☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh Sikhi Sikhism
Moving Forward, Or Sliding Backward
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="sunmukh" data-source="post: 135681" data-attributes="member: 11050"><p></p><p> </p><p>Ek OnKaar Sat Naam</p><p> </p><p>Bhen ji, they are indeed sweet words of a most compassionate soul.</p><p> </p><p>We do not know for fact who will resort to shedding blood, or stoning etc. when we sit with others whether they are of our own race or faith, or not </p><p>It may even be ourselves. When great anger and hatred arises it takes the person into its complete control. It can lead the victim to do so many unvirtuous deeds. People lived togetherr in reasonable peace prior to partition. It was not just a little blood that was shed during partition, from all parties. My own parents were witness to this, and my mother retold events of neighbouring muslim family, whose ancestors who had lived for generations in the village coming to her in tears to shelter their wretched daughter from mob, but nothing could be done because of the determination of the such misguided people which included Sikhs as well as Hindus. Yet again blood was shed during late 70s and early 80s, although to a far less extent. All this was down to temporal pursuits, rifts between religious groupings, and fears of each other, which had nothing at all to do with any spiritual pursuits, and neither were they done in devotion to the Lord. When religious groups get obsessive about temporal aims, things always get very dangerous and it is only time before the touchpaper is lit. They begin to see their objective as right and others as wrong, yet they have nothing to do with devotion to the Lord. They see them ever larger as virtuous or good deeds, but the "opposite" side does not see them as good at all. The reactions and interplay, just fixates their positions and makes them more and more obdurate until finally sparks fly. </p><p> </p><p>When a person sits in a temple, and has arrived with the purpose of worship of the almighty Lord, then he/she can become absorbed into the Lord. They think not of who is sitting alongside them. When the place is built to uplift the mood, such as some churches are , especially with high wonderfully shaped roofs, as are a few gurdwaras, then it raises the spirit without a word being said. When the music resounds and echoes, or the hymns/shabds are sung rythmically and beautifully in tune, then the spirit is uplifted. </p><p> </p><p>However when the ongoings are political, or the environment is intimidatory to the point that one just knows that others are watching out for "disrespect" then the spiritual experience does not arise, and one wonders why one didn't just stay at home.</p><p> </p><p>I am in no position to judge a Sikh who chooses to worship as a Sikh and only as a Sikh (ie a Sikh by definition). If the same courtesy was returned, to those who choose to worship as sikhs of SGGS ji, and only as sikhs of SGGS ji, then all issues of who is sikh would dissipate, and people can collectively shift towards worship of the Lord instead of shadow boxing. </p><p> </p><p>Well more than half the threads on Sikh forums are to do with who lives in accord with defined Sikhi and who idoes not. This is all down to embedded ego. If sikhs of various types cannot live in peace with each other, and accept each other without getting uptight, even if the "other type" are completely virtuous, then they cannot expect to lose their ego all of a sudden, suddenly merge their identity with that of Sat Guru and accept a hindu, a muslim or a christian as a fellow traveller. The merger with Satguru is dependent upon losing one's own identity, and accepting Satguru's identity. It is not about who is Sikh, who is Muslim, or who is Hindu. Any strong or rigid categorisation will lead to duality. Ultimate goal of Sikhi is about oneness with the True Lord and breaking the cycle of reincarnation. It is nothing to do with being Sikh, yet most of the threads are about how representative of a Sikh one is. If one happens to come across a tool developed by Hindus, Muslims, Buddhists, Christians or Sikhs, and it known to work, then it should be used. SGGS ji does not admonish these religions per se, but rather admonishes the practitioners who fail to follow their religions truthfully. </p><p> </p><p>There is an open wound between otherwise fellow travellers. We are all on paths. If the wound is not attended to, then the common brotherhood of man, spoken of in Japji Sahib will not and cannot arise. Mutually, fairly and respectfully we all have to see all as common travellers, that are placed on our own paths by the Lord, and that includes sikhs seeeing half-way sikhs, hindus, muslims, christians etc as equals, as well as them seeing all others as equals. It starts from individual level, but insitutions of religions have huge moral responsibilities to bring this deference to each other into effect. When the insitutions are using their power to influence opinion to the contrary, to either maintain or create splits then there is something seriously wrong and it is time to give up on them. Personally I have given up on the SGPC. It does not appear to have an agenda that would bring people together, to share their experiences and techniques for mutual benefit. </p><p> </p><p>If one institutionalised religion upholds jihads etc, then it does not mean the next has to do likewise. One can reject both, and put one's faith in the Guru and in God. I give my head to Him, who is the ultimate bank of all virtue, rather than to any insitutionalised religion that uses power for political ends. Guru Nanak Dev ji did this. </p><p> </p><p>We know what is good from bad in terms of compassion towrds people and and nature, but we start to see political or materialistic goals as things to judge people upon as well. Ultimately it will be God who is the arbitrator and it will be Him who judges whether we