Jump to content

Singhballer

Members
  • Content Count

    630
  • Joined

  • Last visited

  • Days Won

    1

Everything posted by Singhballer

  1. I have responded to the views and arguments expressed by Bhai Ranjit Singh Ji in the above video. I apologize for the length. Maryada Guru Gobind Singh Ji made one maryada Correct, he gave the Khalsa one maryada How do we as Sikhs determine what that maryada is? The first step is to compile and analyze all historical documents and literature that shed light on the Khalsa's maryada at the time of Guru Gobind Singh Ji and the early 18th century. Bhai Ranjit Singh Ji has not presented any historical research or analysis to prove what was the original Kh
  2. Your views and points may be 100% sound, but others who think differently (even if they're mistaken) will resist actually giving your thoughts any due consideration if you take an adversarial tone. Referring to any parcharik and those that share their line of thinking in a belittling or degrading way will have them go deaf to any legitimate and factual points you have. If you talk to them in an impolite way they will reject every point you make and become even more firm in their own views. If your aim is to show others that they may be misled or have an incorrect understanding, than tha
  3. Bhai Ranjit Singh Ji and the missionaries are very evasive to having any discussion. Whenever someone has gotten a chance to sit with them and pose some questions to them they become combative, begin leveling allegations at others, finger pointing, speak over the questioner, stray away from the question, and ultimately don't address any question/point being raised. Here is one such example involving Sarabjit Singh Ji Dundha not addressing the questions raised to him and avoiding giving a straight answer: Try your best to keep emotions out of it. I can relate to your f
  4. I appreciate it! But one thing I really believe is that when we have differences in opinion or we think people in our Panth are heading down the wrong track, we must do our best to try and have a constructive conversation with them. It shouldn't be an adversarial or hostile exchange. When you antagonize someone who opposes you via name calling, snide comments, or projecting them in a negative light, they just dig in and become more entrenched in their views. That neither helps you in trying to introduce them to different ideas or convince them that their current opinions may be wrong.
  5. Yes, but I should also add that some parts are also not accepted and criticized by vidhvaans and kathavachiks from the Nirmale, Taksal, Nihang Singhs, and other samparda. These parts are entirely omitted from katha or an explanation of the inaccuracies are given. As mentioned previously, there are historical inaccuracies in the Suraj Parkash due to information that wasn't possessed by Kavi Bhai Santokh Singh. However, Bhai Ranjit Singh Ji and missionaries don't often pinpoint these issues (I doubt they've done the research in order to do so) but instead point our the writing in Suraj Pa
  6. No worries. Listening yes, no reading/santhiya. In particular, the end of the Suraj Parkash, Guru Gobind Singh Ji's and Baba Banda Singh Ji Bahadur's history is what I have the most recollection of.
  7. Kavi Bhai Santokh Singh Ji, was a poet indeed, but beyond that he was an immense vidhvaan of the Panth. He was a great scholar and theologian too, as is exemplified by his Japji Sahib translation in his Garab Ganjani Teeka. I would say Bhai Santokh Singh Ji also fits the mold of an historian. It was immense work and research he did compiling historical literature/records, recording oral accounts, visiting historical sites, and then analyzing all the information, scrutinizing it for accuracy, and compiling it all into the poetic masterpiece that is Suraj Parkash. He may even be the P
  8. The main fault that Sikhs find with Bhai Ranjit Singh Ji's parchaar, I think, is the following: He is redefining Sikhi, Gurbani, our history, our traditions, our culture, our literature, by using western philosophy (logic, science, etc.), that too with an incomplete comprehension of it Specifically, he is interpreting Sikhi through a lens that is not Gurmat, but a foreign philosophy. Thus it leads to: His interpretations causing him to change core principles and values of Sikhi His distorted understanding of Sikhi leads him to renounce and discard Panth-approved Sikh hist
  9. Using logic/science as your fundamental tool to understand Sikhi, Gurbani, Gur-ithihaas, or Gurmat is wrong and misguided. Why is it wrong? When someone uses a philosophy, ideology, or doctrine that does not originate from the Guru to try to develop an understanding of Sikhi/Gurbani, the resulting "understanding" of Sikhi they develop will be distorted, warped, and ultimately incorrect If you use any Mat (a philosophy, like Hindu-Mat, Budh-Mat, Marxism, Existentialism, Western Logic, etc.) to understand Sikhi/Gurbani, you use their viewpoint/principles to define and understan
  10. On this thread, I was trying to shed light on the view that current discourse/activity by Sikhs is being dominated by issues that are of the surface level and less vital to the long-term health of the nation. The deep rooted issues that is festering like termites in the trunk of the tree is not being addressed. Our energies are going into the wrong directions and our leaders of all sorts and stripes have failed us in corralling our energies toward the most pressing problems of our nation. I recently was listening to this and the speaker points out exactly what we've gotten lost in and wha
  11. I don't know how much business you've studied but Laissez-faire is an economic term and philosophy specifically referring to the belief that the less involved government/management is in economy and society at large, the better it is for the economy/society. The underlying belief being that self-regulation will guide people to the best possible actions. Being laissez-faire is caring about the consequences; one believes that not getting involved will result in the best possible outcome. It's really not the word you want. Nope, that doesn't bother me. You seem to be forming
