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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="kaur-1" data-source="post: 46929" data-attributes="member: 3025"><p>Bilja relpied to the above comments on sikhsangat.</p><p></p><p>QUOTE</p><p>and first studied vedas, ramyan and other hindu granths before even starting to read guru granth sahib ji as stated in there book!"</p><p></p><p></p><p><strong>There is nothing wrong with studying other religious books. Please provide any reference from Gurbani that proves me wrong. </strong></p><p></p><p>QUOTE</p><p>i would like to say that what did guru hargobind sahib do... when you hear of "dhadis" say guru sahib went in the forest and played shakaar... what does that mean? that means he went and killed animals and ate them... he didnt just go there and kill them for fun... if we hear of other guru sahibs eating maas why does it hurt so much that guru nanak sahib ate maas they are all one jot... </p><p> </p><p></p><p>T<strong>his is only your personal belief and has no basis from Gurbani. As Bhai Kulbir Singh said: two wrongs don’t make it right. Just because dhadhis say it doesn’t make it right. As Sikhs we must evaluate every sakhi on the basis of Gurbani. Guru Sahib did not hunt just any animal. Only those were hunted who Guru Sahib wanted to bless with Muktee. One example is, the snake who was blessed. It was the same snake who used to be a dehdhari guru. Surely, Guru Sahib wouldn’t have eaten the snake afterwards. Guru Gobind Singh Ji hunted a rabbit who turned his back on Guru Nanak Dev Ji. Then Guru Sahib became Joti Jot. Historical books explain the events that took place afterwards i.e. passing Guruship to Guru Granth Sahib Ji. No historic book say that Guru Sahib ate the rabbit. Every animal that was hunted had some link with Guru Sahib and it was their time to get muktee. </strong></p><p></p><p>QUOTE</p><p>I dont understand why it is so difficult for people to understand that guru sahib fainted... If guru sahib didnt faint then can someone tell me how he became shaheed?</p><p> </p><p></p><p><strong>Faint doesn’t mean to become Shaheed. If Guru Sahib fainted on the hot iron plate then was he carried to river by Gursikhs and then thrown into it? Just think about it. Defend Ghugga on some rational arguments not by insulting Guru Sahib. Bhai Taru Singh Ji’s scalp was cut off yet he stayed alive for 20 days. Bhai Mati Das Ji was cut into half yet sound of JapJi Sahib was heard from the two pieces. Bhai Anokh Singh Babbar’s eyes were taken out, tongue was cut off, every joint in the body was broken yet he did not faint. Three gursikhs were tied to a tree and wolves were let free to eat Sikhs by taking bite after bite. Sound of “Waheguru” was heard by everyone until they passed away. Yet no one fainted. Guru Sahib-giver of life, who controls death, could never have fainted. If he fainted then you are implying that He could no longer bear the pain of torture which is false because if His Sikhs can undergo so much pain and never faint then it was not a problem for Guru Sahib either. Ghugga has admitted that these statements are his own assumptions, not backed by any source. </strong></p><p></p><p>QUOTE</p><p>Yes he did feel pain</p><p></p><p></p><p><strong>Those who say “Tera Keeya Meetha Laagay” never feel any pain. Gurbani considers “Jatthar Aag” to be the greatest of all pains which is staying in a womb for nine months. Try to study the true character of Guru Sahib and only then you will understand that One who runs this entire creation is not susceptible to any worldly pain. </strong></p><p></p><p>QUOTE</p><p>could guru sahib not stop his illness???</p><p> </p><p></p><p><strong>He could but Guru Sahib tells us in His bani that nothing is permanent. It was not like He was dying. He changed His body because the time was coming to save a religion that w s on the edge of annihilation. </strong></p><p></p><p></p><p>QUOTE</p><p>he was guru we hear of people doing akhand paats and sukhmani sahib thai paat and we hear of cancer getting cured by akhand paat... but yet guru sahib couldnt not get cured himself... this is just a bhakhand which people have put in us... Guru sahibs shabad is mahan..