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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="S|kH" data-source="post: 75470" data-attributes="member: 217"><p>First, I want to say that what you treat as empirical fact in the above paragraphs, is not fact and relies heavily on interpretation. If you truly believe there is no contradiction in the message that Guru Nanak initially sent out, and the message of Khalsa Panth that Guru Gobind gave us then you have been reading a horrible translation. There is a very obvious leap in flow from Guru Nanak to the Khalsa Panth that HAVE to be filled by translations, interpretations, and rehits. Maybe you have found comfort in the ideology of the Panth that was initially taught to you, but you must realize that for many new Sikhs (young kids, and converts) there is a big question of ... what entitles Guru Nanak's message, and what entitles the Khalsa. Just the fact that this question is being asked by the global diaspora must show you that the connection isn't as empirical fact as you are treating it to be. Matter of fact, the Akhal Takht disagrees with you as it clearly defines a Sikh, and then a Khalsa as separate but related identities. </p><p></p><p> I'm not saying I have the answer, or that there is absolutely a contradiction between the messages. All I'm saying is, if most people in the global diaspora are asking the same question ... it must be relevant. If you think that question is useless, your obviously looking at skewed data or making a biased opinion. Most of the time when asked the relation amongst Sikhs and Khalsa people have to connect the two with their own words rather than words of the Guru. I can not use Guru Nanak's quotes to fulfill the definition that Guru Gobind laid out for the Khalsa. I have to use an INTERPRETATION that Guru Nanak's message laid the foundation for the eventual realization of the Khalsa by Guru Gobind. That is a big difference from FACT. </p><p></p><p></p><p></p><p></p><p></p><p>You often quote the Rehit Maryada as the final order or be-all, and then claim it's Guru's hukam. Be careful, the Guru did not pen the rehit, his followers did.</p><p></p><p>"The All India Sikh Mission Board accorded their acceptance to the Shiromani Gurdwara Prabandhak Committee's Conduct and Conventions Sub-Committee's draft of conduct and conventions by their resolution no.1 of 1st August 1936 and the Shiromani Gurdwara Prabandhak Committee, by their resolution No.14 of 12th October, 1936. The S.G.P.C.'s Advisory Committee on Religious Matters again considered the draft in its meeting on 7th January, 1945 and made recommendations for certain additions to and deletions from it. The undermentioned gentlemen were present at this meeting of the Advisory Committee.</p><p>1 Singh Sahib Jathedar Mohan Singh, Jathedar Sri Akal Takhat;</p><p>2 Bhai Sahib Bhai Achhar Singh, Head Granthi, Sri Darbar Sahib, Amritsar;</p><p>3 Prof. Teja Singh M.A., Khalsa College, Amritsar;</p><p>4 Prof. Ganga Singh, Principal, Shahid Sikh Missionary College;</p><p>5 Giani Lal Singh, Professor, Sikh Missionary College, Amritsar;</p><p>6 Prof. Sher Singh M.Sc., Government College, Ludhiana;</p><p>7 Bawa Prem Singh of Hoti;</p><p>8 Giani Badal Singh, Incharge, Sikh Mission, Hapur.</p><p>The additions and deletions as per the Advisory Committee's recommendations received the S.G.P.C.'s acceptance by its resolution No. 97 passed at its meeting held on 3rd Feb.,1945."</p><p></p><p>I don't see any of the names of the Guru's listed in the above individuals? How is this Guru's Hukam? Wasn't it this same rehit that initially did not ban adultery, but only "Marrying muslim women" and the later changed the taboo. History gets re-written. (Can someone actually check up on this for me, I forget if I had just heard this or it's actual fact)</p><p></p><p>Think about it ... There were non-Sikh poets in the SGGS that the Gurus either took as their true followers, or were even used as inspiration for the Guru's (Bhagat Kabir) that did not believe in ONLY the things the Rehit Maryada has you follow to claim to be a Sikh. Yet, any of those poets would be considered Sikhs by the Gurus (besides, they quoted passages from them to use in a book that was eventually to be revered as the next Guru) ...</p><p></p><p></p><p></p><p></p><p>I'm sorry to hear this. You must live a pretty intense life if every situation of yours can be answered by "What would I do in the event when bullets are flying?"..</p><p>I've never had bullets fly passed me ... seems kinda scary. </p><p></p><p></p><p>Directly from Sikhism.com</p></blockquote><p></p>
