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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="japjisahib04" data-source="post: 18984" data-attributes="member: 971"><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black">Dear Satyaben ji</span></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black">Gurbani not only tells us God is all over and in everyone but tells that includes stone. It even tells us, sail pathar mai jant upai ta ka rizak aaghai kar dharia - He even made provision for the living beings in rocks and stone. Guru Granth ang.10.9. </span></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black">But when it comes for worshiping Gurbani questions, “The ignorant fools pick up stones and worship them. But when those stones themselves sink, how can they make other swim across.” - Guru Granth ang.556.10.<span style="color: black"> One can argue <span style="font-family: 'Verdana'">when Creator is in the creation and creation within Creator</span> what is the harm of worshipping Him through creation or via deities. Please note while the former<span style="font-family: 'Verdana'"> can create Creation, the latter cannot create the Creator. So who is the prime mover, surely the Creator. </span><span style="font-family: 'Verdana'">Every atom of the stone is Him and conscious. But the stone is not conscious, because it has no brain.</span></span></span></span></span></p><p> <span style="color: black"><span style="color: black"><span style="color: black"></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black">Gurbani maintains, “If this stone Akal Purakh were true, it would devour the sculptor for this!” - Guru Granth ang.479.7. He further continued “The stone does not speak; it does not give anything to anyone. It cannot do anything by itself. It does not have any educational direction. Such religious rituals are useless; such service is fruitless.” - Guru Granth ang.1160.8. Bhagat Naam Deyv presents it from different angle and describes, “One stone is devotedly decorated and worshipped, while another stone is walked upon. If first one is a Akal Purakh, then the other must also be a Akal Purakh. He thus says I revere the Sabd of Akal Purakh only.” - Guru Granth ang.525.1<strong>. </strong>Moreover if an artist is able to sketch His image on stone, then it means He has come into his understanding and or imagination whereas He is beyond mind, baani and intellect (Aagham Aghochar) or even imagination, hence painting is incomplete.</span></span></span></span></p><p> <span style="color: black"><span style="color: black"><span style="color: black"></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black"><span style="font-family: 'Verdana'">Even Bhagvat Gita quotes in chapter 12 that,</span></span><span style="color: black"> “the realization is more difficult for those whose mind is not fixed on the unmanifest Brahman, because, the comprehension of the unmanifest by the embodied (or average) human being is very difficult. But those who worship Me as manifest, renouncing all actions to Me; setting Me as their supreme goal, and meditating on Me with single minded devotion; I swiftly become their savior, from the world that is the ocean of death and transmigration, whose thoughts are set on Me, O Arjuna shall attain me.” So what is this manifestation? Is it in the form of His creation or revelation? Is it idol of deities (since Akal Purakh is formless so naturally idols are of deities) or His revelation? It is His Sabd Naam, which is revealed in Vedas. So we read and contemplate on and follow what is mentioned in Vedas and not worship it. But what are we worshipping under the excuse of manifestation? Stone engraved with some carving. It is under this background that third Guru Nanak regrettably states the revelation and said, “<span style="color: black"><span style="font-family: 'Arial'">veda mai naam uttam so sunai nahI phirai jau baitalia - that you don’t contemplate on the great name of Waheguru revealed in Vedas but deluded by doubt are wandering in absurd and worshiping lifeless, speechless idols, havens, pilgrimages and are following other rituals thus you have deserted the TRUTH and are clung to falsehood and therefore are losing your life in gamble.” - Guru Granth ang.919-14.</span></span></span></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="font-family: 'Verdana'">Therefore focusing on a speechless 'idol’ or image of one of deity can become a serious limiting factor towards ultimate realization of Waheguru. So why not start off on the right foot from the very beginning? In my opinion, we are not that weak that we depend on lifeless stone and worship His creations especially when mankind is the head of all His creations, therefore the need is to go beyond it and realize Akal Purakh.</span></span></span></span></p><p> <span style="color: black"><span style="color: black"><span style="color: black"></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black">Kabir Ji declares that if one can meet Akal Purakh with the worshipping of stone, he would love to worship a mountain.<span style="color: black"><span style="font-family: 'Verdana'"> In the language of Guru nanak the best proclamation is: Ughar gyaa jasiey khotta dhabuaa nadr sarafaa ayiaaa which in English can be translated perhaps as: The fake gem became exposed as soon as the eyes of the expert jeweller fell upon it. “ Guru Granth ang.381.7.