Sikhism is a religion started by Baba nanak .The entire philosphy of sikhism is based on the criticism of Hindu/muslim and christianity as per the translations of Granth Sahib as offered by Sahib singh and many others.
1.AT many places the concept of incarnation and soul liberation have been stated.Why? Did the Guru not have any other thought in mind.
2.This is a copy of Hindu's philosphy Of Karma and incarnation.How come this was stated to be the philosphy of Sikhs?
3.The transdental nature and philosphy of immanence was the need and was incorporated. What was the big need of religion at all, it should have been a 'sect' amogst HIndus only and these people should have been trained to look after the interest of the country.
4. The philosphy of Naam Daan is a secret and is not meant for ordinary person. Baba ji kept the secret to himself and became the indirect rweason of flourishing of Radhasoami ,who claim tohave visited sachkhand many times.
The following will reveal the truth.
Concepts of Divine Order (hukam) and Divine Grace (nadar) are the charasteristic contributions of Adi Granth. Hukam, a Persian term, meaning command or decree or direction, sanction or permission, occurs in Guru Nanak’s hymns in several different - but related - connotations such as Divine law, Divine Will, or Divine Pleasure (bhana, raza); Divine fiat (farman); Divine power or Divine creation (qudrat). Guru Nanak has used the word hukam for Divine constitution under which this universe and nature were created and developed and functioning. Guru Nanak declares in Japuji that “all forms, beings, great and small, the pain and pleasure, bounties and wanderings are indescribable and there is nothing outside the realm of hukam.” All the worlds, all the continents and all the beings of universe, are driven by God according to His will, and His pen flows to record their deeds. All the creation works under the Hukam or the Law of God. These laws are true for all times and work in all the three fields, i.e. physical, moral and spiritual. These laws bind all the creatures in the world.
Doctrine of Divine Grace: Divine Grace (nadar) is another characteristic concept of Guru Nanak. Meaning of Divine Grace are different in Guru Nanak’s hymns from its usage in Christian theology, where the stress is upon its universal nature and absolute sufficiency for salvation. In Guru Nanak’s hymns nadar is related to divine pleasure (raza) and somewhat close to “election”: of neo-Calvinist theology, except that it leaves no scope for individulal’s free will. It is through nadar (God’s Grace) that one secures the threshold of salvation (mukti). Though we get our body according to our karma, the release can only be obtained through the Grace of the Lord. The Grace of God begins with our acceptance of the True path in life. The amount of the Grace of the Lord necessitates our accomplishments on the right path. In fact, the Grace of the Lord is not the result of any whim of the Lord; it begins and matures with the beginning and maturity of our dharma.
Doctrine of Cause and Effect: The law of cause and effect works in every field. As per Newton’s Law, “Every action has equal and opposite reaction.” It is however different in Guru Nanak’s words. He says, “He is the Creator and the destroyer and He himself puts every one on various jobs.” He Himself is the doer and Himself the cause. Nothing happens without His order. A being performs His actions as per the directions of the Lord. A being gets birth into a form of life accroding to the karma of his previous life. He can improve his karma by doing good deeds. He loses the purpose of life if he is lost into maya and self-interest. He however can attain his purpose if he keeps off from maya and remains attached with the Lord. He can remain attached with the Lord by keeping his soul, mind and body tuned to Him through Naam which is the only way to attain salvation, i.e. to save one self from the cycle of births and deaths. Naam can be obtained from the Guru and a person can merge into Him by True Guru’s Grace.
Doctrine of Dharma (Ethical Conduct): The man’s final assessment and approval before God will depend entirely on his deeds. Activity is the keynote of Guru’s teachings. The real objective of a being is to reach the ultimate but it forgets its pass in the worldly evils and fails in attainment of the Lord. The prominent vices connected with the body are cruelty, theft and sexual hunger. The Gurus and saints believed in two kinds of actions, i.e. good or bad. The doer cannot escape from the effect of his deeds. While good deeds are fruitful, the bad actions get due punishments. The Charvaka hedonism has been rejected outright by the Guru. The virtue or righteousness exhibited through body, speech and mind is known as Dharma. In no religious system is the emphasis on ethical conduct greater than as laid down in the Adi Granth where ‘truthful living or conduct has been declared higher than Truth itself’. Sweetness and humility are the essence of all virtues. Life is most fruitful when we meet those who practice humility and gentleness even while they are strong. The virtuous deeds are the tree, God’s Name its branches, faith its flowers and the Divine knowledge its fruit. To achieve sublimity one should make truth his fasting, contentment his pilgrimage, cognition and meditation his ablution, compassion his deity and forgiveness his rosary. Very few have the right way their loin-cloth, consciousness their sacred enclosure, good deeds their frontal mark and the Lord’s love their food. He who eats what he earns through his earnest labour, and from his hand gives some in charity, alone knows the true way of life.
