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Nanak Naam Jahaz Hai
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Image courtesy Google Images
This mornings Times Of India May 27 2007 an article by Chidanand Rajghatta..TNN Excerpts
“Boy charged with Hate crime.
Washington :A Pakistani high school student who admitted to cops that he forcibly cut the hairof a Sikh classmate despite knowing its religious significance has been charged with hate crime.”
“Umair Ahmed was arrested on charges of second degree unlawful imprisonment as a hate crime , and a second degree menacing as a hate crime, as well as criminal possession of a weapon and aggravated harassment.”
What you are fed at home s what you spew in public , this is my take , I am a father of three kids, but the kids have been bought up under the strict guidance of their mother.Strict is not anything aggressive, but the basic of Islamic foundations, respect for human life, exactly as other parents too would teach their kids.
Nothing out of the world.Parents are the most important influence on a childs life.
But sadly there are times when parental neglect, causes the kid to be influnced by surrogate parenthood, of his relatives , friends ..its only a guess.
This kid who cut the Sikh boys hair, is a bully, badly bought up kid, he deserves a stringent punishhment, condoning his act as a youngster ,will goad him to commit similar crimes of hate in his adulthood.His parents are completely to blame for his upbringing.. no one else.
This is not an aberration, ragging or childish prank, this is bigotry that he learnt at home, the food of hate that he was fed , he spewed out in public..
He knows the religious bearing of the Sikhs hair, yet nothing not even the ensuing consequences stopped him, this is a dangerous streak.A very anti social pure Pakistani streak..they do the same in the home country..to the minority Hindus Sikhs and Christians and get away with it .
This boys mates should be punished too..
Why do migrants in America do all this beats me, than in retaliation the Americans do it to the migrants does not beat me..
“There is but One God, His name is Truth, He is the Creator, He fears none, he is without hate, He never dies, He is beyond the cycle of births and death, He is self illuminated, He is realized by the kindness of the True Guru. He was True in the beginning, He was True when the ages commenced and has ever been True, He is also True now.” Guru Nanak..
From Wikipedia, the free encyclopedia
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Sikhism (IPA: [’siːkɪz(ə)m] (help·info) or [’sɪk-] (info); Punjabi: ਸਿੱਖੀ, sikkhī, IPA: [’sɪk.kʰiː] (info)) is a religion that began in fifteenth century Northern India with the teachings of Nanak and nine successive human gurus. This system of religious philosophy and expression has been traditionally known as the Gurmat (literally the teachings of the gurus) or the Sikh Dharma. Sikhism comes from the word Sikh, which in turn comes from the Sanskrit root śiṣya meaning “disciple” or “learner”, or śikṣa meaning “instruction.”[1][2] Sikhism is the fifth-largest religion in the world, and is generally considered the fifth largest organized religion, depending on how one defines an “organized religion”.[3]
The principal belief in Sikhism is faith in Vāhigurū—represented using the sacred symbol of ēk ōaṅkār. Sikhism advocates the pursuit of salvation through disciplined, personal meditation on the name and message of God. The followers of Sikhism are ordained to follow the teachings of the ten Sikh gurus, or enlightened leaders, as well as the holy scripture—the Gurū Granth Sāhib—which includes the selected works of many authors from diverse socioeconomic and religious backgrounds. The text was decreed by Gobind Singh, the tenth guru, as the final guru of the Khalsa Panth. Sikhism’s traditions and teachings are distinctly associated with the history, society and culture of the Punjab. Adherents of Sikhism are known as Sikhs (students or disciples) and number over 23 million across the world. However, most Sikhs live in the state of Punjab in India; prior to partition, millions of Sikhs lived in what is now the Punjab province of Pakistan.
Sikh religious philosophy has roots in the religious traditions of northern India.[4] The Sant Mat traditions are fundamental to the teachings of Sikhism’s founder, Nanak. Especially important to the connection with Sikhism were the teachings of some of the saints such as Ravidas and Kabir. Sikhism is also inspired by the emphasis on devotion to God in the traditions of Vaishnavism, especially through the Bhakti movement, as well as influences of Sufism. However, Nanak’s teachings diverge significantly from Vaishnavism in their rejection of idol worship, the doctrine of divine incarnations and a strict emphasis on inward devotion; Sikhism is professed to be a more difficult personal pursuit than Bhakti.[5] The evolution of Nanak’s thoughts on the basis of his own experiences and study have also given Sikhism a distinctly unique feature.
