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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="spnadmin" data-source="post: 148476" data-attributes="member: 35"><p>Ishna ji</p><p></p><p></p><p></p><p>I can think of two reasons why it is important to know the history of events and how the banis were composed.</p><p></p><p>1. To be prepared, with research, to critique opinions, found on the Internet and in some academic circles, that challenge the authenticity of the banis themselves. Even challenge the authenticity of Sri Guru Granth Sahib Ji, with the plan of putting forward a Hindutva agenda/to destroy the identity of Sikhs. One famed example of that is the contemporary pressure to remove the banee of the Bhats and the Bhagats from Sri Guru Granth Sahib Ji. This is not the first time. </p><p></p><p>There is a systematic attack as we speak on Sri Guru Granth Sahib Ji coming from political quarters and it is powered by money and relentless need for control. </p><p></p><p>2. To understand that Guru Nanak's true message was moral and ethical as well as spiritual. Some believe that the fruition of Sikhi only came with Guru Gobind's Singh and his "warrior Sikh." This is a <strong>complete myth</strong>, not based on evidence. The myth forgets that sant/sipahi is not a divisible as a concept. From the days of Guru Nanak Sikhs were to be both sant and sipahi or spiritual warriors. Before the martyrdom of Guru Arjan Dev their was little to no reason for Sikhs to take to the sword. After his martyrdom political realities required it. And knowing history gets us to the understanding that even when wielding the sword, Gurus from Hargobind to Gobind Singh did so reluctantly, and only with much consideration. </p><p></p><p>Guru Nanak Devji, Guru Amardasji the other Gurus were flesh and blood human beings who took an active interest in the world as it was in their times, to include all of the political and cultural outrages committed against humanity. They undertook pilgrimages, including Guru Teg Bahadur (perhaps the most mystical of Gurus) to raise the spiritual consciousness of the people, and to give them a moral and ethical center coming from dharma. They worked with their hands and hearts. Their "mystical organs" were not detached from the real world. Guru Harkrishan ji gave his life serving small pox victims. Guru Amar Das ji organized the Sikhs into geographical areas and appointed ministers, including women, to attend to their social and spiritual needs, Guru Har Rai is remembered as the "green" Guru. I could go on. Too many believe we wash our bad karma with seva, forgetting that "seva" for sikhs from the times of the Gurus was spirituality in action. Washing our karma with seva is selfishness. Living out the history of Sikhi through seva is the message of Gurbani in action. </p><p></p><p>Knowing the history Sri Guru Granth Sahib Ji <strong>out of the ether</strong> of Brahminical "other worldliness." How could history take away the spirituality of Sri Guru Granth Sahib Ji? The bani for me mean so much more when I realize that Guru Nanak was not staring at his navel but was actually imprisoned with the captives of Babar, and suffered with them, when he could have taken his leave as a holy man. He did not do that and expressed righteous anger and deep compassion for the victims, which came from a place in dharma. Taken before Babar his spiritual message freed prisoners, corrected injustice.</p><p></p><p>Knowing how the shabads fit into a story of Guru Nanak's travels does change how we read them.... a real person is speaking from real experience. imho History makes the banis more spiritual not less given that the Gurus were faced with remarkable challenges in the face of great odds.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 148476, member: 35"] Ishna ji I can think of two reasons why it is important to know the history of events and how the banis were composed. 1. To be prepared, with research, to critique opinions, found on the Internet and in some academic circles, that challenge the authenticity of the banis themselves. Even challenge the authenticity of Sri Guru Granth Sahib Ji, with the plan of putting forward a Hindutva agenda/to destroy the identity of Sikhs. One famed example of that is the contemporary pressure to remove the banee of the Bhats and the Bhagats from Sri Guru Granth Sahib Ji. This is not the first time. There is a systematic attack as we speak on Sri Guru Granth Sahib Ji coming from political quarters and it is powered by money and relentless need for control. 2. To understand that Guru Nanak's true message was moral and ethical as well as spiritual. Some believe that the fruition of Sikhi only came with Guru Gobind's Singh and his "warrior Sikh." This is a [B]complete myth[/B], not based on evidence. The myth forgets that sant/sipahi is not a divisible as a concept. From the days of Guru Nanak Sikhs were to be both sant and sipahi or spiritual warriors. Before the martyrdom of Guru Arjan Dev their was little to no reason for Sikhs to take to the sword. After his martyrdom political realities required it. And knowing history gets us to the understanding that even when wielding the sword, Gurus from Hargobind to Gobind Singh did so reluctantly, and only with much consideration. Guru Nanak Devji, Guru Amardasji the other Gurus were flesh and blood human beings who took an active interest in the world as it was in their times, to include all of the political and cultural outrages committed against humanity. They undertook pilgrimages, including Guru Teg Bahadur (perhaps the most mystical of Gurus) to raise the spiritual consciousness of the people, and to give them a moral and ethical center coming from dharma. They worked with their hands and hearts. Their "mystical organs" were not detached from the real world. Guru Harkrishan ji gave his life serving small pox victims. Guru Amar Das ji organized the Sikhs into geographical areas and appointed ministers, including women, to attend to their social and spiritual needs, Guru Har Rai is remembered as the "green" Guru. I could go on. Too many believe we wash our bad karma with seva, forgetting that "seva" for sikhs from the times of the Gurus was spirituality in action. Washing our karma with seva is selfishness. Living out the history of Sikhi through seva is the message of Gurbani in action. Knowing the history Sri Guru Granth Sahib Ji [B]out of the ether[/B] of Brahminical "other worldliness." How could history take away the spirituality of Sri Guru Granth Sahib Ji? The bani for me mean so much more when I realize that Guru Nanak was not staring at his navel but was actually imprisoned with the captives of Babar, and suffered with them, when he could have taken his leave as a holy man. He did not do that and expressed righteous anger and deep compassion for the victims, which came from a place in dharma. Taken before Babar his spiritual message freed prisoners, corrected injustice. Knowing how the shabads fit into a story of Guru Nanak's travels does change how we read them.... a real person is speaking from real experience. imho History makes the banis more spiritual not less given that the Gurus were faced with remarkable challenges in the face of great odds. [/QUOTE]
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