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Gurbani (14-53)
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ਰਾਗੁ ਟੋਡੀ | Raag Todee
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Chhant (843-848)
Vaar Bilaaval (849-855)
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ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
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ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
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Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
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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)
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ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
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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
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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
God Is Wonderful
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<blockquote data-quote="vsgrewal48895" data-source="post: 100191" data-attributes="member: 8024"><p>Dear All,</p><p> </p><p>Here is how I look at It;</p><p> </p><p style="text-align: center"><strong>UNFATHOMABLE/ਅਥਾਹ-AKAL PURKH</strong></p><p></p><p style="text-align: center"><strong>ABSTRACT</strong></p><p></p><p>Akal Purkh cannot be defined because It applies to every thing, and can not be measured, Atula, Atolak (ਅਤੁਲ, ਅਤੋਲਕ). The fullness of the reality of spiritual metaphysical energy, is infinite and all inclusive. The all-pervading spiritual energy is consciously and simultaneously presents everywhere. You cannot define something in terms of itself. God is an absolute Principle. God cannot be anthropomorphized since It is Infinite and hence cannot be squeezed into a finite human body. Creation is a single whole unfolding process brought into being by the Word. Principle and process are inseparable.</p><p> </p><p>----------------------------------------------------------------------------------------------------------------------------------------------------</p><p> </p><p>According to Sikh Thought God cannot be fathomed. There is no absolute scientific proof of the presence of The Absolute, Infinite, and Apaar (ਅਪਾਰ) Akal Purkh. That accounts for the existence of a variety of faiths and religions trying to sell their own version of the Truth. Its subtle essence cannot be obtained by any one. Those who fathom It cannot behold God and those who behold God do not fathom It. God does not have a gender so He or She are inadequate in referring to God. Sikh Gurus, Bhagats, Bards in AGGS have used the words such as Agochar (ਅਗੋਚਰ), Agaadh (ਅਗਾਧ), Athaha (ਅਥਾਹ), and Agam (ਅਗਮੁ) etc. to express Its Unfathomable nature. </p><p> </p><p>It is of utmost importance to have a correct intellectual conception by the individual of the “Supreme.” Illogical and erroneous conceptions are capable of misleading people, who otherwise may have correct intuitions. Wrong concepts can keep them in the dark and lead them astray. One should keep an open mind and keep the prejudices aside. Prejudiced people see only what fits their prejudices. The false conception of the Akal Purkh is responsible for the ignorance as stated by Guru Nanak in his Japji.