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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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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 53373" data-attributes="member: 2125"><p><span style="color: black">People are also the jyote of Waheguru. To be insulted is not some unspiritual reaction. Spirituality is not some pacifistic exercise of having no responses. While it is true, a highly developed spiritual person does not disturb their consciousness, we all still have to live in a real world.</span></p><p> </p><p>Guru has initiated the Panth and bestowed on it Guruship as a Panthic organization, and also in the Panj Piare. So realistically, the Panth, and the Akal Takht are the sargun saroop of Guruji. So your concept of God being some indifferent abstraction does not fit. The spiritual authority for the Sikh Panth has taken action to defend the sentiments and rights of the Panth.</p><p> </p><p>Why is this unwise? Why is allowing gross abuses and defamation of a religious faith, which often is prelude to abuses of people who practice those faiths, an unspiritual thing?</p><p> </p><p>Now if some individuals were burning effigies, obviously they felt insulted. But the Akal Takht was not burning effigies. She was summoned to explain her actions. To the best of my understanding, she was born a Sikh, and thus bears some responsibility to the seat of spiritual authority for that faith.</p><p><span style="color: black">Veerji, if I spit on your wife, I am responsible for my insult. The responsibility and blame don't shift to your wife whether she should feel insulted or not. I bear responsibility for my actions. If Hitler massacred Jews, is the power of offense solely on those who <em>choose</em> to be offended, or can we realistically say certain behaviors cause offense?</span></p><p> </p><p><span style="color: black">Religion as an abstract concept is lifeless. But the expression of religion in the human beings who practice it is alive and well. Sikhi isn't something in a textbook about world religions. ALL the Sikh Panth are what Sikhi is....disciples of Guru Nanak Dev Ji.</span><span style="color: black"> The Sangat, as a body of human beings speaks for Sikhism, because we have a voice to speak for themselves. In this case, the body of the Khalsa Panth has spoken. People were highly offended, and she was educated to remove the insult and be more sensitive to the community of Sikhs in the future. Why should millions bear insult to protect the rights of one immature and thoughtless person to be rude and disgraceful?</span></p><p> </p><p><span style="color: black">So someone can spit on us, insult and degrade us, and we can't react for fear that would be unspiritual, for fear that would mean our consciousness is disturbed by maya (even though we live in maya world) and for fear we would offend the sentiments of the one who insults us by JUDGING them by their actions? So it is our total blame and guilt for the bad behavior of another?</span></p><p> </p><p>Nonsense. Lets look at the semantics for a moment. We judge whether the traffic is safe to cross. We judge if the person beside us makes us uncomfortable, and might be a danger. We judge if a partner has flaws that make him unsuitable. We judge based on our understanding, our instincts, and by the behaviors of others which are the truest expression of their intent.</p><p> </p><p>otherwise should we be so guileless in a world of serpents that we fail to have any survival mechanism at all? Even Buddha killed the pirate to prevent him harming all the innocent people. To do that he had to TRUST his JUDGEMENT of the pirate.</p><p> </p><p>In this instance, you or I have not been the judge. In fact, apart from now, I've never said a word about this case. but I accept that the Jathedar of Akal Takht has convened the Panj, taken Guruji's hukam and made a judgement which he is authorized to make, on behalf of Sikhs in general, and on behalf of this actress. Guruji is like a father. Definitely, you will be disciplined if you do something wrong. Guruji left us his sargun saroop as guidance. We are not like teenagers running amok behaving badly who can do whatever, and blame the religious people for being uptight and deciding to be enflamed and engrossed in maya by being offended. (How sinful of them!)