Sikhs and our identity
- Thread starter gurki
- Start date
- Replies 34
- Views 10K
jattpunjabi
Member
Guru Gobind Singh’s Vaisakhi Address
<DIR></DIR>The Persian historian Gulam-ul-din, the newswriter of that period, sent Emperor Aurangzeb a copy of the Guru Gobind Singh’s address to his Sikhs on the first of Baisakh, Sambat 1756 (1699 A.D.) which reads as follows:
<DIR><DIR><DIR><DIR>"Let all embrace one creed and obliterate differences of religion. Let the four Hindu castes who have different rules for their guidance abandon them all, adopt the one form of adoration, and become brothers. Let no one deem himself superior to another. Let none pay heed to the Ganges, and other places of pilgrimage which are spoken of with reverence in the Shastras, or adore incarnations such as Rama, Krishna, Brahma, and Durga, but believe in Guru Nanak and the other Sikh Gurus. Let men of the four castes receive my baptism, eat out of one dish, and feel no disgust or contempt for one another.".
</DIR></DIR></DIR></DIR>
jattpunjabi
Member
Jo Amritdhari Sikhs apni caste vich hi viah karde ja apne bacheya nu sirf apni caste vich hi viahande oh asli Sikh hoye ke Nakli ?
And how many asli sikhs you know
mere khyal ch ih mania janda ke amritdhari je kise hor caste ch marriage karvouni chounda taan pela aavdi hon wali wife nu amrit shakave.....ate 22 asli sikh nu shad aapan asli bandia nu kinnia ku nu jaande haan jo manukhta di kasauti utte khare utterde hai.........ate kise nu vekan tou pela aapan aavde aap vall hi dekh layea ke asi ki haan........ki asi ik ashe insaan v haan????
gurinder_gidda
Sohni Muteyar
Jo Amritdhari Sikhs apni caste vich hi viah karde ja apne bacheya nu sirf apni caste vich hi viahande oh asli Sikh hoye ke Nakli ?
And how many asli sikhs you know
Gal asli SIKH ya nakli SIKH di nahi. gal hai ke asi SIKH te kehlona chunde hain per SIKHI de banaye rules ute nahi chalna chunde. "SIKHI KHANDEO TIKHI" . SIKHI de ute chalna har ek de bus di gal nahi.
Main mafi chundi hain ke main shayad thoda topic to hatt ke gal karan lagi hain per e meri nazran vich shayad bahut zaruri hai. Khaskar ona lokan lai jo ke SIKH de bal rakhan ya onade HINDU to SIKH convert hon de piche lage hoye ne.
Kai log e proof karn te lage hoye ne ke SIKH jo han O HINDU han. te fir te INDIA ya HINDUSTAN, HINDUSTAN na hoke SIKHOSTAN v ho gaya. Fir asi kis gal nu leke gal karde paye han.
Main es gal te thoda roshni pana chundi hain ke SIKH's da janam kyun te kina halata vich hoya. Ode lai main ek nava thread banavagi te UNP de sare janeyan da intezar karangi ke o othe aan te apne-apne vichar pakat karan.
WAHE GURU JI KA KHALSA
WAHE GURU JI KI FATEH
full_taur
Member
Jo Amritdhari Sikhs apni caste vich hi viah karde ja apne bacheya nu sirf apni caste vich hi viahande oh asli Sikh hoye ke Nakli ?
And how many asli sikhs you know
I dont know what u r trying to say here or mean here.. And it doesnt mean that if ud ont have cmpany of those sikhs. then there are no asli Sikhs left..
Well, I know many asli sikhs and they are true guru ke sikh...
For your reference just check this website...
Chardikala Jatha
BUlle Shah.. u r back again, So am I.. lagta hai last time vaale replies yaad nai tuhanu..
Anyways if this itme you are back to learn something.. then u r most welcome.... Otherwise guru di fauj is alwyas ready....
J@tti
..Majajan..
well do i need to tell u that...
u r the original :s
oh 22.. simran di trophy udde kol rehan do.. :s iko ik aa apni kpw
- -
- -
jattpunjabi,
The Rahitnamas...Rahitmaryadas are a work created in the mid-20th century by the Shiromani Gurdwara Prabandhak Committee out of earlier works which described the proper ways for the Sikh faithful to act in relation to each other and to God.
