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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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Quran - To All Sikh Students
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<blockquote data-quote="Astroboy" data-source="post: 56762" data-attributes="member: 4990"><p>My first impression on "Why I should read the Quran, Bible and other scriptures" is to find similarities. For a start here are a few similarities:</p><p> </p><p></p><p>Christianity: Saint John has stated in his Gospel: <ul> <li data-xf-list-type="ul">In the beginning was the Word; and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. --St. John I: 1-3</li> </ul> <ul> <li data-xf-list-type="ul">Islam: Among the Muslim Sufis, it is known as Sultan-ul-Azkar, (the king of prayers). Another order of Sufis calls it Saut-i-Sarmadi, (the Divine Song). They also call it Nida-i-Asmani, (the sound coming down from the (Heavens), Kalam-i-Qadim (the ancient sound) and the Kalma or Word. The fourteen regions were made by the Kalma--the Word. <br /> <br /> <br /> He has taken the support of the Word, the melodious Tune. -- Chandogya Upanishad</li> </ul> <ul> <li data-xf-list-type="ul">Why, then, does there exist all this variety in the outward symbols and external observance of the different religions ? This, the Master explains, is due to the different formalities and customs prevailing in different countries. He says: <br /> <br /> <ul> <li data-xf-list-type="ul">Hindu temples and the mosques of the Muslims are all the same. <br /> The Hindu ways of worship and the Namaz (Muslim mode of prayer) <br /> are all the same unto Him. <br /> All mankind is but an emanation from the same source of life. <br /> The differences between the men of various creeds--Turks, <br /> Hindus and others--are due to the customs and modes of living <br /> in their different countries. --Guru Gobind Singh</li> </ul>But the subjective religion is quite independent of the societies and communities, although they are the superstructure based on this solid foundation. Deterioration is the feature of time. Those who started the social religions, being fully aware of the subjective side, have left traces of Truth gleaming through their codes of outer rites and observances on which they were based. As time wears on, posterity simply hands down these codes, growing more and more ignorant of the great and noble truths around which they were originally built. In these circumstances, adherence to outward rituals and forms inevitably takes the place of the inner meaning they once symbolised. Thus the material aspect remains and the essence is lost. Fanaticism, bigotry, casteism and sectarianism then are the inevitable results, as the followers of all religions betray in one form or another in the conduct of their lives. It is this that explains the corruption that has entered into the vitals of religion, making it not the bond of union, but the apple of discord. <br /> <br /> The subjective aspect of religion gleams through the teachings of all the great scriptures of the world. There is no religion without a spark of Truth in it. All faiths are to be respected from this point of view. The subjective side of the religion is what all the Masters taught. It is one and the same for all. No distinction is made for any creed or class. All are welcome to partake of Truth without detriment or interference with their respective creeds. It is part and parcel of all the creeds, and affords men a deeper insight into their particular faiths. Subjective religion is not a matter of books. It is our own experience which stands to prove the truths taught by the various religions. <br /> We will now go on to attempt an examination of this inner phase of religion, as conceived by Guru Nanak. <br /> <br /> The Master explains the basic principles. There is One Being, who is the Creator and the Uncaused Cause of all. He has created the whole universe through His Ever-Active Will which is diffused throughout. The scientists have now come to find a unity in the varieties of the world's great phenomena. They trace the whole creation back to the one primal cause from which it evolved. It irresistibly follows that there is one Cause alone which upholds the whole creation. Like the Sun, which is a responsible agent for the changes of seasons and growth of the vegetation, there is such an Existence responsible for all the phenomena of the world. The Master speaks of it as "There is One Being." This numeral "One" is used only to denote the Absolute--the Wordless. Since we are finite, we express Him in finite terms. <br /> <ul> <li data-xf-list-type="ul">Thou art beyond all finiteness; we, being finite, praise Thee in finite terms. <br /> How can we know how great Thou art? --Sorath M.5</li> </ul><ul> <li data-xf-list-type="ul"> <br /> Whoever knows the mystery expressed by numeral 'One' <br /> he becomes one with Him. --Ramkali M.1</li> </ul></li> </ul></blockquote><p></p>
[QUOTE="Astroboy, post: 56762, member: 4990"] My first impression on "Why I should read the Quran, Bible and other scriptures" is to find similarities. For a start here are a few similarities: Christianity: Saint John has stated in his Gospel: [LIST]In the beginning was the Word; and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. --St. John I: 1-3 [/LIST][LIST]Islam: Among the Muslim Sufis, it is known as Sultan-ul-Azkar, (the king of prayers). Another order of Sufis calls it Saut-i-Sarmadi, (the Divine Song). They also call it Nida-i-Asmani, (the sound coming down from the (Heavens), Kalam-i-Qadim (the ancient sound) and the Kalma or Word. The fourteen regions were made by the Kalma--the Word. He has taken the support of the Word, the melodious Tune. -- Chandogya Upanishad [/LIST][LIST]Why, then, does there exist all this variety in the outward symbols and external observance of the different religions ? This, the Master explains, is due to the different formalities and customs prevailing in different countries. He says: [LIST]Hindu temples and the mosques of the Muslims are all the same. The Hindu ways of worship and the Namaz (Muslim mode of prayer) are all the same unto Him. All mankind is but an emanation from the same source of life. The differences between the men of various creeds--Turks, Hindus and others--are due to the customs and modes of living in their different countries. --Guru Gobind Singh[/LIST] But the subjective religion is quite independent of the societies and communities, although they are the superstructure based on this solid foundation. Deterioration is the feature of time. Those who started the social religions, being fully aware of the subjective side, have left traces of Truth gleaming through their codes of outer rites and observances on which they were based. As time wears on, posterity simply hands down these codes, growing more and more ignorant of the great and noble truths around which they were originally built. In these circumstances, adherence to outward rituals and forms inevitably takes the place of the inner meaning they once symbolised. Thus the material aspect remains and the essence is lost. Fanaticism, bigotry, casteism and sectarianism then are the inevitable results, as the followers of all religions betray in one form or another in the conduct of their lives. It is this that explains the corruption that has entered into the vitals of religion, making it not the bond of union, but the apple of discord. The subjective aspect of religion gleams through the teachings of all the great scriptures of the world. There is no religion without a spark of Truth in it. All faiths are to be respected from this point of view. The subjective side of the religion is what all the Masters taught. It is one and the same for all. No distinction is made for any creed or class. All are welcome to partake of Truth without detriment or interference with their respective creeds. It is part and parcel of all the creeds, and affords men a deeper insight into their particular faiths. Subjective religion is not a matter of books. It is our own experience which stands to prove the truths taught by the various religions. We will now go on to attempt an examination of this inner phase of religion, as conceived by Guru Nanak. The Master explains the basic principles. There is One Being, who is the Creator and the Uncaused Cause of all. He has created the whole universe through His Ever-Active Will which is diffused throughout. The scientists have now come to find a unity in the varieties of the world's great phenomena. They trace the whole creation back to the one primal cause from which it evolved. It irresistibly follows that there is one Cause alone which upholds the whole creation. Like the Sun, which is a responsible agent for the changes of seasons and growth of the vegetation, there is such an Existence responsible for all the phenomena of the world. The Master speaks of it as "There is One Being." This numeral "One" is used only to denote the Absolute--the Wordless. Since we are finite, we express Him in finite terms. [LIST]Thou art beyond all finiteness; we, being finite, praise Thee in finite terms. How can we know how great Thou art? --Sorath M.5[/LIST][LIST] Whoever knows the mystery expressed by numeral 'One' he becomes one with Him. --Ramkali M.1[/LIST] [/LIST] [/QUOTE]
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