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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="Lee" data-source="post: 131374" data-attributes="member: 1301"><p>Kaios ji,</p><p> </p><p>Bearing in mind Narayanjot's warning, yes there is some evidance that some contents of the Bible can be said to be trustworthy, but let me give you my reasoning so that you can understand my viewpoint. Not exclusivly on the Christian Bible but all which we would deem holy scripture.</p><p> </p><p>It is my belife that there is one God, who created the creation and set in motion all of the rules which we may term scientific laws. God is also a loving God, so any dogma which I find contradicts the idea of a loving God I simply cannot see as coming for the mouth of God(for want of a better expresion).</p><p> </p><p>It is obviouse that humanity differs from location to location, that culture and our differing cultures play a huge part in shaping who we are as individuals and citersens of which ever country we find ourselves born in.</p><p> </p><p>Some of these differances are great, some not so, but differances there are. In the way we think , in our POV's in our concepts of manners and morality. This must I think you'll agree all be acording to Gods plan.</p><p> </p><p> </p><p>Assumption:</p><p> </p><p>So either we must belive that God has choosen a specific 'race' to 'save' of that God has given all of humanity the chance to reach God.</p><p> </p><p>I firmly belive the latter.</p><p> </p><p>If this is true then why would God give only one way? If theer are multitudes of differant kinds of people, of mindset, then I believe a loving God would create many ways for the whole of humanity to reach God.</p><p> </p><p>In Sikhi it is considered as a mark of respect that one covers the head in a place of worship, this is extended to wherever Gods presenace is. God is prevalant throughout the creation and so Sikhs keep their heads covered at all times. Yet in my English culture it is considered impolite to cover the head when in a place of worship, we remove our hats before stepping into a church.</p><p> </p><p>Both of these are really little more than cultural mores. Which one then is correct for they both can't be right? Or can they?</p><p> </p><p>Yes I would say both are correct, I don't really belive that God minds the head covered or uncovered the important part is respect. Whatever then is a valid show of respect in your cultureis what God asks of you.</p><p> </p><p>We can see then that some dogma is either misunderstood, not the word of God or has been deemed more important than it should be.</p><p> </p><p>All written words are open to many interpretaions, and so the chance of misunderstanding or improper interpretations is I think high.</p></blockquote><p></p>
[QUOTE="Lee, post: 131374, member: 1301"] Kaios ji, Bearing in mind Narayanjot's warning, yes there is some evidance that some contents of the Bible can be said to be trustworthy, but let me give you my reasoning so that you can understand my viewpoint. Not exclusivly on the Christian Bible but all which we would deem holy scripture. It is my belife that there is one God, who created the creation and set in motion all of the rules which we may term scientific laws. God is also a loving God, so any dogma which I find contradicts the idea of a loving God I simply cannot see as coming for the mouth of God(for want of a better expresion). It is obviouse that humanity differs from location to location, that culture and our differing cultures play a huge part in shaping who we are as individuals and citersens of which ever country we find ourselves born in. Some of these differances are great, some not so, but differances there are. In the way we think , in our POV's in our concepts of manners and morality. This must I think you'll agree all be acording to Gods plan. Assumption: So either we must belive that God has choosen a specific 'race' to 'save' of that God has given all of humanity the chance to reach God. I firmly belive the latter. If this is true then why would God give only one way? If theer are multitudes of differant kinds of people, of mindset, then I believe a loving God would create many ways for the whole of humanity to reach God. In Sikhi it is considered as a mark of respect that one covers the head in a place of worship, this is extended to wherever Gods presenace is. God is prevalant throughout the creation and so Sikhs keep their heads covered at all times. Yet in my English culture it is considered impolite to cover the head when in a place of worship, we remove our hats before stepping into a church. Both of these are really little more than cultural mores. Which one then is correct for they both can't be right? Or can they? Yes I would say both are correct, I don't really belive that God minds the head covered or uncovered the important part is respect. Whatever then is a valid show of respect in your cultureis what God asks of you. We can see then that some dogma is either misunderstood, not the word of God or has been deemed more important than it should be. All written words are open to many interpretaions, and so the chance of misunderstanding or improper interpretations is I think high. [/QUOTE]
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