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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
Hindu Aarti In Gurdwara
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<blockquote data-quote="vijaydeep Singh" data-source="post: 21162" data-attributes="member: 313"><p>Gurfateh</p><p> </p><p>Well Hindus also wear turban and Muslims also keep beared so we must not have that.</p><p> </p><p>Rather Arti which was there in hindus before Arti of Sikhs was writtan bvut as Hindu do Arti of thier demi gods so we must not do our Arti of Akal.</p><p> </p><p>So there is no ned for Arti at all perhaps.</p><p> </p><p>Das just wants to add that Arti with or without lamps etc. does not matter till we understand it as not a spell.</p><p> </p><p>It is performed both in Patna Sahib and Hajur Sahib just as it was done before in most of the Gurudwaras in past.</p><p> </p><p>Legend says that it was done with lamps just to put defiance to Moghuals who banned Arti of any type with bells and lamps.</p><p> </p><p>Sound and light with bells and fire insted of loud speaker or other electrical lamps etc were just a way to tell at that time people away that some Arti is being performed and let them come and to moghuls that we Sikhs give it a damn to thier dictats and to hindus that real Arti has to be done for Akal and not thier demi gods.</p><p> </p><p>In fact tray is symbol of sky and lamp as son and moon espcialy for Sudras or lower castes who come to Gurudwaras who cannont see Arti in hindu temple in which they are not allowed but can perform this thing in Gurudwara.</p><p> </p><p>It is symbolic and not to do with intrusion of hindusim which is just 80 years old but Arti is from the time of Aurangjeb when he banned the lamp and bells(Sikhs anyway did not ban azan from Muslim moque for similar purpose).At the time of Gurus before Tenth Master it was not done with Lamps.</p><p> </p><p>das does sing Arti after Rahraas Sahib daily even when on move but does not uses lamp etc. but does not find wrong if some old but obsolate tradtions are still done in some Gurudwaras.</p><p> </p><p>Das would like to raise the further questions that say some people tend to say that idols are sleeping and awaken and gives claoth to idols.</p><p> </p><p>so what about our Santokh,Praksah or Rumala on Guru Granth Sahib Ji.That hindu things are still with us.</p><p> </p><p>Sorry for fast words but only intention was to remove insecurty complex in Sikhs like we have in wahabis.</p><p> </p><p>Das is not against if there in ban on so called hindu Arti in Gurudwaras but we must not take this thing in tradition or history as negtive influence.</p><p> </p><p>Yes it can be used by wrong people like say that for poor people Arti with Lamps and bell can cause finacial burdan etc. But there is no such things in those Gurudwaras at present.</p><p> </p><p>Akal bless.</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 21162, member: 313"] Gurfateh Well Hindus also wear turban and Muslims also keep beared so we must not have that. Rather Arti which was there in hindus before Arti of Sikhs was writtan bvut as Hindu do Arti of thier demi gods so we must not do our Arti of Akal. So there is no ned for Arti at all perhaps. Das just wants to add that Arti with or without lamps etc. does not matter till we understand it as not a spell. It is performed both in Patna Sahib and Hajur Sahib just as it was done before in most of the Gurudwaras in past. Legend says that it was done with lamps just to put defiance to Moghuals who banned Arti of any type with bells and lamps. Sound and light with bells and fire insted of loud speaker or other electrical lamps etc were just a way to tell at that time people away that some Arti is being performed and let them come and to moghuls that we Sikhs give it a damn to thier dictats and to hindus that real Arti has to be done for Akal and not thier demi gods. In fact tray is symbol of sky and lamp as son and moon espcialy for Sudras or lower castes who come to Gurudwaras who cannont see Arti in hindu temple in which they are not allowed but can perform this thing in Gurudwara. It is symbolic and not to do with intrusion of hindusim which is just 80 years old but Arti is from the time of Aurangjeb when he banned the lamp and bells(Sikhs anyway did not ban azan from Muslim moque for similar purpose).At the time of Gurus before Tenth Master it was not done with Lamps. das does sing Arti after Rahraas Sahib daily even when on move but does not uses lamp etc. but does not find wrong if some old but obsolate tradtions are still done in some Gurudwaras. Das would like to raise the further questions that say some people tend to say that idols are sleeping and awaken and gives claoth to idols. so what about our Santokh,Praksah or Rumala on Guru Granth Sahib Ji.That hindu things are still with us. Sorry for fast words but only intention was to remove insecurty complex in Sikhs like we have in wahabis. Das is not against if there in ban on so called hindu Arti in Gurudwaras but we must not take this thing in tradition or history as negtive influence. Yes it can be used by wrong people like say that for poor people Arti with Lamps and bell can cause finacial burdan etc. But there is no such things in those Gurudwaras at present. Akal bless. [/QUOTE]
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