By Arvind-Pal Singh Mandair
Sikhism's brief yet rather eventful heritage offers a desirable perception into the operating of misunderstood and possible contradictory subject matters equivalent to politics and faith, violence and mysticism, tradition and spirituality, orality and textuality, public sphere as opposed to inner most sphere, culture and modernity. This publication provides scholars with a cautious research of those advanced topics as they've got manifested themselves within the historic evolution of the Sikh traditions and the come upon of Sikhs with modernity and the West, within the philosophical teachings of its founders and their interpretation through Sikh exegetes, and in Sikh moral and highbrow responses to modern concerns in an more and more secular and pluralistic international. Sikhism: A consultant for the confused serves as a fantastic advisor to Sikhism, and likewise for college kids of Asian experiences, Sociology of faith and international Religions.
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Extra info for Sikhism: A Guide for the Perplexed (Guides for the Perplexed)
One was the langar or common free kitchen. Everyone was expected to work for a living and to donate part of their earning towards the maintenance of the langar. Irrespective of caste, class or religious orientation, everyone was expected to sit and eat together (pangat). Thus Muslims sat shoulder to shoulder with Hindus, Brahmins sat with lower castes and outcastes, and kings with paupers. The idea of a free common kitchen was not entirely new. Various Sufi orders and the Gorakhnath order in Punjab already operated free kitchens, but for Nanak the langar was an intrinsic part of the institutional framework he was developing and served to evolve the community towards a state when it would be free of social and economic prejudices.
As such they stopped being Hindu and Muslim. Instead both traditions began to emphasize the social projection of God, and through these social projections, began pitting themselves against each other. For Guru Nanak, this social projection was nothing more than the anxiety of a deluded ego. 33 34 SIKHISM Guru Nanak by contrast emphasizes that to attain this experience, the devotee should focus not on ‘God’ but on that which at the same time prevents the experience and is the very means of that experience: the ego, mind or self.
Two of the letters were intercepted by Prithi Chand and withheld from Guru Ramdas. However, a letter marked ‘3’ was safely delivered to the Guru. On his return from GURU NANAK AND HIS EARLY SUCCESSORS 41 Lahore, Arjan was asked the reason for the figure ‘3’ on his letter. When the truth of the matter came to light, Prithi Chand was forced to produce the letters which contained beautiful compositions by Arjan expressing his suffering. According to Sikh tradition, this episode was one of several that convinced Guru Ramdas that Arjan alone was fit to hold the office of Guru.
Sikhism: A Guide for the Perplexed (Guides for the Perplexed) by Arvind-Pal Singh Mandair