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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="Tejwant Singh" data-source="post: 96665" data-attributes="member: 138"><p>I would like to share the following which I wrote sometime ago but this is the updated version</p><p></p><p><strong>The Janeius We Wearby TEJWANT SINGH</strong></p><p></p><p> </p><p> Are some of us back to wearing <em>janeus</em> (the Hindu sacred thread) that the child Guru Nanak had refused to don even at the tender age of seven?</p><p></p><p>By the look of the rituals performed everyday at Harmandar Sahib, for example, it seems that we are. In order to express my viewpoint, I would like to first share what I see Sikhi to be.</p><p></p><p>First and foremost, Sikhi is the only religion amongst the six world faiths that is not personality-based, but idea-based. Islam (Mohammed), Christianity (Jesus), Judaism ("Messiah in coming"), and Hinduism (Ram Chander ji, Krishan ji, and many other deities), all had their respective embodiments personified as having and proclaiming a direct link to the Almighty. The sixth, Buddhism, intrinsically revolves around Gautama Buddha. </p><p> If Sikhi was to be one more religion based on personalities, then Guru Granth Sahib would have only had the compositions of the Sikh Gurus, instead of the current formulation: the teachings of six Gurus and thirty-one saints from other religions, including Hinduism and Islam. And, our Gurus would have been worshipping each other, rather than <em>Ik Ong Kaar</em>, the One True God. </p><p> If Sikhi was based on personalities, then Harmandar Sahib - the most sacred shrine in Sikhi - would not have had four doors to welcome all mankind, nor would a Muslim have been asked to lay its foundation stone. If it was based on personalities, we would not have the <em>sangat</em> and <em>pangat</em> concept of breaking bread with everyone and anyone from any hue, creed or background, in the <em>Guru ka Langar</em>.</p><p></p><p>While growing up in Ferozepore, Punjab, my family and I used to visit Harmandar Sahib often, as it is only sixty miles away. During one of these journeys, I remember my mother, who we lovingly called Ammi ji, explaining to me the beautiful ritual of carrying Guru Granth Sahib from the Akal Takht to Harmandar Sahib in a huge and ornate <em>palki</em> of gold. I was about ten then. She said that it is common knowledge that when people carry the palki for <em>prakash</em> in the early hours of <em>amrit vela</em>, it is very heavy ... as if the Gurus were actually sitting in it; but when they bring it back empty, it is disproportionately lighter.</p><p></p><p>About ten years ago, I had the opportunity to visit Harmandar Sahib and participate in the same ritual by taking turns in offering my shoulder to carry the <em>Palki Sahib</em> to and from the sanctum sanctorum every morning for a full week. </p><p> </p><p></p><p>The first bewildering realization was that no women were allowed to participate in this ritual; sadly, it remains true, even today. </p><p> </p><p></p><p>The event reminded me of Ammi ji's story from thirty years earlier. All of a sudden, I became very alert and was ready to observe the sudden loss of weight of the Palki Sahib, while carrying it back to the Akal Takht. I did not feel any difference in weight while carrying it empty. I did this for one week and felt the same. However, everyone I talked to who participated in the procession never ceased talking about feeling the sudden loss of weight, describing it with great reverence. </p><p> </p><p></p><p>I never understood why we Sikhs feel the need to take on this psychosomatic belief in order to believe in the existence of Ik Ong Kaar in a "physical" form.</p><p></p><p>I would like to expand this further through Gurbani.</p><p></p><p><em>Ik Ong Kaar</em> is neither a deity nor a "physical" embodiment, but Creative Energy, as explained beautifully by Guru Nanak in the <em>Mool Mantar</em> that we recite several times a day. So, now the question arises, how shall a Sikh tap into that Creative Energy?