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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="Harjas Kaur Khalsa" data-source="post: 75790" data-attributes="member: 2125"><p>T<span style="color: black">his is what Jasleen Kaur ji is talking about when she writes:</span></p><p></p><p> </p><p>I will try to answer you questions respectfully ji. Please bear in mind Sikhism is not a religion of conquering colonials who misused the religion for political purposes. So interpreting something negative in Sikhism <em><span style="color: black">because in another tradition</span></em> it was true, is injustice to Sikhism. Doctrines and rulebooks are not what Sikhism is about. And to put <em>Rehit Maryada</em> and <em>amritdhari khalsa</em> in that light is not accurate. Sikhism is not anywhere in the world oppressing people. And having the perception that somehow Sikh religious authority is<em> unspiritual</em> and contradicting the <em>spirit of the teachings</em> as a rule-bound institution is a false view. A lot of people who are spiritually seeking bring their <em>spiritual wounds</em>. There are thousands of years of grievance, pain and, persecution and injustice hidden in those wounds. </p><p> </p><p>You know, every person in the world has wounds like this, like scars on the soul. I mean, just look at human history. That history is alive in our souls. And spirituality is really, a place to come clean to wash the pain of ages. It is a truth that if you only look at the people on a spiritual path you will be disappointed. Because no one will be able to fulfil your expectation. No one will be able to take away that pain of ages. In fact they will aggravate it! Because you come seeking a cure, and you find these other sick people. And sometimes they make your heart-sickness worse. </p><p> </p><p>If you are on a spiritual path, and you find yourself getting worse its because you are stirring the pot. That's a good thing. It's a sign that deeply hidden unconscious material is coming up to your awareness, and you can deal with and digest it. But the doctor isn't really other people on the path. The concept, <em>"I believe in Sikhi but not Sikhism,"</em> comes from Christian Reform movements. People say <em>"I believe in Christ but not Christianity,"</em> because they are rejecting the corruptions of the Christian institutions while not rejecting the message of Christ. Christianity as an institutionalized religion has created a lot of social and political disharmony. But how can anyone broadly associate <em>grievances of injustice</em> against the poor and downtrodden and minorities by challenging the authoritative structure of Sikh religion? It's just not applicable. The Sikh religious hierarchy is nowhere in the world in a position to dominate and exploit anyone. It is itself dominated and exploited by the Hindu majority.</p><p> </p><p>We don't have a tradition where someone can say <em>"I'm into Sikhi but not Sikhism,"</em> because such a concept would imply <em>"I have the Guru without the Guru's teachings."</em> And not, <em>"I have Christ without the religious structure."</em> Which I believe it is intending to say, <em>"I take the good spiritual message but I reject the cruelty of the rule-based religion."</em> You can't have Guru without Guru. Sikh religious authority is <em>based on Guru</em>. It's not a "<em>man-made institution" </em>you can challenge as a Sikh with the implication that you know better because their <em>only men</em> and your valid, individual experience of Guru is thus equal. It's not like that. It doesn't translate.</p><p> </p><p>A person can't take the Christian theological concept of <em>Sola Scriptora (only by the scriptures)</em> and apply it to Siri Guru Granth Sahib Ji. Because the authority of Shabd Guru, is also in the other institutions Guruji passed His Guruship to. In Sikhism, we accept Guru Gobind Singh Ji, the tenth form of living Guru passed transmission of His Light and Word (Shabd Jyot) into the Sikh scripture Adi Granth so that it became the 11th Guru. He also passed Shabad Jyot into the institution of the <em>Panj Piare</em> and <em>Guru Khalsa Panth</em>.