Scholars have presented Sikhism as a distinct faith. Some scholars have presented it as a syncretic religion which combines some elements of Hinduism and Islam. Sikhs maintain that their religion was directly inspired by God, and many of them consider the notion that Sikhism is a syncretic religion to be offensive.
In Sikhism, God — termed Vāhigurū — is formless, eternal, and unobserved: niraṅkār, akāl, and alakh. Nanak interpreted Vāhigurū as a single, personal and transcendental creator. The beginning of the first composition of Sikh scripture is the figure “1″ — signifying the unity of God. To achieve salvation, the devotee must develop an intimate faith in and relationship with God.[5] God is omnipresent and infinite, and is signified by the term ēk ōaṅkār. Sikhs believe that prior to creation, all that existed was God and his hukam (will).[6] When God willed, the entire cosmos was created. From these beginnings, God nurtured “enticement and attachment” to māyā, or the human perception of reality.[7]
While a full understanding of God is beyond human beings,[5] Nanak described God as not wholly unknowable. God is omnipresent (sarav viāpak) in all creation and visible everywhere to the spiritually awakened. Nanak stressed that God must be seen from “the inward eye,” or the “heart,” of a human being: devotees must meditate to progress towards enlightenment. Nanak emphasised the revelation through meditation, as its rigorous application permits the existence of communication between God and human beings.[5] God has no gender in Sikhism, though translations may incorrectly present a masculine God. In addition, Nanak wrote that there are many worlds on which God has created life.[
Nanak’s teachings are founded not on a final destination of heaven or hell, but on a spiritual union with God which results in salvation. The chief obstacles to the attainment of salvation are social conflicts and an attachment to worldly pursuits, which commit men and women to an endless cycle of birth — a concept known as reincarnation.
Māyā — defined as illusion or “unreality” — is one of the core deviations from the pursuit of God and salvation - people are distracted from devotion by worldly attractions which give only illusive satisfaction. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values. In Sikhism, the influences of ego, anger, greed, attachment and lust — known as the Five Evils — are believed to be particularly pernicious. The fate of people vulnerable to the Five Evils is separation from God, and the situation may be remedied only after intensive and relentless devotion.[9]
Nanak described God’s revelation — the path to salvation — with terms such as nām (the divine Name) and śabad (the divine Word) to emphasise the totality of the revelation. Nanak designated the word guru (meaning teacher) as the voice of God and the source and guide for knowledge and salvation.[10] Salvation can be reached only through rigorous and disciplined devotion to God. Nanak distinctly emphasised the irrelevance of outwardly observations such as rites, pilgrimages or asceticism. He stressed that devotion must take place through the heart, with the spirit and the soul.
A key practice to be pursued is nām simraṇ: remembrance of the divine Name. The verbal repetition of the name of God or a sacred syllable is an established practice in religious traditions in India, but Nanak’s interpretation emphasised inward, personal observance. Nanak’s ideal is the total exposure of one’s being to the divine Name and a total conforming to the divine Order. Nanak described the result of the disciplined application of nām simraṇ as a “growing towards and into God” through a gradual process of five stages. The last of these is sac khaṇḍ (The Realm of Truth)—the final union of the spirit with God.[10]
Nanak stressed kirat karō: that a Sikh should balance work, worship, and charity, and should defend the rights of all creatures, and in particular, fellow human beings. They are encouraged to have a caṛdī kalā, or optimistic, view of life. Sikh teachings also stress the concept of sharing — vaṇḍ chakkō — through the distribution of free food at Sikh gurdwaras (laṅgar), giving charitable donations, and working for the betterment of the community and others (sēvā).
