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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: 53458" data-attributes="member: 2125"><p>1. </p><p>Above statement is equating those who found the tattoo to be insulting as being manmukh. So you are criticizing because you don't agree there was insult in the tatoo and calling those who thought so as <strong>"manmukh."</strong></p><p> </p><p>In the above statement you are judging whoever found insult in the tattoo (which must include Akal Takht and relevant authorities and elders of the Khalsa Panth as <strong>harsh and "un-Sikh."</strong> How else can anyone take your words other than a public criticism?</p><p> </p><p>In the above statement you say you have no problem with Akal takht, yet in the same sentence you say YOU fail to see the girl's behavior as anti-Sikh, thus you are contradicting the stated opinion of Akal Takht. Okay, you don't agree with it. But why publically call into question an opinion and judgement of Akal Takht? Is that because you think your opinion is better? Maybe you aren't being totally honest with how your comments are perceived. I didn't answer this thread because I had any strong feeling about the girl. I answered it because I didn't like your criticisms of the Khalsa Panth.</p><p> </p><p><span style="color: black">In the above sentence, you are saying anyone (which includes Akal Takht) who took offense at this tattoo was <strong>freely immersing themselves in maya</strong> and being <strong>enflamed by</strong> <strong>passions, not God. And questioning if they are following the Sikh way.</strong> Who are you to judge everybody that took offense? If you didn't like the opinion, fine. But you are bashing the entire Khalsa Panth who publically took this stance with your "judgement" against it.</span></p><p> </p><p>2. <span style="color: black">I don't give a hoot about the woman's tattoo to be honest. But I can clearly perceive it as insulting to the culture of modesty. Further, the Akal Takht has already clearly stated that Sikh Authority perceives it to be an insult, regardless of what you or I think. End of story. It's a done deal. You just don't like the deal. Take it up with Jathedar Vedanti. Why keep coming to me?</span></p><p> </p><p>3.<span style="color: black">I didn't step down on my opinion. Clearly I am showing you that you are criticizing the Sikh Panth in order to defend this girl. I said you are a part of the Sikh Panth. That means, you are part of a collectivity, and your voice must necessarily conform to the majority. No, individual Sikhs do NOT represent the Panth, we represent ourselves, but we participate in the Panth as a privilege, not a right. And yes, we can lose that right. The Sikh Panth is not a democracy of 18 million voices. And YES, you can, as an individual, hurt the reputation of the Sikh Panth. Just like this girl is doing....in a conservative country with an unconservative display. </span></p><p> </p><p>A. You are not the Voice of leadership to speak for the Panth or make authoritative decisions.</p><p>B. Yes you can, as an individual Sikh, make damaging statements about the Panth and conflict and be at odds with the majority. </p><p> </p><p>What's hard to understand about this? It's not a contradiction. And no, I do not protest against actions of the Sikhs. So I see no problem with demonstrations such as burning effigies. Have you ever been to an anti-war demonstration? Did you ever hear anyone in the liberal American press talking about the violence, the hatred, the unspiritual people who protest and demonstrate against something they don't like? You're trying to sound liberal, but you're totally not.</p><p><span style="color: black">The insult was to Sikhs as the majority perceived it. If you need clarification, please contact the Akal Takht. I have nothing to do with it. But that is what the Akal Takht has said. Why should Sikhi be free of protesting something majority of Sikhs don't like? Talk about totalitarianism. The tattoo stunk. End of story. Go make your own tattoo if you want too.</span></p><p> </p><p></p><p><span style="color: black">I couldn't care less about your wife. I don't know what she looks like or what her name is. I was using the same analogy which you used in a different context, such as "suppose if..." I have nothing against the lady. In real life, if I spit on her she might do gatka on me. ITS NOT THAT BIG AN ISSUE.</span></p><p> </p><p></p><p><span style="color: black">I did, see above. Turning the other cheek is stupid in my opinion, but whatever. (Isn't it nice to have world of diversity or we would be so bored on forums.)</span></p><p> </p><p></p><p><span style="color: black">I have no idea what a to-ing and throwing is, but I imagine it's something English. She has been in trouble with Akal Takht before, so they may have taken a harsh stance against her because of repeated "perceived" offenses. Again, she is a Sikh, so she falls under the jurisdiction of Sikh authority. Which isn't us. </span></p><p> </p><p>I'm tired of the tattoo.