</p><p> </p><p>He, who sees the Eternal (ਸਰਬ ਵਿਆਪਕ) existing alike in imperishable and perishable things, sees indeed. God is everywhere (ਅਪਾਰ), in every atom of the visible and invisible Cosmos -- as a Power of evolution and involution. Thus the Universe itself is unfolding out of its own essence beyond the reach of our limited senses. It is a waste of time to argue with people who do not want to be convinced. They ridicule everything, which is new to their limited outlook. The message is for those -- who want to know and are seeking something that will solve their doubts, duality and remove their difficulties with Its support. This can be accomplished by prayers as indicated by Guru Arjan in Raag Asa. There are hundreds of hymns explaining the Unfathomable nature of the “Supreme Higher Power” found through the access contained in AGGS. </p><p> </p><p>The Eternal is the source of everlasting life, power, and wisdom through its manifestations in the world. Some call him hypothetical personal Creator-- to whom they petition—for the fulfillment of personal questionable desires. This Eternal power teaches that right action is the truest supplication for the benefit desired. The present age is learning to apply scientific method to find that truth about the Eternal Wisdom.</p><p> </p><p>The forces and qualities of Mother Nature are not blind and unintelligent they may appear so when viewed by our physical senses but in the depth of the thought they are alive and conscious. It is not irreverent to say that God acts through some form of energy or force (heat/electricity/magnetic/some form of waves). In history at one time people were persecuted for making scientific discoveries, which are now widely accepted. The words such as Agochar Ached (ਅਛੇਦ), Agaadh (ਅਗਾਧ), Adisatt/Alakh(ਅਦਿਸਟ/ਅਲਖ), Agocher (ਅਗੋਚਰ), Agum (ਅਗਮੁ), Ajooni (ਆਜੋਨੀ/ਅਜੋਨੀ), Akal Moorat (ਅਕਾਲ ਮੂਰਤ), Akhut (ਅਖੁਟ), Alipaari/Alpana-(ਅਲਪਾਰੀ/ਅਲਪਨਾ), Anaath (ਅਨਾਥ), Apaah (ਅਪਾਹ), Alpat (ਅਲਿਪਤੁ/ਅਲੇਪ), Apaar (ਅਪਾਰ), Aprasa (ਅਪਰਸ), Athaha (ਅਥਾਹ), Itthrha (ਇਠੜਾ), Karta Purkh (ਕਰਤਾ ਪੁਰਖ), Nirbhau (ਨਿਰਭਉ), Nirvair (ਨਿਰਵੈਰ), Niranjan (ਨਿਰੰਜਨ), Nirankar (ਨਿਰੰਕਾਰ), and Saibhung (ਸੈਭੰ) have been used in Gurbani to express Its Unfathomable nature.</p><p> </p><p>Guru Gobind Singh describes God in Zafarnama, DG, Page, 1394 -112 to115:</p><p> </p><p>ਅਗੰਜੋ ਅਭੰਜੋ ਅਰੂਪੋ ਅਰੇਖ ॥ ਅਗਾਧੋ ਅਬਾਧੋ ਅਭਰਮੋ ਅਲੇਖ ॥ ਅਰਾਗੋ ਅਰੂਪੋ ਅਰੇਖੋ ਅਰੰਗ ॥ ਅਜਨਮੋ ਅਬਰਨੋ ਅਭੂਤੋ ਅਭੰਗ ॥ ਅਛੇਦੋ ਅਭੇਦੋ ਅਕਰਮੋ ਅਕਾਮ ॥ ਅਖੇਦੋ ਅਭੇਦੋ ਅਭਰਮੋ ਅਭਾਮ ॥ ਅਰੇਖੋ ਅਭੇਖੋ ਅਲੇਖੋ ਅਭੰਗ ॥ ਖ਼ੁਦਾਵੰਦ ਬਖ਼ਸ਼ਿੰਦਹੇ ਰੰਗ ਗਰੰਗ ॥ </p><p> </p><p><em>Aganjo, Abhanjo, Arupo Araykh. Arougo, Aroopou, Arekho, Arung; Ajnamo, Abarno, Abhootou, Abhang, Achedou, Abhedou, Akarmou, Akarm; Akhedou, Abhedhou, Abharmo, Abhaam, Arekho, Abhekhou, Alekhou, Abhang; Khudawand, Bakhshanda-ae, Rung, Rung.</em> </p><p> </p><p>God is Immortal, Formless, Deep, eternal, and with out doubt and limit. God is with out color, beauty and music, is beyond birth and death, imperceptible and imperishable. God is neither impregnable nor irrefutable, is above karma and desire, and is above pain, divisions, secrets, suspicion & spouse. God is with out line or guise and cannot be written about and is indestructible, self-existent and bestows many kinds’ pleasures and gratifications. </p><p> </p><p><strong>Conclusion:</strong> </p><p> </p><p>God is the sum of metaphysical forces higher than the real Self. The Higher Self is far higher than ordinary conception of God, which is limited by the imperfections of mind that imagines and tries to fathoms It. When man’s nature becomes so sublimated that he can rise beyond thought to a higher and fuller state of consciousness and becomes enlightened with the Divine knowledge. It is then that he may stultify the nature of that “Higher Power”.