Thanks
- -
- -
Dhillon,
If we have to go by the definition of A sikh by western Akali Neo-Sikh, shaven Sikhs (or even those who use ‘fixo’ or other similar cosmetic products, to smarten-up their facial hair) are not true Sikhs; the Amli Sikhs and Ram-garhiya Sikhs are not a part of ‘true Sikhdom’; then those who eat meat, [close down all eateries in Southall of London and Soho Road of Birmingham] and those who consume alcohol [shoot that Sikh gentleman who was seen all across the world on television, swigging Whiskey from a bottle in the middle of a public part in Ealing, in mid-eighties,and shouting "Raaj kare gaa, Khaalsaa!"in his fulsome voice) or other intoxicants defile Sikh faith; and those who do not subscribe to the demand for a separate Sikh state don’t even belong to human race. Therefore, if were to conduct a census maintaining this criteria, there are hardly any Sikhs left in Punjab or anywhere else.
Thanks
- -
- -
- -
jattpunjabi,
The Rahitnamas...Rahitmaryadas are a work created in the mid-20th century by the Shiromani Gurdwara Prabandhak Committee out of earlier works which described the proper ways for the Sikh faithful to act in relation to each other and to God.
Thanks
- -
- -
Dhillon,
If we have to go by the definition of A sikh by western Akali Neo-Sikh, shaven Sikhs (or even those who use ‘fixo’ or other similar cosmetic products, to smarten-up their facial hair) are not true Sikhs; the Amli Sikhs and Ram-garhiya Sikhs are not a part of ‘true Sikhdom’; then those who eat meat, [close down all eateries in Southall of London and Soho Road of Birmingham] and those who consume alcohol [shoot that Sikh gentleman who was seen all across the world on television, swigging Whiskey from a bottle in the middle of a public part in Ealing, in mid-eighties,and shouting "Raaj kare gaa, Khaalsaa!"in his fulsome voice) or other intoxicants defile Sikh faith; and those who do not subscribe to the demand for a separate Sikh state don’t even belong to human race. Therefore, if were to conduct a census maintaining this criteria, there are hardly any Sikhs left in Punjab or anywhere else.
Thanks
- -
- -
J@tti
..Majajan..
.. sikh cheede kinne aa.. 1 ke 2 
jattpunjabi
Member
so u mean guru ji never talked aout rehat???? how funny....wud u plz like to tell me who said "rehat pyari mujhko sikh pyara na" ......am sure u know it.....nd thanks in advance
- -
- -
"Rehit pyaari mujhko"...said the Dashmesh.
He didn't say "SGPC created Rehat-Maryada pyaari mujhko..."
'Rehit' means 'Living'(way of living).
The Rehat Maryada is the Sikh Code of Conduct as released by the SGPC.
In 1915 and later in 1931, attempts were made to create a modern standard Rehat (Rahit or code)
based on earlier Rehitnama's which were desrtroyed during the Anglo-Sikh war.
This effort involved several Sikh scholars who worked to produce the current version.
In 1950 the "Sikh Rahit Maryada" was finally approved.
There were a number of attempts in the eighteenth century following the death of Guru Gobind Singh
to produced an accurate portrayal of Sikh conduct and customs. These attempts were inconsistent with
many of the principles of the Gurus and were not accepted by the majority of Sikhs. Starting early
this century in 1931 an attempt was made by the Shromani Gurudwara Parbandhak Committee (S.G.P.C.)
to produce a modern standard Rehat. These efforts involved many Sikh scholars and theologians
of this century who worked to produce the current version. The document produced has been accepted
as the official version which provides guidelines against which all Sikh individuals and communities
around the world can measure themselves.
Whe Guru Gobing Sighji said, "Rehit pyaari mujhko Sikh pyaara naaheen"
he certainly didn't mean 'SGPC produced document'.
