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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="findingmyway" data-source="post: 135985" data-attributes="member: 12855"><p><span style="color: Purple">Dear Shanger Ji,</span></p><p><span style="color: Purple">I'll give your questions a go though I think Ishna Ji captured the essence very well.</span></p><p></p><p></p><p></p><p><span style="color: Purple">Good deeds and a moral life are most definitely important. If you are not a good person, all the hymns in the world won't help you. However, the purpose of prayer and singing kirtan is not for the benefit of God but for our own benefit. By focussing on the divine we are less easily seduced by influences trying to take us away from a good and spiritual path. By focussing on Waheguru, we are more likely to imbibe His good qualities, eg loving all, tolerance, standing up for the downtrodden. It also stops us wasting our time on useless pursuits that do not help us further ourselves. It also helps you learn the teachings as unless we understand our instructions how can we follow them to become good people and good Sikhs? Also by praying we realise that all is in God's will and that is very humbling so it stops you thinking above your station.</span></p><p></p><p><span style="color: Purple">The concept of God in Sikhism is all loving as God has created all and is in each and every one of us. If He hates us then He hates Himslef too. BTW God is not a person but humans are lacking language to express it any other way. Many Sikhs believe the reincarnation references are relating to within this lifetime. When a person moves towards the spiritual path and connects to Waheguru, they are reborn as a new person in a new life. When they get seduced by maya (bad influences) they die spiritually as they move away from God, their support. That is also how we create our own heaven and hell on Earth. It is humans who punish-others and ourselves (sometimes unfairly which accounts for all the bad things on Earth).</span></p><p></p><p><span style="color: Purple">The only emotion belonging to God is love and compassion. We should endeavour to make these the primary emotions in ourselves too. God is not human so therefore human characteristics do not apply. We are a small portion of His creation and that is a very humbling thought.</span></p><p></p><p><span style="color: Purple">The Guru's travelled extensively so the message was never only in India. </span></p><p><span style="color: Purple">God is using a wonderful form of communication and Sikhi is spreading further now with the internet and media and many other tools at its disposal. There were other enlightened people too in the past but their messages got distorted over time by people. The Guru's were smart enough to know this happens so they wrote down their teachings firsthand so power crazy men couldn't distort their teachings. They also made sure that we don't have anymore living Guru's so the message would not be distorted for personal gain. Therefore, the Guru Granth Sahib Ji is equivalent to a living Guru and is therefore much more than a holy book for us-it is our teacher and mentor, our leader and spiritual guide.</span></p><p></p><p><span style="color: Purple">They were used as examples to teach lessons so ordinary people could understand. Education at that time was not widespread so the Guru's used the mythological stories as a means of communication. It does not mean we believe in them. Equally the Guru's have also used examples from other faiths and cultures depending on where they were when those shabads (hymns) were written. Again it does not endorse all those beliefs but they are used as analogies/illustrations. You need to read the entire shabad to understand the context-never look at single lines.</span></p><p></p><p><span style="color: Purple">Best wishes in your quest for knowledge. Any more questions please feel free to ask,</span></p><p><span style="color: Purple">Jasleen</span> :happykaur:</p></blockquote><p></p>
[QUOTE="findingmyway, post: 135985, member: 12855"] [COLOR=Purple]Dear Shanger Ji, I'll give your questions a go though I think Ishna Ji captured the essence very well.[/COLOR] [COLOR=Purple]Good deeds and a moral life are most definitely important. If you are not a good person, all the hymns in the world won't help you. However, the purpose of prayer and singing kirtan is not for the benefit of God but for our own benefit. By focussing on the divine we are less easily seduced by influences trying to take us away from a good and spiritual path. By focussing on Waheguru, we are more likely to imbibe His good qualities, eg loving all, tolerance, standing up for the downtrodden. It also stops us wasting our time on useless pursuits that do not help us further ourselves. It also helps you learn the teachings as unless we understand our instructions how can we follow them to become good people and good Sikhs? Also by praying we realise that all is in God's will and that is very humbling so it stops you thinking above your station.[/COLOR] [COLOR=Purple]The concept of God in Sikhism is all loving as God has created all and is in each and every one of us. If He hates us then He hates Himslef too. BTW God is not a person but humans are lacking language to express it any other way. Many Sikhs believe the reincarnation references are relating to within this lifetime. When a person moves towards the spiritual path and connects to Waheguru, they are reborn as a new person in a new life. When they get seduced by maya (bad influences) they die spiritually as they move away from God, their support. That is also how we create our own heaven and hell on Earth. It is humans who punish-others and ourselves (sometimes unfairly which accounts for all the bad things on Earth).[/COLOR] [COLOR=Purple]The only emotion belonging to God is love and compassion. We should endeavour to make these the primary emotions in ourselves too. God is not human so therefore human characteristics do not apply. We are a small portion of His creation and that is a very humbling thought.[/COLOR] [COLOR=Purple]The Guru's travelled extensively so the message was never only in India. God is using a wonderful form of communication and Sikhi is spreading further now with the internet and media and many other tools at its disposal. There were other enlightened people too in the past but their messages got distorted over time by people. The Guru's were smart enough to know this happens so they wrote down their teachings firsthand so power crazy men couldn't distort their teachings. They also made sure that we don't have anymore living Guru's so the message would not be distorted for personal gain. Therefore, the Guru Granth Sahib Ji is equivalent to a living Guru and is therefore much more than a holy book for us-it is our teacher and mentor, our leader and spiritual guide.[/COLOR] [COLOR=Purple]They were used as examples to teach lessons so ordinary people could understand. Education at that time was not widespread so the Guru's used the mythological stories as a means of communication. It does not mean we believe in them. Equally the Guru's have also used examples from other faiths and cultures depending on where they were when those shabads (hymns) were written. Again it does not endorse all those beliefs but they are used as analogies/illustrations. You need to read the entire shabad to understand the context-never look at single lines.[/COLOR] [COLOR=Purple]Best wishes in your quest for knowledge. Any more questions please feel free to ask, Jasleen[/COLOR] :happykaur: [/QUOTE]
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