</p><p> </p><p><strong>Bibliography;</strong></p><p> </p><p>1. Guru Nanak, Raag Maru, AGGS, Page, 1023-14</p><p>2. Guru Nanak, Raag Bilawal, AGGS, Page, 795-11</p><p>3. Japji, AGGS, Page, 4-3</p><p>4. Guru Angad, Raag Majh Ki Var, AGGS, Page, 146-4</p><p>5. Guru Amardas, Raag Bihagrha Ki Var, AGGS, Page, 555-11</p><p>6. Guru Ramdas, Raag Dhanasari, AGGS, Page, 668-4</p><p>7. Guru Arjan, Raag Maru Sohlay, AGGS, Page, 1081-16</p><p>8. Guru Arjan, Raag Gujri, AGGS, Page, 498</p><p>9. Guru Arjan, Raag Asa, AGGS, Page, 388-3</p><p>10. Kabir, Raag Parbhati Bhibhas, AGGS, Page, 1350-1</p><p>11. Kabir, Raag Gauri Poorbi Bawan Akhree, AGGS, Page, 341-11</p><p>12. Sheikh Farid, Raag Asa, AGGS, Page, 488-10</p><p>13. Surdas, Raag Ramkali, AGGS, Page, 968-10</p><p>14. Bhatt Kirat, Swayeay Mahlay 3rd, AGGS, Page, 1395-14</p><p>15. Bhatt Kalsar, Swayeay Mahlay 4th, AGGS, Page, 1397-16</p><p>16. Bhai Gurdas, Var 1, Pauri, 31</p><p> </p><p>Cordially</p><p> </p><p>Virinder S. Grewal</p></blockquote><p></p>
[QUOTE="vsgrewal48895, post: 100191, member: 8024"] Dear All, Here is how I look at It; [CENTER][B]UNFATHOMABLE/ਅਥਾਹ-AKAL PURKH[/B][/CENTER] [CENTER][B]ABSTRACT[/B][/CENTER] Akal Purkh cannot be defined because It applies to every thing, and can not be measured, Atula, Atolak (ਅਤੁਲ, ਅਤੋਲਕ). The fullness of the reality of spiritual metaphysical energy, is infinite and all inclusive. The all-pervading spiritual energy is consciously and simultaneously presents everywhere. You cannot define something in terms of itself. God is an absolute Principle. God cannot be anthropomorphized since It is Infinite and hence cannot be squeezed into a finite human body. Creation is a single whole unfolding process brought into being by the Word. Principle and process are inseparable. ---------------------------------------------------------------------------------------------------------------------------------------------------- According to Sikh Thought God cannot be fathomed. There is no absolute scientific proof of the presence of The Absolute, Infinite, and Apaar (ਅਪਾਰ) Akal Purkh. That accounts for the existence of a variety of faiths and religions trying to sell their own version of the Truth. Its subtle essence cannot be obtained by any one. Those who fathom It cannot behold God and those who behold God do not fathom It. God does not have a gender so He or She are inadequate in referring to God. Sikh Gurus, Bhagats, Bards in AGGS have used the words such as Agochar (ਅਗੋਚਰ), Agaadh (ਅਗਾਧ), Athaha (ਅਥਾਹ), and Agam (ਅਗਮੁ) etc. to express Its Unfathomable nature. It is of utmost importance to have a correct intellectual conception by the individual of the “Supreme.” Illogical and erroneous conceptions are capable of misleading people, who otherwise may have correct intuitions. Wrong concepts can keep them in the dark and lead them astray. One should keep an open mind and keep the prejudices aside. Prejudiced people see only what fits their prejudices. The false conception of the Akal Purkh is responsible for the ignorance as stated by Guru Nanak in his Japji. He, who sees the Eternal (ਸਰਬ ਵਿਆਪਕ) existing alike in imperishable and perishable things, sees indeed. God is everywhere (ਅਪਾਰ), in every atom of the visible and invisible Cosmos -- as a Power of evolution and involution. Thus the Universe itself is unfolding out of its own essence beyond the reach of our limited senses. It is a waste of time to argue with people who do not want to be convinced. They ridicule everything, which is new to their limited outlook. The message is for those -- who want to know and are seeking something that will solve their doubts, duality and remove their difficulties with Its support. This can be accomplished by prayers as indicated by Guru Arjan in Raag Asa. There are hundreds of hymns explaining the Unfathomable nature of the “Supreme Higher Power” found through the access contained in AGGS. The Eternal is the source of everlasting life, power, and