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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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Wonderful Excerpts Of SPN Member Confused Ji's Post
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<blockquote data-quote="Parma" data-source="post: 164210" data-attributes="member: 4724"><p>quote=Confused;164184]Parma ji,</p><p> </p><p>Parma: Tell you the truth we have been through this before and I feel that we are going in circles, to a point of nowhere with this debate, to a point that no one can fathom. </p><p> </p><p><span style="color: seagreen">Confused: The points have perhaps been made, but the way it has been laid out this time is different. The purpose is to identify at what level exactly the disagreement begins. So you should not make this particular excuse.</span></p><p> </p><p><span style="color: royalblue">Parma: The disagreement begins at you saying thought does not exist. We went through that debate, and the end has come to this meaningless exercise.</span></p><p>====</p><p>Parma: Before I go I would like to add that your style is familiar with the Mughal rulers of India that tried to suppress Sikhism. You are hypothesising to suppress knowledge with your formation of language. </p><p> </p><p><span style="color: seagreen">Confused: It is your own ignorance which is projecting this. </span></p><p><span style="color: seagreen">I asked you to give your opinion to each of my propositions. You should therefore state and give reason as to which of those propositions stand as hypothesis. To suggest that it is all hypothesis and then go on to say that I do it to suppress knowledge is not fair. </span></p><p> </p><p><span style="color: seagreen"><span style="color: royalblue">Parma:Your basis of knowledge of the concept of no thought, is a hypothesis you have no facts to back it no scientific facts at all. Please prove the facts, otherwise I can conclude that you are giving a baseless hypothesis on that thoughts do not exist. P.s. You wanted to change the wording of Object of thought to concept of thought. Why dont you just call it thought as that is what we were debating, thought is a word it has a meaning a definition in the dictionary. You say it does not exist.</span></span></p><p><span style="color: seagreen"></span></p><p>====</p><p>Parma: I hope my few and brief words are measured with the equal weight to your quantity and vastness of your words.</p><p> </p><p><span style="color: seagreen">Confused: It is very possible that the fault lies in my own denseness. But you’ll have to try some more to prove that to me.</span></p><p> </p><p><span style="color: royalblue">Parma: I believe I have through all my postings</span></p><p> </p><p>====</p><p>Parma: Like my Guru Gobind Singh Ji said, sava lakh se ek laroo, my one Sikh is worthy to fight thousands of oppressors.</p><p> </p><p><span style="color: seagreen">Confused: So your enemies are those outside of you and not your own accumulated unwholesome tendencies? Right, after all you are the “one Sikh” of Guru Gobind Singh ji, your mind must be more or less cleansed of impurities. </span></p><p> </p><p><span style="color: black"><span style="color: royalblue">Parma: You are making assumptions here! I have not stated that I am the only one sikh the whole world is sikh = student, this is going off topic a bit and could be discussed at a later addition. I have not stated that I have any higher qualities as you are assuming, I have constantly written about me being a sikh and constantly learning. You seem to be aware on how to totally break free from unwholesome tendencies, but fact is it is all contradiction you are constantly breaking and learning even a thought at the pinnacle of peace it is constantly adapting and changing and forming that is why god is the unknowable. What I am stating is I am a sikh I am willing to learn only I will not take miss information as learning it is a hinderance to learning. Just like your assumption that thought does not exist. Sorry if I have not been clear on the above explaination. What I am getting at is that one truthful word is paramount to a thousand miss conceptions of dense untruthful words</span></span></p><p><span style="color: black"></span>====</p><p>Parma: My few humble words and statements have sure given truths to my sentences, whether you regard them as so is your interpretation of it.</p><p> </p><p><span style="color: seagreen">Confused: Well amongst other things, that you on one hand have the image of being “one Sikh” standing against thousands of oppressors, this seems to go against the suggestion here that your words and statements are humble. </span></p><p> </p><p><span style="color: royalblue">Parma:</span><span style="color: royalblue"> To stand up to oppression is a humble act. You may not think so. I do. As my individual importance of existance is wholly lower than the importance to resist oppression </span></p><p> </p><p>====</p><p>Parma: To further converse with you on this would be a senseless act for me unless your answers will be straight forward and to the point of the debate,</p><p> </p><p><span style="color: seagreen">Confused: I will admit that I am slow. This may be the reason why I missed the point made in your terse comments and perhaps require longer explanations. Also the murkiness from where I usually read and respond to posts may be the reason why I go somewhat off on a tangent. But one thing I know is that whatever I state must be relevant in some ways to the topic, and I believe you would see this if only you were more patient. In any case, I would certainly not object to your pointing it out to me when I diverge from the main topic. And frankly, I still do not know which part exactly you are referring to when you suggested that I should be “straight forward and to the point of the debate”……</span></p><p> </p><p>======</p><p>Parma: instead of an in-depth wisdom bolt that doesn’t strike at any target, which only looks good on a dark night.</p><p> </p><p><span style="color: seagreen">Confused: Poetic. But too bad, I don't like poetry and have no regard for poets.</span></p><p><span style="color: seagreen">It would be better that you respond to my question so as to find out whether it is in fact true that on one hand I’ve been superficial and on the other, that you have something really substantial to say.</span></p></blockquote><p></p><p><span style="color: blue">Parma: It is quite sad that you have such unwholesome tendencies towards poems, it is a shame as civilised cultures have given birth to such beautiful literature through poetry. The Guru Granth Sahib ji is compositions of beautiful raag's, some individuals may call it very poetic aswell. Your loss you are missing out on a whole world of literature that may help you on your journey to relieve these unwholesome tendencies</span></p><p> </p><p>,,,,,,,</p><p>[/QUOTE]</p>
