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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="vijaydeep Singh" data-source="post: 4805" data-attributes="member: 313"><p>Ek Oankar Wahiguru Ji Ki Fateh</p><p></p><p>So here das comes with reply</p><p></p><p>Vedanta is based on Upnishads</p><p></p><p>Which say that What all you see is God.</p><p></p><p>Das is not qoting Upnishads as he is not having them with him but the main Idea is same.</p><p></p><p>ultimate book to condemm Idolatory is wriiten by Ved Vysa and is called Brahm Sutra.And not a single man can break the logic of it.The Adi Shankar also wrote a tresstee on it.</p><p></p><p>Just for any who say,God is formless living in heavan or has a body or ect.</p><p></p><p>Quistion of Brahm Sutra is,'If God had body or limited extent then when God made universe,At which place did God stand.And who madse that place???</p><p></p><p>If God is formless and lives in heavan then Body of God must be irregular shape but occuping some space in heavan so it is irrugular or Dynamic form.</p><p></p><p>Only God can be formless if God occupies all space.Omni Present as per some Christian sects and Hindus and a Few from Islam means the one like bulb in a room.In all Part of room bulb is present so the God is present every where as God sees everything from Heavon.</p><p></p><p>BUT as per Vedanta and Gurmat too,God is absorbed in all Matter.God is in all,All Shapes are of God so God has no particular shape or Particular form.</p><p></p><p>Vedas as RigVeda say Purush Evad Sravada ie God is in All. </p><p></p><p>Das is only giving two quote from Vedas</p><p></p><p>He,The all Pervasive</p><p>Pervades all beings</p><p>Within and without</p><p>Yajur Veda 32/8</p><p></p><p>God has no Image</p><p>Yajur Veda 32/3</p><p></p><p>For Vedanta and Vedasyou can go for </p><p><a href="http://gitapress.org" target="_blank">http://gitapress.org</a></p><p></p><p>(they can help you to have books on Veda or Vedanata if they have them in English else they may teach you Hindi)</p><p></p><p>But there is a large difference between Vedanta and Gurmat(Var 1 Bhai Gurdas)</p><p></p><p>There only Knowledge and logic is there.So each individual says after knowledge that I am God(Aham Brahm Asmi).</p><p></p><p>This is Ego.</p><p></p><p>But in Gurmat ,We have Bhakti(Devotion),We say all is God,I am nothing in real not universe outside me All is God.We have devotion and hence humbleness for God everywhere.</p><p></p><p>So Ego is broken and Respect for unverse,World and Manking comes in.We are ready to die for Human cause as Man is Image of God(Genesis).</p><p></p><p>For Das and for Sikh God is in All,In some Like Lord Rama,Lord Jesus,Lord Moses,Prophet Mohamud(PBUH),Guru Nanak Dev Ji,Swami Vevekanand,And any tru Khalsa,God is more visible.</p><p></p><p>BUT God is as much in you as in Das.May be by You God is testing Das's level of Understanding God.</p><p></p><p>There is a Verse in Guru Granth Sahib Ji,</p><p>'Pati Tore Malini...' By Saint Kabir(Das request that if possible some one bring out the whole for Das and Charamel.</p><p></p><p>Which states</p><p></p><p>' Oh female Gardner,(Why You) pluck the Leaf Each leaf has life,(but) for the stone(idol) you pluck the Leafe is Lifeless.'</p><p>So in the same Verse it is said that offering made to Idols are consumed by Comsumer and in real Idol mouth gets filled by Kshar(mud/Alkanie Soda).</p><p></p><p>So Idol is just a stone and Khalsa does not Eat leftover of Others Person But Idol is not a Person.If we Belive it a Person like an idolator then only Should we be not eating the offering made to it.For us it is just a Stone,Yet for Many it may be a medium to reach the God.</p><p></p><p>Yes,There are some Prasads offering to living God Men so they are Jutha(Leftovers),If a Sikhs eat it,Then he/she has to rebaptised like the Prasad of Radhswamis or Satya Sai etc (?).</p><p></p><p>Forgive Das if something wrong is said.</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 4805, member: 313"] Ek Oankar Wahiguru Ji Ki Fateh So here das comes with reply Vedanta is based on Upnishads Which say that What all you see is God. Das is not qoting Upnishads as he is not having them with him but the main Idea is same. ultimate book to condemm Idolatory is wriiten by Ved Vysa and is called Brahm Sutra.And not a single man can break the logic of it.The Adi Shankar also wrote a tresstee on it. Just for any who say,God is formless living in heavan or has a body or ect. Quistion of Brahm Sutra is,'If God had body or limited extent then when God made universe,At which place did God stand.And who madse that place??? If God is formless and lives in heavan then Body of God must be irregular shape but occuping some space in heavan so it is irrugular or Dynamic form. Only God can be formless if God occupies all space.Omni Present as per some Christian sects and Hindus and a Few from Islam means the one like bulb in a room.In all Part of room bulb is present so the God is present every where as God sees everything from Heavon. BUT as per Vedanta and Gurmat too,God is absorbed in all Matter.God is in all,All Shapes are of God so God has no particular shape or Particular form. Vedas as RigVeda say Purush Evad Sravada ie God is in All. Das is only giving two quote from Vedas He,The all Pervasive Pervades all beings Within and without Yajur Veda 32/8 God has no Image Yajur Veda 32/3 For Vedanta and Vedasyou can go for [url]http://gitapress.org[/url] (they can help you to have books on Veda or Vedanata if they have them in English else they may teach you Hindi) But there is a large difference between Vedanta and Gurmat(Var 1 Bhai Gurdas) There only Knowledge and logic is there.So each individual says after knowledge that I am God(Aham Brahm Asmi). This is Ego. But in Gurmat ,We have Bhakti(Devotion),We say all is God,I am nothing in real not universe outside me All is God.We have devotion and hence humbleness for God everywhere. So Ego is broken and Respect for unverse,World and Manking comes in.We are ready to die for Human cause as Man is Image of God(Genesis). For Das and for Sikh God is in All,In some Like Lord Rama,Lord Jesus,Lord Moses,Prophet Mohamud(PBUH),Guru Nanak Dev Ji,Swami Vevekanand,And any tru Khalsa,God is more visible. BUT God is as much in you as in Das.May be by You God is testing Das's level of Understanding God. There is a Verse in Guru Granth Sahib Ji, 'Pati Tore Malini...' By Saint Kabir(Das request that if possible some one bring out the whole for Das and Charamel. Which states ' Oh female Gardner,(Why You) pluck the Leaf Each leaf has life,(but) for the stone(idol) you pluck the Leafe is Lifeless.' So in the same Verse it is said that offering made to Idols are consumed by Comsumer and in real Idol mouth gets filled by Kshar(mud/Alkanie Soda). So Idol is just a stone and Khalsa does not Eat leftover of Others Person But Idol is not a Person.If we Belive it a Person like an idolator then only Should we be not eating the offering made to it.For us it is just a Stone,Yet for Many it may be a medium to reach the God. Yes,There are some Prasads offering to living God Men so they are Jutha(Leftovers),If a Sikhs eat it,Then he/she has to rebaptised like the Prasad of Radhswamis or Satya Sai etc (?). Forgive Das if something wrong is said. [/QUOTE]
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