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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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Wish Of Mardana’s Descendent May Not Be Fulfilled
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<blockquote data-quote="Amarpal" data-source="post: 2969" data-attributes="member: 10"><p><span style="font-family: 'Verdana'">Dear Khalsa Jee, </span></p><p></p><p><span style="font-family: 'Verdana'">You know that Siri Guru Nanak Dev Jee did not give Gurgadi to his son. This is to say that Gursikh should value what the individual is and not who she/he is. Each one of us has to be great on our own merit; we cannot justify ourselves to be great and seek a special place just because our ancestors were great. We Sikhs are not hero-worshippers; we do not worship our Gurus as personalities.</span></p><p></p><p><span style="font-family: 'Verdana'">If the gentleman is real lover of God, then he can do Kirtan any where, God is present everywhere. The appeal of Kirtan does not change with place. </span></p><p></p><p><span style="font-family: 'Verdana'">Yes, doing Kirtan in Harmander Sahib, brings the person under spotlight, and may give satisfaction to the ego - a sense of importance. </span></p><p></p><p><span style="font-family: 'Verdana'">Harmandar Sahib is not an ordinary public place. Harmandar Sahib is the seat of spirituality; it is not a place to satisfy any long held desire of any individual. Spirituality demands doing things for higher cause and not for oneself. </span></p><p></p><p><span style="font-family: 'Verdana'">Tansen's Guru never sang for any other consideration except for his love for God. For such singing he never selected any specific place of worship. He had no demands to sing for God, he expected nothing in return; his love was pure. He dedicated all his life's investment (efforts) in learning music to the God. He was spiritual. Where ever such evolved people sing that place will become divine and other people will come to bow there head there. No place by itself is divine; it becomes so because of the Karmas of the evolved individuals. We go to Harmander because divinity downed on that place for what our Gurus did there. </span></p><p></p><p><span style="font-family: 'Verdana'">If the person under discussion is evolved then where ever he is the Hallow of divinity will be around that place. He does not have to go to any specific place. </span></p><p></p><p><span style="font-family: 'Verdana'">The rules have to be the same for all; they cannot be bent for one specific person. We cannot create a privileged class based on the family to which the individual belongs. If it is done then we will be creating segregation in our Khalsa Panth. This is how castes were created in ancient India. Our Guru Sahibs had worked hard to abolish it. It has not yet been fully eliminated; we should do nothing to make it stronger. We should be careful in what we do.</span></p><p></p><p><span style="font-family: 'Verdana'">I am not taking any sides on this issue. For me the request from the individual and the refusal by the authorities are both the products of their respective egos. Hence both are the same for me. </span></p><p></p><p><span style="font-family: 'Verdana'">These are my views.</span></p><p></p><p><span style="font-family: 'Verdana'">With love and respect for all.</span></p><p><span style="font-family: 'Verdana'"></span></p><p><span style="font-family: 'Verdana'">Amarpal</span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 2969, member: 10"] [font=Verdana]Dear Khalsa Jee, [/font] [font=Verdana]You know that Siri Guru Nanak Dev Jee did not give Gurgadi to his son. This is to say that Gursikh should value what the individual is and not who she/he is. Each one of us has to be great on our own merit; we cannot justify ourselves to be great and seek a special place just because our ancestors were great. We Sikhs are not hero-worshippers; we do not worship our Gurus as personalities.[/font] [font=Verdana]If the gentleman is real lover of God, then he can do Kirtan any where, God is present everywhere. The appeal of Kirtan does not change with place. [/font] [font=Verdana]Yes, doing Kirtan in Harmander Sahib, brings the person under spotlight, and may give satisfaction to the ego - a sense of importance. [/font] [font=Verdana]Harmandar Sahib is not an ordinary public place. Harmandar Sahib is the seat of spirituality; it is not a place to satisfy any long held desire of any individual. Spirituality demands doing things for higher cause and not for oneself. [/font] [font=Verdana]Tansen's Guru never sang for any other consideration except for his love for God. For such singing he never selected any specific place of worship. He had no demands to sing for God, he expected nothing in return; his love was pure. He dedicated all his life's investment (efforts) in learning music to the God. He was spiritual. Where ever such evolved people sing that place will become divine and other people will come to bow there head there. No place by itself is divine; it becomes so because of the Karmas of the evolved individuals. We go to Harmander because divinity downed on that place for what our Gurus did there. [/font] [font=Verdana]If the person under discussion is evolved then where ever he is the Hallow of divinity will be around that place. He does not have to go to any specific place. [/font] [font=Verdana]The rules have to be the same for all; they cannot be bent for one specific person. We cannot create a privileged class based on the family to which the individual belongs. If it is done then we will be creating segregation in our Khalsa Panth. This is how castes were created in ancient India. Our Guru Sahibs had worked hard to abolish it. It has not yet been fully eliminated; we should do nothing to make it stronger. We should be careful in what we do.[/font] [font=Verdana]I am not taking any sides on this issue. For me the request from the individual and the refusal by the authorities are both the products of their respective egos. Hence both are the same for me. [/font] [font=Verdana]These are my views.[/font] [font=Verdana]With love and respect for all. Amarpal[/font] [/QUOTE]
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