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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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Sikh Rehat Maryada
Why Do We Need A Naming Ceremony?
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<blockquote data-quote="Serjinder Singh" data-source="post: 139199" data-attributes="member: 13216"><p>The reason why people are so bothered about naming process is based on the rather superstitious notion that human life is controlled by the configuration of stars in the sky at the time a person is born. In the west this is determined by the sign of the Zodiac like ‘Leo’, ‘Aries’ etc. In India also we have what is known as the ‘Janam Kundali’ or the geometrical diagram that shows the relevant stars or planetary situations at the time of birth.</p><p></p><p>Among Hindu astrologers there is another equally superstitious alternative way to determine the sign of the Zodiac relevant to a person that is based on the first letter of his/her name. For instance, if someone’s name begins with ‘s’ then he/she is ‘Leo’ and so on that being the concern to name a child with the appropriate first letter so that the Zodiac sign is favourable.</p><p>Therefore, Sikhs erroneously seem to be seeking Guru ji’s intervention to take Guru ji’s advice for the first letter of the name so that the sign of the Zodiac or the ‘Rashi’ as it is called in India is favourable. So, when we ask Granthi ji to take a Vak from Sri Guru Granth Sahib to determine the first letter of the child’s name we are in fact, superstitiously, confirming our faith not so much in Gurmat but in the unscientific Hindu astrology based on the ‘Rashi’ system or the sign of the Zodiac.</p><p></p><p>The second issue pointed out in this thread is the eating of leftovers of others. In Hindu religious culture, one way to display socio-religious hierarchy is who eats whose leftovers. Thus a Hindu worshipper presents food to the deity, or the statue of the deity. After a few moments, when it is considered that the deity has eaten the food, or Bhog Lag Gya, the food is taken away for the devotees to eat (as deity’s leftover), thus establishing the supermacy of the deity vis-à-vis the followers. We as Sikhs also do the same when take the freshly prepared food from the Langar for the Bhog Lagaun ritual or when the Karaah Parasad is done Kirpan Bhet during Ardas assuming Guru ji partook the Parsad or to be specific the ‘Kirpan’ taseted the Parsad.</p><p></p><p>This hierarchy is strong among Hindus where the three lower castes eat the leftover of the Brahmins or food prepared by Brahmins or those higher but not other way around. </p><p>So, we as Amritdhari seem to assume that we are of a higher status (read caste) than the non-Amritdharis. Non-Amritdharis can eat food prepared or left over by Amritdharis but not the other way around.</p><p></p><p>My personal opinion is that the signs of Zodiac and the influence on life is nothing but mumbo jumbo. As Aman Singh ji suggested, we should name the child as we think appropriate and do an Ardas for a happy and prosperous life of the child in future.</p><p>There is no ideological reason other than the Hindu astrological to seek appropriate first letter to name a child I believe.</p><p></p><p>Humbly</p><p>Serjinder Singh</p></blockquote><p></p>
[QUOTE="Serjinder Singh, post: 139199, member: 13216"] The reason why people are so bothered about naming process is based on the rather superstitious notion that human life is controlled by the configuration of stars in the sky at the time a person is born. In the west this is determined by the sign of the Zodiac like ‘Leo’, ‘Aries’ etc. In India also we have what is known as the ‘Janam Kundali’ or the geometrical diagram that shows the relevant stars or planetary situations at the time of birth. Among Hindu astrologers there is another equally superstitious alternative way to determine the sign of the Zodiac relevant to a person that is based on the first letter of his/her name. For instance, if someone’s name begins with ‘s’ then he/she is ‘Leo’ and so on that being the concern to name a child with the appropriate first letter so that the Zodiac sign is favourable. Therefore, Sikhs erroneously seem to be seeking Guru ji’s intervention to take Guru ji’s advice for the first letter of the name so that the sign of the Zodiac or the ‘Rashi’ as it is called in India is favourable. So, when we ask Granthi ji to take a Vak from Sri Guru Granth Sahib to determine the first letter of the child’s name we are in fact, superstitiously, confirming our faith not so much in Gurmat but in the unscientific Hindu astrology based on the ‘Rashi’ system or the sign of the Zodiac. The second issue pointed out in this thread is the eating of leftovers of others. In Hindu religious culture, one way to display socio-religious hierarchy is who eats whose leftovers. Thus a Hindu worshipper presents food to the deity, or the statue of the deity. After a few moments, when it is considered that the deity has eaten the food, or Bhog Lag Gya, the food is taken away for the devotees to eat (as deity’s leftover), thus establishing the supermacy of the deity vis-à-vis the followers. We as Sikhs also do the same when take the freshly prepared food from the Langar for the Bhog Lagaun ritual or when the Karaah Parasad is done Kirpan Bhet during Ardas assuming Guru ji partook the Parsad or to be specific the ‘Kirpan’ taseted the Parsad. This hierarchy is strong among Hindus where the three lower castes eat the leftover of the Brahmins or food prepared by Brahmins or those higher but not other way around. So, we as Amritdhari seem to assume that we are of a higher status (read caste) than the non-Amritdharis. Non-Amritdharis can eat food prepared or left over by Amritdharis but not the other way around. My personal opinion is that the signs of Zodiac and the influence on life is nothing but mumbo jumbo. As Aman Singh ji suggested, we should name the child as we think appropriate and do an Ardas for a happy and prosperous life of the child in future. There is no ideological reason other than the Hindu astrological to seek appropriate first letter to name a child I believe. Humbly Serjinder Singh [/QUOTE]
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Sikh Rehat Maryada
Why Do We Need A Naming Ceremony?
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