</p><p> </p><p>No one can impose his own interpretation. Guru Shabad is <em>Guru's living mind</em>. It has the power transmitted into it. Gurbani isn't just words. Gurbani is also spiritual energy and living presence. So if anybody tries to make Gurbani conform to their own mind it's manmat. The concept of <em>interpreting the Bible</em> has no validity. If there is any dispute about the Hukam, because when you read Gurbani, Guru speaks to you, and has the <em>authority of command</em>... if there is any dispute about Guruji's hukam... you take it to the <em>Panj Piare</em> and the <em>Guru in the Panj</em> settles the dispute about what Guru means. Now there <em>are</em> disputes within the Panth. But like I said, all Panthic groups submit to the authority of the primary Takht, Akal Takht Sahib Ji. And the Panj Piare of Akal Takht Sahib Ji give the Panth <em>Guruji's hukam</em>.</p><p> </p><p>The power of Shabad Guru is the very mouth of Guru. To have some concept where you believe, "<em>My Guru</em> speaks to me through <em>my Bible</em> and no one can tell me any different." (No one has said this, it's an artificial quote to establish a point, please no hurt feelings. ) <em>Individual interpretation</em> is just not a Sikh concept. For one thing, it's the Panth's Guru as well as any individual's Guru. Guru doesn't tell an individual person he can do something that doesn't apply to the rest of the Panth. </p><p> </p><p>When a person becomes amritdhari, they don't have an elevated status. They're not like <em>special Sikhs</em>. And if they walk into a room, people are not going to step back and say,<em> "Oh, the holy people are here."</em> Or that somehow, to combat this tendancy of <em>pride and self-righteousness</em>, amritdhari's should REMOVE their distinguishing characteristics and come down to the common denominator of looking like everybody else. This is a huge misunderstanding.</p><p> </p><p>It all goes back to the fundamental question of <em>"who is a Sikh."</em> That definition is being challenged by the <em>Indian Government</em> who wants to make Sikhs into a category of keshdhari Hindus. And it's being challenged by <em>secularists</em> who want to have a definition of Sikh so broad that we don't even have a distinct Sikh religion anymore. </p><p> </p><p><u>A Sikh is someone who is a <em>disciple</em> of a Guru</u>. </p><p>(You can't have a student without a teacher. And you can't have a Sikh, shishya, disciple without a Guru-chela relationship). It's not like the whole world is full of Sikhs who don't need any guidance or discipline and follow some interpretation of their own minds. There's a well known saying, <em>"He who constitutes himself his own disciple is the disciple of a fool."</em> So obviously, the first part is shishya, and the second part is Guru. And there exists some relationship between them.</p><p> </p><p><u>A Sikh is a disciple of <em>this</em> particular Guru</u>. </p><p>(A Sikh belongs to Dhan Guru Nanak Dev Ji and all His forms who is Satguru. A Sikh is obviously not a devotee of another religion or religious teacher. We don't take hukam from Swami Prabupada or whoever. For us the Bible is not authoritative, for example. Quoting from the Vedas may have some wisdom, but Guru's bani alone is binding on the Guru's Sikhs.)</p><p> </p><p><u>A Sikh accepts the discipline given by Guru.</u> </p><p>(Amrit<strong><em> diksha</em></strong> received from Guru <em>in the form of Panj Piare</em> is initiation into a whole process of coming close to Guru by obeying His instructions. Amrit diksha is the special relationship between disciple and Guru. Through amrit diksha the Sikh receives the Naam, name of God, which is given as Vaheguru Gurmantara. You can't receive Gurmantara just by reading about it. It has to be implanted within you by Guru. It's like shaktipat transmission. It's a your bond, your being enjoined with Guru. And the Naam Gurmantara is the word of Guru's power which is given to cleanse your karams, your grief of ages and open your doors to liberation. </p><p> </p><p> </p><p style="text-align: center"><span style="color: darkred">ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਹਉ ਜੀਵਾ ਨਾਮੁ ਧਿਆਇ ॥ </span></p> <p style="text-align: center"><span style="color: darkred">maerae preethamaa ho jeevaa naam dhhiaae ||</span></p> <p style="text-align: center"><span style="color: darkred">O my Beloved, I live by meditating on Your Name.</span></p><p></p><p style="text-align: center"><span style="color: darkred">ਬਿਨੁ ਨਾਵੈ ਜੀਵਣੁ ਨਾ ਥੀਐ ਮੇਰੇ ਸਤਿਗੁਰ ਨਾਮੁ ਦ੍ਰਿੜਾਇ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="text-align: center"><span style="color: darkred">bin naavai jeevan naa thheeai maerae sathigur naam dhrirraae ||1|| rehaao ||</span></p> <p style="text-align: center"><span style="color: darkred">Without Your Name, my life does not even exist. My True Guru has implanted the Naam within me. ||1||Pause||</span></p><p></p><p style="text-align: center"><span style="color: darkred">ਨਾਮੁ ਅਮੋਲਕੁ ਰਤਨੁ ਹੈ ਪੂਰੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥ </span></p> <p style="text-align: center"><span style="color: darkred">naam amolak rathan hai poorae sathigur paas ||</span></p> <p style="text-align: center"><span style="color: darkred">The Naam is a Priceless Jewel; it is with the Perfect True Guru.</span></p><p></p><p style="text-align: center"><span style="color: darkred">ਸਤਿਗੁਰ ਸੇਵੈ ਲਗਿਆ ਕਢਿ ਰਤਨੁ ਦੇਵੈ ਪਰਗਾਸਿ ॥ </span></p> <p style="text-align: center"><span style="color: darkred">sathigur saevai lagiaa kadt rathan dhaevai paragaas ||</span></p> <p style="text-align: center"><span style="color: darkred">When one is enjoined to serve the True Guru, He brings out this Jewel and bestows this enlightenment.</span></p> <p style="text-align: center"><span style="color: #8b0000">~SGGS Ji p. 40</span></p><p></p><p> </p><p>Keeping the discipline of Rehit Maryada is <em>hukam, </em>command for the initiated. </p><p>To look at the <em>outer appearance</em> of an amritdhari Sikh and impose the Christian scriptural injunctions against self-righteousness and legalistic hypocrisy is to miss the essence of Sikhism completely. Sikhism is a revolution against Brahminism. And apart from creating a caste of superiors and inferiors like Brahmanism, Guru created His very own form in the Khalsa. Quite apart from pride, the lowliest shudra, embracing Guru's path could wear the jura of a yogi, the crown of a king, the sword of a soldier. </p><p> </p><p>No one sits at special tables in places of honor to be seen of men. But wearing kakkars, keeping rehit, we become (through a very long process and most are not there yet) <strong>Gurmukh</strong>, Guru's own face. So in the Khalsa, people have <strong><em>darshan</em></strong> of the Guru. Darshan is a powerful word. It doesn't just mean looking like the Guru. But a kind of transmission is there where <strong>Guru is present in that appearance.</strong> Thats why kakkars are so powerful. It's not just tasels and phylactories to be seen of men and take on holy appearance. But it goes to the concept of Guru Khalsa Panth. The transmission of Jyot is in the Khalsa. It is in the panj kakkars. The Guru Khalsa Panth is the <em>physical body</em> of the Guru.</p><p> </p><p>Instead of being an appearance associated with hypocrisy, condemnation and inequality, <strong><em>the darshan of Guru's khalsa is a powerful statement of equality and justice.</em></strong> It's revolutionary, that some ordinary and lowly person can take on the form of Guru, Sacha Patshah, the true Emperor. And this is open to ALL Guru's Sikhs. And this is not in the kakkars individually, but in the panj kakkars. The form of Guru is in the collectivity of kakkars which make a Khalsa appearance. Guru wants that bond of amrit with you. Because it initiates the process of liberation of finding God <em>within</em> which is implied by Gurmukh. Unlike Christianity, God isn't someone else. But in Sikhism God is our very Self. </p><p> </p><p>There is no shame, no haumai in wearing panj kakkars. It is positive command. There is shame in an amritdhari NOT wearing panj kakkars. Because you have taken off the form Guruji is molding you into. Unlike Christianity which has a real dichotomy between the flesh and the spirit<em>. </em>Sikhism is an Indic religion which doesn't make rigid separations between "body" and "soul." Based on Indic traditions, yoga philosophy teaches that man has three bodies - physical, astral and causal. There are Five Levels of Being which are like [SIZE=-1]sheaths enveloping the Self, the Divine Spark.