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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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Discussions
Interfaith Dialogues
Are The Important Scriptures Of World Religions, Simply Opinions?
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<blockquote data-quote="Tejwant Singh" data-source="post: 137153" data-attributes="member: 138"><p>Himaat Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Now you are changing your tune. yes you do. You yourself mentioned in your posts that Sri Guru Granth Sahib Ji does not represent dogmas and now you are doing an about turn. One wonders why and which is the true Himmat Singh!</p><p></p><p> You are changing your tune again, which is OK with me but this not what you have been saying all along. Rather to the contrary. If I were you I would check the posts that you wrote and give clarity to your mind.</p><p></p><p> It is hillarious to say the least that in one of your earlier posts, you say :</p><p></p><p></p><p>And under the same breath you want to use the word THEOLOGY which is more than 3000 years old. Can you see your flip flopping, which has become a constant in your posts?<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>I beg to differ with you about theology for the reasons mentioned in my earlier posts.</p><p></p><p>Now, you are distorting what I said to say the least. No where in my posts did I mention <strong>personal deity</strong> as you claim. I always talked about the <strong>personified deity</strong>. Please check the meaning of both for your own benefit and clarification. You seem confused at times for the reasons only known to you. And Ik Ong Kaar has nothing to do with <strong>a personified deity</strong> as repeatedly mentioned by me.</p><p></p><p>Once again, there is a big difference between <strong>a personified deity</strong> which Ik Ong Kaar is not and personal Ik Ong Kaar which Ik Ong Kaar is. Please check the meanings so you can clarify your stance on this.</p><p></p><p>The question arises,why would Ik Ong Kaar which is all there is liked to be pleased? I fail to understand that. Wanting to be pleased is a human trait. It has nothing to do with Ik Ong Kaar. Who needs to be pleased is the Abrahamic God who has all the human traits like vengeance, jealousy,evil etc etc. Ik Ong Kaar has nothing to do with that.</p><p></p><p>On the other hand, you can please a brick wall if you are an idol worshiper and that wall is your God or you are at the Jewish wailing wall praying there and putting your personal written prayers in its crevices.</p><p> </p><p>I beg to differ with you. If you take the whole Mool Mantar ( btw, I have no idea who gave the name) and check line by line and expand it what Guru Nanak is talking about, you will find that Ajuni Sahibung is the Creative Energy that Guru Nanak describes Ik Ong Kaar is about, hence it has nothing to do with any deity,god, dogma and theology.</p><p> </p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 137153, member: 138"] Himaat Singh ji, Guru Fateh. Now you are changing your tune. yes you do. You yourself mentioned in your posts that Sri Guru Granth Sahib Ji does not represent dogmas and now you are doing an about turn. One wonders why and which is the true Himmat Singh! You are changing your tune again, which is OK with me but this not what you have been saying all along. Rather to the contrary. If I were you I would check the posts that you wrote and give clarity to your mind. It is hillarious to say the least that in one of your earlier posts, you say : [B][/B] And under the same breath you want to use the word THEOLOGY which is more than 3000 years old. Can you see your flip flopping, which has become a constant in your posts?:-) I beg to differ with you about theology for the reasons mentioned in my earlier posts. Now, you are distorting what I said to say the least. No where in my posts did I mention [B]personal deity[/B] as you claim. I always talked about the [B]personified deity[/B]. Please check the meaning of both for your own benefit and clarification. You seem confused at times for the reasons only known to you. And Ik Ong Kaar has nothing to do with [B]a personified deity[/B] as repeatedly mentioned by me. Once again, there is a big difference between [B]a personified deity[/B] which Ik Ong Kaar is not and personal Ik Ong Kaar which Ik Ong Kaar is. Please check the meanings so you can clarify your stance on this. The question arises,why would Ik Ong Kaar which is all there is liked to be pleased? I fail to understand that. Wanting to be pleased is a human trait. It has nothing to do with Ik Ong Kaar. Who needs to be pleased is the Abrahamic God who has all the human traits like vengeance, jealousy,evil etc etc. Ik Ong Kaar has nothing to do with that. On the other hand, you can please a brick wall if you are an idol worshiper and that wall is your God or you are at the Jewish wailing wall praying there and putting your personal written prayers in its crevices. I beg to differ with you. If you take the whole Mool Mantar ( btw, I have no idea who gave the name) and check line by line and expand it what Guru Nanak is talking about, you will find that Ajuni Sahibung is the Creative Energy that Guru Nanak describes Ik Ong Kaar is about, hence it has nothing to do with any deity,god, dogma and theology. Thanks & regards Tejwant Singh [/QUOTE]
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