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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="Singhstah" data-source="post: 104267" data-attributes="member: 235"><p>Brahmin's restrictions is that they will or will not eat food based on that person's ancestory, something which a person cannot choose and which also has no impact whatsoever on that person, for this reason we reject this brahminism. Bibek on the other hand (what you are referring to the AKJ following), is wholly different. For starters, it is not based on person's ancestory, social class or jaat paat, but it is based on that persons SPIRITUALITY, something which clearly has a huge bearing on a person. You tell me what was was the reason that Dhan Guru Nanak Dev Ji Maharaj did not eat from Malik bhago? Secondly, there is much evidence to suggest that Langar was in fact prepared by Gursikhs only historically, the equality aspect of Langar is that everyone can EAT and SIT in it, in what way does it make langar less equal if only gursikhs prepare it? </p><p>It is pratan and not by akj, read the following article filled with HISTORICAL sources <a href="http://tapoban.org/index.html?gurmat.html" target="_blank">Tapoban.org</a> (Titled 'Guru Ka Langar and bebek')</p><p></p><p>Therefore, for you I have defined how bibek is not in any way brahministic, and neither is it an akj invention, but infact a pratan rehit of the Khalsa.</p><p></p><p>Oh and in regards to Bhai Sahib Bhai Jeevan Singh Ji, perhaps bhai sahib had not bibek by then, but I can say with confidence that Bhai Sahib was and is a FIRM supporter of bibek rehit.</p><p>Read: <a href="http://tapoban.org/stories/Bhai%20Jeevan%20Singh%20jee.pdf" target="_blank">http://tapoban.org/stories/Bhai Jeevan Singh jee.pdf</a> This records when bhai sahib bhai jeevan singh ji stood firm in support of bibek.</p><p></p><p></p><p></p><p></p><p>It is quite ridiculous to single out the AKJ on the meat issue. Out of the side of the panth which is against meat eating, akj make up about 1%. It is hardly as if AKJ is unique in its stance towards meat eating, and many other jathas and non-jatha sikhs believe in being vegetarian. And furthermore a few forum conversations are not the be all and end all to the meat debate :roll: It is still a matter of debate within the panth and it would wrong to single out one jatha for its views when it is joined by so many others.</p></blockquote><p></p>
[QUOTE="Singhstah, post: 104267, member: 235"] Brahmin's restrictions is that they will or will not eat food based on that person's ancestory, something which a person cannot choose and which also has no impact whatsoever on that person, for this reason we reject this brahminism. Bibek on the other hand (what you are referring to the AKJ following), is wholly different. For starters, it is not based on person's ancestory, social class or jaat paat, but it is based on that persons SPIRITUALITY, something which clearly has a huge bearing on a person. You tell me what was was the reason that Dhan Guru Nanak Dev Ji Maharaj did not eat from Malik bhago? Secondly, there is much evidence to suggest that Langar was in fact prepared by Gursikhs only historically, the equality aspect of Langar is that everyone can EAT and SIT in it, in what way does it make langar less equal if only gursikhs prepare it? It is pratan and not by akj, read the following article filled with HISTORICAL sources [url=http://tapoban.org/index.html?gurmat.html]Tapoban.org[/url] (Titled 'Guru Ka Langar and bebek') Therefore, for you I have defined how bibek is not in any way brahministic, and neither is it an akj invention, but infact a pratan rehit of the Khalsa. Oh and in regards to Bhai Sahib Bhai Jeevan Singh Ji, perhaps bhai sahib had not bibek by then, but I can say with confidence that Bhai Sahib was and is a FIRM supporter of bibek rehit. Read: [url]http://tapoban.org/stories/Bhai%20Jeevan%20Singh%20jee.pdf[/url] This records when bhai sahib bhai jeevan singh ji stood firm in support of bibek. It is quite ridiculous to single out the AKJ on the meat issue. Out of the side of the panth which is against meat eating, akj make up about 1%. It is hardly as if AKJ is unique in its stance towards meat eating, and many other jathas and non-jatha sikhs believe in being vegetarian. And furthermore a few forum conversations are not the be all and end all to the meat debate :roll: It is still a matter of debate within the panth and it would wrong to single out one jatha for its views when it is joined by so many others. [/QUOTE]
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