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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="Parma" data-source="post: 194932" data-attributes="member: 4724"><p>Imran I understand that you may want to make another religion look misguided to make other religions seem more sensible and valid, I call it misguided guidance. How can making something look bad, make you or your faith or guidance, look any good? Especially if your trying to elevate yourself up onto a higher Plateau of ethics or religion or beliefs or whatever and especially if the knowledge that your trying to disrepute is itself neither imposing or oppressive, or in any way trying to misguide or bring disrepute onto you? You may feel that the value is misguiding, but the Guru Granth Sahib Ji uses many metaphors and styles to explain the values of God as God cannot be defined. The quality of the value it is trying to express is the value of love of god and the individual, humanity but used with differences in explanation to get that message across that's why you have to read the entire Guru Granth Sahib Ji to try to understand it reading parts is like reading a stories end part and thinking you know the depths and literature of an entire book. Is this the value of whatever you may follow? Shows the belief system you follow, and the ethics and morals by which you stand to follow. You have to understand Guru Nanak talked to many people in his time, scientific people of his era, people of other faiths and so on. The Guru's used terms in the Guru Granth Sahib ji to explain to the world the concept of god, with concepts used and heard, they did not create a totally new language, I guess we did get Gurmukhi to a degree from them to try and make an answer to your reasonings on some level but it was never totally ununderstandable if god created a whole new language that no one else could understand, if that happened then by your reasoning I guess you could call that a revelation of god, but who would listen to a person talking complete utter "gibberish"= ("Imran",lol) you would need some type of coding or something to make the common man understand something, otherwise what's the point in the whole process of it all who would understand something in a language no one else understands so they used terms and words they have heard, its the only thing a sane person can comprehend with. On how a message could make sense to the world as it was, they use the word Allah, not because they where Muslims but to explain the thoughts to different people what they thought Allah was, they use the word ram not because they were Hindu's but to tell people in there terms what god was and so on and so forth. Different ways to explain the message of god as there is only one god but people have divided the value they made the message value equal to all people, they travelled to people from all walks of life and all types of people with all types of understanding came to them. They have tried to explain the message of something so complex into something understandable, however it came however inspired they did the deed god requested Guru Nanak to do. I am a Sikh and I believe we are all learning even you Imran, so sorry for my little joke!</p></blockquote><p></p>
[QUOTE="Parma, post: 194932, member: 4724"] Imran I understand that you may want to make another religion look misguided to make other religions seem more sensible and valid, I call it misguided guidance. How can making something look bad, make you or your faith or guidance, look any good? Especially if your trying to elevate yourself up onto a higher Plateau of ethics or religion or beliefs or whatever and especially if the knowledge that your trying to disrepute is itself neither imposing or oppressive, or in any way trying to misguide or bring disrepute onto you? You may feel that the value is misguiding, but the Guru Granth Sahib Ji uses many metaphors and styles to explain the values of God as God cannot be defined. The quality of the value it is trying to express is the value of love of god and the individual, humanity but used with differences in explanation to get that message across that's why you have to read the entire Guru Granth Sahib Ji to try to understand it reading parts is like reading a stories end part and thinking you know the depths and literature of an entire book. Is this the value of whatever you may follow? Shows the belief system you follow, and the ethics and morals by which you stand to follow. You have to understand Guru Nanak talked to many people in his time, scientific people of his era, people of other faiths and so on. The Guru's used terms in the Guru Granth Sahib ji to explain to the world the concept of god, with concepts used and heard, they did not create a totally new language, I guess we did get Gurmukhi to a degree from them to try and make an answer to your reasonings on some level but it was never totally ununderstandable if god created a whole new language that no one else could understand, if that happened then by your reasoning I guess you could call that a revelation of god, but who would listen to a person talking complete utter "gibberish"= ("Imran",lol) you would need some type of coding or something to make the common man understand something, otherwise what's the point in the whole process of it all who would understand something in a language no one else understands so they used terms and words they have heard, its the only thing a sane person can comprehend with. On how a message could make sense to the world as it was, they use the word Allah, not because they where Muslims but to explain the thoughts to different people what they thought Allah was, they use the word ram not because they were Hindu's but to tell people in there terms what god was and so on and so forth. Different ways to explain the message of god as there is only one god but people have divided the value they made the message value equal to all people, they travelled to people from all walks of life and all types of people with all types of understanding came to them. They have tried to explain the message of something so complex into something understandable, however it came however inspired they did the deed god requested Guru Nanak to do. I am a Sikh and I believe we are all learning even you Imran, so sorry for my little joke! [/QUOTE]
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