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    • glad we can agree on that but I don't think it is too nirmala influenced (I am not a taksali by no means) other than what I mentioned bout the akhand paaths etc. (same goes for sant samajis) I think I talked bout taksal in another thread, but modern day Taksal would be puratan version of nirmalas back when they were panthic scholars being the forefront of parchar as Taksal was originally indistinguishable from Tarna Dal/nihang singhs  maybe we can open a seperate thread on how influenced do you think many of the sants of 20th century by nirmalas (IMO more than taksal itself) because that is something I find weird  also I think you are responding to former much earlier replies of mine I just noticed 
    • I hv great respect for all taksal jathedaars u mentioned. I long for the charan dhoor(dust) of the feet of Baba Jarnail Singh Bhindranwale. But only Guru Sahib is 100% correct. Just because taksali Singhs started reading lot more vedic granths due to nirmala influence, that does not mean they lost all their spiritual power and we saw that power in 1984. Taksal is very important for Khalsa panth but it needs some improvements.
    • sorry did not mean to reduce the language of farsi to being merely worldy, but that was the primary role of it back in the day and why bhai mehta kalu ji ordered his son to learn it on advice of rai bular who gauranteed his recommendation for guru nanak getting a sarkari job 
    • like I said, yes both are optimal  but vedic literature should be more prioritized and be the prerequisite (as was the case with guru nanak dev ji or other guru sahiban who first learned sanskrit before moving on to a madrasa) (you don't run before you learn to crawl)  farsi has always been considered foreign language and as beautiful it may be, it still isn't as much of a reference in gurbani as vedas/puranas/devtas/nirgun sargun/yugas/karma/reincarnation/the primal sound/kalki avtar (I forgot what nihangs called it) especially in sggs  mind you bachitar natak, and of course tons of more dasam bani still draws stories of charitar pakhyan from puranas, and guru sahib did a whole katha on the avatars of vishnu  and like I have said before, in this day than never, we aren't as aware of the historical references behind much of gurbani as much as our predecessors so often many of us confuse dasam bani to be an infusion of vedic mat so we need to be a bit more literate of vedic mat to be able to differentiate between that and sikhi when reading bani   I don't want to belittle any specific school of thought, but abrahamic ideology is also much more linear and simple compared to sikhi so trying to understand sikhi through western lenses is a much more difficult task compared to a hindu looking at sikhi and recognizing many gurmat principles such as meditation, connecting with paarbrahm, langar, karma (although westerners also believe in deeds being a large part of judgement in parlok) etc. 
    • Guru Sahib quoted ferdowsi poet in Zafarnama. Guru Sahib got kimia saadat Persian Granth into gurmukhi from peer budhu Shah. So Guru Sahib did not just read Persian Granths to learn Persian language as it was the worldly/political language. Guru Sahib also appreciated many thoughts in spiritual Farsi literature. So taksali students shud read farsi spiritual literature alongside vedic literature.
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