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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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Hard Talk
Is Sikhism Succumbing To Fundamentalism?
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<blockquote data-quote="Ajmer singh Randhawa" data-source="post: 103446" data-attributes="member: 8590"><p>Veer jio Guru fateh !!</p><p>I don't agree with what you have written. This is the agony and the pain you have successfully shaped in words because your hairs were cut when you were only 14 but don't regret. Even than you connect your lost threads of Sikhism in you.You write that(a)whether any commentary is taken as criticism- Criticism in ignorance provokes the readers and results in unnecessary arguments (b)- Of course commenting about religion is a dangerous business without theological authority but you have the authority to suggest and to do the needful,(c)&(d)- It is difficult for you what Sikhism stands for. It is just because your roots are not connected to Sikh culture, you are totally unaware. There are many books available to know about Sikhism and its explanations on Rahat Maryada(Disciplined life).</p><p>I also totally disagree with you that the caste system creates any tension. I am going to be sixty very soon but throughout my life i have never seen any such tension. There are the societies of certain castes responsible for giving the names to their Gurudwaras and it is not very much liked in India. Indian Sikhs visit any Gurudwara without bothering which society is maintaining and controlling. Only thing in the mind of a Sikh is always that,:Jithe jaye bahe mera satguru So thaan suhaava ram raje !!So where the Guru Sahab ji is, that place is to be worshipped by a Sikh(a true follower).</p><p>The violence which sparked in Austria is not the result of community clashes but of disrespect given to Guru Granth Sahab ji by Sant Ramanand who was not a Sikh (His name clearly indicates-not singh but das), His entry was banned in Bermingham. See the press report:--</p><p> > Tensions had been building up within the Ravidass community for a</p><p>> number of years, concerning the Sach Khand Dera (Monestary) and there</p><p>> anti Guru Granth Sahib practices. A few years ago, Sant Rama Nand,</p><p>> leader of the Sach Khand Monestary came to the Guru Ravidass Gurdwara</p><p>> on Union Road in Handsworth, Birmingham, UK. He was forced to leave by</p><p>> the majority of the congregation and management committee because the</p><p>> majority of the Ravidass community took objection to the presence of</p><p>> any Dera leader, sitting parallel to the Guru Granth Sahib, the</p><p>> present and perpetual Sikh Guru.</p><p>> </p><p>> After this incident the Guru Ravidass Gurdwara in Handsworth mounted a</p><p>> plaque within the Gurdwara, banning any cult leaders from undermining</p><p>> the Guru Granth Sahib, with there ritual worshipping practices.</p><p>> </p><p>> At this time Sant Rama Nand leader of the Sach Khand Monestary hired</p><p>> the hall at the Holyhead High School on Holyhead Road, Handsworth to</p><p>> hold a gathering for his followers because the Guru Ravidass Gurdwara</p><p>> congregation and management committee, would not allow the gathering</p><p>> to take place there.</p><p>Now all the doubts are cleared that Sant Ramanand was practising anti panthac activities and provoking his followers to disrespect Guru Granth Sahab ji.</p><p> Use of booze is cindemned in Guru Granth Sahab ji, it is the ignorance of the Sikhs that they are unaware of it.See:--"Amrit ka waapari hovey kiaa mad choochey bhao tarey !! " (Ang 360), and Kabirji says,"Kabir bhaang maachli sura paan jo jo prani khahen !! Tirath barat nem tin ke kiye Sabey rasaatal jaahen !! '' (Salok Kabir 232). There are one or two instances are more to be quoted.But it is very high in use among Sikhs, reason -ignorance already stated.Marrying in other castes but within Sikhs is getting common now a days. People are generally coming out of this phenomena of marrying within community.</p><p>You should also be aware that the Sikh soldiers had written freely to their officers during world wars that if they die of a bullet injury in head , there may not be any claim given to their families but they shall not wear helmets. Now bullet proof head gear are being introduces, they are made of fine fabric like clothings and easily can be used. Wait some time it will not be alike helmets.</p><p>The people who argue that the long hairs are not actually part of Sikhism. They may be from other religions but can't be Sikhs. Five Kakaars are essentially to dress a Sikh. It is the uniform of a Sikh soldier. Without these signs he can't be called a Sikh.</p><p> In the last i would like to say that as you fear under pain of death to the preachers of the religion because certain people determind to tell others what to believe and how to believe is not for all but it is necessity of the time as Sikh youths are attracted to wear caps and cut their hairs and trim beards need a stick to prevent this malpractice. Guru Gobind Singh says, "Raaj bina nahin dharam chalai hai !! Dharam bina sab daley maley hai !!</p><p>Waheguru ji ka Khalsa Waheguru Ji ki Fateh !!</p><p>Ajmer Singh Randhawa.</p><p> </p><p></p><p>[/FONT]</p></blockquote><p></p>
