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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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Amrit And Maryada
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<blockquote data-quote="Archived_member2" data-source="post: 21944" data-attributes="member: 259"><p>Pray Truth for all and say Satsriakal!</p><p></p><p>Dear Indy Ji!</p><p>In your previous post you wrote "a community is the collective living testament to sikhism."</p><p>In this post you wrote "the guru panth is a living testament to the historical truth that 1699 did happen."</p><p></p><p>Many Panths are existing at present wearing our Guru's banner and claim to be the originals. Is it enough to wear a T-shirt with printed names on it? </p><p></p><p>Our Gurus showed us the way to get liberated from the worldly entanglements. Please explain why we have made testaments to remain in a mayic world. </p><p></p><p>It is all right when you write that there is 'the historical truth that 1699 did happen.' </p><p>It is the truth also that 2006 is happening.</p><p></p><p>There are searchers of TRUTH. </p><p>And there are searchers who are searching written material about 1699. I wish to spend the present life doing Simran.</p><p></p><p>There are people who are searching for reasons to reject our Guru's writings. There are people who are searching for more written material from and about our Gurus.</p><p>Our Gurus have already completed their written work long back though.</p><p></p><p>Only true Simran, in my view, gives the consciousness for true understanding.</p><p></p><p>Then you wrote "there is no other guru apart from the guru panth and guru granth."</p><p></p><p>The Granth is our Guru. Since when the Panth has become our Guru in which you are also holding a position.</p><p></p><p>I have heard that the humble Panth accompanies the Guru on Godly path. Is this a reason why a Panth starts feeling like the Guru?</p><p></p><p>You wrote at the end of your post "Rehat and temporal order are not fixed, the guru made changes and that is what khalsa is supposed to represent ie, continuity and change, distrust arises solely because we do not realise that temporal order can be changed with changing circumstances, however the initiation and symbols are fixed."</p><p></p><p>In Sansaar nothing is fixed. All the worlds are temporal. One may get rebirths repeatedly to live with it when it is so important for him.</p><p></p><p>Or one may get Mukti to merge in God who never takes birth.</p><p></p><p>--------------</p><p></p><p>Dear Manbir Ji!</p><p>Thanks for your input. I appreciate it.</p><p></p><p>--------------</p><p></p><p>Dear Vijaydeep Singh Ji!</p><p>One does not get liberated because he follows social and religious rules of this world and looks like Muslim, Hindu, Vedanti or a Sikh.</p><p></p><p>--------------</p><p></p><p>Dear Devinesanative Ji!</p><p>You seem to have written this from your experiences and wisdom "Love is the Amrit."</p><p>This sounds great. </p><p></p><p>Then you wrote "Rest All is like a Ranga Ciyar."</p><p></p><p>Would you please explain how you manage to live with both (duality) at the same time.</p><p></p><p>Love.</p><p></p><p></p><p>Balbir Singh</p></blockquote><p></p>
[QUOTE="Archived_member2, post: 21944, member: 259"] Pray Truth for all and say Satsriakal! Dear Indy Ji! In your previous post you wrote "a community is the collective living testament to sikhism." In this post you wrote "the guru panth is a living testament to the historical truth that 1699 did happen." Many Panths are existing at present wearing our Guru's banner and claim to be the originals. Is it enough to wear a T-shirt with printed names on it? Our Gurus showed us the way to get liberated from the worldly entanglements. Please explain why we have made testaments to remain in a mayic world. It is all right when you write that there is 'the historical truth that 1699 did happen.' It is the truth also that 2006 is happening. There are searchers of TRUTH. And there are searchers who are searching written material about 1699. I wish to spend the present life doing Simran. There are people who are searching for reasons to reject our Guru's writings. There are people who are searching for more written material from and about our Gurus. Our Gurus have already completed their written work long back though. Only true Simran, in my view, gives the consciousness for true understanding. Then you wrote "there is no other guru apart from the guru panth and guru granth." The Granth is our Guru. Since when the Panth has become our Guru in which you are also holding a position. I have heard that the humble Panth accompanies the Guru on Godly path. Is this a reason why a Panth starts feeling like the Guru? You wrote at the end of your post "Rehat and temporal order are not fixed, the guru made changes and that is what khalsa is supposed to represent ie, continuity and change, distrust arises solely because we do not realise that temporal order can be changed with changing circumstances, however the initiation and symbols are fixed." In Sansaar nothing is fixed. All the worlds are temporal. One may get rebirths repeatedly to live with it when it is so important for him. Or one may get Mukti to merge in God who never takes birth. -------------- Dear Manbir Ji! Thanks for your input. I appreciate it. -------------- Dear Vijaydeep Singh Ji! One does not get liberated because he follows social and religious rules of this world and looks like Muslim, Hindu, Vedanti or a Sikh. -------------- Dear Devinesanative Ji! You seem to have written this from your experiences and wisdom "Love is the Amrit." This sounds great. Then you wrote "Rest All is like a Ranga Ciyar." Would you please explain how you manage to live with both (duality) at the same time. Love. Balbir Singh [/QUOTE]
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