Thanks
By tha way :
"In 1901 Kahn Singh Nabha moved a step closer to an authorised rahit-nama when he published Gurmat Sudhakar, a compendium of works relating to the person and period of Guru Gobind Singh. This included a selection from the existing rahitnamas, and in editing the materials available to him Kahn Singh implicitly expressed a particular interpretation of them. Although his selections were presented as abridged versions of extant rahits-namas, they are more accurately described as expurgated versions. In other words, Kahn Singh had cut items that he believed ought not be there. What this implied was that the pure Rahit enunciated by the tenth Guru had subsequently been corrupted by ignorant or malicious transmitters of the tradition. By eliminating all that conflicted with reason and sound tradition (as understood by such men as Kahn Singh) one might hope to restore the pristine Rahit, the uncorrupted original Rahit as the Guru had delivered it."
- - - ‘Sikhism’, by Hew Mcleod, 1997, P.122
- -
- -
- -
"Rehit pyaari mujhko"...said the Dashmesh.
He didn't say "SGPC created Rehat-Maryada pyaari mujhko..."
'Rehit' means 'Living'(way of living).
The Rehat Maryada is the Sikh Code of Conduct as released by the SGPC.
In 1915 and later in 1931, attempts were made to create a modern standard Rehat (Rahit or code)
based on earlier Rehitnama's which were desrtroyed during the Anglo-Sikh war.
This effort involved several Sikh scholars who worked to produce the current version.
In 1950 the "Sikh Rahit Maryada" was finally approved.
There were a number of attempts in the eighteenth century following the death of Guru Gobind Singh
to produced an accurate portrayal of Sikh conduct and customs. These attempts were inconsistent with
many of the principles of the Gurus and were not accepted by the majority of Sikhs. Starting early
this century in 1931 an attempt was made by the Shromani Gurudwara Parbandhak Committee (S.G.P.C.)
to produce a modern standard Rehat. These efforts involved many Sikh scholars and theologians
of this century who worked to produce the current version. The document produced has been accepted
as the official version which provides guidelines against which all Sikh individuals and communities
around the world can measure themselves.
Whe Guru Gobing Sighji said, "Rehit pyaari mujhko Sikh pyaara naaheen"
he certainly didn't mean 'SGPC produced document'.
Thanks
By tha way :
"In 1901 Kahn Singh Nabha moved a step closer to an authorised rahit-nama when he published Gurmat Sudhakar, a compendium of works relating to the person and period of Guru Gobind Singh. This included a selection from the existing rahitnamas, and in editing the materials available to him Kahn Singh implicitly expressed a particular interpretation of them. Although his selections were presented as abridged versions of extant rahits-namas, they are more accurately described as expurgated versions. In other words, Kahn Singh had cut items that he believed ought not be there. What this implied was that the pure Rahit enunciated by the tenth Guru had subsequently been corrupted by ignorant or malicious transmitters of the tradition. By eliminating all that conflicted with reason and sound tradition (as understood by such men as Kahn Singh) one might hope to restore the pristine Rahit, the uncorrupted original Rahit as the Guru had delivered it."
- - - ‘Sikhism’, by Hew Mcleod, 1997, P.122
- -
- -
jattpunjabi
Member
NOW the explanation I gave u not of mine.....its by "teekakar" Professor Sahib Singh.....if u know punjabi then there is no need to tell the meaning of "teekakar"......ok tell me one thing......Baba Sheikh Farid Ji said
" roti meri kath ki, lahvan meri bhukh jinha khadhi chopdi ghane sehange dukh"
does it mean only mean we shud use dry n hard chapati????????????????
"rukhi sukhi khai ke thanda paani peo, farida dekh parai chopri na tarsaeo jeeo"
does it mean only after eating dry chapati drink cold water??????????????
"farida je tu akal lateef kaale likhe na lekh, aapne girevaan heth sir neevan kar dekh"
is that only mean if u r educated dont write black words???????????????
ok Bulleshah (not u, real one) said "mandir todo masjid todo bulleshah ye hai kehta, par pyar bhara dil kabi na todo kyuke is dil main hai dilbar rehta"
does bulleshah mean here to demolish masjids nd mandirs.....is it rite to demolish mandirs or masjids....here need to know wt bulleshah actually wanted to say.....his main concern was not to break heart nd he gave such example......if u think bulleshah said to demolish mandirs nd masjids then one can know how intelligent u r....
in punjabu poetry there r several examples where poets sm examples to say smthing different.....I remember one line of poet dhani ram chatrik " jinha seene taangh milan di din raat pae ne vehnde" the poem was about sm waterfall but poet's message was different.....
this is from SGGS wt does it mean
ਵੈਦੁ ਬੁਲਾਇਆ ਵੈਦਗੀ ਪਕੜਿ ਢੰਢੋਲੇ ਬਾਂਹ ॥ ਭੋਲਾ ਵੈਦੁ ਨ ਜਾਣਈ ਕਰਕ ਕਲੇਜੇ ਮਾਹਿ
what these contexts mean here????
