Sikh-Hindu Relationship

Jatt.ak47

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Sikh are cool.
Hindu are cool.

That is all,

Will post *more* meaningful stuff in this thread as time goes on.
Will start moving stuff from other thread to here.

Start lifting.

It is believed that Hanuman intentionally threw a text Hanuman Natak into the sea which was written on himself.

In 1055 A.D. during the reign of the King Bhoj, the Hanuman Natak is said to have been excavated by agog pearl divers. Presenting it to the imminent poet Damodar Missar, Bhoj had damaged passages restored or re-birthed to revive Hanuman's memoirs.

In around 1623-1680 A.D. a young relative of Bhai Gurdas ji, and one of the emperor Akbar's nine poets, Hirday Ram, attempted to revive the entire manuscript. But later on he was tortured to death by Jahangir and this text remained in Mughal occupation upto Jahangir.

After declaring quietude, the Khalsa and the remnants of the Mughal empire initiated a bond of uneasy camaraderie. During this period Bahadur Shah asked Guru Gobind Singh Ji to accompany him to the Deccan. The Guru acquiesced, perceiving an opportunity to visit regional congregations of Sikhs. It was on this journey that he (the Shah) gifted the Guru with the Hanuman Natak. The Guru, who possessed a great love for tales of valour and warfare, subsequently had the manuscript dispatched to Kavi's Kanshi Ram and Kankan. Both individuals had honed their quills on the literary whetstone of Anandpur, and sat down to restore an intensive portion of Hirday Ram's Hanuman Natak.

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For many historic Sikhs the Hanuman Natak served as a template for the profound relationship between the Guru and the Sikh. Hanuman served Ram Chandra as a divine deity, the Sikh too was instructed to render the same servility to his spiritual master. Simultaneously the martial arts, depicted in the manuscript, were systematically revived by the Khalsa and employed in battle. In a parallel vein to the Guru's court, the work was recited during the morning and the evening. Under the aegis of the Udasi and Nirmala bodies, educational institutes were born which readily taught theHanuman Natak as an essential text. The work had such a profound influence over Punjab, that even the respected historian Ratan Singh Bhangu constructed his own mimic detailing his genealogical heritage. It was the latter which assisted Giani Gurditt Singh in establishing a full profile of Bhangu.
 

Jatt.ak47

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upload_2019-12-24_20-24-25.png

https://www.scribd.com/doc/205998072/Hanuman-Natak-in-Gurmukhi-by-Hirdaya-Ram-Bhalla

Read the first few pages which describe the signifigane and you will understand

Sikhi
Hindu-Sikh Relationship
True Spirit of Bharat (Hanuman) therefore Ram Bhakti

Nothing more to say really.

This is now Dharmic hang out thread||
ਵਾਹਿਗੁਰੂਜੀਕਾਖਾਲਸਾ।।ਵਾਹਿਗੁਰੂਜੀਕੀਫਤਿਹ।।
 

Jatt.ak47

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ਦਸ ਰੁਦ੍ਰ ਪਾਛੇ ਭਏ ਹਨੂ ਇਕਾਦਸ ਜਾਨ ॥ ਤਿਉ ਪੀਛੇ ਦਸ ਗੁਰਨ ਤੇ ਸਿਖ ਜਾਨੁ ਹਨਮਾਨ ॥
After the ten avatars of Rudra, the eleventh avatar is Hanuman. In the same manner, after the Ten Gurus, recognize the eleventh [Guru], the Sikh Panth, as Hanuman-like. .

ਜੇਤਾ ਬਲ ਹਨਵੰਤ ਮੈ ਸੁਈ ਪੰਥ ਕੇ ਮਾਹਿ ॥ ਕਵਿ ਕੰਕਨ ਬੀਚਾਰ ਕਹੁ ਯਾ ਮੈ ਸੰਕਾ ਨਾਹਿ ॥
That great strength that Hanuman has, that strength is within the Khalsa. The Poet Kankan reflects upon this with no doubt in his mind.

ਦਸ ਗੁਰ ਕਥਾ, ਕ੍ਰਿਤ: ਕਵੀ ਕੰਕਨ Das Gur Katha, author: Poet Kankan (poet of Guru Gobind Singh), 232-33.


View Khalsa as a Hindu reform movement.
The term 'religion' is too narrow to capture the full spectrum of Dharma.
 

Jatt.ak47

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It may explain why in a city like Delhi, with a majority Hindu population, no big temple older than the Birla temple of 1939 exists. Or why the Birlas could only build it, taking inspiration from Mahatma Gandhi’s freedom struggle.

TGT may explain why Kashmiri Hindus never tire of sharing the pain of the seven exoduses from their homeland, and always do so in the present tense as if they are reliving it. It explains why they call the camps “Aurangzeb’s dream”, referring to the legend of the emperor’s wish to make Kashmir Islamic.

TGT and memory of religious persecution are now believed to be linked to two events in recent history of India, one, the Ram Janmabhumi, and the other, the abrogation of Article 370. The Ram Janmabhumi site has been described as a memory, associated with the geography of the place where Ram was born and the probable destruction of it, that never healed, nor could it be erased or destroyed. The second is the exoduses of Kashmiri Hindus from the Valley over the centuries owing to religious persecution, the last being on January 19, 1990. Working in the refugee camps, this writer was amazed at the number of times the inmates referred to how their ancestors ran away, refusing to get converted, the last time being 30 years ago when it was presented to them as an option to stay back in the Valley.