[QUOTE="S|kH, post: 75470, member: 217"] First, I want to say that what you treat as empirical fact in the above paragraphs, is not fact and relies heavily on interpretation. If you truly believe there is no contradiction in the message that Guru Nanak initially sent out, and the message of Khalsa Panth that Guru Gobind gave us then you have been reading a horrible translation. There is a very obvious leap in flow from Guru Nanak to the Khalsa Panth that HAVE to be filled by translations, interpretations, and rehits. Maybe you have found comfort in the ideology of the Panth that was initially taught to you, but you must realize that for many new Sikhs (young kids, and converts) there is a big question of ... what entitles Guru Nanak's message, and what entitles the Khalsa. Just the fact that this question is being asked by the global diaspora must show you that the connection isn't as empirical fact as you are treating it to be. Matter of fact, the Akhal Takht disagrees with you as it clearly defines a Sikh, and then a Khalsa as separate but related identities. I'm not saying I have the answer, or that there is absolutely a contradiction between the messages. All I'm saying is, if most people in the global diaspora are asking the same question ... it must be relevant. If you think that question is useless, your obviously looking at skewed data or making a biased opinion. Most of the time when asked the relation amongst Sikhs and Khalsa people have to connect the two with their own words rather than words of the Guru. I can not use Guru Nanak's quotes to fulfill the definition that Guru Gobind laid out for the Khalsa. I have to use an INTERPRETATION that Guru Nanak's message laid the foundation for the eventual realization of the Khalsa by Guru Gobind. That is a big difference from FACT. You often quote the Rehit Maryada as the final order or be-all, and then claim it's Guru's hukam. Be careful, the Guru did not pen the rehit, his followers did. "The All India Sikh Mission Board accorded their acceptance to the Shiromani Gurdwara Prabandhak Committee's Conduct and Conventions Sub-Committee's draft of conduct and conventions by their resolution no.1 of 1st August 1936 and the Shiromani Gurdwara Prabandhak Committee, by their resolution No.14 of 12th October, 1936. The S.G.P.C.'s Advisory Committee on Religious Matters again considered the draft in its meeting on 7th January, 1945 and made recommendations for certain additions to and deletions from it. The undermentioned gentlemen were present at this meeting of the Advisory Committee. 1 Singh Sahib Jathedar Mohan Singh, Jathedar Sri Akal Takhat; 2 Bhai Sahib Bhai Achhar Singh, Head Granthi, Sri Darbar Sahib, Amritsar; 3 Prof. Teja Singh M.A., Khalsa College, Amritsar; 4 Prof. Ganga Singh, Principal, Shahid Sikh Missionary College; 5 Giani Lal Singh, Professor, Sikh Missionary College, Amritsar; 6 Prof. Sher Singh M.Sc., Government College, Ludhiana; 7 Bawa Prem Singh of Hoti; 8 Giani Badal Singh, Incharge, Sikh Mission, Hapur. The additions and deletions as per the Advisory Committee's recommendations received the S.G.P.C.'s acceptance by its resolution No. 97 passed at its meeting held on 3rd Feb.,1945." I don't see any of the names of the Guru's listed in the above individuals? How is this Guru's Hukam? Wasn't it this same rehit that initially did not ban adultery, but only "Marrying muslim women" and the later changed the taboo. History gets re-written. (Can someone actually check up on this for me, I forget if I had just heard this or it's actual fact) Think about it ... There were non-Sikh poets in the SGGS that the Gurus either took as their true followers, or were even used as inspiration for the Guru's (Bhagat Kabir) that did not believe in ONLY the things the Rehit Maryada has you follow to claim to be a Sikh. Yet, any of those poets would be considered Sikhs by the Gurus (besides, they quoted passages from them to use in a book that was eventually to be revered as the next Guru) ... I'm sorry to hear this. You must live a pretty intense life if every situation of yours can be answered by "What would I do in the event when bullets are flying?".. I've never had bullets fly passed me ... seems kinda scary. Directly from Sikhism.com [/QUOTE]
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