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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="Tejwant Singh" data-source="post: 100950" data-attributes="member: 138"><p>Antonia ji,</p><p> </p><p>Guru Fateh. Very well said and explained. No one could have done a better job. Your Gurmat vision and love for Ik Ong kaar is nitidly visible and commendable.</p><p> </p><p>Allow me to add my 2 cent worth.</p><p> </p><p>As I have mentioned many times before that for me Moolmanter is the benchmark and blue print of Sikhi. All Gurbani revolves around Moolmanter. If we interpret anything that contradicts the concept expressed by Guru Nanak in the Moolmanter then it our understanding of Gurbani that is flawed and we should look into it again and again. After all we are all Sikhs- learners and it is our duty to do so.</p><p> </p><p>Now some may disagree with what I mentioned above, which is OK but it does not give them the right to impose their own way of thinking rather expressing it which is a true essence of Gurmat Vichaar.Our Gurus talk to all of us not just to those who want to impose their views because they claim that theirs is the only right one. </p><p> </p><p>One thing I hope we can agree upon that our Gurus have not mentioned anything that they wrote or added from other people in SGGS which would contradict Mool manter.</p><p> </p><p>The fact mentioned by Guru Nanak in the Moolmanter is that Ik Ong Kaar is Nirbhau and Nirvair, which means all loving with no strings attached. Not a punisher, vengeful God who throws us in literal hell when angry. This is the main difference between Sikhi and the Semitic religions and Hinduism.</p><p> </p><p>I totally agree with Mahanbir ji in that matter. Love is the only answer in SGGS.</p><p> </p><p>Yes, Gurbani does say as you have mentioned beautifully above about that Ik Ong Kaar is all powerful.It is the acceptance of His power in the beautiful poetry written by our Gurus, but we also know that cows are not created by Him/Her/It to eat meat and lions to eat grass. We have to accept that fact too.That is the beauty of this poetry but as our language is very limited, the description, praise and power of Ik Ong Kaar can not be described in words no matter how much we try.</p><p> </p><p>Animals have been given the instinct by Ik Ong Kaar to survive. You are right when you say they can not sow and reap. That trait has been bestowed upon us humans with the help of intellect which gives us the choice. So it is our duty as humans to make the right choice. Gurbani gives us the tools. Gurbani acts as a catalyst so we can channelise the Energy to breed goodness within and evolve so that we can become better. Animals have already been created better in that sense.</p><p> </p><p>I will talk about other things mentioned in the post a bit later.</p><p> </p><p>Once again, thanks for your insights. This is the only way many can pitch in and savour and relish the flavour, and soul food that Gurbani brings.</p><p> </p><p>Regards</p><p> </p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 100950, member: 138"] Antonia ji, Guru Fateh. Very well said and explained. No one could have done a better job. Your Gurmat vision and love for Ik Ong kaar is nitidly visible and commendable. Allow me to add my 2 cent worth. As I have mentioned many times before that for me Moolmanter is the benchmark and blue print of Sikhi. All Gurbani revolves around Moolmanter. If we interpret anything that contradicts the concept expressed by Guru Nanak in the Moolmanter then it our understanding of Gurbani that is flawed and we should look into it again and again. After all we are all Sikhs- learners and it is our duty to do so. Now some may disagree with what I mentioned above, which is OK but it does not give them the right to impose their own way of thinking rather expressing it which is a true essence of Gurmat Vichaar.Our Gurus talk to all of us not just to those who want to impose their views because they claim that theirs is the only right one. One thing I hope we can agree upon that our Gurus have not mentioned anything that they wrote or added from other people in SGGS which would contradict Mool manter. The fact mentioned by Guru Nanak in the Moolmanter is that Ik Ong Kaar is Nirbhau and Nirvair, which means all loving with no strings attached. Not a punisher, vengeful God who throws us in literal hell when angry. This is the main difference between Sikhi and the Semitic religions and Hinduism. I totally agree with Mahanbir ji in that matter. Love is the only answer in SGGS. Yes, Gurbani does say as you have mentioned beautifully above about that Ik Ong Kaar is all powerful.It is the acceptance of His power in the beautiful poetry written by our Gurus, but we also know that cows are not created by Him/Her/It to eat meat and lions to eat grass. We have to accept that fact too.That is the beauty of this poetry but as our language is very limited, the description, praise and power of Ik Ong Kaar can not be described in words no matter how much we try. Animals have been given the instinct by Ik Ong Kaar to survive. You are right when you say they can not sow and reap. That trait has been bestowed upon us humans with the help of intellect which gives us the choice. So it is our duty as humans to make the right choice. Gurbani gives us the tools. Gurbani acts as a catalyst so we can channelise the Energy to breed goodness within and evolve so that we can become better. Animals have already been created better in that sense. I will talk about other things mentioned in the post a bit later. Once again, thanks for your insights. This is the only way many can pitch in and savour and relish the flavour, and soul food that Gurbani brings. Regards Tejwant Singh [/QUOTE]
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