[QUOTE="Parma, post: 164210, member: 4724"] quote=Confused;164184]Parma ji, Parma: Tell you the truth we have been through this before and I feel that we are going in circles, to a point of nowhere with this debate, to a point that no one can fathom. [COLOR=seagreen]Confused: The points have perhaps been made, but the way it has been laid out this time is different. The purpose is to identify at what level exactly the disagreement begins. So you should not make this particular excuse.[/COLOR] [COLOR=royalblue]Parma: The disagreement begins at you saying thought does not exist. We went through that debate, and the end has come to this meaningless exercise.[/COLOR] ==== Parma: Before I go I would like to add that your style is familiar with the Mughal rulers of India that tried to suppress Sikhism. You are hypothesising to suppress knowledge with your formation of language. [COLOR=seagreen]Confused: It is your own ignorance which is projecting this. [/COLOR] [COLOR=seagreen]I asked you to give your opinion to each of my propositions. You should therefore state and give reason as to which of those propositions stand as hypothesis. To suggest that it is all hypothesis and then go on to say that I do it to suppress knowledge is not fair. [/COLOR] [COLOR=seagreen][COLOR=royalblue]Parma:Your basis of knowledge of the concept of no thought, is a hypothesis you have no facts to back it no scientific facts at all. Please prove the facts, otherwise I can conclude that you are giving a baseless hypothesis on that thoughts do not exist. P.s. You wanted to change the wording of Object of thought to concept of thought. Why dont you just call it thought as that is what we were debating, thought is a word it has a meaning a definition in the dictionary. You say it does not exist.[/COLOR] [/COLOR] ==== Parma: I hope my few and brief words are measured with the equal weight to your quantity and vastness of your words. [COLOR=seagreen]Confused: It is very possible that the fault lies in my own denseness. But you’ll have to try some more to prove that to me.[/COLOR] [COLOR=royalblue]Parma: I believe I have through all my postings[/COLOR] ==== Parma: Like my Guru Gobind Singh Ji said, sava lakh se ek laroo, my one Sikh is worthy to fight thousands of oppressors. [COLOR=seagreen]Confused: So your enemies are those outside of you and not your own accumulated unwholesome tendencies? Right, after all you are the “one Sikh” of Guru Gobind Singh ji, your mind must be more or less cleansed of impurities. [/COLOR] [COLOR=black][COLOR=royalblue]Parma: You are making assumptions here! I have not stated that I am the only one sikh the whole world is sikh = student, this is going off topic a bit and could be discussed at a later addition. I have not stated that I have any higher qualities as you are assuming, I have constantly written about me being a sikh and constantly learning. You seem to be aware on how to totally break free from unwholesome tendencies, but fact is it is all contradiction you are constantly breaking and learning even a thought at the pinnacle of peace it is constantly adapting and changing and forming that is why god is the unknowable. What I am stating is I am a sikh I am willing to learn only I will not take miss information as learning it is a hinderance to learning. Just like your assumption that thought does not exist. Sorry if I have not been clear on the above explaination. What I am getting at is that one truthful word is paramount to a thousand miss conceptions of dense untruthful words[/COLOR] [/COLOR]==== Parma: My few humble words and statements have sure given truths to my sentences, whether you regard them as so is your interpretation of it. [COLOR=seagreen]Confused: Well amongst other things, that you on one hand have the image of being “one Sikh” standing against thousands of oppressors, this seems to go against the suggestion here that your words and statements are humble. [/COLOR] [COLOR=royalblue]Parma:[/COLOR][COLOR=royalblue] To stand up to oppression is a humble act. You may not think so. I do. As my individual importance of existance is wholly lower than the importance to resist oppression [/COLOR] ==== Parma: To further converse with you on this would be a senseless act for me unless your answers will be straight forward and to the point of the debate, [COLOR=seagreen]Confused: I will admit that I am slow. This may be the reason why I missed the point made in your terse comments and perhaps require longer explanations. Also the murkiness from where I usually read and respond to posts may be the reason why I go somewhat off on a tangent. But one thing I know is that whatever I state must be relevant in some ways to the topic, and I believe you would see this if only you were more patient. In any case, I would certainly not object to your pointing it out to me when I diverge from the main topic. And frankly, I still do not know which part exactly you are referring to when you suggested that I should be “straight forward and to the point of the debate”……[/COLOR] ====== Parma: instead of an in-depth wisdom bolt that doesn’t strike at any target, which only looks good on a dark night. [COLOR=seagreen]Confused: Poetic. But too bad, I don't like poetry and have no regard for poets.[/COLOR] [COLOR=seagreen]It would be better that you respond to my question so as to find out whether it is in fact true that on one hand I’ve been superficial and on the other, that you have something really substantial to say.[/COLOR][/quote] [COLOR=blue]Parma: It is quite sad that you have such unwholesome tendencies towards poems, it is a shame as civilised cultures have given birth to such beautiful literature through poetry. The Guru Granth Sahib ji is compositions of beautiful raag's, some individuals may call it very poetic aswell. Your loss you are missing out on a whole world of literature that may help you on your journey to relieve these unwholesome tendencies[/COLOR] ,,,,,,, [/QUOTE]
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