</p><p> </p><p><span style="color: black">We don't <em>choose</em> to take insult, anymore than an assault victim chooses to be assaulted. We don't live in a world of solely mental processes. We live and interact in a physical reality. We are ALL living in maya-world, and this is the ground where Guru has us ACT. It is more spiritual to ACT than not to act. It is more spiritual to be a protector than to shirk responsibility and let problems just escalate. For one thing, if you were Jathedar, and you saw how enflamed people were getting towards this girl, burning effigies. Maybe you would feel afraid for her safety. And by summoning her to repent of her misdeed, and offering FORGIVING on behalf of the Panth....just maybe you would be saving her life from the less mature people.</span></p><p> </p><p>Is it the Sikh way? Well yes, the Jathedar of Akal Takht has rendered a JUDGEMENT on the case which is his authority and role to do. He has authority over Sikhs worldwide. FOR A REASON...imagine living in a world where there were no police, no authority, no teachers. Well Guruji didn't leave us orphans, we have the sargun saroop in Siri Guru Granth Sahib Ji Maharaaj, in the Panj Piare, and in the Akal Takht.</p><p> </p><p>Attempting to see God in all? So if someone is mutilating my child, I'm going to sit back like some new-age space cadet, meditate on how my own mind is being disturbed because I'm personally flawed. and <em>choose</em> to have the "unspiritual" failing of REACTING. Then I can blame myself for not having great empathy for the God presence in the mutilator due to being enflamed?</p><p> </p><p>You yourself are making a judgement that the Sikh authority here is even enflamed. Just because Joe Blow Singh in Amritsar got mad and burned an effigy in protest, doesn't mean the Akal Takht acted with these same sentiments. How do you know what their motivation ot hukam was? <strong>Who are you to judge all of us and pardon the one causing offense?</strong></p><p> </p><p>If Waheguru gives me the power to protect my child from harm, and I fail to do so for fear of becoming enflamed and engrossed in maya (major sin I suppose), if I fail to act in the real world because Im so engrossed in the spiritual one, and I allow harm while meditating on the great jyot of Waheguru in my child's tormentor....</p><p> </p><p>.....</p><p> </p><p>then there's something really the matter with me since I have an obligation to my protect my child.</p><p> </p><p>The Jathedar of Akal Takht acted in the best interests of the Khalsa Panth, with full authority and obligation to do so. If you have a problem with his decision, why don't you ask him why he made it. But it seems fairly evident to most people that this girl's anti-Sikh behaviors were getting way out of hand and needed to be corrected....for HER best spiritual interests.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 53373, member: 2125"] [COLOR=black]People are also the jyote of Waheguru. To be insulted is not some unspiritual reaction. Spirituality is not some pacifistic exercise of having no responses. While it is true, a highly developed spiritual person does not disturb their consciousness, we all still have to live in a real world.[/COLOR] Guru has initiated the Panth and bestowed on it Guruship as a Panthic organization, and also in the Panj Piare. So realistically, the Panth, and the Akal Takht are the sargun saroop of Guruji. So your concept of God being some indifferent abstraction does not fit. The spiritual authority for the Sikh Panth has taken action to defend the sentiments and rights of the Panth. Why is this unwise? Why is allowing gross abuses and defamation of a religious faith, which often is prelude to abuses of people who practice those faiths, an unspiritual thing? Now if some individuals were burning effigies, obviously they felt insulted. But the Akal Takht was not burning effigies. She was summoned to explain her actions. To the best of my understanding, she was born a Sikh, and thus bears some responsibility to the seat of spiritual authority for that faith. [COLOR=black]Veerji, if I spit on your wife, I am responsible for my insult. The responsibility and blame don't shift to your wife whether she should feel insulted or not. I bear responsibility for my actions. If Hitler massacred Jews, is the power of offense solely on those who [I]choose[/I] to be offended, or can we realistically say certain behaviors cause offense?[/COLOR] [COLOR=navy][/COLOR][COLOR=black]Religion as an abstract concept is lifeless. But the expression of religion in the human beings who practice it is alive and well. Sikhi isn't something in a textbook about world religions. ALL the Sikh Panth are what Sikhi is....disciples of Guru Nanak Dev Ji.[/COLOR][COLOR=black] The Sangat, as a body of human beings speaks for Sikhism, because we have a voice to speak for themselves. In this case, the body of the Khalsa Panth has spoken. People were highly offended, and she was educated to remove the insult and be more sensitive to the community of Sikhs in the future. Why should millions bear insult to protect the rights of one immature and thoughtless person to be rude and disgraceful?