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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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Interfaith Dialogues
Making Sense Of The Caste System
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<blockquote data-quote="spnadmin" data-source="post: 107562" data-attributes="member: 35"><p>Ausi Desi ji</p><p></p><p>You will get an argument from me. The "someone" in the history of Hinduism who caused skill and karma to be related to "birth" as you put it were Aryan invaders who centuries ago were able to create a system of caste or varna. Varna was intended to maintain a strictly enforced social structure. The mythology of varna promoted the idea of the spiritual purity the upper castes; whereas in fact it was protecting their status in the social order. </p><p></p><p>It was not as you say "skills" that determined varna. Rather birth determined varna, and according to your varna skills and trades were permitted or not. So you have it backwards completely. The point of the varna arrangement was to achieve a political and economic system that was predictable and stable. It was the Law of Manu that established that at each level of caste or varna people were working off their karma from previous lives. And they would continue be reborn to that varna for many cycles until karma was cleansed. And then one could be born again into the next varna up. And of course there are also layers within varnas making the process of purifying one's karma by coming and going a complicated and lengthy process. How many lifetimes? Finally you arrive at the top. And if you are at the top, then naturally there is a strong motive to want to believe that you are there because you deserve to be. After all did you not work off all that karma through reincarnation to get where you are? And once you reach a higher level, well, why would you want to share? Why permit too much with someone who still has a lot of karma to wash away. So in the end, the varna system was a perfect way to keep the disenfranchised on the bottom struggling like worms, and to keep the empowered in positions of power.</p><p></p><p>Allow me to point to a specific error. In the translation "The fourfold order has been created by Me according to the differentiation of<strong> Guna and Karma</strong>." Bhagvad Gita 4:13 - Guna does not mean skill. It refers to the spiritual qualities of an individual, or lack thereof. You can see that the Gita is saying that individuals are being classified according to their karmic status and according to their Guna or quality of spirituality. The more bad karma you have, so says the Gita, the more karmic cleansing you need to do, and the more likely it is that your soul has been lingering on a lower spiritual plane, because of its co{censored}r guna. <strong>And </strong>the more likely it is that you will be reincarnated at a level where you can work all that karma off. (Not so according to Sikhism)</p><p></p><p>Guru Nanak clearly rejected this -- but do not blame Guru Nanak, or be scornful of me, or Sikhs at large if there are some who are unable to break out of the stranglehold of caste discrimination, oppression and violence, because they are prisoners of their cultural experiences and fearful of change. As Sikhs we continually explore this issue and decry it. Here at SPN and elsewhere. Do read the various threads at SPN where the caste system has been discussed. Please assure me that you are not on some kind of campaign here in the forum to try to weaken our confidence through attempts at embarrassment. It won't work.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 107562, member: 35"] Ausi Desi ji You will get an argument from me. The "someone" in the history of Hinduism who caused skill and karma to be related to "birth" as you put it were Aryan invaders who centuries ago were able to create a system of caste or varna. Varna was intended to maintain a strictly enforced social structure. The mythology of varna promoted the idea of the spiritual purity the upper castes; whereas in fact it was protecting their status in the social order. It was not as you say "skills" that determined varna. Rather birth determined varna, and according to your varna skills and trades were permitted or not. So you have it backwards completely. The point of the varna arrangement was to achieve a political and economic system that was predictable and stable. It was the Law of Manu that established that at each level of caste or varna people were working off their karma from previous lives. And they would continue be reborn to that varna for many cycles until karma was cleansed. And then one could be born again into the next varna up. And of course there are also layers within varnas making the process of purifying one's karma by coming and going a complicated and lengthy process. How many lifetimes? Finally you arrive at the top. And if you are at the top, then naturally there is a strong motive to want to believe that you are there because you deserve to be. After all did you not work off all that karma through reincarnation to get where you are? And once you reach a higher level, well, why would you want to share? Why permit too much with someone who still has a lot of karma to wash away. So in the end, the varna system was a perfect way to keep the disenfranchised on the bottom struggling like worms, and to keep the empowered in positions of power. Allow me to point to a specific error. In the translation "The fourfold order has been created by Me according to the differentiation of[B] Guna and Karma[/B]." Bhagvad Gita 4:13 - Guna does not mean skill. It refers to the spiritual qualities of an individual, or lack thereof. You can see that the Gita is saying that individuals are being classified according to their karmic status and according to their Guna or quality of spirituality. The more bad karma you have, so says the Gita, the more karmic cleansing you need to do, and the more likely it is that your soul has been lingering on a lower spiritual plane, because of its co{censored}r guna. [B]And [/B]the more likely it is that you will be reincarnated at a level where you can work all that karma off. (Not so according to Sikhism) Guru Nanak clearly rejected this -- but do not blame Guru Nanak, or be scornful of me, or Sikhs at large if there are some who are unable to break out of the stranglehold of caste discrimination, oppression and violence, because they are prisoners of their cultural experiences and fearful of change. As Sikhs we continually explore this issue and decry it. Here at SPN and elsewhere. Do read the various threads at SPN where the caste system has been discussed. Please assure me that you are not on some kind of campaign here in the forum to try to weaken our confidence through attempts at embarrassment. It won't work. [/QUOTE]
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