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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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Discussions
Interfaith Dialogues
We Should Not Try To Divide People In Religion, Ethnicity, Financial Status, Profession And Interest
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<blockquote data-quote="rajneesh madhok" data-source="post: 161231" data-attributes="member: 10692"><p>1. Guru Nanak’s teachings were for the benefit of mankind and it was not for the particular community. The people whose livelihood was based on misleading people objected and one can’t blame to the particular persons like Brahmins or Pandits. As Guru Nank Dev ji was himself Khatri and one should not blame to particular persons, we can say those people those living depend upon the conservative thoughts and such type of people are living in towns and villages at present even those extort money by providing supersititions, illusions and hallucination among people. </p><p>2. I agree to you that the misconceptions those were created by the people may be pandits or Brahmins (In other sense the people those earn their livelihood by extorting money by providing superstitions) under whose clutches the poor people came. In other words we can say they had been having their personal interests (Still those type of persons are in the society those ends their score)</p><p>3. Guru Nanak Dev Ji exposed the personal interests of those persons, it is a hard fact. Whenever the misdeeds are being exposed then the people will not follow his misdeeds. So, the front runners of the society are duty bound to expose the misdeeds of the persons those earn their livelihood by creating misconceptions among people. </p><p>4. The fundamental Sikh beliefs and principles are the belief in One God, so many other sects declared this the belief, there is no other second force or power (shakti) running parallel with the almighty, so many other sects have declared that. The teachings of all sects is to teach people about the Light of almighty and how one can intermingle with that light, We should not say that others teachings diluted or obscured. </p><p>5. India is the birthplace of many religions, Hinduism, Buddhism, Jainism and Sikhism. In India though, the existence of many religions in the same social set-up one can not say that the other religions developed to dilute other religions. The discussion that a particular religion has been diluted it is not like that the discussion is like and came up with totally different ideas about what the elephant looked like, everybody would have been his own experience and definition to elephant. The movements such as the Brahmo Samaj, the Arya Samaj Prarthana Samaj keep on going from centuries. Every sect came in to existence to enlighten people about the deficiencies spread in the society. </p><p>6. Every sect and society now-a-days which is in existence have different assumptions. When Khalsa era came in to existence we are not touching this chapter. </p><p>7. The fundamental differences in different sects had been in existence from centuries and we can’t make discussion on the unanswered and existing differences of different sects and religion.</p></blockquote><p></p>
[QUOTE="rajneesh madhok, post: 161231, member: 10692"] 1. Guru Nanak’s teachings were for the benefit of mankind and it was not for the particular community. The people whose livelihood was based on misleading people objected and one can’t blame to the particular persons like Brahmins or Pandits. As Guru Nank Dev ji was himself Khatri and one should not blame to particular persons, we can say those people those living depend upon the conservative thoughts and such type of people are living in towns and villages at present even those extort money by providing supersititions, illusions and hallucination among people. 2. I agree to you that the misconceptions those were created by the people may be pandits or Brahmins (In other sense the people those earn their livelihood by extorting money by providing superstitions) under whose clutches the poor people came. In other words we can say they had been having their personal interests (Still those type of persons are in the society those ends their score) 3. Guru Nanak Dev Ji exposed the personal interests of those persons, it is a hard fact. Whenever the misdeeds are being exposed then the people will not follow his misdeeds. So, the front runners of the society are duty bound to expose the misdeeds of the persons those earn their livelihood by creating misconceptions among people. 4. The fundamental Sikh beliefs and principles are the belief in One God, so many other sects declared this the belief, there is no other second force or power (shakti) running parallel with the almighty, so many other sects have declared that. The teachings of all sects is to teach people about the Light of almighty and how one can intermingle with that light, We should not say that others teachings diluted or obscured. 5. India is the birthplace of many religions, Hinduism, Buddhism, Jainism and Sikhism. In India though, the existence of many religions in the same social set-up one can not say that the other religions developed to dilute other religions. The discussion that a particular religion has been diluted it is not like that the discussion is like and came up with totally different ideas about what the elephant looked like, everybody would have been his own experience and definition to elephant. The movements such as the Brahmo Samaj, the Arya Samaj Prarthana Samaj keep on going from centuries. Every sect came in to existence to enlighten people about the deficiencies spread in the society. 6. Every sect and society now-a-days which is in existence have different assumptions. When Khalsa era came in to existence we are not touching this chapter. 7. The fundamental differences in different sects had been in existence from centuries and we can’t make discussion on the unanswered and existing differences of different sects and religion. [/QUOTE]
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Interfaith Dialogues
We Should Not Try To Divide People In Religion, Ethnicity, Financial Status, Profession And Interest
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