  12. Laissez-faire* refers to the attitude of letting others do as they choose; it's probably not the word you're looking for. Perhaps using French may not best serve your purpose. You actually believed me to be angry (as noted below). I can't view these events as being unimportant and, at the same time, be angry that it did happen. I'd be seriously confused and contradictory if that were the case. What caused it to fester in the first place? If that illness has not been addressed in the past, what plan is there to address it going into the future? I haven't come across an
  13. My original contention below - while these may make for good acts they leave the solution to the Panth's problems unfulfilled. The memorial is great to have, but we should not think that it will bring the Panth great progress or growth. Memorials should be made, but with them should not come the consideration that it will provide betterment or amelioration. Sure, it's awesome that even though the government didn't want you to make, you made it anyway. But what re-occuring value does it give us? It doesn't next to nothing in telling our history and educating those who do not know our
  14. Blase means to be indifferent or unconcerned. However, you perceive my writing on Dasam Bani being reintroduced to be both nonchalant (why don't we bring in another French word) but also emotional and angry at the same time. That kind of makes for an oxymoron; contradictory terms. When attempting to have any genuine and fruitful discussion I have experienced it is helpful to not speculate or make conjecture about the viewpoints of another. If curious or in doubt, just ask; ask with the innocent interest of a child. Other genuine level-headed people will gladly oblige. Fools like myself m
  15. Bring in Sarna or Badal, their ineptitude toward the betterment of the Panth is the same. Getting a memorial or gallery made is not all that valuable in the face of big problems we're facing. Getting the Nanakshahi calendar removed and installing panthic leaning Kathavachaks in Delhi and Amritsar: The Nanakshahi calendar was removed without any proper consultation, discussion, debate, or agreement in the Panth. Its lunacy to push the change through without taking into account the opinions of the Panth. Thus, all those who have been convinced of the merits of the Nanakshahi ca
  16. My original post may need more clarity in how I present my ideas; I was not trying to put across the point that Baba Harnam Singh Dhumma must fit the mold of a leader who solves all the Panth's problems and leads us to a future of prosperity and growth. Those are lofty expectations. I do not believe that's the standard Baba Harnam Singh Dhumma should be held to. I was merely trying to question: are the "accomplishments" of Baba Harnam Singh Dhumma significant or are they miniscule and non-impactful for the Panth's future, especially in comparison to the immense challenges and issues we fa
  17. I read the following passage in another thread. Instead of going off topic on the original thread, I have created this new one. -------------------------------------------------------------- I disagree that Baba Harnam Singh Dhumma has achieved many things by siding with Parkash Badal and his Dal. What has Baba Harnam Singh Dhumma accomplished in the affairs of the SGPC, Punjab's Government, or Sikh sovereignty since he's headed Dam Dami Taksal Mehta, headed the Sant Samaj, and nurtured such a warm relationship with the Badal family and the Shiromani Akali Dal (Badal) at large?
  18. One point repeatedly being made by Dhumma to justify the attack is that Dhadrianwale's verbal attack on Dhumma was a direct attack on Dam Dami Taksal. Dhumma asserts that anything said about the leader of an institution is to be taken as it being said about the institution itself. He questions how you can separate the two. This is a very flawed assertion by Dhumma. It is entirely acceptable for a leader or individual to be criticized without an institution that criticism being linked to the institution or organization they represent. This is a poor method for Dhumma to justify the attack.
  19. Singh559, I like Ajmer Singh's analysis of how Dhumma handled himself in comparison to the Sikh way of dialogue and too don't agree with his opinions on the rift being created on Sri Dasam Granth. I have always enjoyed his rational arguments and ability to look at the bigger picture for specific situations.
  20. Baba Harnam Singh Dhumma condemns the attack on Baba Ranjit Singh Dhadrianwale in the first statement he makes on the subject: https://www.youtube.com/watch?v=8Foow6GCyow Dhumma says: These actions need to be condemned in harsh words. Everyone should speak out against it. Sikh Jathebandis should get together to answer back on these things and need to mobilize themselves to stop such ploys. Then in the following statement, Dhumma's words take a change in direction: Check the Facebook page of the news channel for a better version: https://www.facebook.com/abpsanjha/ Baba Harnam
  21. What objective proof do you have that "Nanaksar make that photo of the Baba as the representation of God" ? Do all those Singhs at Nanaksar consider such photos as the avatar of God? What proof do you have of the mental thoughts and feelings those Singhs have toward those pictures? Did they verbally tell you they consider those pictures to be the avatar of God? Did you read their minds? At Barsis of various panthic personalities, the pictures of said personalities are brought in the diwan to remind sangat of the physical form of the person they are remembering. Worship is defined as: "the f
  22. The need for Khalistan has been poorly articulated by everyone besides Dr. Amarjit Singh of Washington D.C. The case for Khalistan needs to be made by discussing all fronts of how that nation would be different from the current situation in Punjab. An answer on how Khalistan would improve things for Punjabis, in relation to human rights and freedoms, socially, economically, and overall quality of life needs to be clearly given and be openly available. Sikhs do need to raise literacy levels and education within themselves and have a more interconnected community globally. But besides fosteri
×
×
  • Create New...

Important Information

Terms of Use