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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="jasi" data-source="post: 133079" data-attributes="member: 1248"><p>SS AKAL JI.</p><p></p><p><a href="http://www.sikhphilosophy.net/members/prakash-s-bagga.html" target="_blank"><span style="color: dodgerblue"><strong>prakash.s.bagga</strong></span></a> Ji.</p><p></p><p>This is the first time I can realize that there is duplicate heart throbing like mine after reading your comments quoted in your reply to my message. Thanks.</p><p></p><p>No such educated Granthi or Priest came forward to translate in simple terms to all over 85% illiteracy existed in Punjab at the time after Guru Sahibs departures and Guru Gonidh Singh ji left a message by putting straight forward words if any one try to seek me ,will find in the shabad in Guru Granth Sahib ji..</p><p></p><p>By the time when new custodians took over the priesthood became involve in all kinds of rituals which were condemned bu Guru Nanak Dev such as cast system or other rituals like Parshhad noon Bhog langana.Langar ko Bhog Lagana right in front of the public like Hindus give a sweets to their statues gods to eat.</p><p></p><p>Swami Vivkanad revolted when he asked a question to his mother for leaving some sweet besides god statues. Mother replied I leave for god to consume as a ritual of Hinduisms.</p><p></p><p></p><p>One day Vivekananda kept on sitting to see when this statue will take a bite of the sweets.</p><p></p><p>But to his surprise bunches of mousses came as usual every night to have feast by jumping on statues head and noes to eat all what was left there.</p><p></p><p>Next morning Vivekananda revolted against such practices. </p><p></p><p>Symbolic gestures are done to imitate the realities.</p><p></p><p>.Shabads in Guru Ganth Sahib ji might have understood by some scholars or learned priests but never understood by public at large which was the sole purpose to spread the Gurbani to all as fellow Sikhs and the world.</p><p></p><p>We tell the world blunt lies that we do not believe in cast system but practice cast systyem even worst than counter part HINDUS or the world.</p><p></p><p>How one can bow their head in front of Guru Granth Sahib in complete NIMRATA yet carrying a surname of their JATI to let the other knows what JATI ONE belongs TO.</p><p></p><p>Some say we are Ramgarhia and there worship place will be called Ramgarihia Gurudwaras causing more more division among ourselves.</p><p></p><p>We at large need to make UTURN and look at our faces in the mirror who actually we are and decide to take a place of being Sikh or between nothing.</p><p></p><p>Hope all splitted sects of Guru Sahib 's teaching must come in togetherness under one umbrella which is Harimndar Sahib and launch a true meaning of Guru Nanak Dev Ji 's message to rest of the world.</p></blockquote><p></p>
[QUOTE="jasi, post: 133079, member: 1248"] SS AKAL JI. [URL="http://www.sikhphilosophy.net/members/prakash-s-bagga.html"][COLOR=dodgerblue][B]prakash.s.bagga[/B][/COLOR][/URL] Ji. This is the first time I can realize that there is duplicate heart throbing like mine after reading your comments quoted in your reply to my message. Thanks. No such educated Granthi or Priest came forward to translate in simple terms to all over 85% illiteracy existed in Punjab at the time after Guru Sahibs departures and Guru Gonidh Singh ji left a message by putting straight forward words if any one try to seek me ,will find in the shabad in Guru Granth Sahib ji.. By the time when new custodians took over the priesthood became involve in all kinds of rituals which were condemned bu Guru Nanak Dev such as cast system or other rituals like Parshhad noon Bhog langana.Langar ko Bhog Lagana right in front of the public like Hindus give a sweets to their statues gods to eat. Swami Vivkanad revolted when he asked a question to his mother for leaving some sweet besides god statues. Mother replied I leave for god to consume as a ritual of Hinduisms. One day Vivekananda kept on sitting to see when this statue will take a bite of the sweets. But to his surprise bunches of mousses came as usual every night to have feast by jumping on statues head and noes to eat all what was left there. Next morning Vivekananda revolted against such practices. Symbolic gestures are done to imitate the realities. .Shabads in Guru Ganth Sahib ji might have understood by some scholars or learned priests but never understood by public at large which was the sole purpose to spread the Gurbani to all as fellow Sikhs and the world. We tell the world blunt lies that we do not believe in cast system but practice cast systyem even worst than counter part HINDUS or the world. How one can bow their head in front of Guru Granth Sahib in complete NIMRATA yet carrying a surname of their JATI to let the other knows what JATI ONE belongs TO. Some say we are Ramgarhia and there worship place will be called Ramgarihia Gurudwaras causing more more division among ourselves. We at large need to make UTURN and look at our faces in the mirror who actually we are and decide to take a place of being Sikh or between nothing. Hope all splitted sects of Guru Sahib 's teaching must come in togetherness under one umbrella which is Harimndar Sahib and launch a true meaning of Guru Nanak Dev Ji 's message to rest of the world. [/QUOTE]
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