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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="Josh martin" data-source="post: 106349" data-attributes="member: 9038"><p>Namdharis not only give a living Satguru equality with Sri Guru Granth Sahib, they take personal mantras upon initiation from the living Satguru.[qoute</p><p></p><p><span style="color: Blue">Only mantra's I have ever seen any naamdhari or any sikh for matter is vaheguru or mool mantra. </span> </p><p></p><p>There are many elements of their very <strong>specific</strong> rehat that are not only different from Sikh Rehat Maryada, but contradict it along with contradicting the rehats of Dandami and Buddha Dal. Wearing a turban in the absence of keeping 5 K's as an initiated Sikh doesn't mean anything. In contrast Naamdharis do not carry a kirpan but a bamboo staff; they wear mala or rosaries, which is forbidden in the Sikh Rehat Maryada - though many do wear them. [quote</p><p></p><p><span style="color: Blue">It's forbidden to wear maala's, carry staffs? News to me</span></p><p></p><p><span style="color: Black">1. Marriage involves walking around agni - Such rituals are forsaken by SRM.</span></p><p><span style="color: Black">2. The rehat states kechera should never leave the body -- this is not found in SRM.</span></p><p><span style="color: Black">3. Namdhari are strict vegetarians, excluding meat, fish and eggs from the diet. This is not required in SRM, which forbids halal meat only. And in the other Sikh rehats meat can also be taken.</span></p><p><span style="color: Black">4. Namdhari forbid tea and coffee in addition to intoxicants, whereas the SRM forbids tobacco and intoxicants.</span></p><p><span style="color: Black">5. Namdhari forbid dowries completely. The SRM forbids excessive dowry.</span></p><p></p><p><span style="color: Blue"> All I see is Namdhari's go a step extra which SRM doesn't require. But I do see your point in trying to point out all differences.</span></p><p></p><p></p><p>I wish however to stress that differences in rehat are more than technical disparities. Even as there are differences in the 5 K's, so there are differences as Naamdharis disregard two essential decrees of Sri Guru Gobind Singh that established the Khalsa panth.</p><p>The 5 K's are the signature of the Khalsa panth, and Guru Gobind Singh declared that panth was in his own image "guru" as a temporal and democratic institution to decide on matters affecting corporate Sikh life. <span style="color: Blue"></span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">Here you are comparing sikhi with Khalsa Amritdhari Singhs. By these standards 99% of sangat in gurudwara's in sacramento wouldn't qualify as sikhs.</span></p><p></p><p>And he was the one who gave Sri Guru Granth Sahib the status of the everlasting Guru, Satguru. [quot</p><p></p><p><span style="color: DarkGreen"><em>"Agya bhai Akal ki tabhi chalayo Panth Sabh Sikhan ko hukam hai Guru manyo Granth</em> Guru Granth Ji manyo pargat Guran ki deh Jo Prabhu ko milbo chahe khoj shabad mein le Raj karega Khalsa aqi rahei na koe Khwar hoe sabh milange bache sharan jo hoe."</span> <span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">"Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as embodiment of the Gurus. Those who want to meet God, can find Him in its hymns. The Khalsa shall rule, and its opponents will be no more, Those separated will unite and all the devotees shall be saved." </span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: Blue">And this strictly forbids everyone to bow to saints or seva of saints or anyone other than Shiri Guru Granth Sahib ji?</span></p><p></p><p><span style="color: Blue">I would like to share a simple story here. Although Baba SHiri chand ji started his own gadhi/seat which still continues today, Shiri Guru Raamdas ji cleaned his feet with his dhari. Was he better/higher/more spiritual than Shiri Guru Raamdas ji? ofcourse not, no ones higher, but Shiri Guru Sahib tought us humility, seva and Nivna(to bow down). </span></p><p><span style="color: Blue">5th Patshahi, Shiri Guru Arjun Dev ji, walked to Baba Shiri Chand ji's place to ask for his CHarnamrit himself cuz water in Harminder sahib wouldn't stay. Couldn't Guru ji do it himself, ofcourse, but they set an example for rest of us. </span></p><p><span style="color: Blue">GuruSahib ji, asked Mian meer ji to make "NIh" of Shiri Harmandir Sahib ji, Couldn't he have done it himself or asked <strong>SIKHS </strong>like Bhai Gurdaasji, Baba Budha ji or many other able sangat? Guru ji teach us that naam/simran/seva/GurMaT transcends race/caste/religion. If Guru Ji are so respectfull of Baba shiri Chand ji and a Muslim peer Mian Meer ji, Why do we, SIKHS of the same Guru Sahib criticiz and Ninda others Tagging/labeling them as sects/non sikhs etc. </span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">Have we this new MAT which is higher than our Guru Sahib? SInce when did we as SIKHS became so wise as to Pin -down / excumminate/outcaste others from "OUR" religion. </span><span style="color: Blue">If you are looking for it, you will find it. More in each of us than in others I am sure.</span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue"></span> <span style="color: DarkGreen"><span style="color: DarkOrange">Fundamental</span></span></p><p><span style="color: DarkGreen"></span></p></blockquote><p>[/QUOTE]</p>
