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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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Hard Talk
Taking One Liners Out Of Context From Gurbani To Allow Intellectual Independence?
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<blockquote data-quote="Original" data-source="post: 207137" data-attributes="member: 14400"><p>...please accept my sincere apologies for it was not deliberate, perhaps an overture on my part with a view to a dialogue.</p><p></p><p>...caught me off-guard, lol ! mind you, it was intended to be both message bearing and a light jovial banter.</p><p></p><p>Admin Ji</p><p></p><p>...the ordinary Joe Blogg, I'd say !</p><p></p><p>..that's street wisdom, I like it !</p><p></p><p>..advocate is more befitting and there's a lot more. But yes, all in all I represent the weak and the "righteous" in this money madness markets where humans have become commodities.</p><p></p><p>..pass ?</p><p></p><p>..there are 3 sides to the "self":</p><ol> <li data-xf-list-type="ol">one you see in the mirror</li> <li data-xf-list-type="ol">one you have of yourself, the person or the "I"</li> <li data-xf-list-type="ol"><strong>one how others see you</strong></li> </ol><p>Its because of academic novice like you that gets the prehistoric like me to be able to recreate academically on a platform full of life. I see you, understand you and love you for all that you do in the name of Sikhi.</p><p></p><p>My causes and concerns have largely been associated with humanitarian principles. Much of the professional work undertaken have always been within the social sector of rural Punjab. In other words, social justice. Yes, there was a time when I was the supreme officer of the English Courts. But that was short-lived and was en route to the real deal of getting even with the brits at a later date.</p><p></p><p>...Sir, the crack of the whip on an innocent man, don't you think is unjustified? You seemed to have ambushed me when in essence it was said in jest and that too with a forbearance, "NO COMMENT". And, as you know with Veer Tejwant Singh Ji, you're damned if you do and you're damned if you don't, meaning, <strong>sher di poosh nu hath la ka kitha janna</strong>. Don't get me wrong, I love him to bits like the rest of the gang, but make few calculations here n there for a smooth ride.</p><p></p><p>No, it is never okay to overlook and never will be, the two are incompatible in the first instance. Where there is <strong>Guru</strong> there is no <strong>intelligence</strong>. But where there is intelligence there is still a Guru. The Guru is "sat" [truth] and has an existence just like a<strong> plant</strong> has an existence. First as a bud and then followed by a series of phases of bloom, flower and fruit. And, just as the bud, bloom, flower and fruit cannot all live at once and proclaim to be the plant, neither can intelligentsia live independently and proclaim it to be Guru. What I mean by intellectual independence is the essential elements, the juicy bits of the shabd, those that are active, operative and distilling towards the summit of the intellectual realm. Hence the view to allow some lateral reasoning for the discussion to develop to bear fruit. Thus, an application of careful reasoning results in genuine progress, without necessitating incidental disrespect.</p><p></p><p>On a more conservative note, Guru Gobind Singh Ji nipped it in the bud when they said 'Khoj Shabd main lay", meaning, the whole essence of Gurbani can be found in 1 Shabd, manifestation of which is "Waheguru", chewing on it monotonously will yield dividends. So really, the probative value is "where and how" you use it and not why you use it. Everything material and non material is Shabd.</p><p></p><p>...why indirectly, I directly question the wisdom of the Guru. That is the beauty of the Guru and the cornerstone of Sikhism. The more I question the more fulfilment therein and that as a result, puts me on a good stead to know how useless all my endeavours.</p><p></p><p>...I think Sherdil muzzled many of the riders n runners with his quasi-interpretation, me included. But now that you've brought Rahao to the forefront, consider the following: it occupies a special place within the Raag compositions. It can mean many things, suffice to explore two here:</p><ol> <li data-xf-list-type="ol">It is the main refrain of the shabd or the basic line where the singer comes back to the same line again and again. This is the line which is sung immediately after the Antra.</li> <li data-xf-list-type="ol">It lays stress on the central idea of the shabd</li> </ol><p>All in all, your wish is my command, for you run things and have an overall responsibility per se.</p><p>Much obliged</p></blockquote><p></p>
[QUOTE="Original, post: 207137, member: 14400"] ...please accept my sincere apologies for it was not deliberate, perhaps an overture on my part with a view to a dialogue. ...caught me off-guard, lol ! mind you, it was intended to be both message bearing and a light jovial banter. Admin Ji ...the ordinary Joe Blogg, I'd say ! ..that's street wisdom, I like it ! ..advocate is more befitting and there's a lot more. But yes, all in all I represent the weak and the "righteous" in this money madness markets where humans have become commodities. ..pass ? ..there are 3 sides to the "self": [LIST=1] [*]one you see in the mirror [*]one you have of yourself, the person or the "I" [*][B]one how others see you[/B] [/LIST] Its because of academic novice like you that gets the prehistoric like me to be able to recreate academically on a platform full of life. I see you, understand you and love you for all that you do in the name of Sikhi. My causes and concerns have largely been associated with humanitarian principles. Much of the professional work undertaken have always been within the social sector of rural Punjab. In other words, social justice. Yes, there was a time when I was the supreme officer of the English Courts. But that was short-lived and was en route to the real deal of getting even with the brits at a later date. ...Sir, the crack of the whip on an innocent man, don't you think is unjustified? You seemed to have ambushed me when in essence it was said in jest and that too with a forbearance, "NO COMMENT". And, as you know with Veer Tejwant Singh Ji, you're damned if you do and you're damned if you don't, meaning, [B]sher di poosh nu hath la ka kitha janna[/B]. Don't get me wrong, I love him to bits like the rest of the gang, but make few calculations here n there for a smooth ride. No, it is never okay to overlook and never will be, the two are incompatible in the first instance. Where there is [B]Guru[/B] there is no [B]intelligence[/B]. But where there is intelligence there is still a Guru. The Guru is "sat" [truth] and has an existence just like a[B] plant[/B] has an existence. First as a bud and then followed by a series of phases of bloom, flower and fruit. And, just as the bud, bloom, flower and fruit cannot all live at once and proclaim to be the plant, neither can intelligentsia live independently and proclaim it to be Guru. What I mean by intellectual independence is the essential elements, the juicy bits of the shabd, those that are active, operative and distilling towards the summit of the intellectual realm. Hence the view to allow some lateral reasoning for the discussion to develop to bear fruit. Thus, an application of careful reasoning results in genuine progress, without necessitating incidental disrespect. On a more conservative note, Guru Gobind Singh Ji nipped it in the bud when they said 'Khoj Shabd main lay", meaning, the whole essence of Gurbani can be found in 1 Shabd, manifestation of which is "Waheguru", chewing on it monotonously will yield dividends. So really, the probative value is "where and how" you use it and not why you use it. Everything material and non material is Shabd. ...why indirectly, I directly question the wisdom of the Guru. That is the beauty of the Guru and the cornerstone of Sikhism. The more I question the more fulfilment therein and that as a result, puts me on a good stead to know how useless all my endeavours. ...I think Sherdil muzzled many of the riders n runners with his quasi-interpretation, me included. But now that you've brought Rahao to the forefront, consider the following: it occupies a special place within the Raag compositions. It can mean many things, suffice to explore two here: [LIST=1] [*]It is the main refrain of the shabd or the basic line where the singer comes back to the same line again and again. This is the line which is sung immediately after the Antra. [*]It lays stress on the central idea of the shabd [/LIST] All in all, your wish is my command, for you run things and have an overall responsibility per se. Much obliged [/QUOTE]
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Taking One Liners Out Of Context From Gurbani To Allow Intellectual Independence?
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