What u do is, just pick the lines from SGGS nd translate nd use according to ur own will....its wrong anyway....the best way to know teachings of SGGS is to concentrate on background nd theme of shalok with true explanation.....NOW if u read above shalok carefully then u can know what Kabir Ji actually said..try to understand the actual message of Kabeer ji..I already told that in this shabad from shalok 13 to 40 Kabirji talking about deen nd duni......i am going to explain from shalok 13 to 25 of this shabad coz shalok 25 is related shalok.....if u want I will post explanation of rest of shaloks upto 40 as well ......nd if u see carefully in entite shabad upto shalok 40 the message is same about deen nd duni
ਕਬੀਰ ਦੀਨੁ ਗਵਾਇਆ ਦੁਨੀ ਸਿਉ ਦੁਨੀ ਨ ਚਾਲੀ ਸਾਥਿ ॥ ਪਾਇ ਕੁਹਾੜਾ ਮਾਰਿਆ ਗਾਫਲਿ ਅਪੁਨੈ ਹਾਥਿ ॥੧੩॥
kabeer deen gavaa-i-aa dunee si-o dunee na chaalee saath paa-ay kuhaarhaa maari-aa gaafal apunai haath. ||13||
meaning hey Kabir manukh ne duniya di khatir deen gawa lia hai
ਕਬੀਰ ਜਹ ਜਹ ਹਉ ਫਿਰਿਓ ਕਉਤਕ ਠਾਓ ਠਾਇ ॥ ਇਕ ਰਾਮ ਸਨੇਹੀ ਬਾਹਰਾ ਊਜਰੁ ਮੇਰੈ ਭਾਂਇ ॥੧੪॥
kabeer jah jah ha-o firi-o ka-utak thaa-o thaa-ay.ik raam sanayhee baahraa oojar mayrai bhaa<SUP>N-ay. ||14||
Kabeer main jithe v gia haan duniya de rang tamashe hi vekhe han..par mere layi oh ujaad hai jithe parmatma nu pyar karan wala koi nahin..har jagah utte duniya hi duniya hai ate deen da kite name nai
ਕਬੀਰ ਸੰਤਨ ਕੀ ਝੁੰਗੀਆ ਭਲੀ ਭਠਿ ਕੁਸਤੀ ਗਾਉ ॥ ਆਗਿ ਲਗਉ ਤਿਹ ਧਉਲਹਰ ਜਿਹ ਨਾਹੀ ਹਰਿ ਕੋ ਨਾਉ ॥੧੫॥
kabeer santan kee jhungee-aa bhalee bhath kustee gaa-o.aag laga-o tih Dha-ulhar jih naahee har ko naa-o. ||15||
Kabeer mainu sant di shori jehi kutia hi ashi lagdi hai kyuke othe deen hai, manukh de ghar ch duniya di agg bal rahi hai ate othe koi deen da name nai lainda
ਕਬੀਰ ਸੰਤ ਮੂਏ ਕਿਆ ਰੋਈਐ ਜੋ ਅਪੁਨੇ ਗ੍ਰਿਹਿ ਜਾਇ ॥ ਰੋਵਹੁ ਸਾਕਤ ਬਾਪੁਰੇ ਜੁ ਹਾਟੈ ਹਾਟ ਬਿਕਾਇ ॥੧੬॥
kabeer sant moo-ay ki-aa ro-ee-ai jo apunay garihi jaa-ay,rovhu saakat baapuray jo haatai haat bikaa-ay. ||16||
Kabeer sant mare tou ki rona oh taan parmatma de ghar ja apda hai kyu ke oh taan pela hi deen da vapari hai ate parmatma de ghar janda hai, rona hai taan us manukh utte ro jo duniya da vapari hai ate hun kai joona ch bhatkega.
