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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: 21244" data-attributes="member: 313"><p>Gurfateh</p><p> </p><p>Das is not supporting arti as such but only wanted to prove that it hass nothing to do with Mahants who have so called attempt to bring us into hindusim.</p><p> </p><p>It was rather a way to bring others to our faith.</p><p> </p><p>It depends upon how much faith do we ahve on our God Akal and so we are above insecurity complex.</p><p> </p><p>Das here wants to inform that Catholic missionaries in India have also started the Arti of Mary and Jesus and offer coconut to them just to attract hindus and this thier way of preaching.</p><p> </p><p>While when we talk about taking Arti or what we call swiping the hands.</p><p> </p><p>It is symbol that devotee is higher to deity in hindus but in us it means that Khalsa is equal to Guru.As per Sarbloh Granth Guru has 12 forms,Two are Guru Granth Sahib and Guru Panth while other ten are our Gurus.</p><p> </p><p>Das is supporting to stop Arti not due to fear of Hindus but form making Guramat more simple.</p><p> </p><p>By the way das is reapeating the question.</p><p> </p><p>why like hindus do with thier idols do we carry out Santokh and Praksah(in Hindus we further have afternoon break also).</p><p> </p><p>And what about making Palkis of gold,Domes of gold or putting Rumalas or woolen cloaths on Guru Granth Sahib Ji in winter or Air conditioning in summer?And waht about Sehra or flower being sold to be put around Guru Granth Sahib Ji?</p><p> </p><p>Das finds roots of this not by an attempt of outsider to absorb but are aliments carried into Panth from pagan convertees who just entered Panth for reason other then getting impreesed by ideology.</p><p> </p><p>Das again repeat that what is wrong if Sikhs did disobey Muslim rulers of that time like they disobyed by not eating Halal,when it was also made mandtory?</p><p> </p><p>Another thing is about Havan.</p><p> </p><p>Well it is there in the form of Sampat Path or Chaliah and was there till long.</p><p> </p><p>Logically when we were not having mosquito repellent or other insecticide like old Aryans Sikhs in jungles might also have used it to manitain the concentration to study Gurbani.</p><p> </p><p>Das can say that if all out mosquitoo repelleant is used in Gurudwara while Akhand Path is done and intention is the welfare of Sangat then that also is Sampat Path but old Sampat Path with herbs being burnt was more eco freindly.</p><p> </p><p>but be it Arti or Havan etc. what matters is what is good for Sangat and is local Sangat sesnible enough that they may not be misguuided into ritualism.</p><p> </p><p>to play safe we can ban it.Or if som e does it then he/she must explain that why is it done.</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 21244, member: 313"] Gurfateh Das is not supporting arti as such but only wanted to prove that it hass nothing to do with Mahants who have so called attempt to bring us into hindusim. It was rather a way to bring others to our faith. It depends upon how much faith do we ahve on our God Akal and so we are above insecurity complex. Das here wants to inform that Catholic missionaries in India have also started the Arti of Mary and Jesus and offer coconut to them just to attract hindus and this thier way of preaching. While when we talk about taking Arti or what we call swiping the hands. It is symbol that devotee is higher to deity in hindus but in us it means that Khalsa is equal to Guru.As per Sarbloh Granth Guru has 12 forms,Two are Guru Granth Sahib and Guru Panth while other ten are our Gurus. Das is supporting to stop Arti not due to fear of Hindus but form making Guramat more simple. By the way das is reapeating the question. why like hindus do with thier idols do we carry out Santokh and Praksah(in Hindus we further have afternoon break also). And what about making Palkis of gold,Domes of gold or putting Rumalas or woolen cloaths on Guru Granth Sahib Ji in winter or Air conditioning in summer?And waht about Sehra or flower being sold to be put around Guru Granth Sahib Ji? Das finds roots of this not by an attempt of outsider to absorb but are aliments carried into Panth from pagan convertees who just entered Panth for reason other then getting impreesed by ideology. Das again repeat that what is wrong if Sikhs did disobey Muslim rulers of that time like they disobyed by not eating Halal,when it was also made mandtory? Another thing is about Havan. Well it is there in the form of Sampat Path or Chaliah and was there till long. Logically when we were not having mosquito repellent or other insecticide like old Aryans Sikhs in jungles might also have used it to manitain the concentration to study Gurbani. Das can say that if all out mosquitoo repelleant is used in Gurudwara while Akhand Path is done and intention is the welfare of Sangat then that also is Sampat Path but old Sampat Path with herbs being burnt was more eco freindly. but be it Arti or Havan etc. what matters is what is good for Sangat and is local Sangat sesnible enough that they may not be misguuided into ritualism. to play safe we can ban it.Or if som e does it then he/she must explain that why is it done. [/QUOTE]
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