[/SIZE]</p><p> </p><p>So if you are wearing articles of faith on your body, and believe kakkars have an energy vibration of Guruji's presence, you realize energy influences the subtle pranic sheaths of your inner being. So wearing kakkars is putting something <em>on</em> your body which has a resonance <em>within</em> your body, even to influence subtle sheaths of your physical state, your mental state, your emotional state, your devotional state, your energy state. That's why kakkars are NOT to be removed at any time. They're not just outer symbols. They are true, potent energy transmitters that affect the nature of our being. It is part of your connection to Guru. It is part of your energy attunement to Guruji's vibration.</p><p> </p><p>(With respect to Judaism, to which Christianity is very negative, tzitzis and phylactories are not bad. Christianity just rejects all outward articles of faith. And sometimes converts bring this rejection as a carryover of negative associations they have been taught. I was hoping only to address misperceptions.)</p><p> </p><p></p><p> </p><p>The amritdhari who keeps rehit by wearing panj kakkars is someone under obedience to the command of his Guru. It has nothing to do with egoistic self-righteousness or the Christian condemnation of legalism. It's a completely different context. This doesn't mean the little drop jiv-atma won't be deluded to think it is the whole ocean sometime. But the khalsa appearance is how every Sikh should look, because every Sikh wants to become Gurmukh which is a transformation of the inner and the outer to become a reflection of the Guru's own face. </p><p> </p><p>The concept of "spirit and letter of the law," comes from the Pauline scriptures:</p><p></p><p> </p><p><span style="color: black">The <em>rules</em> of Rehat Maryada are <em>law, hukam</em> of Guru. Because the <em>spirit</em> of Guru is in obedience to His hukam, and in the khalsa form which we take in discipleship. He imparts to us Vaheguru </span><span style="color: black">Gurmantara, of which every <em>letter </em>vibrates the Name of God into our hairs.</span><span style="color: black"> So there is nothing about the Khalsa identity which is <em>letter of the law</em> only and not the <em>spirit</em> in which it is given.</span></p><p> </p><p>~Bhul chak maaf karni ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 75790, member: 2125"] T[COLOR=black]his is what Jasleen Kaur ji is talking about when she writes:[/COLOR] [COLOR=darkred][/COLOR] I will try to answer you questions respectfully ji. Please bear in mind Sikhism is not a religion of conquering colonials who misused the religion for political purposes. So interpreting something negative in Sikhism [I][COLOR=black]because in another tradition[/COLOR][/I] it was true, is injustice to Sikhism. Doctrines and rulebooks are not what Sikhism is about. And to put [I]Rehit Maryada[/I] and [I]amritdhari khalsa[/I] in that light is not accurate. Sikhism is not anywhere in the world oppressing people. And having the perception that somehow Sikh religious authority is[I] unspiritual[/I] and contradicting the [I]spirit of the teachings[/I] as a rule-bound institution is a false view. A lot of people who are spiritually seeking bring their [I]spiritual wounds[/I]. There are thousands of years of grievance, pain and, persecution and injustice hidden in those wounds. You know, every person in the world has wounds like this, like scars on the soul. I mean, just look at human history. That history is alive in our souls. And spirituality is really, a place to come clean to wash the pain of ages. It is a truth that if you only look at the people on a spiritual path you will be disappointed. Because no one will be able to fulfil your expectation. No one will be able to