ਕਬੀਰ ਸਾਕਤੁ ਐਸਾ ਹੈ ਜੈਸੀ ਲਸਨ ਕੀ ਖਾਨਿ ॥ ਕੋਨੇ ਬੈਠੇ ਖਾਈਐ ਪਰਗਟ ਹੋਇ ਨਿਦਾਨਿ ॥੧੭॥
kabeer saakat aisaa hai jaisee lasan kee khaan.konay baithay khaa-ee-ai pargat ho-ay nidaan. ||17||
kabeer jo manukh parmatma nalo tuta hai kyuke oh duniya di khatir deen nu gawa rea hai,usnu ih samjho ke oh ik lasan di kothdi hai kyuke je lasan nu kite luknvi jagah utte baith ke v kha layiea taan us di smell aa jandi hai
ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥
kabeer maa-i-aa dolnee pavan jhakolanhaar.santahu maakhan khaa-i-aa chhaachh pee-ai sansaar. ||18||
Kabeer is duniya nu dudh di bhari ik chaati samjho ate har jeev da swaas us madhaani nu ridkan layi mith lavo,jinha nu ih dudh ridkan di jaach aa ate unha ne naam simran de naal is nu ridkia, unha ne duniya nu vanjia ate deen v guachan na ditta, unha santa ne makhan v khadha matlab deen v khattia, par jede sirf duniya ch hi leen han oh sirf duniya de vapari han ate sirf lassi pee rahe han ate makhan nai kha rahe.
ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥
kabeer maa-i-aa dolnee pavan vahai hiv Dhaar.jin bilo-i-aa tin khaa-i-aa avar bilovanhaar. ||19||
Kabeer ih duniya jiven dudh di chaati hai, jo v parmatma de naam simran de naal isnu ridak rae han oh makhan v kha rae han ate dooje bina makhan tou hi ridak rae han, jo manukh aapne har swaas naal parmatma nu yaad rakhde han oh aavda jeevan safal bana lainde han ate jo duniya di preference ch deen bhul jaande han oh aapna ih jeevan ajaain hi gawa lainde han.
ਕਬੀਰ ਮਾਇਆ ਚੋਰਟੀ ਮੁਸਿ ਮੁਸਿ ਲਾਵੈ ਹਾਟਿ ॥ ਏਕੁ ਕਬੀਰਾ ਨਾ ਮੁਸੈ ਜਿਨਿ ਕੀਨੀ ਬਾਰਹ ਬਾਟ ॥੨੦॥
kabeer maa-i-aa chortee mus mus laavai haat ayk kabeeraa naa musai jin keenee baarah baat. ||20||
kabeer ih duniya momo-thagni hai, jo lok deen visaar ke duniya ch bhatak rae han oh aavdi hatti hor saja rae han doojian nu thag thag ke, sirf ohi kamyab hai jisne maya dian 12 vandiaa paian han
ਕਬੀਰ ਸੂਖੁ ਨ ਏਂਹ ਜੁਗਿ ਕਰਹਿ ਜੁ ਬਹੁਤੈ ਮੀਤ ॥ ਜੋ ਚਿਤੁ ਰਾਖਹਿ ਏਕ ਸਿਉ ਤੇ ਸੁਖੁ ਪਾਵਹਿ ਨੀਤ ॥੨੧॥
kabeer sookh na ayNh jug karahi jo bahutai meet.jo chit raakhahi ayk si-o tay sukh paavahi neet. ||21 ||
Kabeer parmatma nu bhul ke (deen visaar ke) duniya de jo mitter bana rea us naal tainu koia sukh nai milan lagga,ohi manukh sukh maande han jo duniya ch viserde hoye v deen da saath nai shadde yani ik parmatma nu nai bhulde
ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥
kabeer jis marnay tay jag darai mayray man aanand. marnay hee tay paa-ee-ai pooran parmaanand. ||22||
deen di jagah utte duniya nu visaar ke manukh kai duniaavi sambandh banounda hai ate inha duniaavi sambandha karke oh mout tou darda hai,hey kabeer jis mout tou sara jagg darda hai mainu us tou koi darr nai kyu ke main kise duniavi vastu naal prem na karke deen naal prem karda haan ate is duniya de moh tou poori taran maran naal hi parmatma milda hai jo ke anand savroop hai.
