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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="harbansj24" data-source="post: 117237" data-attributes="member: 4544"><p>Tejwant ji,</p><p></p><p></p><p>There is no question of comparing Sajjan Thug with Prof Sahib. We were only comparing if the employees of recalcitrant persons /organisations are also equally liable because in the earlier mail you had given the example of employees of Enron and Satyam. </p><p></p><p></p><p></p><p></p><p>This was in context if Dasam Pita had authored or approved part or entire DG or not.</p><p></p><p>Every one is using only emotions to say whether DG was or was not authored OR had or had not approval of Dasampita. These things have to have concrete evidence, this way or that. It cannot be based on mere believes.</p><p>If you ask me personally whether I believe whether Dasam Pita wrote or approved Charitas or not, Iwould say that I BELIEVE HE DID NOT! But I also BELIEVE that that he could have written or caused to have written or approved some banis and stirring verses which are now part of Sikh psyche. But just such emotional believes will not get us anywhere and and differences in the panth will only get magnified and go out of hand. </p><p>So if neither proponents or opponents have any reasonable evidence in their support, then is there any point in creating unwarranted controversies which lead to nowhere?</p><p>Is it not possible to sit down like civilised Gursikhs and discuss which parts are acceptable and useful and which are the parts which have never been used by Sikhs and are unacceptable?</p><p>Do we have call each other names and label each other or do have to disrupt Sangats just because some ragi would have sung verses from DG?</p><p>Is this the way that our Gurus pointed to us? Are we not putting to waste their teachings which have also so lovingly explained, essayed and elaborated for us by Bhai Vir Singh ji?</p><p></p><p>In another thread it is mentioned that AKJ has challenged Prof sahib to debate with reputed scholars on DG. Now this also not the proper way because in this sort of challenges one party has to necessarily win and other lose. This cannot be the purpose. We have to have calm, logical,sane and useful disussions with a view to solve this vexed problem. </p><p>So since Prof sahib has been in a major way responsible for stirring this controversy, is it not his responsibility to agree to discuss and give his reasoned and logical views.</p><p></p><p>After all the Sidhs also threw a challenge to Guru Nanak ji, But Guru ji with his calm thinking and reasoning won over the Sidhs.</p><p></p><p>Gurfateh and regards</p></blockquote><p></p>
[QUOTE="harbansj24, post: 117237, member: 4544"] Tejwant ji, There is no question of comparing Sajjan Thug with Prof Sahib. We were only comparing if the employees of recalcitrant persons /organisations are also equally liable because in the earlier mail you had given the example of employees of Enron and Satyam. This was in context if Dasam Pita had authored or approved part or entire DG or not. Every one is using only emotions to say whether DG was or was not authored OR had or had not approval of Dasampita. These things have to have concrete evidence, this way or that. It cannot be based on mere believes. If you ask me personally whether I believe whether Dasam Pita wrote or approved Charitas or not, Iwould say that I BELIEVE HE DID NOT! But I also BELIEVE that that he could have written or caused to have written or approved some banis and stirring verses which are now part of Sikh psyche. But just such emotional believes will not get us anywhere and and differences in the panth will only get magnified and go out of hand. So if neither proponents or opponents have any reasonable evidence in their support, then is there any point in creating unwarranted controversies which lead to nowhere? Is it not possible to sit down like civilised Gursikhs and discuss which parts are acceptable and useful and which are the parts which have never been used by Sikhs and are unacceptable? Do we have call each other names and label each other or do have to disrupt Sangats just because some ragi would have sung verses from DG? Is this the way that our Gurus pointed to us? Are we not putting to waste their teachings which have also so lovingly explained, essayed and elaborated for us by Bhai Vir Singh ji? In another thread it is mentioned that AKJ has challenged Prof sahib to debate with reputed scholars on DG. Now this also not the proper way because in this sort of challenges one party has to necessarily win and other lose. This cannot be the purpose. We have to have calm, logical,sane and useful disussions with a view to solve this vexed problem. So since Prof sahib has been in a major way responsible for stirring this controversy, is it not his responsibility to agree to discuss and give his reasoned and logical views. After all the Sidhs also threw a challenge to Guru Nanak ji, But Guru ji with his calm thinking and reasoning won over the Sidhs. Gurfateh and regards [/QUOTE]
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