take away that pain of ages. In fact they will aggravate it! Because you come seeking a cure, and you find these other sick people. And sometimes they make your heart-sickness worse. If you are on a spiritual path, and you find yourself getting worse its because you are stirring the pot. That's a good thing. It's a sign that deeply hidden unconscious material is coming up to your awareness, and you can deal with and digest it. But the doctor isn't really other people on the path. The concept, [I]"I believe in Sikhi but not Sikhism,"[/I] comes from Christian Reform movements. People say [I]"I believe in Christ but not Christianity,"[/I] because they are rejecting the corruptions of the Christian institutions while not rejecting the message of Christ. Christianity as an institutionalized religion has created a lot of social and political disharmony. But how can anyone broadly associate [I]grievances of injustice[/I] against the poor and downtrodden and minorities by challenging the authoritative structure of Sikh religion? It's just not applicable. The Sikh religious hierarchy is nowhere in the world in a position to dominate and exploit anyone. It is itself dominated and exploited by the Hindu majority. We don't have a tradition where someone can say [I]"I'm into Sikhi but not Sikhism,"[/I] because such a concept would imply [I]"I have the Guru without the Guru's teachings."[/I] And not, [I]"I have Christ without the religious structure."[/I] Which I believe it is intending to say, [I]"I take the good spiritual message but I reject the cruelty of the rule-based religion."[/I] You can't have Guru without Guru. Sikh religious authority is [I]based on Guru[/I]. It's not a "[I]man-made institution" [/I]you can challenge as a Sikh with the implication that you know better because their [I]only men[/I] and your valid, individual experience of Guru is thus equal. It's not like that. It doesn't translate. A person can't take the Christian theological concept of [I]Sola Scriptora (only by the scriptures)[/I] and apply it to Siri Guru Granth Sahib Ji. Because the authority of Shabd Guru, is also in the other institutions Guruji passed His Guruship to. In Sikhism, we accept Guru Gobind Singh Ji, the tenth form of living Guru passed transmission of His Light and Word (Shabd Jyot) into the Sikh scripture Adi Granth so that it became the 11th Guru. He also passed Shabad Jyot into the institution of the [I]Panj Piare[/I] and [I]Guru Khalsa Panth[/I]. No one can impose his own interpretation. Guru Shabad is [I]Guru's living mind[/I]. It has the power transmitted into it. Gurbani isn't just words. Gurbani is also spiritual energy and living presence. So if anybody tries to make Gurbani conform to their own mind it's manmat. The concept of [I]interpreting the Bible[/I] has no validity. If there is any dispute about the Hukam, because when you read Gurbani, Guru speaks to you, and has the [I]authority of command[/I]... if there is any dispute about Guruji's hukam... you take it to the [I]Panj Piare[/I] and the [I]Guru in the Panj[/I] settles the dispute about what Guru means. Now there [I]are[/I] disputes within the Panth. But like I said, all Panthic groups submit to the authority of the primary Takht, Akal Takht Sahib Ji. And the Panj Piare of Akal Takht Sahib Ji give the Panth [I]Guruji's hukam[/I]. The power of Shabad Guru is the very mouth of Guru. To have some concept where you believe, "[I]My Guru[/I] speaks to me through [I]my Bible[/I] and no one can tell me any different." (No one has said this, it's an artificial quote to establish a point, please no hurt feelings. ) [I]Individual interpretation[/I] is just not a Sikh concept. For one thing, it's the Panth's Guru as well as any individual's Guru. Guru doesn't tell an individual person he can do something that doesn't apply to the rest of the Panth. When a person becomes amritdhari, they don't have an elevated status. They're not like [I]special Sikhs[/I]. And if they walk into a room, people are not going to step back and say,[I] "Oh, the holy people are here."