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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)
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Sukhmani (262-296)
Thittee (296-300)
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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)
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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)
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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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Sikh Sikhi Sikhism
Alcoholic Perfumes On Guru Granth Sahib Ji: An Opinion
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<blockquote data-quote="Tejwant Singh" data-source="post: 134160" data-attributes="member: 138"><p><strong>Re: Alcoholic Perfumes on Guru Granth Sahib Ji ~ OPINION</strong></p><p> spnadmin ji,</p><p></p><p>Guru Fateh.</p><p></p><p>I will respond to your queries. I can see Chaan ji is getting angry once again as he did in his previous post although Gurbani gives us the tools to lasso the 5 thieves.Anger and rage are parts of them.</p><p></p><p>It also seems Chaan Pardesi ji has not read the article which he himself has posted. Here is what Dr. Manjit Kaur says in her article:</p><p></p><p>I am sorry to say but Chaan ji is incorrect and the article that he has posted says something totally different than what he claimed after in his post accusing me, which is fine with me.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> </p><p></p><p>At Darbar Sahib, perfume is sprayed on the white sheets and then on the rumallahs and then a bit is sprayed around the sangat, which is sitting far away, so the Sevadaars, which is worth noticing are all MEN,(no WOMAN is found there although Sikhi talks about equality) end up smelling nicer when they get home. Perfume is meant for the Sri Guru Granth Sahib, not for the Sangat and it is irrelevant if it has alcohol or not because alcohol is the fastest thing to evaporate. If this were the case then the AkaalTakhat would have given one more futile Hukumnaama for people not to wear any perfume with alcohol when they come to Darbar Sahib or when they go to their respective Gurdwaras because Ik Ong Kaar will shower them with the same.</p><p></p><p>Yes, pleasant smell is important where crowd gets gathered. This is the reason we have fresh flowers. Nothing more pleasant than that. But perfume has nothing to do with it. Perfume is for the Sri Guru Granth Sahib and its smells does not last long, hence it is a daily practice at Darbar Sahib to spray perfume all day long.</p><p></p><p>A couple of more things that are there in the ritualistic realm. We are required to keep long unshorn hair but at the same time we use Chowr (Sahib - I have no idea why we call it sahib)made of hair. I have no idea if it is human hair or come off an animal's hide. What ever the case may be, it is shorn. We can use synthetic hair but that would be filling up the landfills with plastic after singing the Salok:</p><p></p><p>Pavan Guru, Pani Pita, Mata Dharat mahat..............</p><p></p><p>The worse is the ritualistic way we pretend to whisk a fly or two and then touch the fly whisk( Chowr) to our forehead. There is a kind of arm dancing choreography to it. Now, one can buy them with the gold or silver crusted handles to perform this arm dance.</p><p></p><p>Then we can also talk about the raw animal hide used for the tablas and dholkis when leather is shunned in the Gurdwaras but we shall leave that for some other day.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>Now your question, how it all started, is a good one. No one knows nor is there any historical record of having a Chandoa on the top or a chowr was used when Adi Granth was inaugurated by Guru Arjan Dev ji at the Darbar Sahib which was a beautiful building before Maharaja Ranjit Singh gold leafed it with the looted gold and made this building into a white elephant. Now, millions are spent to upkeep it rather than using the same money to create some cottage industry for the poor. In competition, Sarna of DGPC wants Bangla Sahib Gurdwara gold leafed in the same fashion. One thing we should not forget that more looted gold was given to the Hindu Temples according to Gyani Arshi ji than to the Sikh Gurdwaras by the Maharaja.</p><p></p><p>I think If I am not mistaken it was a copycat from the Mughal era. The royal treatment of the Kings morphed into this in the Gurdwaras espcially for those who consider Sri Guru Granth Sahib as DEH Guru- embodiment.