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 53458, member: 2125"] 1. [COLOR=navy][/COLOR] [COLOR=darkred][/COLOR]Above statement is equating those who found the tattoo to be insulting as being manmukh. So you are criticizing because you don't agree there was insult in the tatoo and calling those who thought so as [B]"manmukh."[/B] [COLOR=navy][/COLOR]In the above statement you are judging whoever found insult in the tattoo (which must include Akal Takht and relevant authorities and elders of the Khalsa Panth as [B]harsh and "un-Sikh."[/B] How else can anyone take your words other than a public criticism? [COLOR=navy][/COLOR]In the above statement you say you have no problem with Akal takht, yet in the same sentence you say YOU fail to see the girl's behavior as anti-Sikh, thus you are contradicting the stated opinion of Akal Takht. Okay, you don't agree with it. But why publically call into question an opinion and judgement of Akal Takht? Is that because you think your opinion is better? Maybe you aren't being totally honest with how your comments are perceived. I didn't answer this thread because I had any strong feeling about the girl. I answered it because I didn't like your criticisms of the Khalsa Panth. [COLOR=navy][/COLOR][COLOR=black]In the above sentence, you are saying anyone (which includes Akal Takht) who took offense at this tattoo was [B]freely immersing themselves in maya[/B] and being [B]enflamed by[/B] [B]passions, not God. And questioning if they are following the Sikh way.[/B] Who are you to judge everybody that took offense? If you didn't like the opinion, fine. But you are bashing the entire Khalsa Panth who publically took this stance with your "judgement" against it.[/COLOR] 2. [COLOR=navy][COLOR=navy][/COLOR][/COLOR][COLOR=black]I don't give a hoot about the woman's tattoo to be honest. But I can clearly perceive it as insulting to the culture of modesty. Further, the Akal Takht has already clearly stated that Sikh Authority perceives it to be an insult, regardless of what you or I think. End of story. It's a done deal. You just don't like the deal. Take it up with Jathedar Vedanti. Why keep coming to me?[/COLOR] 3.[COLOR=navy][/COLOR][COLOR=black]I didn't step down on my opinion. Clearly I am showing you that you are criticizing the Sikh Panth in order to defend this girl. I said you are a part of the Sikh Panth. That means, you are part of a collectivity, and your voice must necessarily conform to the majority. No, individual Sikhs do NOT represent the Panth, we represent ourselves, but we participate in the Panth as a privilege, not a right. And yes, we can lose that right. The Sikh Panth is not a democracy of 18 million voices. And YES, you can, as an individual, hurt the reputation of the Sikh Panth. Just like this girl is doing....in a conservative country with an unconservative display. [/COLOR] A. You are not the Voice of leadership to speak for the Panth or make authoritative decisions. B. Yes you can, as an individual Sikh, make damaging statements about the Panth and conflict and be at odds with the majority. What's hard to understand about this? It's not a contradiction. And no, I do not protest against actions of the Sikhs. So I see no problem with demonstrations such as burning effigies. Have you ever been to an anti-war demonstration? Did you ever hear anyone in the liberal American press talking about the violence, the hatred, the unspiritual people who protest and demonstrate against something they don't like? You're trying to sound liberal, but you're totally not. [COLOR=black]The insult was to Sikhs as the majority perceived it. If you need clarification, please contact the Akal Takht. I have nothing to do with it. But that is what the Akal Takht has said. Why should Sikhi be free of protesting something majority of Sikhs don't like? Talk about totalitarianism. The tattoo stunk. End of story. Go make your own tattoo if you want too.[/COLOR] [COLOR=navy][/COLOR] [COLOR=black]I couldn't care less about your wife. I don't know what she looks like or what her name is. I was using the same analogy which you used in a different context, such as "suppose if..." I have nothing against the lady. In real life, if I spit on her she might do gatka on me. ITS NOT THAT BIG AN ISSUE.[/COLOR] [COLOR=navy][/COLOR] [COLOR=black]I did, see above. Turning the other cheek is stupid in my opinion, but whatever. (Isn't it nice to have world of diversity or we would be so bored on forums.)[/COLOR] [COLOR=navy][/COLOR] [COLOR=black]I have no idea what a to-ing and throwing is, but I imagine it's something English. She has been in trouble with Akal Takht before, so they may have taken a harsh stance against her because of repeated "perceived" offenses. Again, she is a Sikh, so she falls under the jurisdiction of Sikh authority. Which isn't us. [/COLOR] I'm tired of the tattoo. [/QUOTE]
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