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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Adoration & Worship / Hatred & Contempt
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<blockquote data-quote="IJSingh" data-source="post: 201650" data-attributes="member: 403"><p><strong><em>As a Sikh I would have an objection to a chocolate image of a Guru as much as I would have to a silver engraving or a marble torso -- not so much because some see it as insulting to the Guru but that, like trash talk, it is trivial and distracts from the message.</em></strong></p><p></p><p>As I was thinking about an essay for this week I saw that my past few columns have been somewhat ponderous. So here is one with a little lightness of spirit and yet it is not entirely without a point.</p><p></p><p>Just recently The New York Times carried an item that took a good quarter of the front page. Was it important or was it trivial? Was the space worth the matter? That’s the question.</p><p></p><p>It seemed that a chocolatier in the trendy part of The Big Apple traffics handsomely in superbly designed, intricately detailed, chocolate figurines of religious icons like Moses, Jesus, Buddha, and even the elephant-headed Ganesh (from the Hindu pantheon) who’s perhaps lesser known in contemporary American society. </p><p></p><p>[ATTACH=full]19616[/ATTACH] </p><p></p><p>These chocolate replicas are not huge over-sized concoctions for display in museums, churches, temples or castles but small bite-size statuettes to be eaten and enjoyed.</p><p></p><p>I don’t quite know how long the business has been plying its profitable trade or if in the past any religious believers have taken umbrage at these icons of their faith being sold in the marketplace for gustatory delight.</p><p></p><p>But in matters of religious sensitivity so many of us are thin skinned and battles lines are so quickly drawn, that a cease fire becomes difficult, if not impossible. Peace, even with a sense of whimsy or irony, is then unthinkable.</p><p></p><p>The New York Times (February 9, 2015) reported that Hindus had taken serious offence and, via a group impressively dubbed the <em>Universal Society of Hinduism,</em> demanded an immediate recall of the chocolate figure of Ganesha from the market. They consider such images as outrageous, demeaning and contemptuous of what is holy and sacred, hence entirely inappropriate. </p><p></p><p>Let’s indulge in a little hair splitting here. </p><p></p><p>Keep in mind that it is not the statue that is offensive here but its construction as an edible chocolate. I draw this fine distinction because Hinduism approves and makes all kinds of idols, statues and pictures of its numerous religious revered icons and they are proudly displayed in all temples and majority of Hindu homes. Many such Hindu idols are fashioned in sand, stone, clay, metal, even gold and silver, and widely worshipped.</p><p></p><p>But the American Hindu community’s discovery of, and their umbrage at, the edible Ganesha seems to have been very recent – a matter of only a few months or weeks. </p><p></p><p>The owner of the business stated that they had been making and selling chocolate Ganesha for five years with nary a protest. But I suppose better late than never.</p><p></p><p>As a post script I add that the business claims to be very sensitive to religious sensibilities. For instance, they do not appear to manufacture or sell chocolate figurines of the Muslim prophet Mohammed. Given the present climate and longstanding Islamic practice, such figurines would surely provoke Muslim wrath. Such are religious and political realities these days.</p><p></p><p>But the devil is in the details.</p><p></p><p>I wonder if an edible image of a dearly beloved religious prophet is at all a sign of contempt and hatred. Or could it, by a slight redirection of reasoning and a different eye and perspective, be interpreted as a mark of adoration and even veneration.</p><p></p><p>Let me tell you upfront that, as a Sikh, I come from a tradition that does not approve of icons, paintings or statuettes of the founders of the faith – The Gurus of Sikhi. Two issues intersect here. One is that no authentic images exist from the times of the Gurus who lived 300 to 500 years ago. There is no credible record of what any of the ten Guru-Founders of the faith looked like. The second point is it doesn’t at all matter what they looked like. The matter of edibility is an issue that does not enter the equation at all.</p><p></p><p>Yet, this century and the last have seen a plethora of pictures, etchings, and other art renderings of what the Gurus might have looked like. This growing trend is regretted by the majority of Sikhs but carefully sidestepped as artistic imagination and expression, even misdirected devotion, at its best. They are widely available and are dime a dozen, even though the idea runs absolutely contrary to Sikh teaching and stands rejected in the tradition. They are to be found in countless Sikh homes as well.</p><p></p><p>Our dismissive attitude towards such distractions, in my view stems from the unchallenged dictum that it is not the flesh of the Guru but the teaching that is important. All flesh is transient whether mine, yours or that of the Guru. The Gurus’ message is eternal.</p><p></p><p>As a Sikh I would have an objection to a chocolate image of a Guru as much as I would have to a silver engraving or a marble torso -- not so much because some see it as insulting to the Guru but that, like trash talk, it is trivial and distracts from the message. </p><p></p><p>The Guru is bigger than the opinions of you, me or any Tom, {censored} and Harry. Our cheap talk or images and shenanigans about the Guru cannot belittle or diminish, nor can our flattery and cajolery enhance the Guru.</p><p></p><p><em>My views are based on the fact that such figurines shift our focus away from the message and towards the mortal messenger.</em></p><p></p><p>What do you think?</p><p></p><p>June 10, 2015</p></blockquote><p></p>