[QUOTE="Josh martin, post: 106349, member: 9038"] Namdharis not only give a living Satguru equality with Sri Guru Granth Sahib, they take personal mantras upon initiation from the living Satguru.[qoute [COLOR=Blue]Only mantra's I have ever seen any naamdhari or any sikh for matter is vaheguru or mool mantra. [/COLOR] There are many elements of their very [B]specific[/B] rehat that are not only different from Sikh Rehat Maryada, but contradict it along with contradicting the rehats of Dandami and Buddha Dal. Wearing a turban in the absence of keeping 5 K's as an initiated Sikh doesn't mean anything. In contrast Naamdharis do not carry a kirpan but a bamboo staff; they wear mala or rosaries, which is forbidden in the Sikh Rehat Maryada - though many do wear them. [quote [COLOR=Blue]It's forbidden to wear maala's, carry staffs? News to me[/COLOR] [COLOR=Black]1. Marriage involves walking around agni - Such rituals are forsaken by SRM. 2. The rehat states kechera should never leave the body -- this is not found in SRM. 3. Namdhari are strict vegetarians, excluding meat, fish and eggs from the diet. This is not required in SRM, which forbids halal meat only. And in the other Sikh rehats meat can also be taken. 4. Namdhari forbid tea and coffee in addition to intoxicants, whereas the SRM forbids tobacco and intoxicants. 5. Namdhari forbid dowries completely. The SRM forbids excessive dowry.[/COLOR] [COLOR=Blue] All I see is Namdhari's go a step extra which SRM doesn't require. But I do see your point in trying to point out all differences.[/COLOR] I wish however to stress that differences in rehat are more than technical disparities. Even as there are differences in the 5 K's, so there are differences as Naamdharis disregard two essential decrees of Sri Guru Gobind Singh that established the Khalsa panth. The 5 K's are the signature of the Khalsa panth, and Guru Gobind Singh declared that panth was in his own image "guru" as a temporal and democratic institution to decide on matters affecting corporate Sikh life. [COLOR=Blue] Here you are comparing sikhi with Khalsa Amritdhari Singhs. By these standards 99% of sangat in gurudwara's in sacramento wouldn't qualify as sikhs.[/COLOR] And he was the one who gave Sri Guru Granth Sahib the status of the everlasting Guru, Satguru. [quot [COLOR=DarkGreen][I]"Agya bhai Akal ki tabhi chalayo Panth Sabh Sikhan ko hukam hai Guru manyo Granth[/I] Guru Granth Ji manyo pargat Guran ki deh Jo Prabhu ko milbo chahe khoj shabad mein le Raj karega Khalsa aqi rahei na koe Khwar hoe sabh milange bache sharan jo hoe."[/COLOR] [COLOR=DarkGreen] [/COLOR] [COLOR=DarkGreen]"Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as embodiment of the Gurus. Those who want to meet God, can find Him in its hymns. The Khalsa shall rule, and its opponents will be no more, Those separated will unite and all the devotees shall be saved." [/COLOR] [COLOR=Blue]And this strictly forbids everyone to bow to saints or seva of saints or anyone other than Shiri Guru Granth Sahib ji?[/COLOR] [COLOR=Blue]I would like to share a simple story here. Although Baba SHiri chand ji started his own gadhi/seat which still continues today, Shiri Guru Raamdas ji cleaned his feet with his dhari. Was he better/higher/more spiritual than Shiri Guru Raamdas ji? ofcourse not, no ones higher, but Shiri Guru Sahib tought us humility, seva and Nivna(to bow down). 5th Patshahi, Shiri Guru Arjun Dev ji, walked to Baba Shiri Chand ji's place to ask for his CHarnamrit himself cuz water in Harminder sahib wouldn't stay. Couldn't Guru ji do it himself, ofcourse, but they set an example for rest of us. GuruSahib ji, asked Mian meer ji to make "NIh" of Shiri Harmandir Sahib ji, Couldn't he have done it himself or asked [B]SIKHS [/B]like Bhai Gurdaasji, Baba Budha ji or many other able sangat? Guru ji teach us that naam/simran/seva/GurMaT transcends race/caste/religion. If Guru Ji are so respectfull of Baba shiri Chand ji and a Muslim peer Mian Meer ji, Why do we, SIKHS of the same Guru Sahib criticiz and Ninda others Tagging/labeling them as sects/non sikhs etc. Have we this new MAT which is higher than our Guru Sahib? SInce when did we as SIKHS became so wise as to Pin -down / excumminate/outcaste others from "OUR" religion. [/COLOR][COLOR=Blue]If you are looking for it, you will find it. More in each of us than in others I am sure.[/COLOR] [COLOR=Blue] [/COLOR] [COLOR=DarkGreen][COLOR=DarkOrange]Fundamental[/COLOR] [/COLOR][/quote] [/QUOTE]
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