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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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Interfaith Dialogues
Is God Female?
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<blockquote data-quote="gursidak" data-source="post: 9157" data-attributes="member: 1225"><p>Waheguru Ji Ka Khalsa</p><p>Waheguru Ji Ki Fateh</p><p></p><p>This thread really makes an interesting reading with really amazing information put in between.</p><p></p><p>When we try to measure the 'amit' (the unmeasurable) we are definitely game to use yardsticks which might not be true to the task. When I was a kid my father tried to explain the Sun to me as a "huge ball on fire." Now this, although not the true explaination of Sun, was quite appropriate for a boy of 5-6 years and the least it did was it gave me a "seed thought" which was an effort in the right direction and as I grew up I was aware of the nuclear fusion and all that is going on there. So, even now I cannot say that my father was wrong at that time.</p><p></p><p>So our Holy Guru 'Sri Guru Granth Sahib' keeps on supplanting the right seeds in us, and we as the mortals as we grow keep on refining our understanding by His Grace and come a trifle nearer to the Truth by these small steps.</p><p></p><p>Coming closer to the topic at hand, 'male or female' is more pertinent in the realms of our physical world and right at the inception when Guru Nanak Sahib uttered the Holy Gurbani, it was in a form that was easily understandable to the uneducated and simple-thinking commoners so as to strike a direct communication with people and do away the middlemen in the form of pandits and mullahs etc. So all through what we get is the refined elucidation of God in the most simple terms and thoughts. That's probably the reason that we find 'Ram, Allah.......and other names of God' which was again to strike direct communication with people who knew God by such names through preceeding millenia. First, the people were attracted towards the basic definations of Truth (like the "ball on fire") and slowly as they grew in thoughts and were bound by Love to God they were easily able to grasp more complex thoughts and that's probably the reason that Gursikhs in present time are not that touchy about the use of different names of God in our Holy Texts and can easily understand the philosophy.</p><p></p><p>Same ways the male and female relations are used to an amazing effect to enshrine various facets of Godly love but it might be preposterous for a Gursikh to read too much into the literal meanings and not progress to the more refined philosophies enshrined in the Gurbani.</p><p></p><p>As pointed out in some of the posts also, male or female matters in the realms of physical world but not the least when we talk about the supernatural. To me it sounds like an effort to measure the circumference of earth or distance between sun and earth using a dime. Here the bland logic on paper might seem right but not True to the Task At Hand.</p><p></p><p>Bhullan Chukan Di Khima.</p><p></p><p>Statuary Warning: These are the thoughts of a foolish person because trying to reason the God, Guru, or Gurbani is always a risky proposition because THERE IS ALWAYS MORE TO IT THAN ONE CAN POSSIBLY SEE.</p><p></p><p></p><p>Waheguru Ji Ka Khalsa</p><p> Waheguru Ji Ki Fateh</p></blockquote><p></p>
[QUOTE="gursidak, post: 9157, member: 1225"] Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh This thread really makes an interesting reading with really amazing information put in between. When we try to measure the 'amit' (the unmeasurable) we are definitely game to use yardsticks which might not be true to the task. When I was a kid my father tried to explain the Sun to me as a "huge ball on fire." Now this, although not the true explaination of Sun, was quite appropriate for a boy of 5-6 years and the least it did was it gave me a "seed thought" which was an effort in the right direction and as I grew up I was aware of the nuclear fusion and all that is going on there. So, even now I cannot say that my father was wrong at that time. So our Holy Guru 'Sri Guru Granth Sahib' keeps on supplanting the right seeds in us, and we as the mortals as we grow keep on refining our understanding by His Grace and come a trifle nearer to the Truth by these small steps. Coming closer to the topic at hand, 'male or female' is more pertinent in the realms of our physical world and right at the inception when Guru Nanak Sahib uttered the Holy Gurbani, it was in a form that was easily understandable to the uneducated and simple-thinking commoners so as to strike a direct communication with people and do away the middlemen in the form of pandits and mullahs etc. So all through what we get is the refined elucidation of God in the most simple terms and thoughts. That's probably the reason that we find 'Ram, Allah.......and other names of God' which was again to strike direct communication with people who knew God by such names through preceeding millenia. First, the people were attracted towards the basic definations of Truth (like the "ball on fire") and slowly as they grew in thoughts and were bound by Love to God they were easily able to grasp more complex thoughts and that's probably the reason that Gursikhs in present time are not that touchy about the use of different names of God in our Holy Texts and can easily understand the philosophy. Same ways the male and female relations are used to an amazing effect to enshrine various facets of Godly love but it might be preposterous for a Gursikh to read too much into the literal meanings and not progress to the more refined philosophies enshrined in the Gurbani. As pointed out in some of the posts also, male or female matters in the realms of physical world but not the least when we talk about the supernatural. To me it sounds like an effort to measure the circumference of earth or distance between sun and earth using a dime. Here the bland logic on paper might seem right but not True to the Task At Hand. Bhullan Chukan Di Khima. Statuary Warning: These are the thoughts of a foolish person because trying to reason the God, Guru, or Gurbani is always a risky proposition because THERE IS ALWAYS MORE TO IT THAN ONE CAN POSSIBLY SEE. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh [/QUOTE]
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