As American neuropsychologist A.N. Schore remarked in 2001: “What if the brain evolves in an environment of not interpersonal security but while facing danger, sometimes over several generations, say even a millennium? What happens when an entire society grows for generations under the shadow of persecution and facing atrocities?”

What happens when we extend this argument to Mughal and colonial experiences, which were full of atrocities and where Hindus lived under fear? Does it not further the context for inter-generational transmission of trauma? For entire generations who were born and grew up in societies that treated them as slaves and savages, such questions are no longer utopian and stay limited to academic enquiry, but arise with a frightening intensity when the issue of national identity or nationalistic discourses comes up.

Did the invasions produce a reality so unreal that because of its extreme violence, it shrunk the limits of awareness of Indians that they exist with the world on equal terms? Did it make it difficult for them to confront, ask for their rights and blur the spheres of emotional and external reality, making it a paralysing zone in their personality that needs a national closure?

http://live.outlookindia.com/magazine/story/india-news-ghost-train-of-our-memories/302553

 

Jatt.ak47

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The role of music and pop culture in religion is an underappreciated one.
Guru Hargobind Singh (6th) started the tradition of Dhaadhi Jatha or Warrior Ballads for the Akaal Sena.

A famous one in his Darbar is the Kissa (story) of Jamel and Phata of Chittorgarh.

 

HariPrasad-1

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Sikhism is a part of Hinduism and hence I do not consider them different. I do not see why any relation between Hindus and Shikhs be discussed at all. It is a different matter that Hindus need to learn a lot from shikhs to how to protect the religion and sacrifice the life for the religion. I respect shikhs a lot. They are brave , they are kind harted.
 

Jatt.ak47

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Sikhism is a part of Hinduism and hence I do not consider them different. I do not see why any relation between Hindus and Shikhs be discussed at all. It is a different matter that Hindus need to learn a lot from shikhs to how to protect the religion and sacrifice the life for the religion. I respect shikhs a lot. They are brave , they are kind harted.
What do you mean by Hinduism?
When you can give a clear answer that involves the Spiritual, Cultural & Political; you will understand the importance of this thread. :)

Jai Sri Ram

https://www.manglacharan.com/post/three-paths-to-liberation-and-the-gobind-gita
--
https://www.manglacharan.com/post/c...-my-kharag-guru-gobind-singh-ji-suraj-prakash



ਬਜੈ ਲੋਹ ਸੋਂ ਲੋਹ ਜੁਝਾਰੇ । ਲੇਹੁ ਪਰਖ ਤਬਿ ਦਾਮ ਕਰਾਰੇ ।੪।

Our warriors will ferociously clash iron with your iron, come then and test this money.
 

HariPrasad-1

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What do you mean by Hinduism?
When you can give a clear answer that involves the Spiritual, Cultural & Political; you will understand the importance of this thread. :)

Jai Sri Ram

https://www.manglacharan.com/post/three-paths-to-liberation-and-the-gobind-gita
All ideologies emerged from this soil is Hinduism. I do not consider it different for Hinduism because it invariably inheritate basic principles of Hinduism such as law of Karma, re birth etc. Different values were stressed upon at different time according to the need of hours.
 

Jatt.ak47

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When Sri Guru Amar Daas Ji was residing at his asthaan on the banks of Ganga, a Pandit came and questioned the Guru on the philosophy being preached. The Pandit asked the Guru if the teachings of Guru Nanak Dev Ji, written in Gurmukhi, were any different then the old Sanskrit texts, the Vedas etc, and if they are the same in philosophy, then why was there a need to preach if such texts already exist? Sri Guru Ji replied with the following verses:

ਮਹਲਾ ੩ ਗਉੜੀ ਬੈਰਾਗਣਿ ॥
ਜੈਸੀ ਧਰਤੀ ਊਪਰਿ ਮੇਘੁਲਾ ਬਰਸਤੁ ਹੈ ਕਿਆ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਨਾਹੀ ॥

The clouds pour their rain down upon the earth, but isn't there water within the earth as well?

ਜੈਸੇ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਪਰਗਾਸਿਆ ਬਿਨੁ ਪਗਾ ਵਰਸਤ ਫਿਰਾਹੀ ॥੧॥

Water is contained within the earth; without feet, the clouds run around and let down their rain.1

One thing to remember is that in Adi Guru Granth Sahib Ji it is clearly stated that the Vedas were from Akal Purkh and were given to Brahma [rather than created by him] to spread and propagate them for people to read and study:

ਚਾਰੇ ਵੇਦ ਬ੍ਰਹਮੇ ਕਉ ਦੀਏ ਪੜਿ ਪੜਿ ਕਰੇ ਵੀਚਾਰੀ ॥
(ਆਸਾ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ ਘਰ ੩, ਅੰਗ ੪੨੨)
 

Jatt.ak47

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Last edited:

Deathstar

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All ideologies emerged from this soil is Hinduism. I do not consider it different for Hinduism because it invariably inheritate basic principles of Hinduism such as law of Karma, re birth etc. Different values were stressed upon at different time according to the need of hours.
True but Buddhism , Jainism , Sikhism were breakaway religions and this lead to reforms in Hinduism.
Both Siddharta gautam and Mahaveer were kshatriyas and were fed up of Brahminic domination
 

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