</p><p></p><p></p><p><strong>This shows how low of an opinion one can have of His Guru just to defend a human being. Vasu Bharadwaj is just one example (his video is available online and so is his contact. Ask him for his illness reports) who was cured by Gurbani. Another police officer from Maharashtra was cured from blindness. A Radha Soami family had leprosy and was cured the day after they took Amrit. These miracles happen so people like us can learn something and never forget our Guru Sahib. Panthic Weekly has no right to question if Ghugga is a Sikh but you have the right to ask why Guru Sahib did not do such and such? What was the dire need of Guru Sahib to “cure” himself? What benefit could that have brought? He never fell in love with physical body or any materialistic things. Only us humans do that.</strong></p><p></p><p></p><p>QUOTE</p><p>his hands were probably trembling because one fo the guys had a gandasa in his hand and two karas which were 2 kilos each hahahahahaha... shameful... </p><p> </p><p></p><p><strong>These insulting comments of yours about Guru Sahib’s Kakkars show what kind of a Sikh you are. A true Sikh would never even think about insulting Kakkars.</strong></p><p></p><p>QUOTE</p><p>As for the naam simran he said whatever is present in akal takht maryada he accepts... </p><p> </p><p></p><p><strong>Did he ask you to represent him? Everyone can watch the video and make their own decisions. He doesn’t even accept his own school’s teachings. It is not about what he believes but about insulting comments you have written just to defend one human being. </strong></p><p></p><p>QUOTE</p><p>Bhai Kulbir Singh accepted that Kavi Santhok Singh writeer of suraj parkash and raatan singh bhanguu writer of panth parkash are both wrong in the sakhis they have wrote to make guru sahib look bad?</p><p> </p><p></p><p><strong>He rejected one particular sakhi not all of them. Gur Partap was written off of five old granths such as Prem Sumarag and GurSobha. Like I said, every sakhi must be evaluated on Gurbani basis.</strong></p><p></p><p>QUOTE</p><p>everyone talks about base of prof.... Whatever is the philosphy of gurmat and makes sense according to gurmat is the only base !!!!!!! Guru granth sahib is our base!!!</p><p></p><p></p><p><strong>“our base”? Who is “our”? You and Ghugga? Prof. Ghugga has clearly stated that many statements which were argued were his own assumptions and not based on Gurbani. </strong></p><p><strong></strong></p><p><strong>At least show some respect for Guru Sahib. You claim to be a Sikh yet don’t understand the true power of your Guru. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh</strong></p></blockquote><p></p>
[QUOTE="kaur-1, post: 46929, member: 3025"] Bilja relpied to the above comments on sikhsangat. QUOTE and first studied vedas, ramyan and other hindu granths before even starting to read guru granth sahib ji as stated in there book!" [B]There is nothing wrong with studying other religious books. Please provide any reference from Gurbani that proves me wrong. [/B] QUOTE i would like to say that what did guru hargobind sahib do... when you hear of "dhadis" say guru sahib went in the forest and played shakaar... what does that mean? that means he went and killed animals and ate them... he didnt just go there and kill them for fun... if we hear of other guru sahibs eating maas why does it hurt so much that guru nanak sahib ate maas they are all one jot... T[B]his is only your personal belief and has no basis from Gurbani. As Bhai Kulbir Singh said: two wrongs don’t make it right. Just because dhadhis say it doesn’t make it right. As Sikhs we must evaluate every sakhi on the basis of Gurbani. Guru Sahib did not hunt just any animal. Only those were hunted who Guru Sahib wanted to bless with Muktee. One example is, the snake who was blessed. It was the same snake who used to be a dehdhari guru. Surely, Guru Sahib wouldn’t have eaten the snake afterwards. Guru Gobind Singh Ji hunted a rabbit who turned his back on Guru Nanak Dev Ji. Then Guru Sahib became Joti Jot. Historical books explain the events that took place afterwards i.e. passing Guruship to Guru Granth Sahib Ji. No historic book say that Guru Sahib ate the rabbit. Every animal that was hunted had some link with Guru Sahib and it was their time to get muktee. [/B] QUOTE I dont understand why it is so difficult for people to understand that guru sahib fainted... If guru sahib didnt faint then can someone tell me how he became shaheed? [B]Faint doesn’t mean to become Shaheed. If Guru Sahib