ਰਾਮ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਕਬੀਰਾ ਗਾਂਠਿ ਨ ਖੋਲ੍ਹ੍ਹ ॥ ਨਹੀ ਪਟਣੁ ਨਹੀ ਪਾਰਖੂ ਨਹੀ ਗਾਹਕੁ ਨਹੀ ਮੋਲੁ ॥੨੩॥
raam padaarath paa-ay kai kabeeraa gaaNth na kholHnahee patan nahee paarkhoo nahee gaahak nahee mol. ||23||
hey kabeer jidhar vekh duniya di hi bhaj daud hai ate je tainu parmatma de name di sohni vastu mil gayi hai taan isnu harek de agge na khol, ih sansaar deen nu visaar ke duniya ch aina masat hai ke naam de padarath di na ta koi mandi hai na hi koi isdi kadar karan wala hai ate na koi ih vastu khareedni chounda hai ate na hi koi is di keemat den nu tyar hai
ਕਬੀਰ ਤਾ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜਾ ਕੋ ਠਾਕੁਰੁ ਰਾਮੁ ॥ ਪੰਡਿਤ ਰਾਜੇ ਭੂਪਤੀ ਆਵਹਿ ਕਉਨੇ ਕਾਮ ॥੨੪॥
kabeer taa si-o pareet kar jaa ko thaakur raam.pandit raajay bhooptee aavahi ka-unay kaam. ||24||
hey kabeer us naal saanjh bana jis da aasra parna parmatma hai, parmatma naal preeti hi nibh sakdi hai, jo deen nu visaar ke duniya ch lagge hoye han oh beshak raje hon, zameen de malik hon kise kamm nai aa sakde
ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥ ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
kabeer pareet ik si-o kee-ay aan dubiDhaa jaa-ay.bhaavai laaNbay kays kar bhaavai gharar mudaa-ay. ||25||
hey kabeer ik parmatma naal sachi preeti hi is dubidha nu door kar sakdi hai,..dubidha ih hai ke lammia jataan vale saduaan nu vekh ke aam lokan de dil ch ih khyal aa sakda hai ke ih lok taan duniya nu shad ke deen de raste paye han kyu ke inha sahuaan ne ghar greshath wala jeevan shad ditta hai ate lammia jataan (vaal) rakh ke ate ghar nu tyag ke deen de raste paye han....beshak greshath jeevan wich reh ke parmatma da name lai beshak tu duniya shad de yaani jatadhari saadh ban ke jangla ch chala ja ...par ik parmatma naal sachi preet hi kamm aa sakdi hai.
NOTE: je upper sare shabad nu dhyan naal vekia jaave taan ih pata lagda hai ke Kabeer Ji deen ate duniya di gal karde aa rahe han. is shalok wich v kabeer ji ne sirf ik example hi ditti hai ke ik parmatma naal preeti paai jaave. jis taran ik raje di zameen, vapari da dhan, bhoopti di saari sampati bina naam simran tou kise kamm nai aoundi use taran sirf vaal rakhn naal hi ik parmatma naal preeti nai lagdi....kyuke kabeer ji Guru Gobind Singh ji de time tou pela hoye han is layi unha ne jara dhaarian sadhuaan di example ditti hai kyu ke unha veliaan ch kai lok aavda ghat baar shad ke ate lammian jataan rakh ke saadh ban jande c.....aithe ih gal v dhyan ch rakhan di lod hai ke Kabeer ji deen ate duniya di gal samjha rae c....oh ih samjha rae hai ke duniya ch reh ke hi deen nu apnaia ja sakda hai.....ate sade dasam guru Sri Guru Gobind Singh Ji ne kesh rakhne sikhan layi lazmi kite c kyu ke kesh ate dastaar sikh di ik identity banaye gaye....is layi Kabeer jian do lines di example BS ne ditti hai oh fazool hai....Guru Gobind Singh Ji ne Khia c ke mere sikh kai lakhan wichon pashane jaange.....hun je aavde matlab layi asi is da is dhang naal matlab kadhde haan taan asi moorakh tou vadh kush v nai.
