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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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Hard Talk
Gurbax Singh Ji Kala Afghana - A Debate
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<blockquote data-quote="Randip Singh" data-source="post: 75879" data-attributes="member: 1323"><p><strong>Re: Allegation of sexual abuse by S. Gurbax Singh Ji Kala Afghana Ji.</strong></p><p></p><p></p><p></p><p>Interesting points here. I want to see where I agree or disagree with him here.</p><p></p><p> Why does he say this. He must have a reason? When did this ceremony come about?</p><p></p><p> Why does he say this? Is it because the original Amrit was created by the Guru's, and is that is the presence of our 11th guru?</p><p></p><p>Are we doing this for ritual reasons or practical? If for a ritual then agree with KA.</p><p></p><p> Hmmm. Interesting point, but relative to where that person is it is Amrit-vela, but I can see his point.</p><p></p><p> What is his basis for this? What is his reason?</p><p></p><p> I would want to see historical proof of this.</p><p></p><p> I don't believe washing in Sarovar will wash away ones sins either. It is deeds and actions that will. If we start believing this we may as well rename Sikhism Islam and make it a Pilar to go and bathe in the Sarovar.</p><p></p><p> He's absolutely right on this. People do worship the place and bow to his photo. It has become idol worship. I have been there and I was disgusted with people behaviour.</p><p></p><p> I do not believe The Tenth Master killed the 5 beloved ones and revived them. So called eye witness accounts are unreliable (and there is only one I have heard of). This is miracle making. People have missed the whole point of what occurred at Basakhi all those years ago. All this businesses about reviving the dead is Vashnavite spin.</p><p></p><p> Downfall of the Panth occured in 1984 now whether Bhindranwala is responsible or the GOI or both is questionable. As a pro Bindranwala supporter back in the 80's this is very close to my heart. Bhindranwala was brave and had a very Spartan interpretation of Sikhi. He, however, lacked political acumen. It is this fact that has led to our downfall.</p><p></p><p>As for being Dakoos, we Sikhs are Dakoo's or Kings when the need arises.</p><p></p><p></p><p></p><p></p><p>Whether Pittasay were used or not is immaterial. This is making a mountain out of a molehill, by KA and his detractors. It is what Amrit means that is important.</p><p></p><p></p><p></p><p>Why does he ridicule? He must give a reason? What is this?</p><p></p><p></p><p></p><p></p><p>Well there maybe some truth as Guruji didnt consider his own compositions as worthy of being in SGGSji, such was his humility.</p><p></p><p> I don't believe they were revived from the dead since I do not belive our Guru's used any miracles whatsoever.</p><p></p><p></p><p></p><p></p><p>I can kind of understand this. JUst by tking Amrit you are not necessarily a Sikh. A Sikh is one who is so through deed and action.</p><p></p><p></p><p></p><p></p><p>I would want see why he says this?</p><p></p><p></p><p></p><p>Why?</p><p></p><p> I don't have much time for Bhai Randhir Singh, infact the more I have read about him the more I find him quite hypocritical (but thats my opinion), but where is his proof of this?</p><p></p><p></p><p></p><p>Charan Amrit is a Brahmanical ritual, but was replaced.</p><p> </p><p> <p> There are far too many incidents where Guruji bowed to the will of Panj Pyarey for this to be true. I would however, be interested in his reasoning for this.</p><p> </p><p> <p> I feel like that about many Amritdhari’s.</p><p> </p><p> <p> It may well be but I would want to see proof.</p><p> <p> Don’t know about Brahmin Agent but Bhai Randhir certainly had some Vashnavite leanings that sit very uncomfortably with Sikhism.</p><p> </p><p> <p> I don’t belive in these things either. All Hindu concepts, nothing to do with Sikhism. They have some unwittingly Vashnavite leanings.</p><p> <p> I would want to see his reasoning behind this. I belive the original concept of Amrit as handed down by the 10th Master has been lost and it has some Brahmanical tinges nowadays.</p><p> </p><p> </p><p> Don’t you find it ironic that KA criticises Brahmins so heavily yet he is a Brahmin RSS Agent?</p></blockquote><p></p>
