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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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Is It Wrong For A Sikh To Marry Someone With A Different Religion?
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<blockquote data-quote="Luckysingh" data-source="post: 183502" data-attributes="member: 16886"><p>In all honesty, I think that the OP has already stepped into a relationship and is now doing some research!!!</p><p>Not that I have any problem with that at all.</p><p> </p><p></p><p> </p><p>I don't think that it has anything much to do with being modern as such. I too was born in UK and so was my father and I am double your age!</p><p>I think it's about the current times more than anything.</p><p> </p><p>I know that in UK there is a lot and I mean a lot of controversy surrounding Anand Karaj regulations. There was a time when you would quite often see a Punjabi with a Gora or Gori having anand karaj in gurdwara.</p><p> </p><p>BUT, in the last few years many jathabandis have<strong> rightfully</strong> kicked up a fuss about this issue. They have rightfully addressed the real meaning of Anand Karaj.</p><p>Although <strong>Sadly,</strong> even the 2 Punjabis who have Singh or Kaur in their surname don't actually understand what the anand karaj is anymore than someone with the surname Jones or Smith!!</p><p>And I understand the concern of the youngsters with regards to this.</p><p> </p><p>Because of this issue, I think it is hitting the young youth who are getting the simple message ''Oh, I can't go out with a gora or gori, because we could never get married'' </p><p>This is what they feel, even though they know that their parents would NOT object to them having a partner from a different background and faith.</p><p> </p><p>I can actually understand this negative impact and concern among many youngsters.</p><p>But sadly, I don't have a solution!!</p><p> </p><p>I will give a little example below-</p><p>Let's say 10 years ago, a Punjabi girl started seeing a gora and then the parents find out. Well, after some serious discussion, most of them will acknowledge and accept their daughter's future and happiness. They would eventually come around and agree to a marriage and would proceed in the matter. This would mean a normal Punjabi marriage as previously imagined but with their daughter getting married to a Gora in a gurdwara.</p><p> Knowing this, the young daughter would have been inclined to pursue the relationship in the early days because she would have imagined that it would work out in the end with a final seal of marriage.</p><p> </p><p><em>However, with the current situation and todays time, we have the same daughter who knows that it won't work out the same in the end. -NO seal, No marriage.</em></p><p><em>This is the real issue affecting youth and I know that there must be more numbers than we can imagine out there!</em></p></blockquote><p></p>
[QUOTE="Luckysingh, post: 183502, member: 16886"] In all honesty, I think that the OP has already stepped into a relationship and is now doing some research!!! Not that I have any problem with that at all. I don't think that it has anything much to do with being modern as such. I too was born in UK and so was my father and I am double your age! I think it's about the current times more than anything. I know that in UK there is a lot and I mean a lot of controversy surrounding Anand Karaj regulations. There was a time when you would quite often see a Punjabi with a Gora or Gori having anand karaj in gurdwara. BUT, in the last few years many jathabandis have[B] rightfully[/B] kicked up a fuss about this issue. They have rightfully addressed the real meaning of Anand Karaj. Although [B]Sadly,[/B] even the 2 Punjabis who have Singh or Kaur in their surname don't actually understand what the anand karaj is anymore than someone with the surname Jones or Smith!! And I understand the concern of the youngsters with regards to this. Because of this issue, I think it is hitting the young youth who are getting the simple message ''Oh, I can't go out with a gora or gori, because we could never get married'' This is what they feel, even though they know that their parents would NOT object to them having a partner from a different background and faith. I can actually understand this negative impact and concern among many youngsters. But sadly, I don't have a solution!! I will give a little example below- Let's say 10 years ago, a Punjabi girl started seeing a gora and then the parents find out. Well, after some serious discussion, most of them will acknowledge and accept their daughter's future and happiness. They would eventually come around and agree to a marriage and would proceed in the matter. This would mean a normal Punjabi marriage as previously imagined but with their daughter getting married to a Gora in a gurdwara. Knowing this, the young daughter would have been inclined to pursue the relationship in the early days because she would have imagined that it would work out in the end with a final seal of marriage. [I]However, with the current situation and todays time, we have the same daughter who knows that it won't work out the same in the end. -NO seal, No marriage.[/I] [I]This is the real issue affecting youth and I know that there must be more numbers than we can imagine out there![/I] [/QUOTE]
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