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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
Hard Talk
Controversy Surrounding Prof Darshan Singh Ji
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<blockquote data-quote="harbansj24" data-source="post: 115648" data-attributes="member: 4544"><p>The question is not about being a Brahmgyani who may just one in millions. The question is about being a Sikh.</p><p></p><p>Now if you are a Sikh and hundreds of thousands of people believe you, respect you and follow your spiritual views then as Sikh, IMHO you owe a responsibility. If you change your spiritual views overnight even for the most genuine reasons, then you do need to give detailed explanation to the Sikh Sangat. For such a changeover you have to admit that your earlier views were not correct and that you were not aware of the facts and now that new truths have come to light you are abandoning the the old beliefs and seek forgiveness of Sikh Sangat.</p><p>But then what happens to the lakhs you have earned by singing the shabads from DG? What happens to the royalty earned from sale of tapes and cassettes containing the shabads and have they been withdrawn from the markets? These actions and questions are necessary not from any sadistic satisfaction but are necessary to maintain the credibility and sanctity of Sikhi.</p><p></p><p>Now if what is purported to be carried by the tape is correct, then also there may be nothing wrong with it because the King can be interpreted as Dasam Pita since Bhai Nand Lal ji had called Guru ji a "Badshah" and "Shahenshah" in his verses. Where is the need to blame it on Dr. Jodh Singh's translations which he has promptly denied? He could have stood firm and said that was his understanding and he stands corrected if it was wrong. </p><p></p><p>Another thing that troubles many Sikhs is that it plausible that nothing in the DG was written by or caused to be written by Guruji OR maybe a very small part may have been written by Guruji (We are clueless of what that part actually is). <em>But then do we completely deny that it has been a part of of how we have evolved or a part of History and heritage?</em></p><p>Can we deny that verses such as "Deh Shiva var Mohe hae...." which has been adopted by the Sikh Regiment right from its formation has not motivated thosands of Sikhs to unprecedented acts of valour?</p><p>Leave alone some truly objectionable parts, can we not have the grace to say that though these are not Dasam Pita's compositions or compositions which have been approved by him, they now are a part of our glorious heritage and we can retain them? And for the objectionable parts can we not say that these have never been used by the Sikhs and make no sense to Sikhs and hence we have no use for them?</p><p></p><p>And can we practice restraint as taught by our Gurus and refrain from labelling people as "Enemies of Panth" and such other terms. Can we not just be critical of the particular undesirable acts rather than wholesale condemnation of the person as such?</p><p></p><p>Please forgive me if anything wrong has been said.</p></blockquote><p></p>
[QUOTE="harbansj24, post: 115648, member: 4544"] The question is not about being a Brahmgyani who may just one in millions. The question is about being a Sikh. Now if you are a Sikh and hundreds of thousands of people believe you, respect you and follow your spiritual views then as Sikh, IMHO you owe a responsibility. If you change your spiritual views overnight even for the most genuine reasons, then you do need to give detailed explanation to the Sikh Sangat. For such a changeover you have to admit that your earlier views were not correct and that you were not aware of the facts and now that new truths have come to light you are abandoning the the old beliefs and seek forgiveness of Sikh Sangat. But then what happens to the lakhs you have earned by singing the shabads from DG? What happens to the royalty earned from sale of tapes and cassettes containing the shabads and have they been withdrawn from the markets? These actions and questions are necessary not from any sadistic satisfaction but are necessary to maintain the credibility and sanctity of Sikhi. Now if what is purported to be carried by the tape is correct, then also there may be nothing wrong with it because the King can be interpreted as Dasam Pita since Bhai Nand Lal ji had called Guru ji a "Badshah" and "Shahenshah" in his verses. Where is the need to blame it on Dr. Jodh Singh's translations which he has promptly denied? He could have stood firm and said that was his understanding and he stands corrected if it was wrong. Another thing that troubles many Sikhs is that it plausible that nothing in the DG was written by or caused to be written by Guruji OR maybe a very small part may have been written by Guruji (We are clueless of what that part actually is). [I]But then do we completely deny that it has been a part of of how we have evolved or a part of History and heritage?[/I] Can we deny that verses such as "Deh Shiva var Mohe hae...." which has been adopted by the Sikh Regiment right from its formation has not motivated thosands of Sikhs to unprecedented acts of valour? Leave alone some truly objectionable parts, can we not have the grace to say that though these are not Dasam Pita's compositions or compositions which have been approved by him, they now are a part of our glorious heritage and we can retain them? And for the objectionable parts can we not say that these have never been used by the Sikhs and make no sense to Sikhs and hence we have no use for them? And can we practice restraint as taught by our Gurus and refrain from labelling people as "Enemies of Panth" and such other terms. Can we not just be critical of the particular undesirable acts rather than wholesale condemnation of the person as such? Please forgive me if anything wrong has been said. [/QUOTE]
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Hard Talk
Controversy Surrounding Prof Darshan Singh Ji
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