wisdom through its manifestations in the world. Some call him hypothetical personal Creator-- to whom they petition—for the fulfillment of personal questionable desires. This Eternal power teaches that right action is the truest supplication for the benefit desired. The present age is learning to apply scientific method to find that truth about the Eternal Wisdom. The forces and qualities of Mother Nature are not blind and unintelligent they may appear so when viewed by our physical senses but in the depth of the thought they are alive and conscious. It is not irreverent to say that God acts through some form of energy or force (heat/electricity/magnetic/some form of waves). In history at one time people were persecuted for making scientific discoveries, which are now widely accepted. The words such as Agochar Ached (ਅਛੇਦ), Agaadh (ਅਗਾਧ), Adisatt/Alakh(ਅਦਿਸਟ/ਅਲਖ), Agocher (ਅਗੋਚਰ), Agum (ਅਗਮੁ), Ajooni (ਆਜੋਨੀ/ਅਜੋਨੀ), Akal Moorat (ਅਕਾਲ ਮੂਰਤ), Akhut (ਅਖੁਟ), Alipaari/Alpana-(ਅਲਪਾਰੀ/ਅਲਪਨਾ), Anaath (ਅਨਾਥ), Apaah (ਅਪਾਹ), Alpat (ਅਲਿਪਤੁ/ਅਲੇਪ), Apaar (ਅਪਾਰ), Aprasa (ਅਪਰਸ), Athaha (ਅਥਾਹ), Itthrha (ਇਠੜਾ), Karta Purkh (ਕਰਤਾ ਪੁਰਖ), Nirbhau (ਨਿਰਭਉ), Nirvair (ਨਿਰਵੈਰ), Niranjan (ਨਿਰੰਜਨ), Nirankar (ਨਿਰੰਕਾਰ), and Saibhung (ਸੈਭੰ) have been used in Gurbani to express Its Unfathomable nature. Guru Gobind Singh describes God in Zafarnama, DG, Page, 1394 -112 to115: ਅਗੰਜੋ ਅਭੰਜੋ ਅਰੂਪੋ ਅਰੇਖ ॥ ਅਗਾਧੋ ਅਬਾਧੋ ਅਭਰਮੋ ਅਲੇਖ ॥ ਅਰਾਗੋ ਅਰੂਪੋ ਅਰੇਖੋ ਅਰੰਗ ॥ ਅਜਨਮੋ ਅਬਰਨੋ ਅਭੂਤੋ ਅਭੰਗ ॥ ਅਛੇਦੋ ਅਭੇਦੋ ਅਕਰਮੋ ਅਕਾਮ ॥ ਅਖੇਦੋ ਅਭੇਦੋ ਅਭਰਮੋ ਅਭਾਮ ॥ ਅਰੇਖੋ ਅਭੇਖੋ ਅਲੇਖੋ ਅਭੰਗ ॥ ਖ਼ੁਦਾਵੰਦ ਬਖ਼ਸ਼ਿੰਦਹੇ ਰੰਗ ਗਰੰਗ ॥ [I]Aganjo, Abhanjo, Arupo Araykh. Arougo, Aroopou, Arekho, Arung; Ajnamo, Abarno, Abhootou, Abhang, Achedou, Abhedou, Akarmou, Akarm; Akhedou, Abhedhou, Abharmo, Abhaam, Arekho, Abhekhou, Alekhou, Abhang; Khudawand, Bakhshanda-ae, Rung, Rung.[/I] God is Immortal, Formless, Deep, eternal, and with out doubt and limit. God is with out color, beauty and music, is beyond birth and death, imperceptible and imperishable. God is neither impregnable nor irrefutable, is above karma and desire, and is above pain, divisions, secrets, suspicion & spouse. God is with out line or guise and cannot be written about and is indestructible, self-existent and bestows many kinds’ pleasures and gratifications. [B]Conclusion:[/B] God is the sum of metaphysical forces higher than the real Self. The Higher Self is far higher than ordinary conception of God, which is limited by the imperfections of mind that imagines and tries to fathoms It. When man’s nature becomes so sublimated that he can rise beyond thought to a higher and fuller state of consciousness and becomes enlightened with the Divine knowledge. It is then that he may stultify the nature of that “Higher Power”. [B]Bibliography;[/B] 1. Guru Nanak, Raag Maru, AGGS, Page, 1023-14 2. Guru Nanak, Raag Bilawal, AGGS, Page, 795-11 3. Japji, AGGS, Page, 4-3 4. Guru Angad, Raag Majh Ki Var, AGGS, Page, 146-4 5. Guru Amardas, Raag Bihagrha Ki Var, AGGS, Page, 555-11 6. Guru Ramdas, Raag Dhanasari, AGGS, Page, 668-4 7. Guru Arjan, Raag Maru Sohlay, AGGS, Page, 1081-16 8. Guru Arjan, Raag Gujri, AGGS, Page, 498 9. Guru Arjan, Raag Asa, AGGS, Page, 388-3 10. Kabir, Raag Parbhati Bhibhas, AGGS, Page, 1350-1 11. Kabir, Raag Gauri Poorbi Bawan Akhree, AGGS, Page, 341-11 12. Sheikh Farid, Raag Asa, AGGS, Page, 488-10 13. Surdas, Raag Ramkali, AGGS, Page, 968-10 14. Bhatt Kirat, Swayeay Mahlay 3rd, AGGS, Page, 1395-14 15. Bhatt Kalsar, Swayeay Mahlay 4th, AGGS, Page, 1397-16 16. Bhai Gurdas, Var 1, Pauri, 31 Cordially Virinder S. Grewal [/QUOTE]
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God Is Wonderful
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