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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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Gurmat Vichaar
Gurmat Vichar - Discussions
All People Can Share The City Of God
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<blockquote data-quote="Archived_Member16" data-source="post: 59342" data-attributes="member: 884"><p><strong><a href="http://icbirmingham.icnetwork.co.uk/birminghampost/perspective/features/tm_headline=all-people-can-share-the-city-of-god&method=full&objectid=19732276&siteid=50002-name_page.html" target="_blank"><span style="font-size: 10px"><span style="color: #0000ff"><u>http://icbirmingham.icnetwork.co.uk/birminghampost/perspective/features/tm_headline=all-people-can-share-the-city-of-god%26method=full%26objectid=19732276%26siteid=50002-name_page.html</u></span></span></a></strong></p><p> </p><p><span style="color: #000080"><strong><span style="font-size: 18px">All people can share the city of God</span></strong> </span></p><p> </p><p><span style="color: #000080">Sep 4 2007</span></p><p> </p><p> </p><p><span style="color: #000080">Perspective</span></p><p> </p><p style="text-align: left"><em><span style="color: #000080">A good city is wealthy, stable and without fear, according to <strong>Dr Jagbir Jhutti-Johal</strong>, a lecturer at Birmingham University. Today, in the second part of our series on 'what makes a good city' we look at the Sikh perspective.</span></em></p><p></p><p style="text-align: left"><span style="color: #000080">The idea of an ideal state based on truth, justice and fairness is further expounded by Bhagat Ravidas, a saint of medieval India, who writes in the Guru Granth Sahib (GGS) about Begumpura, the city without sorrow. He defines this city as God's kingdom, a city based on fairness and equality, in which citizens live in peace and security and are wealthy and contented.</span></p><p></p><p style="text-align: left"><span style="color: #000080"><em>"Baygumpura, 'the city without sorrow', is the name of the town.</em></span></p> <p style="text-align: left"><em><span style="color: #000080">There is no suffering or anxiety there. There are no troubles or taxes on commodities there.</span></em></p> <p style="text-align: left"><em><span style="color: #000080">There is no fear, blemish or downfall there. Now, I have found this most excellent city. There is lasting peace and safety there, O Siblings of Destiny.</span></em></p> <p style="text-align: left"><em><span style="color: #000080">God's Kingdom is steady, stable and eternal. There is no second or third status; all are equal there.</span></em></p> <p style="text-align: left"><em><span style="color: #000080">That city is populous and eternally famous. Those who live there are wealthy and contented.</span></em></p> <p style="text-align: left"><em><span style="color: #000080">They stroll about freely, just as they please. They know the Mansion of the Lord's Presence, and no one blocks their way.</span></em></p> <p style="text-align: left"><em><span style="color: #000080">Says Ravi Daas, the emancipated shoe-maker:</span></em></p> <p style="text-align: left"><em><span style="color: #000080">'Whoever is a citizen there, is a friend of mine.'"</span></em></p> <p style="text-align: left"><span style="color: #000080">(GGS, p345)</span></p><p></p><p style="text-align: left"><span style="color: #000080">Ravidas describes a place that humanity should strive for, a place that, through spiritual enlightenment he has found. He manages to encapsulate both spiritual and temporal needs in the city without sorrow and offers a glimpse of this city of God, one which prospers forever, in which all citizens are equal, regardless of class or caste, a place where problems associated with cities such as crime, poverty, violence and homelessness don't exist.</span></p><p></p><p style="text-align: left"><span style="color: #000080">Citizens are free to move and speak without fear or persecution signifying a city 'government' that cultivates an environment of understanding and respect of people from all backgrounds, cultures and faiths and also allows freedom of speech.</span></p><p></p><p> </p><p><span style="color: #000080">More importantly, no one blocks a citizen's spiritual endeavour. In terms of the economy of the city, an equitable system for business is set up, avoiding excessive regulations and taxes, to encourage fair and free trade so that citizens are not penalised when purchasing goods. Wealth and taxes in a city are created for the betterment of its citizens.</span> </p><p> </p><p> </p><p> </p><p style="text-align: left"><span style="color: #000080">Begumpura is also described as a city that is populous and eternally famous. This implies that such a city is a lure for numerous peoples, and far from placing restrictions on entry, such a city welcomes all.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">This is a city of God, for all kindred spirits and not just for fellow Sikhs. It is the duty of such a city to be a torch bearer for the 'good city' concept, to show hospitality to all who wish to stay there and to build bridges to other communities and cities, particularly those that need most help.