</p><p></p><p>Now, if we talk about Baba Nand Singh, a cultist with his Nanaksar cult and compare it to the Gurmat ideals given to us in Sri Guru Granth Sahib, and also claim under the same breath that we have nothing to do with derawalas is nothing but a self defeating prophecy. Nanaksar cult does many things which are anti Gurmat, so whatever Baba Nand singh says or any other Baba should be taken with a sack of salt. Didn't Baba Nand Singh know that one can change the flowers every 2 to 3 hours? For him and Chaan ji to claim that the perfume lasts longer is a hogwash. Perfume also loses its fragrance in a short period of time unless one takes bath in it or sprays it all day long as it is done in many Gurdwaras on the rumallahs.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 134160, member: 138"] [B]Re: Alcoholic Perfumes on Guru Granth Sahib Ji ~ OPINION[/B] spnadmin ji, Guru Fateh. I will respond to your queries. I can see Chaan ji is getting angry once again as he did in his previous post although Gurbani gives us the tools to lasso the 5 thieves.Anger and rage are parts of them. It also seems Chaan Pardesi ji has not read the article which he himself has posted. Here is what Dr. Manjit Kaur says in her article: I am sorry to say but Chaan ji is incorrect and the article that he has posted says something totally different than what he claimed after in his post accusing me, which is fine with me.:-) At Darbar Sahib, perfume is sprayed on the white sheets and then on the rumallahs and then a bit is sprayed around the sangat, which is sitting far away, so the Sevadaars, which is worth noticing are all MEN,(no WOMAN is found there although Sikhi talks about equality) end up smelling nicer when they get home. Perfume is meant for the Sri Guru Granth Sahib, not for the Sangat and it is irrelevant if it has alcohol or not because alcohol is the fastest thing to evaporate. If this were the case then the AkaalTakhat would have given one more futile Hukumnaama for people not to wear any perfume with alcohol when they come to Darbar Sahib or when they go to their respective Gurdwaras because Ik Ong Kaar will shower them with the same. Yes, pleasant smell is important where crowd gets gathered. This is the reason we have fresh flowers. Nothing more pleasant than that. But perfume has nothing to do with it. Perfume is for the Sri Guru Granth Sahib and its smells does not last long, hence it is a daily practice at Darbar Sahib to spray perfume all day long. A couple of more things that are there in the ritualistic realm. We are required to keep long unshorn hair but at the same time we use Chowr (Sahib - I have no idea why we call it sahib)made of hair. I have no idea if it is human hair or come off an animal's hide. What ever the case may be, it is shorn. We can use synthetic hair but that would be filling up the landfills with plastic after singing the Salok: Pavan Guru, Pani Pita, Mata Dharat mahat.............. The worse is the ritualistic way we pretend to whisk a fly or two and then touch the fly whisk( Chowr) to our forehead. There is a kind of arm dancing choreography to it. Now, one can buy them with the gold or silver crusted handles to perform this arm dance. Then we can also talk about the raw animal hide used for the tablas and dholkis when leather is shunned in the Gurdwaras but we shall leave that for some other day.:-) Now your question, how it all started, is a good one. No one knows nor is there any historical record of having a Chandoa on the top or a chowr was used when Adi Granth was inaugurated by Guru Arjan Dev ji at the Darbar Sahib which was a beautiful building before Maharaja Ranjit Singh gold leafed it with the looted gold and made this building into a white elephant. Now, millions are spent to upkeep it rather than using the same money to create some cottage industry for the poor. In competition, Sarna of DGPC wants Bangla Sahib Gurdwara gold leafed in the same fashion. One thing we should not forget that more looted gold was given to the Hindu Temples according to Gyani Arshi ji than to the Sikh Gurdwaras by the Maharaja. I think If I am not mistaken it was a copycat from the Mughal era. The royal treatment of the Kings morphed into this in the Gurdwaras espcially for those who consider Sri Guru Granth Sahib as DEH Guru- embodiment. Now, if we talk about Baba Nand Singh, a cultist with his Nanaksar cult and compare it to the Gurmat ideals given to us in Sri Guru Granth Sahib, and also claim under the same breath that we have nothing to do with derawalas is nothing but a self defeating prophecy. Nanaksar cult does many things which are anti Gurmat, so whatever Baba Nand singh says or any other Baba should be taken with a sack of salt. Didn't Baba Nand Singh know that one can change the flowers every 2 to 3 hours? For him and Chaan ji to claim that the perfume lasts longer is a hogwash. Perfume also loses its fragrance in a short period of time unless one takes bath in it or sprays it all day long as it is done in many Gurdwaras on the rumallahs. Regards Tejwant Singh [/QUOTE]
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Alcoholic Perfumes On Guru Granth Sahib Ji: An Opinion
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