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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 Sikhi Sikhism
Fools Who Wrangle Over Flesh
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<blockquote data-quote="ekmusafir_ajnabi" data-source="post: 50474" data-attributes="member: 4318"><p><em>Randip ji a dead body is a body without life whether it is lying in the street or a slaughter house. It can belong to human or for that matter to an animal. You may not see meat in it but for a hungry animal it is a source of food - it is flesh - it is meat.</em></p><p></p><p><em>I am now getting the impression that you are denying the existance of the word meat. Are you ?</em></p><p></p><p><em>If it makes you happy to refer to me as a "Pandit" then that is fine. A Pandit is a person with knowledge. I will put my argument forward with a backing and you do the same.</em></p><p></p><p></p><p></p><p><em>I have given you a constructive response and had requested you to respond in a similar way. The information presented is very legible. I have broken it down as much as possible so evry one can understand it. As an authority on this subject please back your statements like a professional would do. </em></p><p></p><p><em>Allow me access to your research data on this topic so that I can satisfy for myself that all the t's have been crossed and i's dotted. </em></p><p></p><p></p><p></p><p><em>I am not pushing any views forward. I have presented your with my understanding of the translations. I have backed up the translations with references to data from our Sikh Encyclopedias without which your translation would have not have existed. What do you have to hide. Allow me access to your research. Please also do not jump to conclusions. </em></p><p></p><p><em>Be mature with your response. Tackle me with factual information which you should have.</em></p><p></p><p></p><p></p><p><em>It is sad to see such comments coming from a learned person like you. I will not stoop down to your level again. I did that in the past.</em></p><p></p><p><em>If you do consider your self to be a historian/researcher on sikh philosophy then please behave accordingly and with honour. Present your aguments in a civilised manner.</em></p><p></p><p><em>"Changa nao rakhie ke jas kirat jag le, Je TIS nazar na aavaee ta vaat na pushe ke" I have gone beyond that many lifes ago. I have the blessing of my gurus with me.</em></p><p></p><p><em>Just give me a straight forward answer. Yes or No. </em></p><p><em>Can you backup your research?</em></p><p><em>What is the source of your information?</em></p><p><em>Whose translations are you using and why?</em></p><p><em>Are the translations your interpretation?</em></p><p></p><p><em>If you are or consider yourself a follower of Guru Granth Sahib.Your reply would be "YES" and you will provide me your research information.</em></p><p><em>If you are an iimposter only set to gain fame by disgracing the memory of our Gurus. Then your answer will be "No".</em></p><p><em>Answers in between will mean "Malice" then May god have mercy on you.</em></p><p></p><p><em>Dhan Guru Amar Das ji.</em></p></blockquote><p></p>
[QUOTE="ekmusafir_ajnabi, post: 50474, member: 4318"] [I]Randip ji a dead body is a body without life whether it is lying in the street or a slaughter house. It can belong to human or for that matter to an animal. You may not see meat in it but for a hungry animal it is a source of food - it is flesh - it is meat.[/I] [I]I am now getting the impression that you are denying the existance of the word meat. Are you ?[/I] [I]If it makes you happy to refer to me as a "Pandit" then that is fine. A Pandit is a person with knowledge. I will put my argument forward with a backing and you do the same.[/I] [I][/I] [I]I have given you a constructive response and had requested you to respond in a similar way. The information presented is very legible. I have broken it down as much as possible so evry one can understand it. As an authority on this subject please back your statements like a professional would do. [/I] [I]Allow me access to your research data on this topic so that I can satisfy for myself that all the t's have been crossed and i's dotted. [/I] [I]I am not pushing any views forward. I have presented your with my understanding of the translations. I have backed up the translations with references to data from our Sikh Encyclopedias without which your translation would have not have existed. What do you have to hide. Allow me access to your research. Please also do not jump to conclusions. [/I] [I]Be mature with your response. Tackle me with factual information which you should have.[/I] [I][/I] [I]It is sad to see such comments coming from a learned person like you. I will not stoop down to your level again. I did that in the past.[/I] [I]If you do consider your self to be a historian/researcher on sikh philosophy then please behave accordingly and with honour. Present your aguments in a civilised manner.[/I] [I]"Changa nao rakhie ke jas kirat jag le, Je TIS nazar na aavaee ta vaat na pushe ke" I have gone beyond that many lifes ago. I have the blessing of my gurus with me.[/I] [I]Just give me a straight forward answer. Yes or No. Can you backup your research? What is the source of your information? Whose translations are you using and why? Are the translations your interpretation?[/I] [I]If you are or consider yourself a follower of Guru Granth Sahib.Your reply would be "YES" and you will provide me your research information. If you are an iimposter only set to gain fame by disgracing the memory of our Gurus. Then your answer will be "No". Answers in between will mean "Malice" then May god have mercy on you.[/I] [I]Dhan Guru Amar Das ji.[/I] [/QUOTE]
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Fools Who Wrangle Over Flesh
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