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">Begumpura defines the epitome of a good city in Sikhism.</span></p><p></p><p style="text-align: left"><span style="color: #000080">In practice the Sikh gurus set up various communities or cities for their followers which attempted to encompass the 'Sikh values' as enshrined in the GGS. At the end of his life, Guru Nanak settled in Kartarpur, a settlement he had founded on the banks of the river Ravi.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">Here he was joined by his family but very quickly attracted a 'community of believers' around him.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">This was not a community of wandering holy men or an ascetic order but a community of householders engaged in the day-to-day activities of work and family.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">Guru Nanak put into practice his belief that one did not have to renounce their families and worldly possessions and become ascetics to find God. Connecting with God depended more on one's morality and conduct in life.</span></p><p></p><p style="text-align: left"><span style="color: #000080">At the heart of the city he founded a Dharamsal- a place of religious gathering where people would gather together in a congregation, called the Sadh Sangat (holy congregation) to worship and sing devotional hymns in praise of the creator.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">The Dharamsal was open to all irrespective of caste, creed, or class. To further enforce the notion of equality of humanity, Guru Nanak instituted the langar, a free community kitchen, in which men and women, irrespective of their status, would sit together and partake in a common meal prepared collectively by volunteers from the community.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">The langar required active participation from all members of the community and inculcated the essential component of seva, voluntary and selfless service, carried out with utter humility. Kartarpur and other cities (or settlements) founded by the Sikh gurus can be seen as mini prototypes for the good city.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">They were all cities which had at their heart a spiritual engine driving all aspects of life. This was represented physically by a central place of worship around which the city was built.</span></p><p></p><p> </p><p style="text-align: left"><span style="color: #000080">People were encouraged to work hard and honestly for a living and share the fruits of their labour: <em>"O Nanak, one who earns with sweat of his brow, and gives some from his hands, He is the one who recognizes the true path."</em> (GGS, p. 1245).</span></p><p></p><p> </p><p> </p><p> </p><p><span style="color: #000080"><strong>Guru Granth Sahib (GGS) is the source of spiritual inspiration for Sikhs. The message of GGS, comprising godly wisdom, addresses all human beings, regardless of their religious and social background. The internalisation of godly virtues in daily life is the most important feature of being a Sikh. GGS urges people to trust in the creation, live an active social life based on love, equality and spirituality</strong></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 59342, member: 884"] [B][URL="http://icbirmingham.icnetwork.co.uk/birminghampost/perspective/features/tm_headline=all-people-can-share-the-city-of-god&method=full&objectid=19732276&siteid=50002-name_page.html"][SIZE=2][COLOR=#0000ff][U]http://icbirmingham.icnetwork.co.uk/birminghampost/perspective/features/tm_headline=all-people-can-share-the-city-of-god%26method=full%26objectid=19732276%26siteid=50002-name_page.html[/U][/COLOR][/SIZE][/URL][/B] [COLOR=#000080][B][SIZE=5]All people can share the city of God[/SIZE][/B] [/COLOR] [COLOR=#000080]Sep 4 2007[/COLOR] [COLOR=#000080]Perspective[/COLOR] [LEFT][I][COLOR=#000080]A good city is wealthy, stable and without fear, according to [B]Dr Jagbir Jhutti-Johal[/B], a lecturer at Birmingham University. Today, in the second part of our series on 'what makes a good city' we look at the Sikh perspective.[/COLOR][/I][/LEFT] [LEFT][COLOR=#000080]The idea of an ideal state based on truth, justice and fairness is further expounded by Bhagat Ravidas, a saint of medieval India, who writes in the Guru Granth Sahib (GGS) about Begumpura, the city without sorrow. He defines this city as God's kingdom, a city based on fairness and equality, in which citizens live in peace and security and are wealthy and contented.[/COLOR][/LEFT] [LEFT][COLOR=#000080][I]"Baygumpura, 'the city without sorrow', is the name of the town.[/I][/COLOR] [I][COLOR=#000080]There is no suffering or anxiety there. There are no troubles or taxes on commodities there.[/COLOR][/I] [I][COLOR=#000080]There is no fear, blemish or downfall there. Now, I have found this most excellent city. There is lasting peace and safety there, O Siblings of Destiny.[/COLOR][/I] [I][COLOR=#000080]God's Kingdom is steady, stable and eternal. There is no second or third status; all are equal there.[/COLOR][/I] [I][COLOR=#000080]That city is populous and eternally famous. Those who live there are wealthy and contented.