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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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Hard Talk
Bachittar Natak
Dasam Granth And The 'Bani' Recited In Khande Di Pahul
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<blockquote data-quote="Luckysingh" data-source="post: 175208" data-attributes="member: 16886"><p>After the very many 'anti' respones to DG that came on this thread and other threads last week, I went on further and watched videos and katha including as many anti-DG campaigns all this week.</p><p> </p><p>So, what did I learn and what conclusion did I come to ?</p><p>Lets put it this way.</p><p> </p><p>Firstly, every SIKH is a LEARNER.- We are all aware of that.</p><p>Secondly, It is our DUTY to LEARN from everything that is around us. </p><p>With all the educatonal material, sikhi teachings, interactions and being with the sangat, we should look to try and find what is gurmat that may be hidden deep inside there somewhere.</p><p>This means that absolutely everything has to be looked into a little deeper to find the truth and the value to which gurmat can be applied and also to how it may itself be a gurmat application.</p><p> </p><p>When I say everything, I mean all the bad and what we may perceive as corrupt!and filth even !!</p><p>For example- EVEN a HOOKER!!!(not talking about charitaropakhyian)</p><p>- This week we read and learned about the case where two sikh priests raped a hooker in Scotland.- This was shocking as well as embarassing news.</p><p>BUT- we still looked into the hooker victim a little deeper and could see and feel that she was a victim to a very UNJUST and UN-GURMAT act. </p><p>Thus because of this UN-GURMAT we could see the actual true Gurmat within her in this manner since this UN-GURMAT was higlighted and exposed.</p><p>As sikhs and humans, we feel for the unjust treatment she received. It doesn't matter if she were a hooker and classed as street 'scum'. </p><p>We could actually see past this first brick wall of surface labelling </p><p>because of the damage done to her.</p><p> </p><p>In this case the 2 offenders or the 2 wrongs made you see the ONE right. </p><p>Sometimes we have to have something to help us see past the exposed surrounding walls on every surface such as the 'hooker' label on this surface.</p><p> </p><p>In the same manner my week of researching a little on DG has only made me see past the surface walls made apparent. It has helped me see the Gurmat within the DG, the same gurmat that can be applied to every living sikh.</p><p> </p><p>Infact, my love for the Dasam Pita has never been stronger. I probably feel more inclined and encouraged to start taking serious steps towards amrit than ever before.</p><p>I don't think I have ever felt so strong about wanting to become a Sikh of Guru Gobind Singh Ji.</p><p> </p><p>The adi-granth is the only accepted and given living Guru by all means. But anything else with even a tiny message or sacred quotes by the same guru whether it is a recently discovered pothi or sakhi, is still regarded as being of very high order and value on the way of teaching some gurmat.</p><p> </p><p>As sikhs, we have to accept that gurmat is not just confined to the adi-granth but it is something we have to find and dig out of everything around us.</p><p>This is the only way that we can start to maximise our daily applications of gurmat behaviour.</p><p> </p><p>Even the pledge that Ambarsariaji started on another thread, makes me realise that I have to see the truth and gurmat within ALL of us sikhs. It doesn't matter if they are AKJ, sehajdhari, Kukay,Naamdhari, radhasoami,nirankari, afro-carribean or whatever, we have to see way past all the surfaces and walls.</p><p> </p><p>I said earlier, that when I listen to so and so's Katha or anything at the gurdwara or elsewhere, I simply take in what I find appropriate and applicable to gurmat.</p><p>Quite often, they will be critical of another sant or bhai saab in conversation, or they may get a little carried away with 'me, me, me EGO or I do, I did, I always....'</p><p>None of this makes any difference to me , as I simply don't take it in. </p><p>Some will get up and walk away taking this as their only judgement of the sant or bhai saab. However, I try very hard to not even judge their enlightenment if any and just take away and remember the good and gurmat related words that were spoken.</p><p> </p><p> </p><p>I really hope that all of you that convince yourselves about being on the anti-DG wagon, may soon come to realise that this behaviour is not what sikhs are about. We are supposed to be better than that and if we simply reject without even making efforts to try and find the gurmat within is just plain ignorance in my opinion.</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 175208, member: 16886"] After the very many 'anti' respones to DG that came on this thread and other threads last week, I went on further and watched videos and katha including as many anti-DG campaigns all this week. So, what did I learn and what conclusion did I come to ? Lets put it this way. Firstly, every SIKH is a LEARNER.- We are all aware of that. Secondly, It is our DUTY to LEARN from everything that is around us. With all the educatonal material, sikhi teachings, interactions and being with the sangat, we should look to try and find what is gurmat that may be hidden deep inside there somewhere. This means that absolutely everything has to be looked into a little deeper to find the truth and the value to which gurmat can be applied and also to how it may itself be a gurmat application. When I say everything, I mean all the bad and what we may perceive as corrupt!and filth even !! For example- EVEN a HOOKER!!!(not talking about charitaropakhyian) - This week we read and learned about the case where two sikh priests raped a hooker in Scotland.- This was shocking as well as embarassing news. BUT- we still looked into the hooker victim a little deeper and could see and feel that she was a victim to a very UNJUST and UN-GURMAT act. Thus because of this UN-GURMAT we could see the actual true Gurmat within her in this manner since this UN-GURMAT was higlighted and exposed. As sikhs and humans, we feel for the unjust treatment she received. It doesn't matter if she were a hooker and classed as street 'scum'. We could actually see past this first brick wall of surface labelling because of the damage done to her. In this case the 2 offenders or the 2 wrongs made you see the ONE right. Sometimes we have to have something to help us see past the exposed surrounding walls on every surface such as the 'hooker' label on this surface. In the same manner my week of researching a little on DG has only made me see past the surface walls made apparent. It has helped me see the Gurmat within the DG, the same gurmat that can be applied to every living sikh. Infact, my love for the Dasam Pita has never been stronger. I probably feel more inclined and encouraged to start taking serious steps towards amrit than ever before. I don't think I have ever felt so strong about wanting to become a Sikh of Guru Gobind Singh Ji. The adi-granth is the only accepted and given living Guru by all means. But anything else with even a tiny message or sacred quotes by the same guru whether it is a recently discovered pothi or sakhi, is still regarded as being of very high order and value on the way of teaching some gurmat. As sikhs, we have to accept that gurmat is not just confined to the adi-granth but it is something we have to find and dig out of everything around us. This is the only way that we can start to maximise our daily applications of gurmat behaviour. Even the pledge that Ambarsariaji started on another thread, makes me realise that I have to see the truth and gurmat within ALL of us sikhs. It doesn't matter if they are AKJ, sehajdhari, Kukay,Naamdhari, radhasoami,nirankari, afro-carribean or whatever, we have to see way past all the surfaces and walls. I said earlier, that when I listen to so and so's Katha or anything at the gurdwara or elsewhere, I simply take in what I find appropriate and applicable to gurmat. Quite often, they will be critical of another sant or bhai saab in conversation, or they may get a little carried away with 'me, me, me EGO or I do, I did, I always....' None of this makes any difference to me , as I simply don't take it in. Some will get up and walk away taking this as their only judgement of the sant or bhai saab. However, I try very hard to not even judge their enlightenment if any and just take away and remember the good and gurmat related words that were spoken. I really hope that all of you that convince yourselves about being on the anti-DG wagon, may soon come to realise that this behaviour is not what sikhs are about. We are supposed to be better than that and if we simply reject without even making efforts to try and find the gurmat within is just plain ignorance in my opinion. [/QUOTE]
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Dasam Granth And The 'Bani' Recited In Khande Di Pahul
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