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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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Hard Talk
Do We Sikhs Have Too Much Arrogance?
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 53529" data-attributes="member: 2125"><p><span style="color: black">You can read the Gurmukhi. Everything is very clear. What part of it would you like to translate in a different way? It needs no katha. What you are maligning as "wrong translations" and "taking down the Panth in a destructive way" is actually Tat-Khalsa Singh Sabha Gurmat reform. These positions have a valid history within the Panth. </span></p><p> </p><p></p><p><span style="color: black">These are the some of the Rehitnamay which were brought together to create the Rehit Maryada. Many of these writers of rehitnamay spoke directly to the Guru and understood more than we the context of His Gurbani and codes of Khalsa conduct. You can look these up yourself. You can read Gurbani directly, and check disputed definitions with vaars of Bhai Gurdas, and the Purataan Rehatnamay, and the Rehit Maryada for clarification. Not everyone in the Panth has the same positions. But it is irrefutably clear what the Gurmat Rehtnamas are saying. No need to distort and invalidate them as "mere" translations because you don't agree with Gurmat positions. Can you read Gurumukhi? Then what the Rehitnama says is also clearly NOT a distortion or deliberate mistranslation. Whether you accept it, agree with it or not is another matter. There are always matters of dispute within the Panth. There is room for disagreement. But, please don't invalidate legitimate Gurmat positions on issues like visiting Hindu mandirs which some Gursikhs will consider to be wrong based on literal reading of Purataan Rehitnamas. It may not be wrong for you. Obviously it is wrong for others, based on cited sources.</span></p><p> </p><p>The badgering, shaming, pressuring of Sikhs to take a position contrary to Gurmat is also a negative indicator. There is no hatred implied by realistic appraisal of the true political affairs of Sikhs with respect to powerful and persuasive forces of assimilation.</p><p></p><p><span style="color: black">These are not my own translations. These are not my own personal positions. I submit myself to the positions of the elder Gursikhs, and to the sources of authority they have directed me to, namely Gurbani, the vaars of Bhai Gurdas (brahmgyani) and the Rehitnamay and Sikh Code of Conduct (Rehit Maryada). If you have a problem with these positions which all compliment each other, then you have a problem with Gurmat Gursikhi.</span></p><p> </p><p></p><p><span style="color: black">The matter was taken up before the Panj Piare of the Akal Takht. A hukam was given that closes this matter. Consider it may have less to do with what is "right" than what is the current state of the Panth and need to create no more divisions and controversy at this time. Moreover this position is not any legitimate refutation of Purataan Rehitnamay about whether Gursikhs should visit Hindu mandirs. I have provided you with citations for why Gurmat does not promote that practice. If you begin to undermine the Purataan Rehitnamay and even Akal Takht and the Panj Piare because you don't like a certain position, then I would caution you to consider who is being destructive to the Khalsa Panth.</span></p><p> </p><p><span style="color: black">The Khalsa has always had enemies in the physical world, and injunctions by Guruji to fight jangs. Even the Zafernama of Guru Gobind Singh Ji states clearly the position of chardhi kala in physical combat despite losses of his own sons, and the commitment of the Panth to oppose oppression in a physical way. Nowhere could anyone misinterpret these positions of Guruji as being solely of a spiritual dimension or pacifistic toleration of injustices. It is both, secular AND spiritual warfare. This does not give license to become oppressors, or to become unjust, or to malign or harm innocent people. But there remain political realities which require opposition. What is the very meaning of Rehit Maryada? It means "Continue to remember death 'marna' in the way you live your life." Now, if these codes of conduct had only to do with spiritual ideologies, why the soldierly admonition? </span></p><p> </p><p>Hinduism as a religion is not to be maligned because the Akal Purakh is present in it and lot of truths are in its teachings. Hindu's as sincere practitioners of these varied teachings and faiths of Bharat are not to be targeted or mistreated. But HINDUTVA, which is a militant political and racist philosophy is AT WAR WITH SIKH TEACHINGS is to be resisted and opposed. The present political realities require it. Or be assured, assilimation and distortion of Sikhism into sanatan Hindu Dharam will result. This was precisely the goal of the original Singh Sabha movement, to protect the interests of Purataan Sikh Dharam. It aimed to exclude Hinduized corruptions and protect Sikhism from being absorbed into Hinduism. That's why we have these strict definitions in the first place. How can you say these rehitnamaey are "distortions?" Their intent is very clear and consistent...to prevent assimilation. </p><p> </p><p>Badal won majority in Punjab, because Punjab has for decades annihilated strong, independant Sikh opposition. Naturally if you kill off your opponents by the hundreds of thousands, opposition will lose credibility and political status. The condition of Punjab right now is one of domination by the Hindutva sponsors as well as corruption of the Congress Government. Why else would Punjab be in support of a man and party who actively promote and finance guru RAM SINGH and the Naamdhari lineage of gurus as LEGITIMATE Sikhism? RSS backs this because Naamdharies are part of the Hindu Parivaar. And that's the intended political message. </p><p> </p><p>Now more than ever, the Gurmat positions of clearly distinguishing Sikhi and not mixing religious traditions and practices, is self-evident survival necessity.