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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="max314" data-source="post: 47932" data-attributes="member: 2817"><p>Levity can prove invaluable, partcularly inslightly more sober topics. Keeps the good faith.</p><p></p><p></p><p></p><p>Ah, my reputation precedes me :}{}{}:</p><p></p><p></p><p></p><p>Ah, see, I have a very particular opinion on the relationship between Khalsasim and Sikkhism.</p><p></p><p>I've said it a few times on this board before, but I'll make it clear once again now.</p><p></p><p>Essentially, I don't think that Sikkhism is a 'religion', though I believe that Khalsaism is.</p><p></p><p>The reason for this is very simple: the Guru Granth Sahib promotes equality, secularism, non-discrminatory, non-divisional views on living with a God who is featureless, formless and timeless. It rejects the notion of rituals and routines, and it discards the importance of wearing particular clothes over the content of one's character. Guru Gobind Singh Ji's Dassam Granth, on the other hand, teaches that a Khalsa is above all and that a Khalsa should not consort with non-Khalsas. It teaches of a God who is wrathful and vengeful, and places importance on certain rituals (e.g. taking <em>amrit</em>) and codes of practice and dress (e.g. the Five K's, etc).</p><p></p><p>Weighing up the two sets of information, it would seem to me that the way of the Khalsa measures up to all the distinguishable requisites of a religion, whereas Sikkhism is almost entirely independent of that.</p><p></p><p>The Khalsa, it seems, was forged very deliberately into a warrior cult or religion in order to protect those universal, non-institutional teachings of the Granth and to enforce its principles. A 'necessary evil', one might say.</p><p></p><p>Of course, given the amount of time and the proximity with which Sikkhism and its warrior Khalsa cult have lived side-by-side has meant that many Khalsaist influences have trickled down and eventually set upon the now-accepted image of Sikkhism. But, in my view, the two are always going to be essentially separate, though historically linked.</p><p> </p><p>So, in a nutshell:</p><p></p><ul> <li data-xf-list-type="ul">'Religion' = Organised group with a set of ritualistic codes and practices.</li> </ul> <ul> <li data-xf-list-type="ul">Guru Nanak does not create this, but rather condemns the dependence on such things.</li> </ul> <ul> <li data-xf-list-type="ul">Khalsa created by Tenth Master as an organised group with a set of codes and practices (e.g. taking <em>amrit</em>, Khalsa dress-code, heralding the sword).</li> </ul> <ul> <li data-xf-list-type="ul">Tenth Master saw that creation of warrior religious group was a necessity to defend humanity's human rights that the Guru Granth Sahib said all men posessed as a birth right.</li> </ul> <ul> <li data-xf-list-type="ul">Tenth Master declared Khalsa a 'superior' being who would we rewarded by God unlike non-Khalsas and that interacting with non-Khalsas was condemned by him - a <strong>necessary paradox</strong> if a Khalsa warrior was to give his/her life to a higher cause without question (e.g. Plato's theory that religion is a <strong>noble lie</strong>).</li> </ul><p></p><p></p><p>Indeed, and my short analysis above illustrates why this is so.</p><p></p><p></p><p></p><p>That really is quite incredible. You have a remarkable (ex-)job. Thank you very much <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite2" alt=";)" title="Wink ;)" loading="lazy" data-shortname=";)" /></p></blockquote><p></p>
[QUOTE="max314, post: 47932, member: 2817"] Levity can prove invaluable, partcularly inslightly more sober topics. Keeps the good faith. Ah, my reputation precedes me :}{}{}: Ah, see, I have a very particular opinion on the relationship between Khalsasim and Sikkhism. I've said it a few times on this board before, but I'll make it clear once again now. Essentially, I don't think that Sikkhism is a 'religion', though I believe that Khalsaism is. The reason for this is very simple: the Guru Granth Sahib promotes equality, secularism, non-discrminatory, non-divisional views on living with a God who is featureless, formless and timeless. It rejects the notion of rituals and routines, and it discards the importance of wearing particular clothes over the content of one's character. Guru Gobind Singh Ji's Dassam Granth, on the other hand, teaches that a Khalsa is above all and that a Khalsa should not consort with non-Khalsas. It teaches of a God who is wrathful and vengeful, and places importance on certain rituals (e.g. taking [i]amrit[/i]) and codes of practice and dress (e.g. the Five K's, etc). Weighing up the two sets of information, it would seem to me that the way of the Khalsa measures up to all the distinguishable requisites of a religion, whereas Sikkhism is almost entirely independent of that. The Khalsa, it seems, was forged very deliberately into a warrior cult or religion in order to protect those universal, non-institutional teachings of the Granth and to enforce its principles. A 'necessary evil', one might say. Of course, given the amount of time and the proximity with which Sikkhism and its warrior Khalsa cult have lived side-by-side has meant that many Khalsaist influences have trickled down and eventually set upon the now-accepted image of Sikkhism. But, in my view, the two are always going to be essentially separate, though historically linked. So, in a nutshell: [LIST] [*]'Religion' = Organised group with a set of ritualistic codes and practices.[/LIST][LIST] [*]Guru Nanak does not create this, but rather condemns the dependence on such things.[/LIST][LIST] [*]Khalsa created by Tenth Master as an organised group with a set of codes and practices (e.g. taking [i]amrit[/i], Khalsa dress-code, heralding the sword).[/LIST][LIST] [*]Tenth Master saw that creation of warrior religious group was a necessity to defend humanity's human rights that the Guru Granth Sahib said all men posessed as a birth right.[/LIST][LIST] [*]Tenth Master declared Khalsa a 'superior' being who would we rewarded by God unlike non-Khalsas and that interacting with non-Khalsas was condemned by him - a [b]necessary paradox[/b] if a Khalsa warrior was to give his/her life to a higher cause without question (e.g. Plato's theory that religion is a [b]noble lie[/b]).[/LIST] Indeed, and my short analysis above illustrates why this is so. That really is quite incredible. You have a remarkable (ex-)job. Thank you very much ;) [/QUOTE]
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