</span></span> <span style="color: black"><span style="font-family: 'Verdana'">in Japji Sahib we are warned repeatedly about becoming unthinking and complacent, about conveniently embracing ritualism and proceeding through life in a formulaic fashion.</span></span></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black"><span style="font-family: 'Verdana'">Guru Nanak thus enquires, “Why worship the gods and goddess? What can we ask of them? What can they give us? Can we churn the stone. The stone gods are washes with water, but they just sink in the water.” - Guru Granth ang.637.5. Further is it not a hypocrisy that at one end stone idol is fed with milk and sweetmeats, washes it with MILK, gives it the best foods to eat... WHILE IGNORES or MISTREATS...the SHUDRAS as LOW CASTES.</span></span></span></span></span></p><p> <span style="color: black"><span style="color: black"><span style="color: black"></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black"><span style="font-family: 'Verdana'">Therefore whatever we portray or curve anything on stone or anywhere it will not be of Akal Purakh but His creations and trying to do it shows our limited nature. This process of portraying ‘The Sach’, takes us away from it. Hymns of Bhagat Kabir regretfully state “God has painted the greatest picture of the world with various colors but these wondrous creations (Forms) or its discoveries have now become the cause of concern, as mankind is emotionally attached with them and have diverted to worship picture of His creations or its discoveries.</span></span></span></span></span></p><p> <span style="color: black"><span style="color: black"><span style="color: black"></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black"><span style="font-family: 'Verdana'">Bhaghat Kabir reiterates on such meaningless rituals and says “those who call a stone their Akal Purakh, their service are useless. Those who fall at the feet of a stone Akal Purakh - their work are wasted in vain.” - Guru Granth ang.1160.6.</span></span></span></span></span></p><p> <span style="color: black"><span style="color: black"><span style="color: black"></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black"><span style="font-family: 'Verdana'">The Brahmans were intelligent people and introduced a simple black stone with the guidelines that it was to be used as a medium of approach to Akal Purakh and nothing more. This was the concept of a 'medium' as suited for the limited intellect of the masses. Since as per their belief one couldn't approach Akal Purakh directly[because He was incognizable], a medium, a path was required. The path was through a messiah, or through an idol. The masses were satisfied with either. Such was the state of dark fog that engulfed the innocent mankind. No one was the culprit, and no one is in this Universe. The human archetype is in Hukam. The umbilical cord between man and Akal Purakh was the sole requirement. Yes! it became an umbilical cord. The idol became an umbilical cord. Man could speak his grievances to an idol. Man could cry before an idol. Man could ask gifts from an idol. The relation between man and idol became a personal relation--the society was moving towards individualism. Man was no longer connected to his fellow human beings. Hindus would stop loving their fellow Hindus, forgetting that the untouchables too were men.</span></span></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"><span style="color: black"><span style="font-family: 'Verdana'">Regards Sahni Mohinder</span></span></span></span></span></p><p><span style="color: black"><span style="color: black"><span style="color: black"></span></span></span></p></blockquote><p></p>
[QUOTE="japjisahib04, post: 18984, member: 971"] [COLOR=black][COLOR=black][COLOR=black][COLOR=black]Dear Satyaben ji[/COLOR] [COLOR=black]Gurbani not only tells us God is all over and in everyone but tells that includes stone. It even tells us, sail pathar mai jant upai ta ka rizak aaghai kar dharia - He even made provision for the living beings in rocks and stone. Guru Granth ang.10.9. [/COLOR] But when it comes for worshiping Gurbani questions, “The ignorant fools pick up stones and worship them. But when those stones themselves sink, how can they make other swim across.” - Guru Granth ang.556.10.[COLOR=black] One can argue [FONT=Verdana]when Creator is in the creation and creation within Creator[/FONT] what is the harm of worshipping Him through creation or via deities. Please note while the former[FONT=Verdana] can create Creation, the latter cannot create the Creator. So who is the prime mover, surely the Creator. [/FONT][FONT=Verdana]Every atom of the stone is Him and conscious. But the stone is not conscious, because it has no brain.[/FONT][/COLOR] [COLOR=black]Gurbani maintains, “If this stone Akal Purakh were true, it would devour the sculptor for this!” - Guru Granth ang.479.7. He further continued “The stone does not speak; it does not give anything to anyone. It cannot do anything by itself. It does not have any educational direction. Such religious rituals are useless; such service is fruitless.” - Guru Granth ang.1160.8. Bhagat Naam Deyv presents it from different angle and describes, “One stone is devotedly decorated and worshipped, while another stone is walked upon. If first one is a Akal Purakh, then the other must also be a Akal Purakh. He thus says I revere the Sabd of Akal Purakh only.” - Guru Granth ang.525.1[B]. [/B]Moreover if an artist is able to sketch His image on stone, then it means He has come into his understanding and or imagination whereas He is beyond mind, baani and intellect (Aagham Aghochar) or even imagination, hence painting is incomplete.