☀️ 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
Social Lounge
Articles
Inspirational
Pray Until Something Happens
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="Amarpal" data-source="post: 358" data-attributes="member: 10"><p>Dear Member (sikhphilosophy),</p><p></p><p>The story you have put on this forum has few inconsistencies with the Sikh Religion.</p><p></p><p>I can make out that the story has come from the collection of some religion that originated in what we now call ‘Middle East’. There the God is conceptualised in a different manner than done in Sikh Religion.</p><p></p><p>In those religions all the good things that happen in the life of an individual are attributed to ‘God’, and for the bad things the ‘Satan’ is blamed. The religions of ‘Middle East’ have two entities – ‘God’ and ‘Satan’ - that operate in parallel, which the story you have posted suggests. A doubt come the mind; who created ‘Satan’: why will God create an adversary ‘Satan’? If ‘God’ is one then it is every thing. By creating ‘Satan’ they have created ‘Duality’.</p><p></p><p>Sikh religion is monotheistic religion; this concept Guru Sahib has summed up in a single phrase right in the beginning of ‘Siri Guru Granth Sahib’ – ‘Ek Onkar’; there is no place for Duality in our religion. Good and bad things happen in our life because of the cause and effect of our Karmas, this reason is rational. Such stories, which include beliefs contrary to Sikh Religion, if told to sikh children, their tender minds will get confused, we must be careful in what we are teaching.</p><p></p><p>Second aspect on which I am commenting is related to prayers. ‘Naam’ is essential part of our religion; it is followed by another equally important part ‘Kirt’. We grow by applying these two elements together in our life. Prayer alone produces inactive people, which we Sikhs are not. </p><p></p><p>The third aspect that I want to comment is the idea of attempting to make the story more potent to tender minds by using the word ‘Miracle’. Miracles have no place in Sikh Religion. If it were so our Guru Sahibs would have used miracles to secure victories in the battles against the adversaries. History tells us that Guru Sahib won many battles and lost many. No Miracles were used. Siri Guru Nanak Dev Jee did not use miracles to avoid being imprisoned by Babar. All this is part of recorded history. I repeat that ‘Miracles’ have no place in Sikh Religion; we have to evolve and become great by our own efforts.</p><p></p><p>I will give a different meaning to the word ‘PUSH’ – Perform Until Success is Harvested, this is the way I see it.</p><p></p><p>Please keep in mind that stories, like metaphors, have the capacity to by-pass the resistance of conscious mind and reach the deeper layers of consciousness where they reside permanently as values and beliefs. What we tell to our children will affect their tender minds. If we are not very careful, we cannot blame our children if they acquire un-sikh-like beliefs. We have to be careful in selecting entities to which we expose our young children. </p><p></p><p>With Love and Respect for all.</p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 358, member: 10"] Dear Member (sikhphilosophy), The story you have put on this forum has few inconsistencies with the Sikh Religion. I can make out that the story has come from the collection of some religion that originated in what we now call ‘Middle East’. There the God is conceptualised in a different manner than done in Sikh Religion. In those religions all the good things that happen in the life of an individual are attributed to ‘God’, and for the bad things the ‘Satan’ is blamed. The religions of ‘Middle East’ have two entities – ‘God’ and ‘Satan’ - that operate in parallel, which the story you have posted suggests. A doubt come the mind; who created ‘Satan’: why will God create an adversary ‘Satan’? If ‘God’ is one then it is every thing. By creating ‘Satan’ they have created ‘Duality’. Sikh religion is monotheistic religion; this concept Guru Sahib has summed up in a single phrase right in the beginning of ‘Siri Guru Granth Sahib’ – ‘Ek Onkar’; there is no place for Duality in our religion. Good and bad things happen in our life because of the cause and effect of our Karmas, this reason is rational. Such stories, which include beliefs contrary to Sikh Religion, if told to sikh children, their tender minds will get confused, we must be careful in what we are teaching. Second aspect on which I am commenting is related to prayers. ‘Naam’ is essential part of our religion; it is followed by another equally important part ‘Kirt’. We grow by applying these two elements together in our life. Prayer alone produces inactive people, which we Sikhs are not. The third aspect that I want to comment is the idea of attempting to make the story more potent to tender minds by using the word ‘Miracle’. Miracles have no place in Sikh Religion. If it were so our Guru Sahibs would have used miracles to secure victories in the battles against the adversaries. History tells us that Guru Sahib won many battles and lost many. No Miracles were used. Siri Guru Nanak Dev Jee did not use miracles to avoid being imprisoned by Babar. All this is part of recorded history. I repeat that ‘Miracles’ have no place in Sikh Religion; we have to evolve and become great by our own efforts. I will give a different meaning to the word ‘PUSH’ – Perform Until Success is Harvested, this is the way I see it. Please keep in mind that stories, like metaphors, have the capacity to by-pass the resistance of conscious mind and reach the deeper layers of consciousness where they reside permanently as values and beliefs. What we tell to our children will affect their tender minds. If we are not very careful, we cannot blame our children if they acquire un-sikh-like beliefs. We have to be careful in selecting entities to which we expose our young children. With Love and Respect for all. Amarpal [/QUOTE]
Insert quotes…
Verification
Post reply
Social Lounge
Articles
Inspirational
Pray Until Something Happens
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