[QUOTE="IJSingh, post: 201650, member: 403"] [B][I]As a Sikh I would have an objection to a chocolate image of a Guru as much as I would have to a silver engraving or a marble torso -- not so much because some see it as insulting to the Guru but that, like trash talk, it is trivial and distracts from the message.[/I][/B] As I was thinking about an essay for this week I saw that my past few columns have been somewhat ponderous. So here is one with a little lightness of spirit and yet it is not entirely without a point. Just recently The New York Times carried an item that took a good quarter of the front page. Was it important or was it trivial? Was the space worth the matter? That’s the question. It seemed that a chocolatier in the trendy part of The Big Apple traffics handsomely in superbly designed, intricately detailed, chocolate figurines of religious icons like Moses, Jesus, Buddha, and even the elephant-headed Ganesh (from the Hindu pantheon) who’s perhaps lesser known in contemporary American society. [ATTACH=full]19616[/ATTACH] These chocolate replicas are not huge over-sized concoctions for display in museums, churches, temples or castles but small bite-size statuettes to be eaten and enjoyed. I don’t quite know how long the business has been plying its profitable trade or if in the past any religious believers have taken umbrage at these icons of their faith being sold in the marketplace for gustatory delight. But in matters of religious sensitivity so many of us are thin skinned and battles lines are so quickly drawn, that a cease fire becomes difficult, if not impossible. Peace, even with a sense of whimsy or irony, is then unthinkable. The New York Times (February 9, 2015) reported that Hindus had taken serious offence and, via a group impressively dubbed the [I]Universal Society of Hinduism,[/I] demanded an immediate recall of the chocolate figure of Ganesha from the market. They consider such images as outrageous, demeaning and contemptuous of what is holy and sacred, hence entirely inappropriate. Let’s indulge in a little hair splitting here. Keep in mind that it is not the statue that is offensive here but its construction as an edible chocolate. I draw this fine distinction because Hinduism approves and makes all kinds of idols, statues and pictures of its numerous religious revered icons and they are proudly displayed in all temples and majority of Hindu homes. Many such Hindu idols are fashioned in sand, stone, clay, metal, even gold and silver, and widely worshipped. But the American Hindu community’s discovery of, and their umbrage at, the edible Ganesha seems to have been very recent – a matter of only a few months or weeks. The owner of the business stated that they had been making and selling chocolate Ganesha for five years with nary a protest. But I suppose better late than never. As a post script I add that the business claims to be very sensitive to religious sensibilities. For instance, they do not appear to manufacture or sell chocolate figurines of the Muslim prophet Mohammed. Given the present climate and longstanding Islamic practice, such figurines would surely provoke Muslim wrath. Such are religious and political realities these days. But the devil is in the details. I wonder if an edible image of a dearly beloved religious prophet is at all a sign of contempt and hatred. Or could it, by a slight redirection of reasoning and a different eye and perspective, be interpreted as a mark of adoration and even veneration. Let me tell you upfront that, as a Sikh, I come from a tradition that does not approve of icons, paintings or statuettes of the founders of the faith – The Gurus of Sikhi. Two issues intersect here. One is that no authentic images exist from the times of the Gurus who lived 300 to 500 years ago. There is no credible record of what any of the ten Guru-Founders of the faith looked like. The second point is it doesn’t at all matter what they looked like. The matter of edibility is an issue that does not enter the equation at all. Yet, this century and the last have seen a plethora of pictures, etchings, and other art renderings of what the Gurus might have looked like. This growing trend is regretted by the majority of Sikhs but carefully sidestepped as artistic imagination and expression, even misdirected devotion, at its best. They are widely available and are dime a dozen, even though the idea runs absolutely contrary to Sikh teaching and stands rejected in the tradition. They are to be found in countless Sikh homes as well. Our dismissive attitude towards such distractions, in my view stems from the unchallenged dictum that it is not the flesh of the Guru but the teaching that is important. All flesh is transient whether mine, yours or that of the Guru. The Gurus’ message is eternal. As a Sikh I would have an objection to a chocolate image of a Guru as much as I would have to a silver engraving or a marble torso -- not so much because some see it as insulting to the Guru but that, like trash talk, it is trivial and distracts from the message. The Guru is bigger than the opinions of you, me or any Tom, {censored} and Harry. Our cheap talk or images and shenanigans about the Guru cannot belittle or diminish, nor can our flattery and cajolery enhance the Guru. [I]My views are based on the fact that such figurines shift our focus away from the message and towards the mortal messenger.[/I] What do you think? June 10, 2015 [/QUOTE]
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