</SUP>
NOTE: Translation and Explanation wich bahut Difference hai
pps309
Prime VIP
Oh bi truly Sikhism follow nahi karde.................there is no caste system in sikhism....I don't believe in castes...not even for marriage purposeJo Amritdhari Sikhs apni caste vich hi viah karde ja apne bacheya nu sirf apni caste vich hi viahande oh asli Sikh hoye ke Nakli ?
And how many asli sikhs you know
- -
- -
Your claim that Sikhism is caste-free and that this sets it apart from Hinduism (on the assumption that caste is intrinsic to Hinduism), is simply untrue. Every Hindu knows that Sikhs have not ceased practising caste. The acknowledgement of caste identities was presumably acceptable to the Gurus, for the Gurus themselves married their own children according to traditional caste prescriptions. The anti-caste thrust of the Gurus’ teachings must be seen as a doctrine which referred to spiritual deliverance and a firm rejection of injustice or hurtful discrimination based on caste status. What is not implied is a total obliteration of caste identity.
Sikhs marry with Hindus of the same caste, while they still avoid marriage with Sikhs of different castes. Likewise, Sikh politics is largely divided along caste lines, e.g. the Akali movement is one of Jat Sikhs, shunned by low-caste Sikhs (who are called Mazhabi Sikhs, that is, Sikhs by religion alone, e.g. former Congress minister Buta Singh) and by the higher Khatri and Arora and Bedi castes to which the Gurus belonged.
Sikhism also discourages idol worship. But is it possible to eliminate it? What Nanak had meant was that one doesn't become a saint by staring at the icon. He never said that people who worship or adore their parents portraits are fools. Any ways a million dollar Gurudwara Sikhs prostate in front of is nothing but idol worship. Even the Granth is revered as an idol.
The tooth of the Buddha in Sri Lankan, The juti of Guru Nanak, in Nanded, the holed jug the Gurudrank from etc. are loved and respected image. All religions have their symbols of holiness. Human's simply cannot do without idol-worship. A symbol is absolutely indispensable for fixing the mind.The mind wants a prop to lean upon. It cannot have a conception without creating an image in the mind.
Thanks
- -
- -
- -
Your claim that Sikhism is caste-free and that this sets it apart from Hinduism (on the assumption that caste is intrinsic to Hinduism), is simply untrue. Every Hindu knows that Sikhs have not ceased practising caste. The acknowledgement of caste identities was presumably acceptable to the Gurus, for the Gurus themselves married their own children according to traditional caste prescriptions. The anti-caste thrust of the Gurus’ teachings must be seen as a doctrine which referred to spiritual deliverance and a firm rejection of injustice or hurtful discrimination based on caste status. What is not implied is a total obliteration of caste identity.
Sikhs marry with Hindus of the same caste, while they still avoid marriage with Sikhs of different castes. Likewise, Sikh politics is largely divided along caste lines, e.g. the Akali movement is one of Jat Sikhs, shunned by low-caste Sikhs (who are called Mazhabi Sikhs, that is, Sikhs by religion alone, e.g. former Congress minister Buta Singh) and by the higher Khatri and Arora and Bedi castes to which the Gurus belonged.
Sikhism also discourages idol worship. But is it possible to eliminate it? What Nanak had meant was that one doesn't become a saint by staring at the icon. He never said that people who worship or adore their parents portraits are fools. Any ways a million dollar Gurudwara Sikhs prostate in front of is nothing but idol worship. Even the Granth is revered as an idol.
The tooth of the Buddha in Sri Lankan, The juti of Guru Nanak, in Nanded, the holed jug the Gurudrank from etc. are loved and respected image. All religions have their symbols of holiness. Human's simply cannot do without idol-worship. A symbol is absolutely indispensable for fixing the mind.The mind wants a prop to lean upon. It cannot have a conception without creating an image in the mind.
Thanks
- -
- -
"The Church disowned, the tower overthrown, the bells upturned, and what have we to do but stand with empty hands and palms turned upwards in an age which advances progressively backwards?"
Similar threads
