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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="Ambarsaria" data-source="post: 171992" data-attributes="member: 14194"><p>Namji{censored}aur ji thanks for the thread. Great topic and points for review.</p><p> </p><p> I believe Randip Singh ji pointed towards the answers and I want to build it up a little further.</p><p> </p><p> There are at least two ways to review some of the questions in your post. The myopic and general teachings or beliefs. I will focus on the “Myopic View” or approach in this post to illustrate.</p><p> </p><p> In this approach one can take parts of Sri Guru Granth Sahib Ji, pangatis/lines or shabads/stanzas and start deducing how the message is similar to say another religion, faith or belief or even no faith at all including approaches like atheism. Of course there will be no debate as what is stated is stated other than one’s understanding by design becomes incomplete. </p><p> </p><p> Sri Guru Granth Sahib Ji is not one line by one person, one shabad by one person or whole bunch of compositions by one person. There is a commonality of thought, exposition, descriptions and philosophy. Sikhism is defined by the totality of Sri Guru Granth Sahib Ji and not parts or sections of it.</p><p> </p><p> Let us take it one step further. Let us ask ourselves the basic question. Was Baba Farid ji a Sikh? The Guru ji’s I am sure would have strongly defended Baab Farid ji for who he was. More importantly Guru ji would have recognized <u><em>Sikhism parts of the persona</em></u> of Baba Farid ji and all others that are in Sri Guru Granth Sahib Ji.</p><p> </p><p> So Guru ji did not try to encompass others into a collective or a United States of Religions but distilled and composed Sri Guru Granth Sahib Ji as a reflection of what Sikhism is.</p><p> </p><p> As I stated earlier and I believe Randip Singh ji flagged too that in Sri Guru Granth Sahib Ji and Sikhism there are parts that appear either adaptation or similar to parts of others. The issue is to address the totality of Sri Guru Granth Sahib Ji and any other religion belief system. It becomes rapidly and abundantly clear that sectional similarities do not lead to globally the same as compared with any other religion or faith including Sufism. Aside from Sri Guru Granth Sahib Ji I love Sufism compositions like those Baba Bulleh Shah, and many wonderful other writers. Straight talking good people but not necessarily aligned in total with Sri Guru Granth Sahib Ji neither did they have any need to be so if they so chose.</p><p> Now this is rather taking a bit of liberty with generalities. Test would be to see if your Sheikh would like to preach using the Sri Guru Granth Sahib Ji or even refer to it in comparative and respectful ways. I don’t know and I am not taking holier than thou approach but world is a mosaic with own beautiful gardens and we don’t need to respectfully classify each one to be the same or similar to something else.</p><p>Now this is a very interesting question indeed. Sikhism does not have judges but suggestive approach to living and learning synergistic to each other. It is indeed possible. However, can such a person be tested to verify? My view is that such would be impossible to do. Whether testing is done for understanding of Sri Guru Granth Sahib Ji even of the usually classified Sikhs by themselves.</p><p> </p><p> One fundamental teaching in Sri Guru Granth Sahib Ji is ever learning about the infinite. So Sikh is an ever learning and improving concept and any static tests or approaches to a specific person or others are fraught with dangers or misunderstandings of Sikhism. When in doubt check it out through Sri Guru Granth Sahib Ji is perhaps one of the more efficacious approaches to be taken.</p><p> </p><p> There are threads at spn related to,</p><p> </p><ul> <li data-xf-list-type="ul">Are Sikhism and atheism similar</li> <li data-xf-list-type="ul">Wonderful posts by brother Vouthon ji about similarities between Catholic thoughts and spirituality and Sikhism</li> <li data-xf-list-type="ul">And so on.</li> </ul><p> These are all good and respectful discourses and like your thread lead to learning and clarity or definition of who each of us is.</p><p> </p><p> Thanks again for the thread.</p><p> </p><p> Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 171992, member: 14194"] Namji{censored}aur ji thanks for the thread. Great topic and points for review. I believe Randip Singh ji pointed towards the answers and I want to build it up a little further. There are at least two ways to review some of the questions in your post. The myopic and general teachings or beliefs. I will focus on the “Myopic View” or approach in this post to illustrate. In this approach one can take parts of Sri Guru Granth Sahib Ji, pangatis/lines or shabads/stanzas and start deducing how the message is similar to say another religion, faith or belief or even no faith at all including approaches like atheism. Of course there will be no debate as what is stated is stated other than one’s understanding by design becomes incomplete. Sri Guru Granth Sahib Ji is not one line by one person, one shabad by one person or whole bunch of compositions by one person. There is a commonality of thought, exposition, descriptions and philosophy. Sikhism is defined by the totality of Sri Guru Granth Sahib Ji and not parts or sections of it. Let us take it one step further. Let us ask ourselves the basic question. Was Baba Farid ji a Sikh? The Guru ji’s I am sure would have strongly defended Baab Farid ji for who he was. More importantly Guru ji would have recognized [U][I]Sikhism parts of the persona[/I][/U] of Baba Farid ji and all others that are in Sri Guru Granth Sahib Ji. So Guru ji did not try to encompass others into a collective or a United States of Religions but distilled and composed Sri Guru Granth Sahib Ji as a reflection of what Sikhism is. As I stated earlier and I believe Randip Singh ji flagged too that in Sri Guru Granth Sahib Ji and Sikhism there are parts that appear either adaptation or similar to parts of others. The issue is to address the totality of Sri Guru Granth Sahib Ji and any other religion belief system. It becomes rapidly and abundantly clear that sectional similarities do not lead to globally the same as compared with any other religion or faith including Sufism. Aside from Sri Guru Granth Sahib Ji I love Sufism compositions like those Baba Bulleh Shah, and many wonderful other writers. Straight talking good people but not necessarily aligned in total with Sri Guru Granth Sahib Ji neither did they have any need to be so if they so chose. Now this is rather taking a bit of liberty with generalities. Test would be to see if your Sheikh would like to preach using the Sri Guru Granth Sahib Ji or even refer to it in comparative and respectful ways. I don’t know and I am not taking holier than thou approach but world is a mosaic with own beautiful gardens and we don’t need to respectfully classify each one to be the same or similar to something else. Now this is a very interesting question indeed. Sikhism does not have judges but suggestive approach to living and learning synergistic to each other. It is indeed possible. However, can such a person be tested to verify? My view is that such would be impossible to do. Whether testing is done for understanding of Sri Guru Granth Sahib Ji even of the usually classified Sikhs by themselves. One fundamental teaching in Sri Guru Granth Sahib Ji is ever learning about the infinite. So Sikh is an ever learning and improving concept and any static tests or approaches to a specific person or others are fraught with dangers or misunderstandings of Sikhism. When in doubt check it out through Sri Guru Granth Sahib Ji is perhaps one of the more efficacious approaches to be taken. There are threads at spn related to, [LIST] [*]Are Sikhism and atheism similar [*]Wonderful posts by brother Vouthon ji about similarities between Catholic thoughts and spirituality and Sikhism [*]And so on. [/LIST] These are all good and respectful discourses and like your thread lead to learning and clarity or definition of who each of us is. Thanks again for the thread. Sat Sri Akal. [/QUOTE]
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