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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="kds1980" data-source="post: 86131" data-attributes="member: 1178"><p><strong>Re: Promoting JHATKA?? What total nonsense</strong></p><p></p><p></p><p></p><p>What about previous 9 Guru's?</p><p></p><p>Guru Nanak Eating Meat</p><p></p><p>Bhai Mani Singh, Gyan Ratnavali, pg. 123</p><p>At Kurukshetra, a great centre of Hindu pilgrimage, where a big fair was being held on the occasion of the solar eclipse. A follower of the Guru offered him deer meat to eat. The Guru who had never made any distinction between one kind of food and another and took whatever was offered to him, did not refuse the courtesies of his devotee. And he allowed him to roast it for his food. </p><p></p><p>A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi</p><p>It first occurs in Bhai Mani Singh's Gyan Ratnavali (pg. 123) which mentions Nanak having been engaged in debate with a Pandit, called Nanau Chand. The deer-meat was, according to this version, brought to him as an offering by a Prince and his consort, who having been dispossessed of their realm, came to him for a blessing. In the dialogue that followed with the Pandit, he is not only convinced of Nanak's logic, but persuades also the fellow Brahmins, basing his argument on the Veda, the Puranas and even the Quran, saying that even the Hindu gods could be propieated since the earliest times only through yagnas in which meat was invariably served, and that it has been the dharma of the Kashatriya Kings since ages to hunt. </p><p>-----------------------------------------------------------------------------------------------------</p><p>Guru Angad and Guru Amar Das Eating Meat </p><p></p><p>The Sikh Religion, Volume II by Max Arthur Macauliffe</p><p>One day the Guru had a meat dinner prepared. Amar Das said, "If the Guru is a searcher of hearts, he must know that I am a Vaishnav and do not touch flesh". The Guru (Guru Angad), knowing this, ordered that dal should be served him. Amar Das then reflected, "The Guru knoweth that meat is forbidden me, so he hath ordered that dal be served me instead." Amar Das then rapidly arrived at the conclusion that any disciple, whose practice differed from that of the Guru, must inevitably fail. He therefore told the cook that if the Guru were kind enough to give him meat, he would partake of it. The Guru, on hearing this, knew that superstition was departing from Amar Das's heart, and he handed him his own dish. When Amar Das had partaken of it, he for the first time felt peace of mind, and as he became further absorbed in his attentions and devotion to the Guru, celestial light dawned on his heart. Thus did he break with the strictest tenet of Vaishnavism and become a follower of the Guru. One day the Guru, in order to further remove Amar Das's prejudices, thus began to instruct him: "The meats it is proper to abstain from are these - Other's wealth, other's wives, slander, envy, covetousness and pride. If any one abstaining from meat is proud on the subject and says, 'I never touch meat,' let him consider that the infant sucks nipples of flesh, that the married man takes home with him a vessel of flesh." Guru Angad then repeated and expounded Guru Nanak's sloks on the subject. He also related to Amar Das the story of Duni Chand and his father, giving in the Life of Guru Nanak. "If you think of it," continued the Guru, "there is life in everything, even in fruits and flowers, so say nothing of flesh; but whatever thou eatest, eat remembering God, and it shall be profitable to thee. Whatever cometh to thee without hurting a fellow creature is nectar, and whatever thou recievest by giving pain is poison. To shatter another's hopes, to calumniate others, and to misappropriate their property is worse than to eat meat." </p><p></p><p>Macauliffe collaborated with the most learned Sikhs of his time when he wrote this over 100 years ago. The exact written source of this account is unknown.</p></blockquote><p></p>
[QUOTE="kds1980, post: 86131, member: 1178"] [b]Re: Promoting JHATKA?? What total nonsense[/b] What about previous 9 Guru's? Guru Nanak Eating Meat Bhai Mani Singh, Gyan Ratnavali, pg. 123 At Kurukshetra, a great centre of Hindu pilgrimage, where a big fair was being held on the occasion of the solar eclipse. A follower of the Guru offered him deer meat to eat. The Guru who had never made any distinction between one kind of food and another and took whatever was offered to him, did not refuse the courtesies of his devotee. And he allowed him to roast it for his food. A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi It first occurs in Bhai Mani Singh's Gyan Ratnavali (pg. 123) which mentions Nanak having been engaged in debate with a Pandit, called Nanau Chand. The deer-meat was, according to this version, brought to him as an offering by a Prince and his consort, who having been dispossessed of their realm, came to him for a blessing. In the dialogue that followed with the Pandit, he is not only convinced of Nanak's logic, but persuades also the fellow Brahmins, basing his argument on the Veda, the Puranas and even the Quran, saying that even the Hindu gods could be propieated since the earliest times only through yagnas in which meat was invariably served, and that it has been the dharma of the Kashatriya Kings since ages to hunt. ----------------------------------------------------------------------------------------------------- Guru Angad and Guru Amar Das Eating Meat The Sikh Religion, Volume II by Max Arthur Macauliffe One day the Guru had a meat dinner prepared. Amar Das said, "If the Guru is a searcher of hearts, he must know that I am a Vaishnav and do not touch flesh". The Guru (Guru Angad), knowing this, ordered that dal should be served him. Amar Das then reflected, "The Guru knoweth that meat is forbidden me, so he hath ordered that dal be served me instead." Amar Das then rapidly arrived at the conclusion that any disciple, whose practice differed from that of the Guru, must inevitably fail. He therefore told the cook that if the Guru were kind enough to give him meat, he would partake of it. The Guru, on hearing this, knew that superstition was departing from Amar Das's heart, and he handed him his own dish. When Amar Das had partaken of it, he for the first time felt peace of mind, and as he became further absorbed in his attentions and devotion to the Guru, celestial light dawned on his heart. Thus did he break with the strictest tenet of Vaishnavism and become a follower of the Guru. One day the Guru, in order to further remove Amar Das's prejudices, thus began to instruct him: "The meats it is proper to abstain from are these - Other's wealth, other's wives, slander, envy, covetousness and pride. If any one abstaining from meat is proud on the subject and says, 'I never touch meat,' let him consider that the infant sucks nipples of flesh, that the married man takes home with him a vessel of flesh." Guru Angad then repeated and expounded Guru Nanak's sloks on the subject. He also related to Amar Das the story of Duni Chand and his father, giving in the Life of Guru Nanak. "If you think of it," continued the Guru, "there is life in everything, even in fruits and flowers, so say nothing of flesh; but whatever thou eatest, eat remembering God, and it shall be profitable to thee. Whatever cometh to thee without hurting a fellow creature is nectar, and whatever thou recievest by giving pain is poison. To shatter another's hopes, to calumniate others, and to misappropriate their property is worse than to eat meat." Macauliffe collaborated with the most learned Sikhs of his time when he wrote this over 100 years ago. The exact written source of this account is unknown. [/QUOTE]
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