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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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Sikh Rehat Maryada
Occultism - Rejection In Sikh Reht Maryada (SRM)
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<blockquote data-quote="BhagatSingh" data-source="post: 174407" data-attributes="member: 2610"><p>Harryji,</p><p>Firstly, I am neither ridiculing you nor Ambarsaria ji, nor any of your claims. <em>I find </em>them absurd. I am pointing out <em>the way</em> in which your claims are absurd. The absurdity lies in dismissing the need to understand the context of a given piece of work when you do <u>not</u> know about nor belong to that context. </p><p></p><p>Secondly, I understand you don't have the time to learn each and every detail, which is all the more reason to be more open-minded and respectful towards individuals who claim they know something about the bani, and to individuals who belong to a similar culture of Guru sahibs (I remember Kamala ji and Amarjit Bamrah ji etc, there were many more. They have left due to harshness of the responses they got. Now granted Kamala ji is very young but you get the point. You know very well how you responded to them. It was entirely unnecessary and you missed opportunities to further your understanding... just saying). </p><p></p><p>Thirdly, I know you aren't going to study Sri Guru Granth Sahib Ji in depth nor meditate. That's fine by me. I have no issue with your way of life. You said you did <em>seva</em> and <em>daan</em>, that's more than good. In fact, knowing that those things are good, it is your duty to do them. I think it's great that you offer free service and free things to your clients, etc. You are an admirable person, and I have always considered you as a friend ever since our conversations from your first summer in SPN. My issue is simply with the thoughts and ideas that you presented.</p><p></p><p>If that's clear and we can now stop taking offence where none is intended, let's talk about the ideas.</p><p></p><p>The message of bani is important and is made clearer in the light of the context. Subtle and deep <em>intellectual</em> understanding comes from studying what is stated and the context, you cannot separate what is stated from the context. In fact, they are so entwined, one is deficient when the other is removed. </p><p></p><p>And not just studying it but studying it properly without presumptions, and shedding presumptions when necessary (differentiating intellectual understanding from the understanding that comes from meditation and practice of the message. Both are types of understandings are equally important. They do overlap quite a bit.). Thus context is important.</p><p></p><p> This is only part of the theology. There is no winning hand here. All cards are of almost equal importance. God being without form does not mean He is without form. He is unborn or beyond species (<em>ajuni</em>) does not mean he is unborn.</p><p></p><p>He is with form and without form simultaneously:</p><p><span style="font-family: 'AnmolUniPr'"><span style="font-size: 10px"><span style="color: Navy">ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤਹੀ ॥</span></span></span><span style="font-size: 10px"><span style="color: Navy"></span></span></p><p><span style="font-size: 10px"><span style="color: Navy">You have thousands of eyes, and yet You have no eyes. You have thousands of forms, and yet You do not have even one.</span></span><span style="color: Navy"> - Page 13</span></p><p></p><p>At other times, there is a specific, sacred form:</p><p></p><p><span style="font-family: 'AnmolUniPr'"><span style="font-size: 10px"><span style="color: Navy">ਸੰਖ ਚਕ੍ਰ ਮਾਲਾ ਤਿਲਕੁ ਬਿਰਾਜਿਤ ਦੇਖਿ ਪ੍ਰਤਾਪੁ ਜਮੁ ਡਰਿਓ ॥</span></span></span><span style="font-size: 10px"><span style="color: Navy"></span></span></p><p><span style="font-size: 10px"><span style="color: Navy">Seeing the Lord sit<span style="font-size: 10px">ting</span> with the conch, chakra, garland and tilak, Yama<span style="font-size: 10px"> (death)</span> is scared.</span></span> <span style="color: Navy">- Page 1105</span></p><p></p><p>He is unborn:</p><p><span style="color: Navy">ਜਨਮ ਮਰਣ ਤੇ ਰਹਤ ਨਾਰਾਇਣ ॥੧॥ ਰਹਾਉ ॥</span></p><p><span style="color: Navy">Narayan is free from/beyond birth and death. ||1||Pause|| - Page 1136</span></p><p></p><p>He is born:</p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਧਨਿ ਧਨਿ ਤੂ ਮਾਤਾ ਦੇਵਕੀ ॥</span></p><p><span style="color: Navy">Blessed, blessed, are you mother Devaki;</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਜਿਹ ਗ੍ਰਿਹ ਰਮਈਆ ਕਵਲਾਪਤੀ ॥੨॥