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Waheguroo Jee Ka Khalsa!

Waheguroo Jee Kee Fateh!!

Okay for those of you that arent aware of how this game works, it begins with a word say "red" and the poster says "red=blood" then the next poster says "blood=cells" and the next poster would say "cells=phones" and so on

So lets start with the word Waheguru

Waheguroo Jee Ka Khalsa!

Waheguroo Jee Kee Fateh!!

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    • If you are in favor of agan-bhet generally, could I ask why? To understand the position.
    • In general, I don't. And it's not seva. It's a huge sin. When I said there's no reason to burn the Gutka Sahib, I mean simply there's no reason given in the post. I didn't come up with this. The venerable @neo was a hard core opponent of burning Gurbani. Some people in our Panth are on a agan-bhet bender (I'm not talking about posters on the board, I'm talking about the actual institutions mentioned in old threads).  It is really, really hard for me to understand a reason for burning birs of Guru Sahib or Gutkas in the vast majority of circumstances. If a page is torn, you can fix the tear. If really necessary, you can replace the single page. After a long time, the sides of pages become worn. But so what? I've done paath from older Gutkas. Why does it become necessary to burn the Gutka? It's not a car that you're trading in for a new model. 
    • Unfortunately, the poster Guest Komal doesn't have an account, but I would really like to ask him if he could articulate why exactly, in his mind, he can't do paath from that Gutka Sahib. I can only assume that the post recommending agan-bhet was sarcastic. If the argument is that if you accidentally touch a Gutka sahib to something unclean (like the floor), and then you should burn it, does that mean the same applies to, say, your father? If you were helping your father in some way, and accidentally tripped him, would you then conclude you should burn him? Obviously, you should say sorry. But not getting a new father, for crying out loud.
    • It's hard for me to dispute that with any specificity. It's maddening that a person can be so near to Guru Nanak ji, and yet so far. However, I'll still take even a 1% rate of adoption. The way I see it, non-strict Sikhs are the field from which devout Sikhs can grow. When a non-strict Sikh undergoes a life event that causes him to think about the meaning of life, he turns to Gurbani, and that's a good thing. By contrast, non-strict Muslims turn to the Koran and become Jihadis. That's why I'll take the non-strict Sikhs over Muslims, Hindus, etc. And in that way, on that  point, I agree with 1699 (forgot his username).
    • Do provide it written where. I don't see it Dasam Bani. which Bani in Dasam Bani is it written.
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