</p><p></p><p>We read everyday in the <em>Japji</em>:</p><p></p><p><em>Gaviaey suniaey munn rukhiaey bhao, dukh purhar sukh ghar lae jaey</em>("By singing, listening, contemplating and putting <em>gurmat</em> in practice, we can find true happiness".)</p><p></p><p>We perform the first part very well when we know the words of the s<em>habad</em> and start singing along with <em>raagis</em>. Unfortunately, we stop at the first one. We do not even contemplate what "<em>suniaey</em>" and "<em>munn rakhiaey bhao</em>" would bring us. </p><p> </p><p></p><p>This is where, our Gurus have indicated, dwells the nectar of Sikhi. The singing, in itself and without anything more, becomes a mere ritual, the same as cleaning off the non-existent dust from the inner sheets of the Guru Granth, washing the palki with milk and, last but not least, touching the <em>chaur</em> to our foreheads every time we pretend to whisk a fly or two ... and the many other acts we perform daily so mechanically.</p><p></p><p>It is also worth noticing that at Harmandar Sahib, the most sacred shrine of the Sikh <em>panth</em>, not even a single female Sikh chants the <em>savaeaey</em> that are recited everyday when Guru Granth Sahib's <em>prakash</em> takes place. I have not seen an all-female <em>raagi jatha</em> performing there either. I hope there are some. The ironic part is, that this beautiful hymn from <em>Asa di Vaar</em> is recited every morning:</p><p></p><p><em>So kion manda akhieay jin jamaey rajaan</em></p><p>("How can we denigrate the very one who gives birth to kings?") </p><p> </p><p></p><p>And, no female Sikh is found anywhere among the <em>sevadaars</em> or the <em>granthis</em>.</p><p></p><p>The whole essence of Sikhi is that it is based on ideas. We, in our everyday lives, play with ideas. The good ones we embrace and put into practice to make our lives better, the bad ones we discard. Guru Granth Sahib is our sacred book of Gurmat ideas that need to be put in practice through <em>rehat</em>. </p><p></p><p>Gurmat challenges our thought processes, so that we can discard the rituals that contradict it, and embrace those that complement it.</p><p></p><p>So, in order for us to separate "<em>janeiu</em>" rituals from the meaningful ones, we have to try to understand and work with the tools bestowed upon us by our Gurus via <em>Gurbani</em>. Only by living up to these ideals can we tap into the heart and soul of Sikhi.</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 96665, member: 138"] I would like to share the following which I wrote sometime ago but this is the updated version [B]The Janeius We Wearby TEJWANT SINGH[/B] Are some of us back to wearing [I]janeus[/I] (the Hindu sacred thread) that the child Guru Nanak had refused to don even at the tender age of seven? By the look of the rituals performed everyday at Harmandar Sahib, for example, it seems that we are. In order to express my viewpoint, I would like to first share what I see Sikhi to be. First and foremost, Sikhi is the only religion amongst the six world faiths that is not personality-based, but idea-based. Islam (Mohammed), Christianity (Jesus), Judaism ("Messiah in coming"), and Hinduism (Ram Chander ji, Krishan ji, and many other deities), all had their respective embodiments personified as having and proclaiming a direct link to the Almighty. The sixth, Buddhism, intrinsically revolves around Gautama Buddha. If Sikhi was to be one more religion based on personalities, then Guru Granth Sahib would have only had the compositions of the Sikh Gurus, instead of the current formulation: the teachings of six Gurus and thirty-one saints from other religions, including Hinduism and Islam. And, our Gurus would have been worshipping each other, rather than [I]Ik Ong Kaar[/I], the One True God. If Sikhi was based on personalities, then Harmandar Sahib - the most sacred shrine in Sikhi - would not have had four doors to welcome all mankind, nor would a Muslim have been asked to lay its foundation stone. If it was based on personalities, we would not have the [I]sangat[/I] and [I]pangat[/I] concept of breaking bread with everyone and anyone from any hue, creed or background, in the [I]Guru ka Langar[/I]. While growing up in Ferozepore, Punjab, my family and I used to visit Harmandar Sahib