[/COLOR][/I] [I][COLOR=#000080]They stroll about freely, just as they please. They know the Mansion of the Lord's Presence, and no one blocks their way.[/COLOR][/I] [I][COLOR=#000080]Says Ravi Daas, the emancipated shoe-maker:[/COLOR][/I] [I][COLOR=#000080]'Whoever is a citizen there, is a friend of mine.'"[/COLOR][/I] [COLOR=#000080](GGS, p345)[/COLOR][/LEFT] [LEFT][COLOR=#000080]Ravidas describes a place that humanity should strive for, a place that, through spiritual enlightenment he has found. He manages to encapsulate both spiritual and temporal needs in the city without sorrow and offers a glimpse of this city of God, one which prospers forever, in which all citizens are equal, regardless of class or caste, a place where problems associated with cities such as crime, poverty, violence and homelessness don't exist.[/COLOR][/LEFT] [LEFT][COLOR=#000080]Citizens are free to move and speak without fear or persecution signifying a city 'government' that cultivates an environment of understanding and respect of people from all backgrounds, cultures and faiths and also allows freedom of speech.[/COLOR][/LEFT] [COLOR=#000080]More importantly, no one blocks a citizen's spiritual endeavour. In terms of the economy of the city, an equitable system for business is set up, avoiding excessive regulations and taxes, to encourage fair and free trade so that citizens are not penalised when purchasing goods. Wealth and taxes in a city are created for the betterment of its citizens.[/COLOR] [LEFT][COLOR=#000080]Begumpura is also described as a city that is populous and eternally famous. This implies that such a city is a lure for numerous peoples, and far from placing restrictions on entry, such a city welcomes all.[/COLOR][/LEFT] [LEFT][COLOR=#000080]This is a city of God, for all kindred spirits and not just for fellow Sikhs. It is the duty of such a city to be a torch bearer for the 'good city' concept, to show hospitality to all who wish to stay there and to build bridges to other communities and cities, particularly those that need most help.[/COLOR][/LEFT] [LEFT][COLOR=#000080]Begumpura defines the epitome of a good city in Sikhism.[/COLOR][/LEFT] [LEFT][COLOR=#000080]In practice the Sikh gurus set up various communities or cities for their followers which attempted to encompass the 'Sikh values' as enshrined in the GGS. At the end of his life, Guru Nanak settled in Kartarpur, a settlement he had founded on the banks of the river Ravi.[/COLOR][/LEFT] [LEFT][COLOR=#000080]Here he was joined by his family but very quickly attracted a 'community of believers' around him.[/COLOR][/LEFT] [LEFT][COLOR=#000080]This was not a community of wandering holy men or an ascetic order but a community of householders engaged in the day-to-day activities of work and family.[/COLOR][/LEFT] [LEFT][COLOR=#000080]Guru Nanak put into practice his belief that one did not have to renounce their families and worldly possessions and become ascetics to find God. Connecting with God depended more on one's morality and conduct in life.[/COLOR][/LEFT] [LEFT][COLOR=#000080]At the heart of the city he founded a Dharamsal- a place of religious gathering where people would gather together in a congregation, called the Sadh Sangat (holy congregation) to worship and sing devotional hymns in praise of the creator.[/COLOR][/LEFT] [LEFT][COLOR=#000080]The Dharamsal was open to all irrespective of caste, creed, or class. To further enforce the notion of equality of humanity, Guru Nanak instituted the langar, a free community kitchen, in which men and women, irrespective of their status, would sit together and partake in a common meal prepared collectively by volunteers from the community.[/COLOR][/LEFT] [LEFT][COLOR=#000080]The langar required active participation from all members of the community and inculcated the essential component of seva, voluntary and selfless service, carried out with utter humility. Kartarpur and other cities (or settlements) founded by the Sikh gurus can be seen as mini prototypes for the good city.[/COLOR][/LEFT] [LEFT][COLOR=#000080]They were all cities which had at their heart a spiritual engine driving all aspects of life. This was represented physically by a central place of worship around which the city was built.[/COLOR][/LEFT] [LEFT][COLOR=#000080]People were encouraged to work hard and honestly for a living and share the fruits of their labour: [I]"O Nanak, one who earns with sweat of his brow, and gives some from his hands, He is the one who recognizes the true path."[/I] (GGS, p. 1245).[/COLOR][/LEFT] [COLOR=#000080][B]Guru Granth Sahib (GGS) is the source of spiritual inspiration for Sikhs. The message of GGS, comprising godly wisdom, addresses all human beings, regardless of their religious and social background. The internalisation of godly virtues in daily life is the most important feature of being a Sikh. GGS urges people to trust in the creation, live an active social life based on love, equality and spirituality[/B][/COLOR] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
All People Can Share The City Of God
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