The Gurus ‘never forgot that there is only one God of all the beings’. For him none is born great, none is inferior to the other; the walls and prejudices created in society are only man made. He advocates the removal of all social barriers between man and man, and man and woman. He has totally rejected the division of varnas (castes) and Ashrams (stages of life) enjoined by Hindu Shashtras. He believes in universal brotherhood and propagates love amongst all beings.
My observations are as follows:
The doctrine of Grace of God and is part and parcel of almost all the religions on the earth.Law of Karma is an esential doctrine peculiar to HInduism.It has been copied by sikhs.Even the constitution of India does not recognise it as a separate religion.The sikhs is a closed sect living miles away from reality.They have never contributed to any of the economic activity, scientific activity and advancements.All that they do is to be a load on society.
There is no name of sikh in politics except in the regional politics of Punjab.Why so?It is only because the religion has become a burden on the individuals who cannot practice it.
In hindu's the class system originated way back Manu's days and had specific purpose and that suited that time.Each person of a society had some job to do.The system worked well.The philosphy had worked well.
The sikh guru's have quoited that Vedas should be rejected and all one should do is to remember Him all the time.If one follows this line of action this world will come to an end. Sikh religion in the end is a failure.
Let us look at the significance of keeping a beard.It looks horrible to see a sikh man when he is not clad properly.People avoid sikhs in India because of they look unclean and untidy .What ius the big significance of keeping the hairs that give them unkempt look.
Sikhs could not have their Guru's saved from the Hand of Muslims.How can they save themselves. Most of the affluent families have already starting running to Europe and USA and the poor sikhs are left in India to face the music of poverty.There is no sharing of wealth amongst the sikhs.I do not think that this religion will have any supporter on the earth after a few centuries and will die its own death because of
1.Dis respect of Guru's order. 5 ks' especially in Punjab most of the sikhs do not keep the hair.those left trim .
2.Wearing turban is a difficult task.
3.The youngs are disillusioned.
4.Most of them have even altered their names.
5.The sikhs who have migrated are not helping their indian relatives at all.
6.Sikhs have nothing to feel proud of the turbans and the beards.
The morale of the kids is down.Mere gurbani will make them faqeers.Is there any name who have ever obtained salvatiuion.None
Enjoy your Paath and Gurudwara at the cost of the development of the country whose resources are depleted on account of poor activity.
Rest when you Talk.
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1.AT many places the concept of incarnation and soul liberation have been stated.Why? Did the Guru not have any other thought in mind.
2.This is a copy of Hindu's philosphy Of Karma and incarnation.How come this was stated to be the philosphy of Sikhs?
3.The transdental nature and philosphy of immanence was the need and was incorporated. What was the big need of religion at all, it should have been a 'sect' amogst HIndus only and these people should have been trained to look after the interest of the country.
4. The philosphy of Naam Daan is a secret and is not meant for ordinary person. Baba ji kept the secret to himself and became the indirect rweason of flourishing of Radhasoami ,who claim tohave visited sachkhand many times.
The following will reveal the truth.
Guru Nanak’s Doctrine of Divine Order[Dr. Dalvinder Singh Grewal*]
* HM-210 Focal Point, Sukhdev Nagar, Ludhiana 141001.Concepts of Divine Order (hukam) and Divine Grace (nadar) are the charasteristic contributions of Adi Granth. Hukam, a Persian term, meaning command or decree or direction, sanction or permission, occurs in Guru Nanak’s hymns in several different - but related - connotations such as Divine law, Divine Will, or Divine Pleasure (bhana, raza); Divine fiat (farman); Divine power or Divine creation (qudrat). Guru Nanak has used the word hukam for Divine constitution under which this universe and nature were created and developed and functioning. Guru Nanak declares in Japuji that “all forms, beings, great and small, the pain and pleasure, bounties and wanderings are indescribable and there is nothing outside the realm of hukam.” All the worlds, all the continents and all the beings of universe, are driven by God according to His will, and His pen flows to record their deeds. All the creation works under the Hukam or the Law of God. These laws are true for all times and work in all the three fields, i.e. physical, moral and spiritual. These laws bind all the creatures in the world.
Doctrine of Divine Grace: Divine Grace (nadar) is another characteristic concept of Guru Nanak. Meaning of Divine Grace are different in Guru Nanak’s hymns from its usage in Christian theology, where the stress is upon its universal nature and absolute sufficiency for salvation. In Guru Nanak’s hymns nadar is related to divine pleasure (raza) and somewhat close to “election”: of neo-Calvinist theology, except that it leaves no scope for individulal’s free will. It is through nadar (God’s Grace) that one secures the threshold of salvation (mukti). Though we get our body according to our karma, the release can only be obtained through the Grace of the Lord. The Grace of God begins with our acceptance of the True path in life. The amount of the Grace of the Lord necessitates our accomplishments on the right path. In fact, the Grace of the Lord is not the result of any whim of the Lord; it begins and matures with the beginning and maturity of our dharma.