</p><p> </p><p>~Please correct my mistakes.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 53529, member: 2125"] [COLOR=black]You can read the Gurmukhi. Everything is very clear. What part of it would you like to translate in a different way? It needs no katha. What you are maligning as "wrong translations" and "taking down the Panth in a destructive way" is actually Tat-Khalsa Singh Sabha Gurmat reform. These positions have a valid history within the Panth. [/COLOR] [COLOR=#0000ff][/COLOR] [COLOR=black]These are the some of the Rehitnamay which were brought together to create the Rehit Maryada. Many of these writers of rehitnamay spoke directly to the Guru and understood more than we the context of His Gurbani and codes of Khalsa conduct. You can look these up yourself. You can read Gurbani directly, and check disputed definitions with vaars of Bhai Gurdas, and the Purataan Rehatnamay, and the Rehit Maryada for clarification. Not everyone in the Panth has the same positions. But it is irrefutably clear what the Gurmat Rehtnamas are saying. No need to distort and invalidate them as "mere" translations because you don't agree with Gurmat positions. Can you read Gurumukhi? Then what the Rehitnama says is also clearly NOT a distortion or deliberate mistranslation. Whether you accept it, agree with it or not is another matter. There are always matters of dispute within the Panth. There is room for disagreement. But, please don't invalidate legitimate Gurmat positions on issues like visiting Hindu mandirs which some Gursikhs will consider to be wrong based on literal reading of Purataan Rehitnamas. It may not be wrong for you. Obviously it is wrong for others, based on cited sources.[/COLOR] The badgering, shaming, pressuring of Sikhs to take a position contrary to Gurmat is also a negative indicator. There is no hatred implied by realistic appraisal of the true political affairs of Sikhs with respect to powerful and persuasive forces of assimilation. [COLOR=black]These are not my own translations. These are not my own personal positions. I submit myself to the positions of the elder Gursikhs, and to the sources of authority they have directed me to, namely Gurbani, the vaars of Bhai Gurdas (brahmgyani) and the Rehitnamay and Sikh Code of Conduct (Rehit Maryada). If you have a problem with these positions which all compliment each other, then you have a problem with Gurmat Gursikhi.[/COLOR] [COLOR=black]The matter was taken up before the Panj Piare of the Akal Takht. A hukam was given that closes this matter. Consider it may have less to do with what is "right" than what is the current state of the Panth and need to create no more divisions and controversy at this time. Moreover this position is not any legitimate refutation of Purataan Rehitnamay about whether Gursikhs should visit Hindu mandirs. I have provided you with citations for why Gurmat does not promote that practice. If you begin to undermine the Purataan Rehitnamay and even Akal Takht and the Panj Piare because you don't like a certain position, then I would caution you to consider who is being destructive to the Khalsa Panth.[/COLOR] [COLOR=black]The Khalsa has always had enemies in the physical world, and injunctions by Guruji to fight jangs. Even the Zafernama of Guru Gobind Singh Ji states clearly the position of chardhi kala in physical combat despite losses of his own sons, and the commitment of the Panth to oppose oppression in a physical way. Nowhere could anyone misinterpret these positions of Guruji as being solely of a spiritual dimension or pacifistic toleration of injustices. It is both, secular AND spiritual warfare. This does not give license to become oppressors, or to become unjust, or to malign or harm innocent people. But there remain political realities which require opposition. What is the very meaning of Rehit Maryada? It means "Continue to remember death 'marna' in the way you live your life." Now, if these codes of conduct had only to do with spiritual ideologies, why the soldierly admonition? [/COLOR] Hinduism as a religion is not to be maligned because the Akal Purakh is present in it and lot of truths are in its teachings. Hindu's as sincere practitioners of these varied teachings and faiths of Bharat are not to be targeted or mistreated. But HINDUTVA, which is a militant political and racist philosophy is AT WAR WITH SIKH TEACHINGS is to be resisted and opposed. The present political realities require it. Or be assured, assilimation and distortion of Sikhism into sanatan Hindu Dharam will result. This was precisely the goal of the original Singh Sabha movement, to protect the interests of Purataan Sikh Dharam. It aimed to exclude Hinduized corruptions and protect Sikhism from being absorbed into Hinduism. That's why we have these strict definitions in the first place. How can you say these rehitnamaey are "distortions?" Their intent is very clear and consistent...to prevent assimilation. Badal won majority in Punjab, because Punjab has for decades annihilated strong, independant Sikh opposition. Naturally if you kill off your opponents by the hundreds of thousands, opposition will lose credibility and political status. The condition of Punjab right now is one of domination by the Hindutva sponsors as well as corruption of the Congress Government. Why else would Punjab be in support of a man and party who actively promote and finance guru RAM SINGH and the Naamdhari lineage of gurus as LEGITIMATE Sikhism? RSS backs this because Naamdharies are part of the Hindu Parivaar. And that's the intended political message. Now more than ever, the Gurmat positions of clearly distinguishing Sikhi and not mixing religious traditions and practices, is self-evident survival necessity. ~Please correct my mistakes. [/QUOTE]
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Do We Sikhs Have Too Much Arrogance?
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