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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="Ishna" data-source="post: 135948" data-attributes="member: 2709"><p>Dear Shanger ji</p><p> </p><p>Welcome to the board. I will attempt to answer your questions from my own point of view.</p><p> </p><p>1. I don't think God wants us to sing Its praises because It likes to hear them, but because it elevates the human conscience by focusing it on totally awesome qualities, brings peace to your mind enabling you to live a higher Truth and be a better person. It help a person link themselves to God spiritually so they might merge with God once this physical life has passed.</p><p> </p><p>2. Where have you got the idea that God is happy and rewards us for good deeds, and is angry and punishes us for our bad ones? We reward or punish ourselves with nearness or separatedness from God.</p><p> </p><p>3. Where have you got the idea that God has emotions in the same way humans do? God is beyond human comprehension (even declaring It beyond comprehension falls short), and I don't think anyone can say whether It feels, or if It feels in the same way humans do.</p><p> </p><p>4. I don't think the Sikh conception of God is necessarily an interfering force. It is not a deity in the same sense that Jehova (Christain God) is, or any other deity I've come across (including Allah). It is an energy, not a person with a human personality. Guru Nanak was enlightened, had realised God, his light was SO BRIGHT because his connection to God was so strong. If others in the world were able to achieve that state of mind then they would probably have come to similar conclusions. It just so happens that Guru Nanak in India figured it out first!</p><p> </p><p>I don't think it's a fault of God "making so little effort to become known" but more humans making so little effort (by way of our own slow evolution) to realise God.</p><p> </p><p>5. Hindu Gods are mentioned because Guru Nanak was speaking to Hindus. When he was speaking to Muslims he spoke of Allah. Whether or not these deities exist bears no significance for a Sikh because a Sikh is only concerned with the One Universal Creative Force. When you read about God being Shiva, Brahma and Vishnu, try reading it as "the destroying force, the creative force and the sustaining force" and you might get more of an idea of the totally all-encompassing, singular God-force.</p><p> </p><p>I'm at work and can't supply quotes from the Sri Guru Granth Sahib ji (you might like to capitalise Granth please as you are addressing Sikhs who value their sacred scripture very highly and it would be a token of respect).</p><p> </p><p>I hope I've been able to address your points. I am not far along the Sikh path and others may be able to answer more succinctly.</p><p> </p><p>Ishna</p></blockquote><p></p>
[QUOTE="Ishna, post: 135948, member: 2709"] Dear Shanger ji Welcome to the board. I will attempt to answer your questions from my own point of view. 1. I don't think God wants us to sing Its praises because It likes to hear them, but because it elevates the human conscience by focusing it on totally awesome qualities, brings peace to your mind enabling you to live a higher Truth and be a better person. It help a person link themselves to God spiritually so they might merge with God once this physical life has passed. 2. Where have you got the idea that God is happy and rewards us for good deeds, and is angry and punishes us for our bad ones? We reward or punish ourselves with nearness or separatedness from God. 3. Where have you got the idea that God has emotions in the same way humans do? God is beyond human comprehension (even declaring It beyond comprehension falls short), and I don't think anyone can say whether It feels, or if It feels in the same way humans do. 4. I don't think the Sikh conception of God is necessarily an interfering force. It is not a deity in the same sense that Jehova (Christain God) is, or any other deity I've come across (including Allah). It is an energy, not a person with a human personality. Guru Nanak was enlightened, had realised God, his light was SO BRIGHT because his connection to God was so strong. If others in the world were able to achieve that state of mind then they would probably have come to similar conclusions. It just so happens that Guru Nanak in India figured it out first! I don't think it's a fault of God "making so little effort to become known" but more humans making so little effort (by way of our own slow evolution) to realise God. 5. Hindu Gods are mentioned because Guru Nanak was speaking to Hindus. When he was speaking to Muslims he spoke of Allah. Whether or not these deities exist bears no significance for a Sikh because a Sikh is only concerned with the One Universal Creative Force. When you read about God being Shiva, Brahma and Vishnu, try reading it as "the destroying force, the creative force and the sustaining force" and you might get more of an idea of the totally all-encompassing, singular God-force. I'm at work and can't supply quotes from the Sri Guru Granth Sahib ji (you might like to capitalise Granth please as you are addressing Sikhs who value their sacred scripture very highly and it would be a token of respect). I hope I've been able to address your points. I am not far along the Sikh path and others may be able to answer more succinctly. Ishna [/QUOTE]
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