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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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Discussions
Hard Talk
Kavi Santokh Singh's Suraj Prakash And Nanak Prakash
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<blockquote data-quote="BhagatSingh" data-source="post: 148442" data-attributes="member: 2610"><p>Spnadmin ji,</p><p>Yes I may have sounded patronizing though that was not my intention.</p><p></p><p>Yes words and concepts of different religions are different. For one <em>That</em> can be Vengeful for the other <em>That</em> is always Peaceful. What is important it to know <em>That</em> which is written about in scriptures in various ways.</p><p></p><p>It will be hard to respond to you (if you are looking for one from me) as I get the feeling you are very lost in the words and concepts. Lost meaning nothing else but that you are analyzing them and looking only in them for the Truth. </p><p></p><p>Remember, the Dao that can be named (fully - described, analyzed, judged, etc) is not the Dao. </p><p>[Though it's funny how Lao Tzu goes onto describe the Dao right after.</p><p>Guru Nanak does the same thing. Says I cannot describe Karta Purakh even if I could write at the speed of hurricanes and had ever flowing scrolls... then goes to do it anyways. ]</p><p></p><p>It's the only thing we have - language - to try and give form to the Formless. But Language cannot encapsulate the Formless. It is certainly part of the formless, and that's the only reason why it can even attempt to give the formless some form.</p><p></p><p>Think of the Karta Purakh as ink. Think of all the cultures, eras, people, views, environments, as different stamps. (or the other way around, it doesn't matter) When the ink (formless) makes a mark (form) through the stamp, it appears different because of the individual stamp used. We can quickly see how the mark is different but difficult to see the ink because it is <strong>taken for granted</strong>. The ink is on the stamp and the ink is in the marks, yet it is invisible. We are so used to the ink being there for us. WE are blind to it. But those who see the ink, know the secret. They have inner peace. They have no need to quarrel over what mark is what. It's all in the ink they say!</p><p></p><p>This is the essence of that shabad stated by stamp of Bhagat. You are also expressing that same essence with your stamp, as did Kanwaljit Singh ji. It's awesome isn't it? So many stamps, so many marks! The ink allows the mark-making, and yet goes unnoticed!</p><p></p><p>Findingmyway ji,</p><p></p><p>Yes but just to let you know, I did not say which you are claiming I said. </p><p>This is why I tell myself that reading should be done with a clear mind, and this applies not just to historical documents but to other people, etc, everything.</p><p></p><p>Yes exactly.</p><p></p><p>More good advice. </p><p></p><p>Thank you both</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 148442, member: 2610"] Spnadmin ji, Yes I may have sounded patronizing though that was not my intention. Yes words and concepts of different religions are different. For one [I]That[/I] can be Vengeful for the other [I]That[/I] is always Peaceful. What is important it to know [I]That[/I] which is written about in scriptures in various ways. It will be hard to respond to you (if you are looking for one from me) as I get the feeling you are very lost in the words and concepts. Lost meaning nothing else but that you are analyzing them and looking only in them for the Truth. Remember, the Dao that can be named (fully - described, analyzed, judged, etc) is not the Dao. [Though it's funny how Lao Tzu goes onto describe the Dao right after. Guru Nanak does the same thing. Says I cannot describe Karta Purakh even if I could write at the speed of hurricanes and had ever flowing scrolls... then goes to do it anyways. ] It's the only thing we have - language - to try and give form to the Formless. But Language cannot encapsulate the Formless. It is certainly part of the formless, and that's the only reason why it can even attempt to give the formless some form. Think of the Karta Purakh as ink. Think of all the cultures, eras, people, views, environments, as different stamps. (or the other way around, it doesn't matter) When the ink (formless) makes a mark (form) through the stamp, it appears different because of the individual stamp used. We can quickly see how the mark is different but difficult to see the ink because it is [B]taken for granted[/B]. The ink is on the stamp and the ink is in the marks, yet it is invisible. We are so used to the ink being there for us. WE are blind to it. But those who see the ink, know the secret. They have inner peace. They have no need to quarrel over what mark is what. It's all in the ink they say! This is the essence of that shabad stated by stamp of Bhagat. You are also expressing that same essence with your stamp, as did Kanwaljit Singh ji. It's awesome isn't it? So many stamps, so many marks! The ink allows the mark-making, and yet goes unnoticed! Findingmyway ji, Yes but just to let you know, I did not say which you are claiming I said. This is why I tell myself that reading should be done with a clear mind, and this applies not just to historical documents but to other people, etc, everything. Yes exactly. More good advice. Thank you both [/QUOTE]
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Hard Talk
Kavi Santokh Singh's Suraj Prakash And Nanak Prakash
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