fainted on the hot iron plate then was he carried to river by Gursikhs and then thrown into it? Just think about it. Defend Ghugga on some rational arguments not by insulting Guru Sahib. Bhai Taru Singh Ji’s scalp was cut off yet he stayed alive for 20 days. Bhai Mati Das Ji was cut into half yet sound of JapJi Sahib was heard from the two pieces. Bhai Anokh Singh Babbar’s eyes were taken out, tongue was cut off, every joint in the body was broken yet he did not faint. Three gursikhs were tied to a tree and wolves were let free to eat Sikhs by taking bite after bite. Sound of “Waheguru” was heard by everyone until they passed away. Yet no one fainted. Guru Sahib-giver of life, who controls death, could never have fainted. If he fainted then you are implying that He could no longer bear the pain of torture which is false because if His Sikhs can undergo so much pain and never faint then it was not a problem for Guru Sahib either. Ghugga has admitted that these statements are his own assumptions, not backed by any source. [/B] QUOTE Yes he did feel pain [B]Those who say “Tera Keeya Meetha Laagay” never feel any pain. Gurbani considers “Jatthar Aag” to be the greatest of all pains which is staying in a womb for nine months. Try to study the true character of Guru Sahib and only then you will understand that One who runs this entire creation is not susceptible to any worldly pain. [/B] QUOTE could guru sahib not stop his illness??? [B]He could but Guru Sahib tells us in His bani that nothing is permanent. It was not like He was dying. He changed His body because the time was coming to save a religion that w s on the edge of annihilation. [/B] QUOTE he was guru we hear of people doing akhand paats and sukhmani sahib thai paat and we hear of cancer getting cured by akhand paat... but yet guru sahib couldnt not get cured himself... this is just a bhakhand which people have put in us... Guru sahibs shabad is mahan.. [B]This shows how low of an opinion one can have of His Guru just to defend a human being. Vasu Bharadwaj is just one example (his video is available online and so is his contact. Ask him for his illness reports) who was cured by Gurbani. Another police officer from Maharashtra was cured from blindness. A Radha Soami family had leprosy and was cured the day after they took Amrit. These miracles happen so people like us can learn something and never forget our Guru Sahib. Panthic Weekly has no right to question if Ghugga is a Sikh but you have the right to ask why Guru Sahib did not do such and such? What was the dire need of Guru Sahib to “cure” himself? What benefit could that have brought? He never fell in love with physical body or any materialistic things. Only us humans do that.[/B] QUOTE his hands were probably trembling because one fo the guys had a gandasa in his hand and two karas which were 2 kilos each hahahahahaha... shameful... [B]These insulting comments of yours about Guru Sahib’s Kakkars show what kind of a Sikh you are. A true Sikh would never even think about insulting Kakkars.[/B] QUOTE As for the naam simran he said whatever is present in akal takht maryada he accepts... [B]Did he ask you to represent him? Everyone can watch the video and make their own decisions. He doesn’t even accept his own school’s teachings. It is not about what he believes but about insulting comments you have written just to defend one human being. [/B] QUOTE Bhai Kulbir Singh accepted that Kavi Santhok Singh writeer of suraj parkash and raatan singh bhanguu writer of panth parkash are both wrong in the sakhis they have wrote to make guru sahib look bad? [B]He rejected one particular sakhi not all of them. Gur Partap was written off of five old granths such as Prem Sumarag and GurSobha. Like I said, every sakhi must be evaluated on Gurbani basis.[/B] QUOTE everyone talks about base of prof.... Whatever is the philosphy of gurmat and makes sense according to gurmat is the only base !!!!!!! Guru granth sahib is our base!!! [B]“our base”? Who is “our”? You and Ghugga? Prof. Ghugga has clearly stated that many statements which were argued were his own assumptions and not based on Gurbani. At least show some respect for Guru Sahib. You claim to be a Sikh yet don’t understand the true power of your Guru. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh[/B] [/QUOTE]
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