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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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Sikh Sikhi Sikhism
Can Non-Amritdhari Sikhs Do Seva?
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<blockquote data-quote="ik-jivan" data-source="post: 131612" data-attributes="member: 11730"><p>Hackiesacker007 ji,</p><p>In one respect, I can understand discrimination, if it would give preference to a person, who is known to be a highly devoted servant of God when it comes to performing service to the Sangat. The light and love of the Lord that imbues such a person would be invested into the service they provide to the congregation. That makes sense to me. My ear and heart can tell the difference between a giani or sant reciting the bani and someone that performs them mechanically. Yet I also think that there should always be an effort made to encourage and include all persons with a genuine desire to do sewa.</p><p> </p><p>I think this story illustrates that there is no guarantee that an Amritdhari is as virtuous as the title implies. It makes me wonder if there was an original intention, to validate the inward purity of people before they are given Amrit, that might have been lost to the numbers game. Actually, from what I am reading of the SGGS ji and the writing of Bhai Randhir Singh ji, I am beginning to think that Amrit Sanchar was meant to be symbolic of an inner transformation, which is also referred to as Amrit, but relates to the opening of the Dasam Duar and Anhad Shabad.</p><p> </p><p>Do you think you or your Mother would be willing to ask the Amritdhari woman for an explanation of her understanding of why and when this rule should apply? I think communication is needed to determine if the Amritdhari woman’s comments were made out of egoistic pride for the title or greed for hoarding esteemed opportunities to do sewa, or perhaps even just a lack of skill in explaining the precedence. I do doubt the latter was the motive, given that a truly humble servant would never claim a greater value to his or her own service. You and your Mother have a wonderful learning/teaching opportunity here. It would be a shame if you missed out. Take courage and ask the necessary questions. Consider this a blessing in disguise from Waheguru.</p><p> </p><p>Having read over the other comments citing discrimination, I can see that there seems to be a lot of misunderstanding, if not misuse of the principles. I think the surest solution is to know what the Gurbani says and then be prepared to ask for rational explanations when it appears the rules are being bent. Sometimes it is possible to ask for written examples from the Gurbani to support the claims that others are making to justify discrimination. If such cannot be provided, then a need for adjusting the rule might be evidenced. If the response is a haughty refusal to do so, then it should be clear that arrogance and ego are the motivating factors behind establishing such rules. Bringing this into the light for the other to see is an act of compassion if handled lovingly and truthfully.</p><p> </p><p>At any rate, whenever anyone senses demeaning or arrogant tone in one who is telling you what the rules are, it is always good to politely and rationally ask for clarification when there is uncertainty. And always remember that no matter what the rules are today, if they undermine the Sikh principles of inclusively and equality, the Sangat – and that is any Sikh who meets with a question of principles – is responsible for upholding the principles.</p><p> </p><p>Whenever I find myself in these situations I like to tell myself this . . .</p><p>Stand tall, stretch your arms out wide and turn around full circle. Whatever is in your circle of influence is your responsibility to care for. If each of us did this, there would be a network of peace and cooperation spanning the entire globe.</p><p> </p><p> </p><p>Sat Sri Akal.</p><p>ikonkaar</p></blockquote><p></p>
[QUOTE="ik-jivan, post: 131612, member: 11730"] Hackiesacker007 ji, In one respect, I can understand discrimination, if it would give preference to a person, who is known to be a highly devoted servant of God when it comes to performing service to the Sangat. The light and love of the Lord that imbues such a person would be invested into the service they provide to the congregation. That makes sense to me. My ear and heart can tell the difference between a giani or sant reciting the bani and someone that performs them mechanically. Yet I also think that there should always be an effort made to encourage and include all persons with a genuine desire to do sewa. I think this story illustrates that there is no guarantee that an Amritdhari is as virtuous as the title implies. It makes me wonder if there was an original intention, to validate the inward purity of people before they are given Amrit, that might have been lost to the numbers game. Actually, from what I am reading of the SGGS ji and the writing of Bhai Randhir Singh ji, I am beginning to think that Amrit Sanchar was meant to be symbolic of an inner transformation, which is also referred to as Amrit, but relates to the opening of the Dasam Duar and Anhad Shabad. Do you think you or your Mother would be willing to ask the Amritdhari woman for an explanation of her understanding of why and when this rule should apply? I think communication is needed to determine if the Amritdhari woman’s comments were made out of egoistic pride for the title or greed for hoarding esteemed opportunities to do sewa, or perhaps even just a lack of skill in explaining the precedence. I do doubt the latter was the motive, given that a truly humble servant would never claim a greater value to his or her own service. You and your Mother have a wonderful learning/teaching opportunity here. It would be a shame if you missed out. Take courage and ask the necessary questions. Consider this a blessing in disguise from Waheguru. Having read over the other comments citing discrimination, I can see that there seems to be a lot of misunderstanding, if not misuse of the principles. I think the surest solution is to know what the Gurbani says and then be prepared to ask for rational explanations when it appears the rules are being bent. Sometimes it is possible to ask for written examples from the Gurbani to support the claims that others are making to justify discrimination. If such cannot be provided, then a need for adjusting the rule might be evidenced. If the response is a haughty refusal to do so, then it should be clear that arrogance and ego are the motivating factors behind establishing such rules. Bringing this into the light for the other to see is an act of compassion if handled lovingly and truthfully. At any rate, whenever anyone senses demeaning or arrogant tone in one who is telling you what the rules are, it is always good to politely and rationally ask for clarification when there is uncertainty. And always remember that no matter what the rules are today, if they undermine the Sikh principles of inclusively and equality, the Sangat – and that is any Sikh who meets with a question of principles – is responsible for upholding the principles. Whenever I find myself in these situations I like to tell myself this . . . Stand tall, stretch your arms out wide and turn around full circle. Whatever is in your circle of influence is your responsibility to care for. If each of us did this, there would be a network of peace and cooperation spanning the entire globe. Sat Sri Akal. ikonkaar [/QUOTE]
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Can Non-Amritdhari Sikhs Do Seva?
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