The term guru comes from the Sanskrit gurū, meaning teacher, guide or mentor. The traditions and philosophy of Sikhism were established by ten specific gurus from 1507 to 1708. Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Guru Nanak Dev was the first guru and appointed a disciple as successor. Guru Gobind Singh was the final guru in human form. Before his death, Gobind Singh decreed that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.[11]
# Name Date of Birth Guruship on Date of Death Age
1 Nanak Dev 15 April 1469 20 August 1507 22 September 1539 69
2 Angad Dev 31 March 1504 7 September 1539 29 March 1552 48
3 Amar Das 5 May 1479 26 March 1552 1 September 1574 95
4 Ram Das 24 September 1534 1 September 1574 1 September 1581 46
5 Arjan Dev 15 April 1563 1 September 1581 30 May 1606 43
6 Har Gobind 19 June 1595 25 May 1606 28 February 1644 48
7 Har Rai 16 January 1630 3 March 1644 6 October 1661 31
8 Har Krishan 7 July 1656 6 October 1661 30 March 1664 7
9 Teg Bahadur 1 April 1621 20 March 1665 11 November 1675 54
10 Gobind Singh 22 December 1666 11 November 1675 7 October 1708 41
After Guru Nanak Dev’s passing, the most important phase in the development of Sikhism came with the third successor, Guru Amar Das. Guru Nanak Dev’s teachings emphasised the pursuit of salvation; Guru Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage and death. Guru Amar Das also established the manji (comparable to a diocese) system of clerical supervision. [10]
The interior of the Akal Takht.Guru Amar Das’s successor and son-in-law Ram Das founded the city of Amritsar, which is home of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. When Guru Ram Das’s youngest son Guru Arjun Dev succeeded him, the line of male gurus from the Sodhi Khatri family was established: all succeeding gurus were direct descendants of this line. Guru Arjun Dev was responsible for compiling the Sikh scriptures. Guru Arjun Dev was captured by Mughal authorities who were suspicious and hostile to the religious order he was developing.[12] His persecution and death inspired his successors to promote a military and political organisation of Sikh communities to defend themselves against the attacks of Mughal forces.
The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Guru Har Gobind Sahib, was responsible for the creation of the Akal Takht (throne of the timeless one) which serves as the supreme decision-making centre of Sikhdom and sits opposite the Harimandir Sahib. The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Diwali and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, guru’s intention) is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.[13] The term hukamnāmā (literally, edict or royal order) is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is given as an order to Sikhs.
History of Sikhism
Sikhism Introduction
Sikhism on the Net
God is love and love is God. As God cannot be confined, restricted or limited to any particular
creed, cult, race, similarly Religion of love cannot
be restricted or confined in geographical limits
and boundaries. Sri Guru Nanak Sahib’s Religion
of Love is cosmic and universal in its appeal,
holy folds and dimensions.
It is a Religion of perfect and universal Love
totally free from man-made barriers of colour, caste, creed and status. It is a Religion which radiates with a deep thirst for the Divine and
with the highest gospel of purity of heart,
mind, body, speech and deeds.
It is a Religion which establishes brotherhood of
the whole global community irrespective of colour, caste, creed, race and nationality purely on the basis and foundation of love and equality,
all being the children of the same lovable God.
Sikhism
Basic Articles Main Principles Sword in Sikhism Duties of the Khalsa
click here for Glossary of Terms Commonly Used In Sikh Writings
Sikhism
1) Sikhism is a practical religion. It does not consist in a certain set of beliefs or mere words. Religion does not imply wandering to shrines and tombs, or following austerities of Yogis. Sikhism is a way of life, something to be lived according to a pattern. Its main virtue is simplicity. There is no supernaturalism or mythology on which it rests. It does not believe in devils or angels or heavenly spirits.
2) Sikhism is a universal religion.
3) Sikhism is opposed to all ritualism and formalism.
4) Sikhism does not enjoin blind faith. Blind obedience to an external authority is dis-couraged. The death of the intellect can not be a condition of the life of the spirit. Faith does not start with surmises or absurdities.
5) Sikhism is a faith of hope and cheer. Though it affirms Karma, it recognises the possibility of the modification of one’s Karma with the grace of the Guru or God. It does not lead to despair and defeatism.
6) Sikhism is a democratic religion. The decisions of the Sangat are regarded as resolutions having the force of law (Gurmatta) Guru Gobind Singh Sahib vested the authority of the organisation in the Panth.
Basic Articles Main Principles Sword in Sikhism Duties of the Khalsa
Everything in the known universe about sikhism
May 27th, 2007
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