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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Dhan Dhan Sri Guru Granth Sahib Ji
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<blockquote data-quote="Sikh80" data-source="post: 65732" data-attributes="member: 5290"><p><strong>Realities</strong></p><p></p><p>We will have to understand the realities and to intelligently compromise for reasonable adjustments, preserving the discipline of the faith. Without this, the Sikh faith may have a hard time to face. </p><p></p><p>Euphoria can be helpful, ignoring the fact may be rewarding, but the reality will be the winner, and it should be our guiding force. In fact, a time may come when we will have to wisely protect the values of Sikhi (the Sikh faith) in the light of the spirit of it. For this, we will have to plan and work to get ready right from now. Otherwise, sudden shock of reality may bewilder us not to act wisely, but to react to the unexpected. The change may not be sudden, but by keeping our eyes closed, it may prove a surprise which may not be easily pocketable. </p><p>We need to urgently have the institutions to monitor and modify the cultural, geographical and historical effects on Sikhi (the Sikh Faith), in an organized and scientific way, using modern techniques as well as facilities to keep it fit to survive by developing endurance to the influence of the time and place. </p><p>We will have to inculcate harmony in the people to adopt the principles of the Sikh faith for its wellbeing and promotion, because this is the most modern and scientific religion fit to be the faith for the whole world. This simple and energetic faith can deliver peace to the people and remove unrest from the earth. </p><p>We may or may not be able to find directions in the Sikh Scriptures or history, to imagine the Sikh faith in the time to come. But to a great extent we can build a picture of it by studying the passage of it through the time since its conception, and by directly or indirectly applying Gurbani and history to it. We will find that the spirit of the Sikh faith had ever been constant, and it will remain so. If this gets effected, then the faith is lost. The ideal thing is development of the faith staying within its parameters. It is practically impossible for the people to lay down limits for this, and only the Guru can provide the guidance. </p><p>Whatever be, we should mold ourselves according to the edicts of the faith, and not that we expect the faith to adjust itself to our whims. Putting conditions on the faith is no way. We have to change and not the faith. We should strictly guard the faith. If any changes against the edicts of the Sikh faith will enter it, then the byproduct may become its unimaginable and unbearable denomination, but it will not be left the original Sikh faith created by the Gurus. If such a a phenomenon will continue indefinitely, it will doom the Sikh faith. But it will never happen! The Sikhs had been facing their massacres from the time the faith was born, and still they are going strong, because they kept sticking fast to their faith. </p><p>Those who seriously and strictly practice the faith (erroniously labeled as fanatics), have their great significance and role. They are the people who sincerely protect the faith and its originality, and promote its traditions and precedences. They are life line of the faith, and do not allow meaningless, unwanted, or harmful minor or major changes to enter, and distort its established face. They help to protect and carry the faith forward. Everyday, the scholars and reseachers keep on announcing their controversial findings. They keep creating alternatives to the dates, figures and facts. They shun to mention intentional or unintentional miracles connected to the Gurus, although many examples of these are there even in Guru Granth Sahib. These people add confusion to the Sikh world, and weaken its roots. To protect the faith from such a havoc, and confusion of the people with contradictory things, the Panth (Sikh world) should control research works and standardize every thingin the Khalsa Panth (the Sikh world).</p></blockquote><p></p>
[QUOTE="Sikh80, post: 65732, member: 5290"] [B]Realities[/B] We will have to understand the realities and to intelligently compromise for reasonable adjustments, preserving the discipline of the faith. Without this, the Sikh faith may have a hard time to face. Euphoria can be helpful, ignoring the fact may be rewarding, but the reality will be the winner, and it should be our guiding force. In fact, a time may come when we will have to wisely protect the values of Sikhi (the Sikh faith) in the light of the spirit of it. For this, we will have to plan and work to get ready right from now. Otherwise, sudden shock of reality may bewilder us not to act wisely, but to react to the unexpected. The change may not be sudden, but by keeping our eyes closed, it may prove a surprise which may not be easily pocketable. We need to urgently have the institutions to monitor and modify the cultural, geographical and historical effects on Sikhi (the Sikh Faith), in an organized and scientific way, using modern techniques as well as facilities to keep it fit to survive by developing endurance to the influence of the time and place. We will have to inculcate harmony in the people to adopt the principles of the Sikh faith for its wellbeing and promotion, because this is the most modern and scientific religion fit to be the faith for the whole world. This simple and energetic faith can deliver peace to the people and remove unrest from the earth. We may or may not be able to find directions in the Sikh Scriptures or history, to imagine the Sikh faith in the time to come. But to a great extent we can build a picture of it by studying the passage of it through the time since its conception, and by directly or indirectly applying Gurbani and history to it. We will find that the spirit of the Sikh faith had ever been constant, and it will remain so. If this gets effected, then the faith is lost. The ideal thing is development of the faith staying within its parameters. It is practically impossible for the people to lay down limits for this, and only the Guru can provide the guidance. Whatever be, we should mold ourselves according to the edicts of the faith, and not that we expect the faith to adjust itself to our whims. Putting conditions on the faith is no way. We have to change and not the faith. We should strictly guard the faith. If any changes against the edicts of the Sikh faith will enter it, then the byproduct may become its unimaginable and unbearable denomination, but it will not be left the original Sikh faith created by the Gurus. If such a a phenomenon will continue indefinitely, it will doom the Sikh faith. But it will never happen! The Sikhs had been facing their massacres from the time the faith was born, and still they are going strong, because they kept sticking fast to their faith. Those who seriously and strictly practice the faith (erroniously labeled as fanatics), have their great significance and role. They are the people who sincerely protect the faith and its originality, and promote its traditions and precedences. They are life line of the faith, and do not allow meaningless, unwanted, or harmful minor or major changes to enter, and distort its established face. They help to protect and carry the faith forward. Everyday, the scholars and reseachers keep on announcing their controversial findings. They keep creating alternatives to the dates, figures and facts. They shun to mention intentional or unintentional miracles connected to the Gurus, although many examples of these are there even in Guru Granth Sahib. These people add confusion to the Sikh world, and weaken its roots. To protect the faith from such a havoc, and confusion of the people with contradictory things, the Panth (Sikh world) should control research works and standardize every thingin the Khalsa Panth (the Sikh world). [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Dhan Dhan Sri Guru Granth Sahib Ji
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