[/COLOR] [COLOR=navy][/COLOR][COLOR=black]So someone can spit on us, insult and degrade us, and we can't react for fear that would be unspiritual, for fear that would mean our consciousness is disturbed by maya (even though we live in maya world) and for fear we would offend the sentiments of the one who insults us by JUDGING them by their actions? So it is our total blame and guilt for the bad behavior of another?[/COLOR] Nonsense. Lets look at the semantics for a moment. We judge whether the traffic is safe to cross. We judge if the person beside us makes us uncomfortable, and might be a danger. We judge if a partner has flaws that make him unsuitable. We judge based on our understanding, our instincts, and by the behaviors of others which are the truest expression of their intent. otherwise should we be so guileless in a world of serpents that we fail to have any survival mechanism at all? Even Buddha killed the pirate to prevent him harming all the innocent people. To do that he had to TRUST his JUDGEMENT of the pirate. In this instance, you or I have not been the judge. In fact, apart from now, I've never said a word about this case. but I accept that the Jathedar of Akal Takht has convened the Panj, taken Guruji's hukam and made a judgement which he is authorized to make, on behalf of Sikhs in general, and on behalf of this actress. Guruji is like a father. Definitely, you will be disciplined if you do something wrong. Guruji left us his sargun saroop as guidance. We are not like teenagers running amok behaving badly who can do whatever, and blame the religious people for being uptight and deciding to be enflamed and engrossed in maya by being offended. (How sinful of them!) [COLOR=black]We don't [I]choose[/I] to take insult, anymore than an assault victim chooses to be assaulted. We don't live in a world of solely mental processes. We live and interact in a physical reality. We are ALL living in maya-world, and this is the ground where Guru has us ACT. It is more spiritual to ACT than not to act. It is more spiritual to be a protector than to shirk responsibility and let problems just escalate. For one thing, if you were Jathedar, and you saw how enflamed people were getting towards this girl, burning effigies. Maybe you would feel afraid for her safety. And by summoning her to repent of her misdeed, and offering FORGIVING on behalf of the Panth....just maybe you would be saving her life from the less mature people.[/COLOR] Is it the Sikh way? Well yes, the Jathedar of Akal Takht has rendered a JUDGEMENT on the case which is his authority and role to do. He has authority over Sikhs worldwide. FOR A REASON...imagine living in a world where there were no police, no authority, no teachers. Well Guruji didn't leave us orphans, we have the sargun saroop in Siri Guru Granth Sahib Ji Maharaaj, in the Panj Piare, and in the Akal Takht. Attempting to see God in all? So if someone is mutilating my child, I'm going to sit back like some new-age space cadet, meditate on how my own mind is being disturbed because I'm personally flawed. and [I]choose[/I] to have the "unspiritual" failing of REACTING. Then I can blame myself for not having great empathy for the God presence in the mutilator due to being enflamed? You yourself are making a judgement that the Sikh authority here is even enflamed. Just because Joe Blow Singh in Amritsar got mad and burned an effigy in protest, doesn't mean the Akal Takht acted with these same sentiments. How do you know what their motivation ot hukam was? [B]Who are you to judge all of us and pardon the one causing offense?[/B] If Waheguru gives me the power to protect my child from harm, and I fail to do so for fear of becoming enflamed and engrossed in maya (major sin I suppose), if I fail to act in the real world because Im so engrossed in the spiritual one, and I allow harm while meditating on the great jyot of Waheguru in my child's tormentor.... ..... then there's something really the matter with me since I have an obligation to my protect my child. The Jathedar of Akal Takht acted in the best interests of the Khalsa Panth, with full authority and obligation to do so. If you have a problem with his decision, why don't you ask him why he made it. But it seems fairly evident to most people that this girl's anti-Sikh behaviors were getting way out of hand and needed to be corrected....for HER best spiritual interests. [/QUOTE]
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