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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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Discussions
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Fight For Respect To Sikh Symbols May Suffer: Experts
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<blockquote data-quote="spnadmin" data-source="post: 186858" data-attributes="member: 35"><p>Soul_jyot ji</p><p></p><p>Only confusion reigns in my mind with this story. It reminds me of a shaggy dog story. A shaggy dog story so fuzzy one can't find the head or the tail, the beginning or the end; it starts in the middle and goes on and on. What really happened?</p><p></p><p>Here is all I can make of it. Mr. Pannu was sent as a senior Punjab IAS representative - an investigator to see what help could be offered to stranded Sikh pilgrims in Utaaraakhand. BTW the story of Mr.Pannu runs parallel with related stories that the Punjab government had not done enough for stranded Sikh pilgrims. When Mr. Pannu reached his destination he was assaulted by some individuals, characterized as "hooligans" by Dal Khalsa and other Sikh activists. These hooligans beat him up and removed his turban in a rage. That is the story. </p><p></p><p>The assault is reported as if it came out of the blue. </p><p></p><p>What kind of interactions preceded the assault? Was there a confrontation that led to the assault of Mr. Pannu's who was also beaten? Where the assailants merely mindless thugs? Or were they so angered and frustrated that the mere appearance of Mr. Pannu triggered anger and an irrational response. In other words, was Mr. Pannu the unwitting recipient of accumulated frustration at that moment. Or was he on the other hand a convenient target? Pannu is reported by Jago Punjab to 'hint" there was a hidden agenda behind the attack? Did he really say that? </p><p></p><p>Punjab Newsline tells a different story, even more suggestive in the details. Mr. Pannu was overseeing a rescue operation. He was heard to say something "objectionable" about Sikhism. We don't know what it was he said. However, according to the story, a group of unruly pilgrims, including some "Nihangs," objected when he tried to stop them from moving ahead in a rescue queue ahead of elderly and infirm pilgrims. </p><p></p><p>So once again we have a story without any clear sense of who said what and when they said it and who they said it to; or why they said it and whether there is more than meets the eye. On one side there is a lot of hinting around and the call that Akal Takht should not take this incident lightly. A different wing of the dispute says Badal should launch an investigation. </p><p></p><p>In all of this how do "experts" end up with the idea that there will be less respect for the turban? I don't get it! Thugs will be thugs and desperate people do desperate things. There have already been plenty of YouTube videos where turbaned Sikhs pull turbans off of other Sikhs out of rage, because of gurdwara election outcomes or because a segment of the sangat doesn't like a katha. </p><p></p><p>The importance of the turban is proved by these stories because it is an act of ultimate humiliation. Is this story different? Mr. Pannu's story is important enough to cover, day by day, and chapter by chapter for reasons that may have nothing to do with his turban, most chapters consisting of someone blaming someone else who let something get out of hand. It is all very fuzzy.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 186858, member: 35"] Soul_jyot ji Only confusion reigns in my mind with this story. It reminds me of a shaggy dog story. A shaggy dog story so fuzzy one can't find the head or the tail, the beginning or the end; it starts in the middle and goes on and on. What really happened? Here is all I can make of it. Mr. Pannu was sent as a senior Punjab IAS representative - an investigator to see what help could be offered to stranded Sikh pilgrims in Utaaraakhand. BTW the story of Mr.Pannu runs parallel with related stories that the Punjab government had not done enough for stranded Sikh pilgrims. When Mr. Pannu reached his destination he was assaulted by some individuals, characterized as "hooligans" by Dal Khalsa and other Sikh activists. These hooligans beat him up and removed his turban in a rage. That is the story. The assault is reported as if it came out of the blue. What kind of interactions preceded the assault? Was there a confrontation that led to the assault of Mr. Pannu's who was also beaten? Where the assailants merely mindless thugs? Or were they so angered and frustrated that the mere appearance of Mr. Pannu triggered anger and an irrational response. In other words, was Mr. Pannu the unwitting recipient of accumulated frustration at that moment. Or was he on the other hand a convenient target? Pannu is reported by Jago Punjab to 'hint" there was a hidden agenda behind the attack? Did he really say that? Punjab Newsline tells a different story, even more suggestive in the details. Mr. Pannu was overseeing a rescue operation. He was heard to say something "objectionable" about Sikhism. We don't know what it was he said. However, according to the story, a group of unruly pilgrims, including some "Nihangs," objected when he tried to stop them from moving ahead in a rescue queue ahead of elderly and infirm pilgrims. So once again we have a story without any clear sense of who said what and when they said it and who they said it to; or why they said it and whether there is more than meets the eye. On one side there is a lot of hinting around and the call that Akal Takht should not take this incident lightly. A different wing of the dispute says Badal should launch an investigation. In all of this how do "experts" end up with the idea that there will be less respect for the turban? I don't get it! Thugs will be thugs and desperate people do desperate things. There have already been plenty of YouTube videos where turbaned Sikhs pull turbans off of other Sikhs out of rage, because of gurdwara election outcomes or because a segment of the sangat doesn't like a katha. The importance of the turban is proved by these stories because it is an act of ultimate humiliation. Is this story different? Mr. Pannu's story is important enough to cover, day by day, and chapter by chapter for reasons that may have nothing to do with his turban, most chapters consisting of someone blaming someone else who let something get out of hand. It is all very fuzzy. [/QUOTE]
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