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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="rajneesh madhok" data-source="post: 130155" data-attributes="member: 10692"><p>Narayanjot Kaurji,</p><p> However even before things happened that made me talk of destiny. At the time of Mahabharta, Lord Krishana said to Arjuna, “The destiny can not be changed”. Sikhism which was founded in Punjab in early sixteenth century by our spritual thinker Sri Guru Nanak Dev ji. Guru Nank’s garb was also part Hindu and part Muslim. What religion he belonged, his reply was: “There is no Hindu, there is no Muslim”. He traveled a lot. He took pilgrimage to Mecca and to Varanasi. Guru Nanak’s aim was to convey the message of equality and God. He freely allowed both men and women to join, without any restrictions. He told us <strong>Word of God was equally true for all, a rather evolutionary concept. </strong></p><p> <strong>Now we come to the point of Rahit: The Guru promulgated the Rahit (the khalsa code of belief and conduct) All those who accepted the initiation in to the Khalsa were required as an essential part of the Rahit to war the Five Ks (the panj kakke or panj kakar), so called because each of the five articles begins with the letter K. These were Kes (uncut hair), kangha (comb), kara (iron or steel wrist ring), kirpan (sword) and kachh (the pair of breeches which must not come below the knee). Male members were to add the name “Singh” (Lion) to their given name and female members were to add “Kaur” (princess) (Mcleod 53). </strong></p><p> </p><p> <strong>Now I come to the point. Whether all Sikh families adopt Guru promulgated Rahit Maryada. </strong></p><p> </p><p> <strong>Points as per your opinion: </strong></p><p> <strong>Now I am speaking about the amritdhari aspect of the question. Kindly provide the calculations how much percentage of the people are adopting Rehat Maryada. If a large percentage of the people are voluntarily nullifying the Rehat Maryada but they have full faith in Sikhism and teachings then I think that they are adopting the path of Sikhism. I just agree to you that the Amritdhari is supporsed to seek to have the spouse baptized. If it is so it is not practical, as the society moves, as described earlier that the Rehat Maryada is not being followed as per the rules framed. </strong></p><p> </p><p> <strong>Now we come to the point of Andrew. Whether he should go in that direction or not. If Andrew and his spouse pass on their life peacefully then what is the harm to get them united. How can we say that it is a serious dilemma for Andrewji, his fiancé, her family. I don’t think that the obstacles will come in their path if Andrew and his spouse are serious and are determined with their relations. The main point in life is adjustment. One have to adjust with each other on numerous occasions, In a single day the husband and wife has to adjust numerous times. </strong></p><p> <strong>The point of discussion is that whether the relation will be approved or not. It is up to Andrew and his beloved. They are to decide about their future prospects. </strong></p><p> <strong>Regards,</strong></p><p> <strong>Rajneesh Madhok</strong></p></blockquote><p></p>
[QUOTE="rajneesh madhok, post: 130155, member: 10692"] Narayanjot Kaurji, However even before things happened that made me talk of destiny. At the time of Mahabharta, Lord Krishana said to Arjuna, “The destiny can not be changed”. Sikhism which was founded in Punjab in early sixteenth century by our spritual thinker Sri Guru Nanak Dev ji. Guru Nank’s garb was also part Hindu and part Muslim. What religion he belonged, his reply was: “There is no Hindu, there is no Muslim”. He traveled a lot. He took pilgrimage to Mecca and to Varanasi. Guru Nanak’s aim was to convey the message of equality and God. He freely allowed both men and women to join, without any restrictions. He told us [B]Word of God was equally true for all, a rather evolutionary concept. [/B] [B]Now we come to the point of Rahit: The Guru promulgated the Rahit (the khalsa code of belief and conduct) All those who accepted the initiation in to the Khalsa were required as an essential part of the Rahit to war the Five Ks (the panj kakke or panj kakar), so called because each of the five articles begins with the letter K. These were Kes (uncut hair), kangha (comb), kara (iron or steel wrist ring), kirpan (sword) and kachh (the pair of breeches which must not come below the knee). Male members were to add the name “Singh” (Lion) to their given name and female members were to add “Kaur” (princess) (Mcleod 53). [/B] [B]Now I come to the point. Whether all Sikh families adopt Guru promulgated Rahit Maryada. [/B] [B]Points as per your opinion: [/B] [B]Now I am speaking about the amritdhari aspect of the question. Kindly provide the calculations how much percentage of the people are adopting Rehat Maryada. If a large percentage of the people are voluntarily nullifying the Rehat Maryada but they have full faith in Sikhism and teachings then I think that they are adopting the path of Sikhism. I just agree to you that the Amritdhari is supporsed to seek to have the spouse baptized. If it is so it is not practical, as the society moves, as described earlier that the Rehat Maryada is not being followed as per the rules framed. [/B] [B]Now we come to the point of Andrew. Whether he should go in that direction or not. If Andrew and his spouse pass on their life peacefully then what is the harm to get them united. How can we say that it is a serious dilemma for Andrewji, his fiancé, her family. I don’t think that the obstacles will come in their path if Andrew and his spouse are serious and are determined with their relations. The main point in life is adjustment. One have to adjust with each other on numerous occasions, In a single day the husband and wife has to adjust numerous times. [/B] [B]The point of discussion is that whether the relation will be approved or not. It is up to Andrew and his beloved. They are to decide about their future prospects. [/B] [B]Regards,[/B] [B]Rajneesh Madhok[/B] [/QUOTE]
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