made the right choice, and in Him I place my trust. </p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 135681, member: 11050"] [COLOR=black][/COLOR][COLOR=black][/COLOR] Ek OnKaar Sat Naam Bhen ji, they are indeed sweet words of a most compassionate soul. We do not know for fact who will resort to shedding blood, or stoning etc. when we sit with others whether they are of our own race or faith, or not It may even be ourselves. When great anger and hatred arises it takes the person into its complete control. It can lead the victim to do so many unvirtuous deeds. People lived togetherr in reasonable peace prior to partition. It was not just a little blood that was shed during partition, from all parties. My own parents were witness to this, and my mother retold events of neighbouring muslim family, whose ancestors who had lived for generations in the village coming to her in tears to shelter their wretched daughter from mob, but nothing could be done because of the determination of the such misguided people which included Sikhs as well as Hindus. Yet again blood was shed during late 70s and early 80s, although to a far less extent. All this was down to temporal pursuits, rifts between religious groupings, and fears of each other, which had nothing at all to do with any spiritual pursuits, and neither were they done in devotion to the Lord. When religious groups get obsessive about temporal aims, things always get very dangerous and it is only time before the touchpaper is lit. They begin to see their objective as right and others as wrong, yet they have nothing to do with devotion to the Lord. They see them ever larger as virtuous or good deeds, but the "opposite" side does not see them as good at all. The reactions and interplay, just fixates their positions and makes them more and more obdurate until finally sparks fly. When a person sits in a temple, and has arrived with the purpose of worship of the almighty Lord, then he/she can become absorbed into the Lord. They think not of who is sitting alongside them. When the place is built to uplift the mood, such as some churches are , especially with high wonderfully shaped roofs, as are a few gurdwaras, then it raises the spirit without a word being said. When the music resounds and echoes, or the hymns/shabds are sung rythmically and beautifully in tune, then the spirit is uplifted. However when the ongoings are political, or the environment is intimidatory to the point that one just knows that others are watching out for "disrespect" then the spiritual experience does not arise, and one wonders why one didn't just stay at home. I am in no position to judge a Sikh who chooses to worship as a Sikh and only as a Sikh (ie a Sikh by definition). If the same courtesy was returned, to those who choose to worship as sikhs of SGGS ji, and only as sikhs of SGGS ji, then all issues of who is sikh would dissipate, and people can collectively shift towards worship of the Lord instead of shadow boxing. Well more than half the threads on Sikh forums are to do with who lives in accord with defined Sikhi and who idoes not. This is all down to embedded ego. If sikhs of various types cannot live in peace with each other, and accept each other without getting uptight, even if the "other type" are completely virtuous, then they cannot expect to lose their ego all of a sudden, suddenly merge their identity with that of Sat Guru and accept a hindu, a muslim or a christian as a fellow traveller. The merger with Satguru is dependent upon losing one's own identity, and accepting Satguru's identity. It is not about who is Sikh, who is Muslim, or who is Hindu. Any strong or rigid categorisation will lead to duality. Ultimate goal of Sikhi is about oneness with the True Lord and breaking the cycle of reincarnation. It is nothing to do with being Sikh, yet most of the threads are about how representative of a Sikh one is. If one happens to come across a tool developed by Hindus, Muslims, Buddhists, Christians or Sikhs, and it known to work, then it should be used. SGGS ji does not admonish these religions per se, but rather admonishes the practitioners who fail to follow their religions truthfully. There is an open wound between otherwise fellow travellers. We are all on paths. If the wound is not attended to, then the common brotherhood of man, spoken of in Japji Sahib will not and cannot arise. Mutually, fairly and respectfully we all have to see all as common travellers, that are placed on our own paths by the Lord, and that includes sikhs seeeing half-way sikhs, hindus, muslims, christians etc as equals, as well as them seeing all others as equals. It starts from individual level, but insitutions of religions have huge moral responsibilities to bring this deference to each other into effect. When the insitutions are using their power to influence opinion to the contrary, to either maintain or create splits then there is something seriously wrong and it is time to give up on them. Personally I have given up on the SGPC. It does not appear to have an agenda that would bring people together, to share their experiences and techniques for mutual benefit. If one institutionalised religion upholds jihads etc, then it does not mean the next has to do likewise. One can reject both, and put one's faith in the Guru and in God. I give my head to Him, who is the ultimate bank of all virtue, rather than to any insitutionalised religion that uses power for political ends. Guru Nanak Dev ji did this. We know what is good from bad in terms of compassion towrds people and and nature, but we start to see political or materialistic goals as things to judge people upon as well. Ultimately it will be God who is the arbitrator and it will be Him who judges whether we made the right choice, and in Him I place my trust. Sat Sri Akal [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Moving Forward, Or Sliding Backward
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top