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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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A Student In Search Of A Sangat
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<blockquote data-quote="Archived_Member16" data-source="post: 147395" data-attributes="member: 884"><p><span style="color: Navy">June 5, 2011</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong><span style="font-size: 18px">A student in search of sangat</span></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The State News - June 5, 2011</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><img src="http://www.statenews.com/media/00/00/04/00/40096_MUG_Singh_Ameek_web_big.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Sangat is an important concept in Sikhism. In English, it roughly translates to “company.” From an early age, a line from my first morning prayer stuck out: Japji Sahib. Those who surround themselves with sangat stay true to their values.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">During the school year, I mostly rely on non-Sikh sangat. They are my classmates, mentors and best friends. I am fortunate to know them and have gained from all of them. But to understand Gurbani (Sikh scripture) deeper and to play an active role in Sikhism’s future, it is important for me to keep up with those Sikh friends I call sangat.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">For the first time in a long time, I was able to connect with Sikh sangat at an annual youth retreat on Memorial Day weekend.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Promptly after check-in, evening prayers commenced. A larger room was made into a diwan hall — the room where a Sikh congregation sings and prays. In a diwan hall, Sikhs sit cross-legged on the floor, separated by gender and equidistant from our holy scripture, the Siri Guru Granth Sahib. It must have been six months since I heard sangat singing religious hymns, what we call keertan.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Gurbani tells Sikhs to meditate and vibrate on God’s name, to never forget him. Hearing keertan at retreat last weekend reminded me what that is like.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">But beyond listening to keertan, the retreat was a place for discussion. This year’s theme was Rehit, a Sikh’s code of conduct. Sikhs have produced an official document, the Rehit Maryada, outlining these principles. Accordingly, the retreat began with a brief history of its conception in 1945. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">One-hundred-seventy-five giants of academic and religious stature took 12 years to craft it. The finished product was ultimately a compromise among men of differing factions, an achievement whose process was not unlike that of the U.S. Constitution in 1787.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">But just like the original U.S. Constitution, our Rehit Maryada carries with it flaws that require amending. While the vast majority of the document is in line with our Guru’s message, it is stained with sexist language and certain statements that leave thoughtful Sikhs perplexed. A large part of our discussions were focused on how to change these flaws within Sikhism’s existing religious institutions. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Another presentation discussed how social media could be used to advance selfless service, what Sikhism calls seva. If Facebook and Twitter have the power to overthrow tyrants in the Middle East and become a marketing treasure trove for corporations, it surely could be used by Sikhs to better serve us and the world.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">It was also discussed how social media could be used to expose hate crimes and injustices facing Sikhs around the world. The presenter went as far as to tie seva to activism; he said Sikhs should take up causes that speak to us and do them in the spirit of selfless service.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">From time to time during group discussions, elders added their two cents. They cited Gurbani from memory to answer questions and gave valuable insight to a mostly young crowd. I only can hope to be so wise when my beard becomes as white as theirs.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">For me, sangat such as this only happens a couple of times a year; we all come back home for a break, and we visit someone for their birthday or go on retreat. I never get every question answered, but I get to ask many — and I always learn a lot. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Admittedly, the camp food was, well, camp food. It probably wasn’t a good idea to bring dress shoes to walk on dirt trails, and it is a fact of life that three mirrors in a bathroom are insufficient for 15 Sikh guys to tie turbans all at once.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Regardless, the retreat this year, like every year, was a much needed escape into the hands of my Sikh sangat.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">When history regarding Sikhism’s Renaissance is written — and it will be written one day — perhaps retreats such as this one will be recorded as the places where Sikhs reformed our religious institutions to meet the demands of new generations. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Until then, I’ll just have to continue to vibrate on God’s name and get sangat any place I can find it.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><em>Ameek Singh is a State News guest columnist and an international relations junior. Reach him at <a href="mailto:sodhiame@msu.edu">sodhiame@msu.edu</a>. </em></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>source:</strong><a href="http://www.statenews.com/index.php/article/2011/06/a_student_in_search_of_sangat" target="_blank">http://www.statenews.com/index.php/article/2011/06/a_student_in_search_of_sangat</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 147395, member: 884"] [COLOR="Navy"]June 5, 2011 [B][SIZE="5"]A student in search of sangat[/SIZE][/B] The State News - June 5, 2011 [IMG]http://www.statenews.com/media/00/00/04/00/40096_MUG_Singh_Ameek_web_big.jpg[/IMG] Sangat is an important concept in Sikhism. In English, it roughly translates to “company.” From an early age, a line from my first morning prayer stuck out: Japji Sahib. Those who surround themselves with sangat stay true to their values. During the school year, I mostly rely on non-Sikh sangat. They are my classmates, mentors and best friends. I am fortunate to know them and have gained from all of them. But to understand Gurbani (Sikh scripture) deeper and to play an active role in Sikhism’s future, it is important for me to keep up with those Sikh friends I call sangat. For the first time in a long time, I was able to connect with Sikh sangat at an annual youth retreat on Memorial Day weekend. Promptly after check-in, evening prayers commenced. A larger room was made into a diwan hall — the room where a Sikh congregation sings and prays. In a diwan hall, Sikhs sit cross-legged on the floor, separated by gender and equidistant from our holy scripture, the Siri Guru Granth Sahib. It must have been six months since I heard sangat singing religious hymns, what we call keertan. Gurbani tells Sikhs to meditate and vibrate on God’s name, to never forget him. Hearing keertan at retreat last weekend reminded me what that is like. But beyond listening to keertan, the retreat was a place for discussion. This year’s theme was Rehit, a Sikh’s code of conduct. Sikhs have produced an official document, the Rehit Maryada, outlining these principles. Accordingly, the retreat began with a brief history of its conception in 1945. One-hundred-seventy-five giants of academic and religious stature took 12 years to craft it. The finished product was ultimately a compromise among men of differing factions, an achievement whose process was not unlike that of the U.S. Constitution in 1787. But just like the original U.S. Constitution, our Rehit Maryada carries with it flaws that require amending. While the vast majority of the document is in line with our Guru’s message, it is stained with sexist language and certain statements that leave thoughtful Sikhs perplexed. A large part of our discussions were focused on how to change these flaws within Sikhism’s existing religious institutions. Another presentation discussed how social media could be used to advance selfless service, what Sikhism calls seva. If Facebook and Twitter have the power to overthrow tyrants in the Middle East and become a marketing treasure trove for corporations, it surely could be used by Sikhs to better serve us and the world. It was also discussed how social media could be used to expose hate crimes and injustices facing Sikhs around the world. The presenter went as far as to tie seva to activism; he said Sikhs should take up causes that speak to us and do them in the spirit of selfless service. From time to time during group discussions, elders added their two cents. They cited Gurbani from memory to answer questions and gave valuable insight to a mostly young crowd. I only can hope to be so wise when my beard becomes as white as theirs. For me, sangat such as this only happens a couple of times a year; we all come back home for a break, and we visit someone for their birthday or go on retreat. I never get every question answered, but I get to ask many — and I always learn a lot. Admittedly, the camp food was, well, camp food. It probably wasn’t a good idea to bring dress shoes to walk on dirt trails, and it is a fact of life that three mirrors in a bathroom are insufficient for 15 Sikh guys to tie turbans all at once. Regardless, the retreat this year, like every year, was a much needed escape into the hands of my Sikh sangat. When history regarding Sikhism’s Renaissance is written — and it will be written one day — perhaps retreats such as this one will be recorded as the places where Sikhs reformed our religious institutions to meet the demands of new generations. Until then, I’ll just have to continue to vibrate on God’s name and get sangat any place I can find it. [I]Ameek Singh is a State News guest columnist and an international relations junior. Reach him at [email]sodhiame@msu.edu[/email]. [/I] [B]source:[/B][url]http://www.statenews.com/index.php/article/2011/06/a_student_in_search_of_sangat[/url][/COLOR] [/QUOTE]
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