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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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Morality, Culture And Media In Traditional And Modern India
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<blockquote data-quote="rajneesh madhok" data-source="post: 123385" data-attributes="member: 10692"><p><strong>Re: Living together a part of right to life, not an offence: SC</strong></p><p></p><p>Dear Kanwardeepji,</p><p></p><p> The story of Tulsi has been elaborated earlier as well. Kindly go through and conclude yourself. I don’t like to argue das why should I put hundreds of arguments to justify. You yourself have mentioned that this is related with a matter of faith. </p><p> “Manu tujhe ganga maa ho, na manu to behata pani”</p><p> “I may consider you as Mother Ganges, if not you are the flowing water”</p><p> “.Itni mamata nadiyon ko bhi jahan mata kah kar ke bulaate hain, Itana aadar insaan to kya patthar bhi pooje jate hain”</p><p> Jahan Ram Abhi Tak Hai Nar Mein</p><p>Naari Mein Abhi Tak Sita Hai</p><p>Itne Paawan Hain Log Jahan</p><p>O Itne Paawan Hain Log Jahan</p><p>Main Nit Nit</p><p>Main Nit Nit Sheesh Jhukata Hoon</p><p> </p><p> So much love with rivers we have, Even to the rivers we call her mother, Leave aside the respect to the persons, we worship to stones even, Ram is still in between the males and Still Sita is alive in females, so sacred and joyous people are here, I bow my head again and again. </p><p> Kindly go through in depth the lines furnished above. Then kindly decide the purpose of teachings of Our holy scriptures. </p><p> </p><p> The questioning of moral standards can be made as there are not thousands but millions of stories. Dear Brother it is democracy, if Karnanudhi says something against the dignity of Lord Rama then it will not make a hue and cry. Why? Because in India the hue and cry is being made on the statements made against Minority communities and Dalits. Why the scholars of North India should indulge in the illogical debate. </p><p> I agree to your thought that one should give statement and follow the mythological stories without deeply studying the teachings. Why many people use those stories to justify their ill-doings though the society knows well that what is right and wrong. </p><p> Now the questions of blessings: If I say that the God-man will bless one’s daughter by providing devotional lectures. Now if I say that the same God-man delivers lecture to one’s daughter in prayer room, room or in kitchen. The atmosphere in all the places were different. </p><p> <strong><u>DEEPVALI: Why </u>we lit Deepaks. Deepavali comprises of two words. Deepa and Avali. A single Deep removes darkness. During Depavali when many deepaks are lit, a large amount of andhkar (darkness) is removed. Andhkaar has again two meanings one is darkness and the other is Agyan (Ignorance)</strong></p><p> <strong>Conclusion: There are sequence of events which over time show results. </strong></p><p><strong></strong></p><p></p><p>Rajneesh Madhok</p></blockquote><p></p>
[QUOTE="rajneesh madhok, post: 123385, member: 10692"] [b]Re: Living together a part of right to life, not an offence: SC[/b] Dear Kanwardeepji, The story of Tulsi has been elaborated earlier as well. Kindly go through and conclude yourself. I don’t like to argue das why should I put hundreds of arguments to justify. You yourself have mentioned that this is related with a matter of faith. “Manu tujhe ganga maa ho, na manu to behata pani” “I may consider you as Mother Ganges, if not you are the flowing water” “.Itni mamata nadiyon ko bhi jahan mata kah kar ke bulaate hain, Itana aadar insaan to kya patthar bhi pooje jate hain” Jahan Ram Abhi Tak Hai Nar Mein Naari Mein Abhi Tak Sita Hai Itne Paawan Hain Log Jahan O Itne Paawan Hain Log Jahan Main Nit Nit Main Nit Nit Sheesh Jhukata Hoon So much love with rivers we have, Even to the rivers we call her mother, Leave aside the respect to the persons, we worship to stones even, Ram is still in between the males and Still Sita is alive in females, so sacred and joyous people are here, I bow my head again and again. Kindly go through in depth the lines furnished above. Then kindly decide the purpose of teachings of Our holy scriptures. The questioning of moral standards can be made as there are not thousands but millions of stories. Dear Brother it is democracy, if Karnanudhi says something against the dignity of Lord Rama then it will not make a hue and cry. Why? Because in India the hue and cry is being made on the statements made against Minority communities and Dalits. Why the scholars of North India should indulge in the illogical debate. I agree to your thought that one should give statement and follow the mythological stories without deeply studying the teachings. Why many people use those stories to justify their ill-doings though the society knows well that what is right and wrong. Now the questions of blessings: If I say that the God-man will bless one’s daughter by providing devotional lectures. Now if I say that the same God-man delivers lecture to one’s daughter in prayer room, room or in kitchen. The atmosphere in all the places were different. [B][U]DEEPVALI: Why [/U]we lit Deepaks. Deepavali comprises of two words. Deepa and Avali. A single Deep removes darkness. During Depavali when many deepaks are lit, a large amount of andhkar (darkness) is removed. Andhkaar has again two meanings one is darkness and the other is Agyan (Ignorance)[/B] [B]Conclusion: There are sequence of events which over time show results. [/B] Rajneesh Madhok [/QUOTE]
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