often, as it is only sixty miles away. During one of these journeys, I remember my mother, who we lovingly called Ammi ji, explaining to me the beautiful ritual of carrying Guru Granth Sahib from the Akal Takht to Harmandar Sahib in a huge and ornate [I]palki[/I] of gold. I was about ten then. She said that it is common knowledge that when people carry the palki for [I]prakash[/I] in the early hours of [I]amrit vela[/I], it is very heavy ... as if the Gurus were actually sitting in it; but when they bring it back empty, it is disproportionately lighter. About ten years ago, I had the opportunity to visit Harmandar Sahib and participate in the same ritual by taking turns in offering my shoulder to carry the [I]Palki Sahib[/I] to and from the sanctum sanctorum every morning for a full week. The first bewildering realization was that no women were allowed to participate in this ritual; sadly, it remains true, even today. The event reminded me of Ammi ji's story from thirty years earlier. All of a sudden, I became very alert and was ready to observe the sudden loss of weight of the Palki Sahib, while carrying it back to the Akal Takht. I did not feel any difference in weight while carrying it empty. I did this for one week and felt the same. However, everyone I talked to who participated in the procession never ceased talking about feeling the sudden loss of weight, describing it with great reverence. I never understood why we Sikhs feel the need to take on this psychosomatic belief in order to believe in the existence of Ik Ong Kaar in a "physical" form. I would like to expand this further through Gurbani. [I]Ik Ong Kaar[/I] is neither a deity nor a "physical" embodiment, but Creative Energy, as explained beautifully by Guru Nanak in the [I]Mool Mantar[/I] that we recite several times a day. So, now the question arises, how shall a Sikh tap into that Creative Energy? We read everyday in the [I]Japji[/I]: [I]Gaviaey suniaey munn rukhiaey bhao, dukh purhar sukh ghar lae jaey[/I]("By singing, listening, contemplating and putting [I]gurmat[/I] in practice, we can find true happiness".) We perform the first part very well when we know the words of the s[I]habad[/I] and start singing along with [I]raagis[/I]. Unfortunately, we stop at the first one. We do not even contemplate what "[I]suniaey[/I]" and "[I]munn rakhiaey bhao[/I]" would bring us. This is where, our Gurus have indicated, dwells the nectar of Sikhi. The singing, in itself and without anything more, becomes a mere ritual, the same as cleaning off the non-existent dust from the inner sheets of the Guru Granth, washing the palki with milk and, last but not least, touching the [I]chaur[/I] to our foreheads every time we pretend to whisk a fly or two ... and the many other acts we perform daily so mechanically. It is also worth noticing that at Harmandar Sahib, the most sacred shrine of the Sikh [I]panth[/I], not even a single female Sikh chants the [I]savaeaey[/I] that are recited everyday when Guru Granth Sahib's [I]prakash[/I] takes place. I have not seen an all-female [I]raagi jatha[/I] performing there either. I hope there are some. The ironic part is, that this beautiful hymn from [I]Asa di Vaar[/I] is recited every morning: [I]So kion manda akhieay jin jamaey rajaan[/I] ("How can we denigrate the very one who gives birth to kings?") And, no female Sikh is found anywhere among the [I]sevadaars[/I] or the [I]granthis[/I]. The whole essence of Sikhi is that it is based on ideas. We, in our everyday lives, play with ideas. The good ones we embrace and put into practice to make our lives better, the bad ones we discard. Guru Granth Sahib is our sacred book of Gurmat ideas that need to be put in practice through [I]rehat[/I]. Gurmat challenges our thought processes, so that we can discard the rituals that contradict it, and embrace those that complement it. So, in order for us to separate "[I]janeiu[/I]" rituals from the meaningful ones, we have to try to understand and work with the tools bestowed upon us by our Gurus via [I]Gurbani[/I]. Only by living up to these ideals can we tap into the heart and soul of Sikhi. [/QUOTE]
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