[QUOTE="Ajmer singh Randhawa, post: 103446, member: 8590"] Veer jio Guru fateh !! I don't agree with what you have written. This is the agony and the pain you have successfully shaped in words because your hairs were cut when you were only 14 but don't regret. Even than you connect your lost threads of Sikhism in you.You write that(a)whether any commentary is taken as criticism- Criticism in ignorance provokes the readers and results in unnecessary arguments (b)- Of course commenting about religion is a dangerous business without theological authority but you have the authority to suggest and to do the needful,(c)&(d)- It is difficult for you what Sikhism stands for. It is just because your roots are not connected to Sikh culture, you are totally unaware. There are many books available to know about Sikhism and its explanations on Rahat Maryada(Disciplined life). I also totally disagree with you that the caste system creates any tension. I am going to be sixty very soon but throughout my life i have never seen any such tension. There are the societies of certain castes responsible for giving the names to their Gurudwaras and it is not very much liked in India. Indian Sikhs visit any Gurudwara without bothering which society is maintaining and controlling. Only thing in the mind of a Sikh is always that,:Jithe jaye bahe mera satguru So thaan suhaava ram raje !!So where the Guru Sahab ji is, that place is to be worshipped by a Sikh(a true follower). The violence which sparked in Austria is not the result of community clashes but of disrespect given to Guru Granth Sahab ji by Sant Ramanand who was not a Sikh (His name clearly indicates-not singh but das), His entry was banned in Bermingham. See the press report:-- > Tensions had been building up within the Ravidass community for a > number of years, concerning the Sach Khand Dera (Monestary) and there > anti Guru Granth Sahib practices. A few years ago, Sant Rama Nand, > leader of the Sach Khand Monestary came to the Guru Ravidass Gurdwara > on Union Road in Handsworth, Birmingham, UK. He was forced to leave by > the majority of the congregation and management committee because the > majority of the Ravidass community took objection to the presence of > any Dera leader, sitting parallel to the Guru Granth Sahib, the > present and perpetual Sikh Guru. > > After this incident the Guru Ravidass Gurdwara in Handsworth mounted a > plaque within the Gurdwara, banning any cult leaders from undermining > the Guru Granth Sahib, with there ritual worshipping practices. > > At this time Sant Rama Nand leader of the Sach Khand Monestary hired > the hall at the Holyhead High School on Holyhead Road, Handsworth to > hold a gathering for his followers because the Guru Ravidass Gurdwara > congregation and management committee, would not allow the gathering > to take place there. Now all the doubts are cleared that Sant Ramanand was practising anti panthac activities and provoking his followers to disrespect Guru Granth Sahab ji. Use of booze is cindemned in Guru Granth Sahab ji, it is the ignorance of the Sikhs that they are unaware of it.See:--"Amrit ka waapari hovey kiaa mad choochey bhao tarey !! " (Ang 360), and Kabirji says,"Kabir bhaang maachli sura paan jo jo prani khahen !! Tirath barat nem tin ke kiye Sabey rasaatal jaahen !! '' (Salok Kabir 232). There are one or two instances are more to be quoted.But it is very high in use among Sikhs, reason -ignorance already stated.Marrying in other castes but within Sikhs is getting common now a days. People are generally coming out of this phenomena of marrying within community. You should also be aware that the Sikh soldiers had written freely to their officers during world wars that if they die of a bullet injury in head , there may not be any claim given to their families but they shall not wear helmets. Now bullet proof head gear are being introduces, they are made of fine fabric like clothings and easily can be used. Wait some time it will not be alike helmets. The people who argue that the long hairs are not actually part of Sikhism. They may be from other religions but can't be Sikhs. Five Kakaars are essentially to dress a Sikh. It is the uniform of a Sikh soldier. Without these signs he can't be called a Sikh. In the last i would like to say that as you fear under pain of death to the preachers of the religion because certain people determind to tell others what to believe and how to believe is not for all but it is necessity of the time as Sikh youths are attracted to wear caps and cut their hairs and trim beards need a stick to prevent this malpractice. Guru Gobind Singh says, "Raaj bina nahin dharam chalai hai !! Dharam bina sab daley maley hai !! Waheguru ji ka Khalsa Waheguru Ji ki Fateh !! Ajmer Singh Randhawa. [/FONT] [/QUOTE]
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Is Sikhism Succumbing To Fundamentalism?
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