[/I] Or that somehow, to combat this tendancy of [I]pride and self-righteousness[/I], amritdhari's should REMOVE their distinguishing characteristics and come down to the common denominator of looking like everybody else. This is a huge misunderstanding. It all goes back to the fundamental question of [I]"who is a Sikh."[/I] That definition is being challenged by the [I]Indian Government[/I] who wants to make Sikhs into a category of keshdhari Hindus. And it's being challenged by [I]secularists[/I] who want to have a definition of Sikh so broad that we don't even have a distinct Sikh religion anymore. [U]A Sikh is someone who is a [I]disciple[/I] of a Guru[/U]. (You can't have a student without a teacher. And you can't have a Sikh, shishya, disciple without a Guru-chela relationship). It's not like the whole world is full of Sikhs who don't need any guidance or discipline and follow some interpretation of their own minds. There's a well known saying, [I]"He who constitutes himself his own disciple is the disciple of a fool."[/I] So obviously, the first part is shishya, and the second part is Guru. And there exists some relationship between them. [U]A Sikh is a disciple of [I]this[/I] particular Guru[/U]. (A Sikh belongs to Dhan Guru Nanak Dev Ji and all His forms who is Satguru. A Sikh is obviously not a devotee of another religion or religious teacher. We don't take hukam from Swami Prabupada or whoever. For us the Bible is not authoritative, for example. Quoting from the Vedas may have some wisdom, but Guru's bani alone is binding on the Guru's Sikhs.) [U]A Sikh accepts the discipline given by Guru.[/U] (Amrit[B][I] diksha[/I][/B] received from Guru [I]in the form of Panj Piare[/I] is initiation into a whole process of coming close to Guru by obeying His instructions. Amrit diksha is the special relationship between disciple and Guru. Through amrit diksha the Sikh receives the Naam, name of God, which is given as Vaheguru Gurmantara. You can't receive Gurmantara just by reading about it. It has to be implanted within you by Guru. It's like shaktipat transmission. It's a your bond, your being enjoined with Guru. And the Naam Gurmantara is the word of Guru's power which is given to cleanse your karams, your grief of ages and open your doors to liberation. [CENTER][COLOR=darkred]ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਹਉ ਜੀਵਾ ਨਾਮੁ ਧਿਆਇ ॥ [/COLOR] [COLOR=darkred]maerae preethamaa ho jeevaa naam dhhiaae ||[/COLOR] [COLOR=darkred]O my Beloved, I live by meditating on Your Name.[/COLOR][/CENTER] [CENTER][COLOR=darkred]ਬਿਨੁ ਨਾਵੈ ਜੀਵਣੁ ਨਾ ਥੀਐ ਮੇਰੇ ਸਤਿਗੁਰ ਨਾਮੁ ਦ੍ਰਿੜਾਇ ॥੧॥ ਰਹਾਉ ॥ [/COLOR] [COLOR=darkred]bin naavai jeevan naa thheeai maerae sathigur naam dhrirraae ||1|| rehaao ||[/COLOR] [COLOR=darkred]Without Your Name, my life does not even exist. My True Guru has implanted the Naam within me. ||1||Pause||[/COLOR][/CENTER] [CENTER][COLOR=darkred]ਨਾਮੁ ਅਮੋਲਕੁ ਰਤਨੁ ਹੈ ਪੂਰੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥ [/COLOR] [COLOR=darkred]naam amolak rathan hai poorae sathigur paas ||[/COLOR] [COLOR=darkred]The Naam is a Priceless Jewel; it is with the Perfect True Guru.[/COLOR][/CENTER] [CENTER][COLOR=darkred]ਸਤਿਗੁਰ ਸੇਵੈ ਲਗਿਆ ਕਢਿ ਰਤਨੁ ਦੇਵੈ ਪਰਗਾਸਿ ॥ [/COLOR] [COLOR=darkred]sathigur saevai lagiaa kadt rathan dhaevai paragaas ||[/COLOR] [COLOR=darkred]When one is enjoined to serve the True Guru, He brings out this Jewel and bestows this enlightenment.[/COLOR] [COLOR=#8b0000]~SGGS Ji p. 40[/COLOR][/CENTER] Keeping the discipline of Rehit Maryada is [I]hukam, [/I]command for the initiated. To look at the [I]outer appearance[/I] of an amritdhari Sikh and impose the Christian scriptural injunctions against self-righteousness and legalistic hypocrisy is to miss the essence of Sikhism completely. Sikhism is a revolution against Brahminism. And apart from creating a caste of superiors and inferiors like Brahmanism, Guru created His very own form in the Khalsa. Quite apart from pride, the lowliest shudra, embracing Guru's path could wear the jura of a yogi, the crown of a king, the sword of a soldier. No one sits at special tables in places of honor to be seen of men. But wearing kakkars, keeping rehit, we become (through a very long process and most are not there yet) [B]Gurmukh[/B], Guru's own face. So in the Khalsa, people have [B][I]darshan[/I][/B] of the Guru. Darshan is a powerful word. It doesn't just mean looking like the Guru. But a kind of transmission is there where [B]Guru is present in that appearance.