[/COLOR] [COLOR=black][FONT=Verdana]Even Bhagvat Gita quotes in chapter 12 that,[/FONT][/COLOR][COLOR=black] “the realization is more difficult for those whose mind is not fixed on the unmanifest Brahman, because, the comprehension of the unmanifest by the embodied (or average) human being is very difficult. But those who worship Me as manifest, renouncing all actions to Me; setting Me as their supreme goal, and meditating on Me with single minded devotion; I swiftly become their savior, from the world that is the ocean of death and transmigration, whose thoughts are set on Me, O Arjuna shall attain me.” So what is this manifestation? Is it in the form of His creation or revelation? Is it idol of deities (since Akal Purakh is formless so naturally idols are of deities) or His revelation? It is His Sabd Naam, which is revealed in Vedas. So we read and contemplate on and follow what is mentioned in Vedas and not worship it. But what are we worshipping under the excuse of manifestation? Stone engraved with some carving. It is under this background that third Guru Nanak regrettably states the revelation and said, “[COLOR=black][FONT=Arial]veda mai naam uttam so sunai nahI phirai jau baitalia - that you don’t contemplate on the great name of Waheguru revealed in Vedas but deluded by doubt are wandering in absurd and worshiping lifeless, speechless idols, havens, pilgrimages and are following other rituals thus you have deserted the TRUTH and are clung to falsehood and therefore are losing your life in gamble.” - Guru Granth ang.919-14.[/FONT][/COLOR][/COLOR] [FONT=Verdana]Therefore focusing on a speechless 'idol’ or image of one of deity can become a serious limiting factor towards ultimate realization of Waheguru. So why not start off on the right foot from the very beginning? In my opinion, we are not that weak that we depend on lifeless stone and worship His creations especially when mankind is the head of all His creations, therefore the need is to go beyond it and realize Akal Purakh.[/FONT] Kabir Ji declares that if one can meet Akal Purakh with the worshipping of stone, he would love to worship a mountain.[COLOR=black][FONT=Verdana] In the language of Guru nanak the best proclamation is: Ughar gyaa jasiey khotta dhabuaa nadr sarafaa ayiaaa which in English can be translated perhaps as: The fake gem became exposed as soon as the eyes of the expert jeweller fell upon it. “ Guru Granth ang.381.7.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]in Japji Sahib we are warned repeatedly about becoming unthinking and complacent, about conveniently embracing ritualism and proceeding through life in a formulaic fashion.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Guru Nanak thus enquires, “Why worship the gods and goddess? What can we ask of them? What can they give us? Can we churn the stone. The stone gods are washes with water, but they just sink in the water.” - Guru Granth ang.637.5. Further is it not a hypocrisy that at one end stone idol is fed with milk and sweetmeats, washes it with MILK, gives it the best foods to eat... WHILE IGNORES or MISTREATS...the SHUDRAS as LOW CASTES.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Therefore whatever we portray or curve anything on stone or anywhere it will not be of Akal Purakh but His creations and trying to do it shows our limited nature. This process of portraying ‘The Sach’, takes us away from it. Hymns of Bhagat Kabir regretfully state “God has painted the greatest picture of the world with various colors but these wondrous creations (Forms) or its discoveries have now become the cause of concern, as mankind is emotionally attached with them and have diverted to worship picture of His creations or its discoveries.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Bhaghat Kabir reiterates on such meaningless rituals and says “those who call a stone their Akal Purakh, their service are useless. Those who fall at the feet of a stone Akal Purakh - their work are wasted in vain.” - Guru Granth ang.1160.6.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]The Brahmans were intelligent people and introduced a simple black stone with the guidelines that it was to be used as a medium of approach to Akal Purakh and nothing more. This was the concept of a 'medium' as suited for the limited intellect of the masses. Since as per their belief one couldn't approach Akal Purakh directly[because He was incognizable], a medium, a path was required. The path was through a messiah, or through an idol. The masses were satisfied with either. Such was the state of dark fog that engulfed the innocent mankind. No one was the culprit, and no one is in this Universe. The human archetype is in Hukam. The umbilical cord between man and Akal Purakh was the sole requirement. Yes! it became an umbilical cord. The idol became an umbilical cord. Man could speak his grievances to an idol. Man could cry before an idol. Man could ask gifts from an idol. The relation between man and idol became a personal relation--the society was moving towards individualism. Man was no longer connected to his fellow human beings. Hindus would stop loving their fellow Hindus, forgetting that the untouchables too were men.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Regards Sahni Mohinder[/FONT][/COLOR] [/COLOR][/COLOR][/COLOR] [/QUOTE]
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