</span></p><p><span style="color: Navy">into your home the Lord was born. ||2||</span> <span style="color: Navy">- Page 988</span></p><p></p><p></p><p></p><p>BTW the various religions of India have had a concept of one God, without form, without birth or death, as well. The difference between Islam and these religions is how they build up on this. Anyways, It's too complex a topic to be fully discussed here.</p><p></p><p>All the things the Gurus were trying to connect us to also belong to that culture. Hence why it is important to study it.</p><p></p><p>Well that's also something that gets left out on when we leave out the culture.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 174407, member: 2610"] Harryji, Firstly, I am neither ridiculing you nor Ambarsaria ji, nor any of your claims. [I]I find [/I]them absurd. I am pointing out [I]the way[/I] in which your claims are absurd. The absurdity lies in dismissing the need to understand the context of a given piece of work when you do [U]not[/U] know about nor belong to that context. Secondly, I understand you don't have the time to learn each and every detail, which is all the more reason to be more open-minded and respectful towards individuals who claim they know something about the bani, and to individuals who belong to a similar culture of Guru sahibs (I remember Kamala ji and Amarjit Bamrah ji etc, there were many more. They have left due to harshness of the responses they got. Now granted Kamala ji is very young but you get the point. You know very well how you responded to them. It was entirely unnecessary and you missed opportunities to further your understanding... just saying). Thirdly, I know you aren't going to study Sri Guru Granth Sahib Ji in depth nor meditate. That's fine by me. I have no issue with your way of life. You said you did [I]seva[/I] and [I]daan[/I], that's more than good. In fact, knowing that those things are good, it is your duty to do them. I think it's great that you offer free service and free things to your clients, etc. You are an admirable person, and I have always considered you as a friend ever since our conversations from your first summer in SPN. My issue is simply with the thoughts and ideas that you presented. If that's clear and we can now stop taking offence where none is intended, let's talk about the ideas. The message of bani is important and is made clearer in the light of the context. Subtle and deep [I]intellectual[/I] understanding comes from studying what is stated and the context, you cannot separate what is stated from the context. In fact, they are so entwined, one is deficient when the other is removed. And not just studying it but studying it properly without presumptions, and shedding presumptions when necessary (differentiating intellectual understanding from the understanding that comes from meditation and practice of the message. Both are types of understandings are equally important. They do overlap quite a bit.). Thus context is important. This is only part of the theology. There is no winning hand here. All cards are of almost equal importance. God being without form does not mean He is without form. He is unborn or beyond species ([I]ajuni[/I]) does not mean he is unborn. He is with form and without form simultaneously: [FONT=AnmolUniPr][SIZE=2][COLOR=Navy]ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤਹੀ ॥[/COLOR][/SIZE][/FONT][SIZE=2][COLOR=Navy] You have thousands of eyes, and yet You have no eyes. You have thousands of forms, and yet You do not have even one.[/COLOR][/SIZE][COLOR=Navy] - Page 13[/COLOR] At other times, there is a specific, sacred form: [FONT=AnmolUniPr][SIZE=2][COLOR=Navy]ਸੰਖ ਚਕ੍ਰ ਮਾਲਾ ਤਿਲਕੁ ਬਿਰਾਜਿਤ ਦੇਖਿ ਪ੍ਰਤਾਪੁ ਜਮੁ ਡਰਿਓ ॥[/COLOR][/SIZE][/FONT][SIZE=2][COLOR=Navy] Seeing the Lord sit[SIZE=2]ting[/SIZE] with the conch, chakra, garland and tilak, Yama[SIZE=2] (death)[/SIZE] is scared.[/COLOR][/SIZE] [COLOR=Navy]- Page 1105[/COLOR] He is unborn: [COLOR=Navy]ਜਨਮ ਮਰਣ ਤੇ ਰਹਤ ਨਾਰਾਇਣ ॥੧॥ ਰਹਾਉ ॥ Narayan is free from/beyond birth and death. ||1||Pause|| - Page 1136[/COLOR] He is born: [COLOR=Navy] ਧਨਿ ਧਨਿ ਤੂ ਮਾਤਾ ਦੇਵਕੀ ॥ Blessed, blessed, are you mother Devaki; ਜਿਹ ਗ੍ਰਿਹ ਰਮਈਆ ਕਵਲਾਪਤੀ ॥੨॥ into your home the Lord was born. ||2||[/COLOR] [COLOR=Navy]- Page 988[/COLOR] BTW the various religions of India have had a concept of one God, without form, without birth or death, as well. The difference between Islam and these religions is how they build up on this. Anyways, It's too complex a topic to be fully discussed here. All the things the Gurus were trying to connect us to also belong to that culture. Hence why it is important to study it. Well that's also something that gets left out on when we leave out the culture. [/QUOTE]
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Occultism - Rejection In Sikh Reht Maryada (SRM)
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