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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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Sikh Literature
50 Or So Pages Of DG Are By Guru Gobind Singh
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<blockquote data-quote="Harkiran Kaur" data-source="post: 209948" data-attributes="member: 18224"><p>You mean certain facets ATTRIBUTED to Sikhism, because if they don't pass the litmus test, that being in consonance with Gurmat Principles as laid out in Sri Guru Granth Sahib Ji, our ONLY Guru, then those facets can't conceivably be from one of our Gurus. For example, seeing women as 'deceitful' and telling men to distrust women goes against this litmus test because SGGSJ says as Gurmukh to see ALL with a single eye of equality - now the "saying single eye of equality" refers to justice. When applying justice to anyone you have to be fair and equal to everyone, so for a Guru to then lay blame for deceit and immorality on one gender (even if it was just for allegorical purposes) goes against Gurmat. Women are no more prone to deception and immorality than are men. Similarly to say that wives must never do anything without the husband's permission, not even urinate, goes against the Gurmat principle of freedom of every soul - there is no hierarchy of humans . This was a message from Laws of Manu, but not Sikhi - the very message Guru Gobind Singh Ji instilled in initiates when taking amrit is that everyone, regardless of caste, colour, GENDER< rich/poor etc are treated as equals - drinking from the same bata sitting on equal level. There is no longer any hierarchy, and every difference used to delineate and put some above others, were removed. So.... how can that be?? He only meant everyone is equal if they have a p***s?? Doesn't pass the litmus test. Kully suggested earlier that (in his opinion, after having only read a few charitars and that too only for the last 2 months) was that the charitars do not degrade women because Guru Ji only used women as a 'character' to get the deeper message across. However, since Guru Gobind Singh Ji emphasized equality so VERY strongly, it makes no sense that he would then degrade an entire gender just to illustrate a point. In other words, even if you try to say he didn't mean the outward meanings (which are very difficult to ignore), he still would have openly degraded the entire gender just to get his point across. I don't think our Guru was the type to degrade anyone, just to make an unrelated point - nor would he have ever needed to resort to such low behaviour - if he did he certainly did not think much of his Kaurs anyway to throw them under the bus - but I can picture him saying now "oh but I didn't mean it that way"!!! Again, does not pass litmus test. </p><p>Also the fact that these supposed deep hidden meanings in Charitropakhyan (and other parts of DG) are the very same messages contained in SGGSJ. So why the need to write the same things again? And that too in a way that creates distrust and contempt towards women in the minds of men... even their own wives? When Guru Ji himself said to see only SGGSJ as our Guru, and ALL the knowledge we would need is contained in SGGSJ? Again, doesn't seem right. All this without even pointing towards sources!</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 209948, member: 18224"] You mean certain facets ATTRIBUTED to Sikhism, because if they don't pass the litmus test, that being in consonance with Gurmat Principles as laid out in Sri Guru Granth Sahib Ji, our ONLY Guru, then those facets can't conceivably be from one of our Gurus. For example, seeing women as 'deceitful' and telling men to distrust women goes against this litmus test because SGGSJ says as Gurmukh to see ALL with a single eye of equality - now the "saying single eye of equality" refers to justice. When applying justice to anyone you have to be fair and equal to everyone, so for a Guru to then lay blame for deceit and immorality on one gender (even if it was just for allegorical purposes) goes against Gurmat. Women are no more prone to deception and immorality than are men. Similarly to say that wives must never do anything without the husband's permission, not even urinate, goes against the Gurmat principle of freedom of every soul - there is no hierarchy of humans . This was a message from Laws of Manu, but not Sikhi - the very message Guru Gobind Singh Ji instilled in initiates when taking amrit is that everyone, regardless of caste, colour, GENDER< rich/poor etc are treated as equals - drinking from the same bata sitting on equal level. There is no longer any hierarchy, and every difference used to delineate and put some above others, were removed. So.... how can that be?? He only meant everyone is equal if they have a p***s?? Doesn't pass the litmus test. Kully suggested earlier that (in his opinion, after having only read a few charitars and that too only for the last 2 months) was that the charitars do not degrade women because Guru Ji only used women as a 'character' to get the deeper message across. However, since Guru Gobind Singh Ji emphasized equality so VERY strongly, it makes no sense that he would then degrade an entire gender just to illustrate a point. In other words, even if you try to say he didn't mean the outward meanings (which are very difficult to ignore), he still would have openly degraded the entire gender just to get his point across. I don't think our Guru was the type to degrade anyone, just to make an unrelated point - nor would he have ever needed to resort to such low behaviour - if he did he certainly did not think much of his Kaurs anyway to throw them under the bus - but I can picture him saying now "oh but I didn't mean it that way"!!! Again, does not pass litmus test. Also the fact that these supposed deep hidden meanings in Charitropakhyan (and other parts of DG) are the very same messages contained in SGGSJ. So why the need to write the same things again? And that too in a way that creates distrust and contempt towards women in the minds of men... even their own wives? When Guru Ji himself said to see only SGGSJ as our Guru, and ALL the knowledge we would need is contained in SGGSJ? Again, doesn't seem right. All this without even pointing towards sources! [/QUOTE]
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50 Or So Pages Of DG Are By Guru Gobind Singh
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