[QUOTE="Randip Singh, post: 75879, member: 1323"] [b]Re: Allegation of sexual abuse by S. Gurbax Singh Ji Kala Afghana Ji.[/b] Interesting points here. I want to see where I agree or disagree with him here. [LIST][/LIST] Why does he say this. He must have a reason? When did this ceremony come about? [LIST][/LIST] Why does he say this? Is it because the original Amrit was created by the Guru's, and is that is the presence of our 11th guru? [LIST][/LIST] Are we doing this for ritual reasons or practical? If for a ritual then agree with KA. [LIST][/LIST] Hmmm. Interesting point, but relative to where that person is it is Amrit-vela, but I can see his point. [LIST][/LIST] What is his basis for this? What is his reason? [LIST][/LIST] I would want to see historical proof of this. [LIST][/LIST] I don't believe washing in Sarovar will wash away ones sins either. It is deeds and actions that will. If we start believing this we may as well rename Sikhism Islam and make it a Pilar to go and bathe in the Sarovar. [LIST][/LIST] He's absolutely right on this. People do worship the place and bow to his photo. It has become idol worship. I have been there and I was disgusted with people behaviour. [LIST][/LIST] I do not believe The Tenth Master killed the 5 beloved ones and revived them. So called eye witness accounts are unreliable (and there is only one I have heard of). This is miracle making. People have missed the whole point of what occurred at Basakhi all those years ago. All this businesses about reviving the dead is Vashnavite spin. [LIST][/LIST] Downfall of the Panth occured in 1984 now whether Bhindranwala is responsible or the GOI or both is questionable. As a pro Bindranwala supporter back in the 80's this is very close to my heart. Bhindranwala was brave and had a very Spartan interpretation of Sikhi. He, however, lacked political acumen. It is this fact that has led to our downfall. As for being Dakoos, we Sikhs are Dakoo's or Kings when the need arises. Whether Pittasay were used or not is immaterial. This is making a mountain out of a molehill, by KA and his detractors. It is what Amrit means that is important. Why does he ridicule? He must give a reason? What is this? Well there maybe some truth as Guruji didnt consider his own compositions as worthy of being in SGGSji, such was his humility. [LIST][/LIST] I don't believe they were revived from the dead since I do not belive our Guru's used any miracles whatsoever. I can kind of understand this. JUst by tking Amrit you are not necessarily a Sikh. A Sikh is one who is so through deed and action. I would want see why he says this? Why? [LIST][/LIST] I don't have much time for Bhai Randhir Singh, infact the more I have read about him the more I find him quite hypocritical (but thats my opinion), but where is his proof of this? Charan Amrit is a Brahmanical ritual, but was replaced. [LIST][/LIST] There are far too many incidents where Guruji bowed to the will of Panj Pyarey for this to be true. I would however, be interested in his reasoning for this. [LIST][/LIST] I feel like that about many Amritdhari’s. [LIST][/LIST] It may well be but I would want to see proof. [LIST][/LIST] Don’t know about Brahmin Agent but Bhai Randhir certainly had some Vashnavite leanings that sit very uncomfortably with Sikhism. [LIST][/LIST] I don’t belive in these things either. All Hindu concepts, nothing to do with Sikhism. They have some unwittingly Vashnavite leanings. [LIST][/LIST] I would want to see his reasoning behind this. I belive the original concept of Amrit as handed down by the 10th Master has been lost and it has some Brahmanical tinges nowadays. Don’t you find it ironic that KA criticises Brahmins so heavily yet he is a Brahmin RSS Agent? [/QUOTE]
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Gurbax Singh Ji Kala Afghana - A Debate
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