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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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Discussions
Hard Talk
Who Is To Be Blamed For Sikh Youth Going Away From Roots?
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<blockquote data-quote="Harry Haller" data-source="post: 158758" data-attributes="member: 14641"><p>Gurfatehji, </p><p></p><p>I think we need to be realistic here and accept a few quite painful home truths. What has kept the home fires burning for so long is Izzat. Izzat has meant that for a long time young Sikhs were to petrified of shaming their families to look or behave like anything other than Sikhs, in public anyway.No one wants to be the only one in the family with cut hair, unmarried, or living a certain lifestyle, but nowadays, there is nothing unusual in being a mona, or a drinker, or even a smoker, it is commonplace, nothing unusual, the stigma has gone, the question of Izzat no longer exists. </p><p></p><p>But let us look at the sort of people this affects, lets take Baljinder Singh, a figment of my imagination, Baljinder is 21, lives in UK, comes from a family that consider themselves Gursikh, but actually follow a Vedic version of Sikhism, mixed in with a bit of Abrahamicism, Baljinder wants to cut his hair and go to University.</p><p></p><p>Now 20 years ago, this would have been a huge shock and shame for the family, Baljinder would probably have bowed to parental pressure and kept his hair, married, had kids, and passed on his own version of the Vedic/Abrahamic/Sikh religion to his kids, religious ceremonies and meetings are mostly social events, and Baljinder, as turbanned and bearded as he is, is no more a Sikh than Donald Duck, however, what is happening is that each generation gets further and further away from the purity of Sikhism, and more and more in tune with Punjabi culture including Hindu rituals and traditions.</p><p></p><p>Of course nowadays, families do not really care, there are so many mona types that another is not a big issue, it is not an izzat issue any longer, but what will happen is that people will become full proper sikhs not because of the social issue, or the izzat issue but because they have a yearning in themselves to find the true Guru, so you may well end up with less turbans, but the ones that are left will more committed, more true, more informed, less Vedic, less Abrahamic, </p><p></p><p>There is nothing that breaks my heart more than A full keshdhari Sikh, sporting all the K's, with absolutely no idea what he is talking about, innocently spreading what he thinks is Sikhi</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 158758, member: 14641"] Gurfatehji, I think we need to be realistic here and accept a few quite painful home truths. What has kept the home fires burning for so long is Izzat. Izzat has meant that for a long time young Sikhs were to petrified of shaming their families to look or behave like anything other than Sikhs, in public anyway.No one wants to be the only one in the family with cut hair, unmarried, or living a certain lifestyle, but nowadays, there is nothing unusual in being a mona, or a drinker, or even a smoker, it is commonplace, nothing unusual, the stigma has gone, the question of Izzat no longer exists. But let us look at the sort of people this affects, lets take Baljinder Singh, a figment of my imagination, Baljinder is 21, lives in UK, comes from a family that consider themselves Gursikh, but actually follow a Vedic version of Sikhism, mixed in with a bit of Abrahamicism, Baljinder wants to cut his hair and go to University. Now 20 years ago, this would have been a huge shock and shame for the family, Baljinder would probably have bowed to parental pressure and kept his hair, married, had kids, and passed on his own version of the Vedic/Abrahamic/Sikh religion to his kids, religious ceremonies and meetings are mostly social events, and Baljinder, as turbanned and bearded as he is, is no more a Sikh than Donald Duck, however, what is happening is that each generation gets further and further away from the purity of Sikhism, and more and more in tune with Punjabi culture including Hindu rituals and traditions. Of course nowadays, families do not really care, there are so many mona types that another is not a big issue, it is not an izzat issue any longer, but what will happen is that people will become full proper sikhs not because of the social issue, or the izzat issue but because they have a yearning in themselves to find the true Guru, so you may well end up with less turbans, but the ones that are left will more committed, more true, more informed, less Vedic, less Abrahamic, There is nothing that breaks my heart more than A full keshdhari Sikh, sporting all the K's, with absolutely no idea what he is talking about, innocently spreading what he thinks is Sikhi [/QUOTE]
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Hard Talk
Who Is To Be Blamed For Sikh Youth Going Away From Roots?
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