[/B] Thats why kakkars are so powerful. It's not just tasels and phylactories to be seen of men and take on holy appearance. But it goes to the concept of Guru Khalsa Panth. The transmission of Jyot is in the Khalsa. It is in the panj kakkars. The Guru Khalsa Panth is the [I]physical body[/I] of the Guru. Instead of being an appearance associated with hypocrisy, condemnation and inequality, [B][I]the darshan of Guru's khalsa is a powerful statement of equality and justice.[/I][/B] It's revolutionary, that some ordinary and lowly person can take on the form of Guru, Sacha Patshah, the true Emperor. And this is open to ALL Guru's Sikhs. And this is not in the kakkars individually, but in the panj kakkars. The form of Guru is in the collectivity of kakkars which make a Khalsa appearance. Guru wants that bond of amrit with you. Because it initiates the process of liberation of finding God [I]within[/I] which is implied by Gurmukh. Unlike Christianity, God isn't someone else. But in Sikhism God is our very Self. There is no shame, no haumai in wearing panj kakkars. It is positive command. There is shame in an amritdhari NOT wearing panj kakkars. Because you have taken off the form Guruji is molding you into. Unlike Christianity which has a real dichotomy between the flesh and the spirit[I]. [/I]Sikhism is an Indic religion which doesn't make rigid separations between "body" and "soul." Based on Indic traditions, yoga philosophy teaches that man has three bodies - physical, astral and causal. There are Five Levels of Being which are like [SIZE=-1]sheaths enveloping the Self, the Divine Spark.[/SIZE] So if you are wearing articles of faith on your body, and believe kakkars have an energy vibration of Guruji's presence, you realize energy influences the subtle pranic sheaths of your inner being. So wearing kakkars is putting something [I]on[/I] your body which has a resonance [I]within[/I] your body, even to influence subtle sheaths of your physical state, your mental state, your emotional state, your devotional state, your energy state. That's why kakkars are NOT to be removed at any time. They're not just outer symbols. They are true, potent energy transmitters that affect the nature of our being. It is part of your connection to Guru. It is part of your energy attunement to Guruji's vibration. (With respect to Judaism, to which Christianity is very negative, tzitzis and phylactories are not bad. Christianity just rejects all outward articles of faith. And sometimes converts bring this rejection as a carryover of negative associations they have been taught. I was hoping only to address misperceptions.) The amritdhari who keeps rehit by wearing panj kakkars is someone under obedience to the command of his Guru. It has nothing to do with egoistic self-righteousness or the Christian condemnation of legalism. It's a completely different context. This doesn't mean the little drop jiv-atma won't be deluded to think it is the whole ocean sometime. But the khalsa appearance is how every Sikh should look, because every Sikh wants to become Gurmukh which is a transformation of the inner and the outer to become a reflection of the Guru's own face. The concept of "spirit and letter of the law," comes from the Pauline scriptures: [COLOR=navy][/COLOR] [COLOR=black]The [I]rules[/I] of Rehat Maryada are [I]law, hukam[/I] of Guru. Because the [I]spirit[/I] of Guru is in obedience to His hukam, and in the khalsa form which we take in discipleship. He imparts to us Vaheguru [/COLOR][COLOR=black]Gurmantara, of which every [I]letter [/I]vibrates the Name of God into our hairs.[/COLOR][COLOR=black] So there is nothing about the Khalsa identity which is [I]letter of the law[/I] only and not the [I]spirit[/I] in which it is given.[/COLOR] ~Bhul chak maaf karni ji [/QUOTE]
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