani. Bhai Sahib Randhir Singh uses Gurbani to "prove"...the existence of the Hidden Beings. paranormal supernatural, etc etc...in hsi anditthhe duniya...ONLY more comprehensive study and understanding of Gurbani will help us. SPN is one such platform....that helps us in this endeavour...:inca::inca:</p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 100153, member: 189"] Guru Piayare G Singh Jio, Gurfateh. I am extremely thankful for the effort you have taken to answer my doubts..from Gurbani. I too have never taken the sakhis/outside literature as any basis...but do take them into consideration whenever any student brings them up...there are some sites and a very prominent Malaysian Gurmatt Teaching Academy that rely a lot on such sakhis to impart Gurbani teachings and they use the tradditional "miracle" approach....and as such i cannot abandon these alltogether as i have to provide answers and relevancy as oer GURBANI and SGGS. So far imho i am sucessful in bringing all these sakhis out of the miracle spehere into metaphorical spehere. Most of my students can now distinguish as per Gurbani Principles "sakhi" from the purely mythological miracle type that has no basis except that Waddeh baba ji Mahapurash ji said so. Who knows that such "sakhis" have evolved over the centuries from what was originally intended into pure miraclous powers types. Its common knowledge that "whispers" change drastically from one person tot he next...in a well known Managment Game..a person whispers to the next...and so on down the line..until the final person is asked to say it loud what he heard....and the results are astonishing...along the line what was originally said changes so drastically... each "hears" different and says different...adding/subtracting....and so could "sakhis"... Guur Nank ji could have used the TREE analogy to teach.about Attributes of Akal Purakh.....and over time it became into a story that Guru ji slept under a tree that never changed its shade... You are of course right that besides SGGS there is no other need for anything else..all answers lie in the SGGS....we just have to go look for them. I fidn this advise really useful and impart it to my students as well. Manmohan Singhs Teeka has a lot to offer..and the archaic language used cannot be used to dismiss its scholarship...after all we can discard all those arcahaic language/vocabulary..and take the rest...using this argument is akin to saying..teri khandeh dee dahrree hildee hai....your beard shakes when you chew... My personal approach to Manmohan Singh is..i "use" modern vocabulary when i use it....and so far it not been found wanting. Dalbir ji..you are absolutley right...similar parametres are used to deny 5 kakars, or prove that meat eating is not sanctioned in Sikhi...which is far from the truth as espoused in SGGS Gurbani. Bhai Sahib Randhir Singh uses Gurbani to "prove"...the existence of the Hidden Beings. paranormal supernatural, etc etc...in hsi anditthhe duniya...ONLY more comprehensive study and understanding of Gurbani will help us. SPN is one such platform....that helps us in this endeavour...:inca::inca: [/QUOTE]
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