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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
Dawah Man And Basics Of Sikhi [Video]
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<blockquote data-quote="Parma" data-source="post: 195784" data-attributes="member: 4724"><p>I think the biggest problem with other religions especially the Abrahamic religions is this; they all want to prove that they are better then other religions and everything else out there. Where as Sikhism does not and this does not seem to make sense to them, they have in there own warped sense and minds and understandings got other religions down as a form of competition, that Sikhism does not conform to. It is there own misunderstanding on god that needs upgrading really! No one else's problem just they are not understanding god correctly! Another question I would like to ask other religions is this; after the creation of there religions and messages why have there religions not created people enlightened to the same depths of spiritual understanding that was created at the start of them; is their something wrong in there messages? In Sikhism after Guru Nanak there was a creation of 10 other guru's with the same level of spirituality as the man that started the religion so what have the other religions learned? As after the guidance the Guru's gave the only point left is self realisation=(Soul). I can not say that there is a higher par of religions but when the message is to better yourself then on what point have these other religions tried to improve themselves? Sikhism has died, fed, helped other people of other religions when needed as we see everyone as Sikh's no one is better! Other religions cause these differences and promote they are better by making others look bad, how? When really it makes your own understanding and religion look bad nothing else, as you are following your message which if based on morals, shows the approach you are following.</p><p></p><p>The entire Guru Granth Sahib ji is based on Ek Onkar from there on many words are used to describe the true essence of god. So the entire Guru Granth Sahib ji is based on many rhetorical devises just as the bible is based on many attributes of god and so is the Quran! So to say if something is better or worse on a rhetorical device would be a challenge that all religions have passed and are on par with each other! As they are all just forming many different descriptions on the creator on many different levels to get to the same meaning that there is only one god; we are all the same=learning-sikhs!</p><p></p><p><span style="color: blue">In </span><a href="http://en.wikipedia.org/wiki/Rhetoric" target="_blank"><span style="color: blue">rhetoric</span></a><span style="color: blue">, a <strong>rhetorical device</strong> or <strong>resource of language</strong> is a technique that an author or speaker uses to convey to the listener or reader a </span><a href="http://en.wikipedia.org/wiki/Meaning_(linguistics)" target="_blank"><span style="color: blue">meaning</span></a><span style="color: blue"> with the goal of persuading him or her towards considering a topic from a different perspective, using sentences designed to encourage or provoke a rational argument from an emotional display of a given perspective or action. Note that although rhetorical devices may be used to evoke an </span><a href="http://en.wikipedia.org/wiki/Emotion" target="_blank"><span style="color: blue">emotional</span></a><span style="color: blue"> response in the audience, this is not their primary purpose.</span></p></blockquote><p></p>
[QUOTE="Parma, post: 195784, member: 4724"] I think the biggest problem with other religions especially the Abrahamic religions is this; they all want to prove that they are better then other religions and everything else out there. Where as Sikhism does not and this does not seem to make sense to them, they have in there own warped sense and minds and understandings got other religions down as a form of competition, that Sikhism does not conform to. It is there own misunderstanding on god that needs upgrading really! No one else's problem just they are not understanding god correctly! Another question I would like to ask other religions is this; after the creation of there religions and messages why have there religions not created people enlightened to the same depths of spiritual understanding that was created at the start of them; is their something wrong in there messages? In Sikhism after Guru Nanak there was a creation of 10 other guru's with the same level of spirituality as the man that started the religion so what have the other religions learned? As after the guidance the Guru's gave the only point left is self realisation=(Soul). I can not say that there is a higher par of religions but when the message is to better yourself then on what point have these other religions tried to improve themselves? Sikhism has died, fed, helped other people of other religions when needed as we see everyone as Sikh's no one is better! Other religions cause these differences and promote they are better by making others look bad, how? When really it makes your own understanding and religion look bad nothing else, as you are following your message which if based on morals, shows the approach you are following. The entire Guru Granth Sahib ji is based on Ek Onkar from there on many words are used to describe the true essence of god. So the entire Guru Granth Sahib ji is based on many rhetorical devises just as the bible is based on many attributes of god and so is the Quran! So to say if something is better or worse on a rhetorical device would be a challenge that all religions have passed and are on par with each other! As they are all just forming many different descriptions on the creator on many different levels to get to the same meaning that there is only one god; we are all the same=learning-sikhs! [COLOR=blue]In [/COLOR][URL="http://en.wikipedia.org/wiki/Rhetoric"][COLOR=blue]rhetoric[/COLOR][/URL][COLOR=blue], a [B]rhetorical device[/B] or [B]resource of language[/B] is a technique that an author or speaker uses to convey to the listener or reader a [/COLOR][URL="http://en.wikipedia.org/wiki/Meaning_(linguistics)"][COLOR=blue]meaning[/COLOR][/URL][COLOR=blue] with the goal of persuading him or her towards considering a topic from a different perspective, using sentences designed to encourage or provoke a rational argument from an emotional display of a given perspective or action. Note that although rhetorical devices may be used to evoke an [/COLOR][URL="http://en.wikipedia.org/wiki/Emotion"][COLOR=blue]emotional[/COLOR][/URL][COLOR=blue] response in the audience, this is not their primary purpose.[/COLOR] [/QUOTE]
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Dawah Man And Basics Of Sikhi [Video]
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