Doctrine of Cause and Effect: The law of cause and effect works in every field. As per Newton’s Law, “Every action has equal and opposite reaction.” It is however different in Guru Nanak’s words. He says, “He is the Creator and the destroyer and He himself puts every one on various jobs.” He Himself is the doer and Himself the cause. Nothing happens without His order. A being performs His actions as per the directions of the Lord. A being gets birth into a form of life accroding to the karma of his previous life. He can improve his karma by doing good deeds. He loses the purpose of life if he is lost into maya and self-interest. He however can attain his purpose if he keeps off from maya and remains attached with the Lord. He can remain attached with the Lord by keeping his soul, mind and body tuned to Him through Naam which is the only way to attain salvation, i.e. to save one self from the cycle of births and deaths. Naam can be obtained from the Guru and a person can merge into Him by True Guru’s Grace.
Doctrine of Dharma (Ethical Conduct): The man’s final assessment and approval before God will depend entirely on his deeds. Activity is the keynote of Guru’s teachings. The real objective of a being is to reach the ultimate but it forgets its pass in the worldly evils and fails in attainment of the Lord. The prominent vices connected with the body are cruelty, theft and sexual hunger. The Gurus and saints believed in two kinds of actions, i.e. good or bad. The doer cannot escape from the effect of his deeds. While good deeds are fruitful, the bad actions get due punishments. The Charvaka hedonism has been rejected outright by the Guru. The virtue or righteousness exhibited through body, speech and mind is known as Dharma. In no religious system is the emphasis on ethical conduct greater than as laid down in the Adi Granth where ‘truthful living or conduct has been declared higher than Truth itself’. Sweetness and humility are the essence of all virtues. Life is most fruitful when we meet those who practice humility and gentleness even while they are strong. The virtuous deeds are the tree, God’s Name its branches, faith its flowers and the Divine knowledge its fruit. To achieve sublimity one should make truth his fasting, contentment his pilgrimage, cognition and meditation his ablution, compassion his deity and forgiveness his rosary. Very few have the right way their loin-cloth, consciousness their sacred enclosure, good deeds their frontal mark and the Lord’s love their food. He who eats what he earns through his earnest labour, and from his hand gives some in charity, alone knows the true way of life.
The Gurus ‘never forgot that there is only one God of all the beings’. For him none is born great, none is inferior to the other; the walls and prejudices created in society are only man made. He advocates the removal of all social barriers between man and man, and man and woman. He has totally rejected the division of varnas (castes) and Ashrams (stages of life) enjoined by Hindu Shashtras. He believes in universal brotherhood and propagates love amongst all beings.
My observations are as follows:
The doctrine of Grace of God and is part and parcel of almost all the religions on the earth.Law of Karma is an esential doctrine peculiar to HInduism.It has been copied by sikhs.Even the constitution of India does not recognise it as a separate religion.The sikhs is a closed sect living miles away from reality.They have never contributed to any of the economic activity, scientific activity and advancements.All that they do is to be a load on society.
There is no name of sikh in politics except in the regional politics of Punjab.Why so?It is only because the religion has become a burden on the individuals who cannot practice it.
In hindu's the class system originated way back Manu's days and had specific purpose and that suited that time.Each person of a society had some job to do.The system worked well.The philosphy had worked well.
The sikh guru's have quoited that Vedas should be rejected and all one should do is to remember Him all the time.If one follows this line of action this world will come to an end. Sikh religion in the end is a failure.
Let us look at the significance of keeping a beard.It looks horrible to see a sikh man when he is not clad properly.People avoid sikhs in India because of they look unclean and untidy .What ius the big significance of keeping the hairs that give them unkempt look.
Sikhs could not have their Guru's saved from the Hand of Muslims.How can they save themselves. Most of the affluent families have already starting running to Europe and USA and the poor sikhs are left in India to face the music of poverty.There is no sharing of wealth amongst the sikhs.I do not think that this religion will have any supporter on the earth after a few centuries and will die its own death because of
1.Dis respect of Guru's order. 5 ks' especially in Punjab most of the sikhs do not keep the hair.those left trim .
2.Wearing turban is a difficult task.
3.The youngs are disillusioned.
4.Most of them have even altered their names.
5.The sikhs who have migrated are not helping their indian relatives at all.
6.Sikhs have nothing to feel proud of the turbans and the beards.
The morale of the kids is down.Mere gurbani will make them faqeers.Is there any name who have ever obtained salvatiuion.None
Enjoy your Paath and Gurudwara at the cost of the development of the country whose resources are depleted on account of poor activity.
Rest when you Talk.
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