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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="spnadmin" data-source="post: 81207" data-attributes="member: 35"><p>Davey ji</p><p></p><p>The caste system as an historical fact in India was and to some extent today is much more than a club. Freemasonry, by the way, is an ancient secret society whose members seek to be initiated at increasing levels of secret knowledge and understanding. A simplistic description because I want to move onto the caste system.</p><p></p><p>The caste system in India is thousands of years old. It has been historically a religious, political, social and economic structure around which the lives of the population were organized and ordered. The origins of the caste system rise with the Law of Manu, who may have been a mythological character, but many consider him to be a fact in history. Manu <em>wrote or issued</em> a code for social organization that included many traditions and practices, including the caste system. These practices that regulated life in India, up to the present. The caste system was outlawed after the liberation, and I believe the year was 1950.</p><p></p><p>One's caste (or rather varna) was a marker of one's spiritual identity and level of development as well social identity. Individual souls took rebirth to master moral and spiritual lessons in one lifetime, and then to be then reborn into the same caste, again and again, until all the lessons were learned and all the spiritual debts were paid. Caste and reincarnation are indistinguishable in a strict understanding of the Law of Manu. So souls reincarnated through levels continually. Caste kept reincarnation organized so that the lesson of one caste -- humility for untouchables - would be distinguishable from lessons assigned to other castes. And certain religious experiences were forbidden to lower castes because their souls were believed to be unsuited. For example, if an untouchable were caught reciting the vedas he/she would be put to death. Similarly certain economic activities were forbidden to members of various castes. Brahmins could do x or y, but not z. And so forth.</p><p></p><p>All of the Sikh Gurus were members of the Khashtri varna or caste of warriors and business men. Many of the Gurus' followers were members of the Jaat varna, famers and craftsmen. In fact the word "jaat" in Gurbani has been translated to mean "caste" and to mean "status." And there is a lot of historical information and cultural lore surrounding the contributions of the Jaat varna to the spread of Sikhi.</p><p></p><p>What does this have to do with Sikhi? Well there are many Sikhs in India who can trace their family lineages back in some cases more than 1000 years, to a time before the Sikh gurus. The historical memory of one's caste dies hard. Why? Because with caste comes one's sense of clan, family and personal identity. People simply do not shed their cultural memories at one stroke of the clock, and then change over night -- because with culture comes a sense of identity and place in the world. <strong>Sikhism decries the caste system. </strong>Yet people cling when there is no longer any logical reason to continue with political, social, and economic structures that regulated life when conditions were very different. So when Guru Nanak united the Jats and Khashtri's, and when he declared there is no Hindu no Muslim, he made a lot of sense. To the people listening at the time Nanak's message was a message of liberation from injustices and oppression of the past. Unfortunately someone can unlock the door to our prison cells. But we are the ones who must decide to walk through the door and out of the prison. </p><p></p><p>Please do not be hard on Sikhs because of what you have observed. Many of us have accepted the path to liberation given us by Nanak. Others know better, but have not made the choice. And individuals among the Sikhs are not alone in persisting with obsolete and oppressive traditions. Look around you.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 81207, member: 35"] Davey ji The caste system as an historical fact in India was and to some extent today is much more than a club. Freemasonry, by the way, is an ancient secret society whose members seek to be initiated at increasing levels of secret knowledge and understanding. A simplistic description because I want to move onto the caste system. The caste system in India is thousands of years old. It has been historically a religious, political, social and economic structure around which the lives of the population were organized and ordered. The origins of the caste system rise with the Law of Manu, who may have been a mythological character, but many consider him to be a fact in history. Manu [I]wrote or issued[/I] a code for social organization that included many traditions and practices, including the caste system. These practices that regulated life in India, up to the present. The caste system was outlawed after the liberation, and I believe the year was 1950. One's caste (or rather varna) was a marker of one's spiritual identity and level of development as well social identity. Individual souls took rebirth to master moral and spiritual lessons in one lifetime, and then to be then reborn into the same caste, again and again, until all the lessons were learned and all the spiritual debts were paid. Caste and reincarnation are indistinguishable in a strict understanding of the Law of Manu. So souls reincarnated through levels continually. Caste kept reincarnation organized so that the lesson of one caste -- humility for untouchables - would be distinguishable from lessons assigned to other castes. And certain religious experiences were forbidden to lower castes because their souls were believed to be unsuited. For example, if an untouchable were caught reciting the vedas he/she would be put to death. Similarly certain economic activities were forbidden to members of various castes. Brahmins could do x or y, but not z. And so forth. All of the Sikh Gurus were members of the Khashtri varna or caste of warriors and business men. Many of the Gurus' followers were members of the Jaat varna, famers and craftsmen. In fact the word "jaat" in Gurbani has been translated to mean "caste" and to mean "status." And there is a lot of historical information and cultural lore surrounding the contributions of the Jaat varna to the spread of Sikhi. What does this have to do with Sikhi? Well there are many Sikhs in India who can trace their family lineages back in some cases more than 1000 years, to a time before the Sikh gurus. The historical memory of one's caste dies hard. Why? Because with caste comes one's sense of clan, family and personal identity. People simply do not shed their cultural memories at one stroke of the clock, and then change over night -- because with culture comes a sense of identity and place in the world. [B]Sikhism decries the caste system. [/B]Yet people cling when there is no longer any logical reason to continue with political, social, and economic structures that regulated life when conditions were very different. So when Guru Nanak united the Jats and Khashtri's, and when he declared there is no Hindu no Muslim, he made a lot of sense. To the people listening at the time Nanak's message was a message of liberation from injustices and oppression of the past. Unfortunately someone can unlock the door to our prison cells. But we are the ones who must decide to walk through the door and out of the prison. Please do not be hard on Sikhs because of what you have observed. Many of us have accepted the path to liberation given us by Nanak. Others know better, but have not made the choice. And individuals among the Sikhs are not alone in persisting with obsolete and oppressive traditions. Look around you. [/QUOTE]
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