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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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<blockquote data-quote="spnadmin" data-source="post: 148165" data-attributes="member: 35"><p>ishna ji</p><p></p><p>Forgive me for being technical on this point. "Traditional" Sikhism has many meanings depending on whom we refer to. "Traditional" Sikhs more often than not is taken to mean "puratan" Sikhs. The puratan Sikhs were a varied group, and wrote rehats that are often startling in the way they contradict Gurbani. The "puratan" Sikhs of old, were influential following the collapse of the raj of Ranjit Singh and through the period of the British raj. These Sikhs included many groups who assimilated Hindu practices and beliefs. Following into the mid to late 19th Century a group title Singh Saba formed, with the objective to redefine Sikhs as distinct from Hindus, and to remove Vedantic influences. You guessed it! As time wore on Singh Saba itself, in order to create conditions for consensus among many different groupings of Sikhs, became more tolerant of Vedantic beliefs and of Hindu practices and influences. Thus we have for example, arti performed at Hazoor Sahib, and a jathedar who practices celibacy and may never leave Hazoor Sahib, nor speak a word while he is residence at Hazoor Sahib. Hazoori Sikhi is considered "puratan."</p><p></p><p>Traditional Sikhs may also refer to the early "traditions" or sampardaya which were off-shoots of Sikhi from its beginnings: Udassis, Nirmalas, Seva panthis. The first 2 "traditions" respect Sri Guru Granth Sahib Ji, but give shared importance to the Vedas. They retain not only Hindu practices, but theology. In the case of Seva panthis, shared importance is given to the Quran. </p><p></p><p>I think what you mean by "traditional" is hard to define. At the end of the 19th Century and the dawn of the 20th Century, a group called Chief Khalsa Diwan was formed with the goal of "purifying" Sikhism. But the times were politically chaotic, and independence for India was on the horizon. If Sikhs were to find strength in numbers, coalitions were needed. So Chief Khalsa Diwan made compromises with the SinghSaba elements that had retained patterns of Hindu belief and worship. The Sikh Rehat Maryada was written under CKD's sponsorship. But it was not pure enough for some. Breaking away from Chief Khalsa Diwan was Panch Khalsa Diwan....also claiming to be "traditional" and pure. PKD was staunch and uncompromising. Today PKD is considered the forerunner both of Akaali Kirtan Jatha (AKJ), and a kind of bare bones Sikhi, often referred to as Lehr Khalsa... no Vedantic beliefs, no Hindu practices, strict compliance with the Sikh Rehat Maryada. With Indian Independence, the AKJ came to prominence. With the death of Jarnail Singh Bindhranwale Damdami Takht came to prominence. These two groups have rehats separate from the Sikh Rehat Maryada. They consider themselves traditional. Yet, Damdami Takht gives equal status to Dasam Granth with Sri Guru Granth Sahib Ji. Sarbloh Granth is dear to the Nihangs. Both Sarbloh Granth and Dasam Granth are heavily laced with Vedanctic belief and philosophy. </p><p></p><p>I have not myself been able to define the traditional Sikhi that you have identified. It may not be possible. Guru Nanak has said, There is one Sikhi....but I do not think he was talking about alignments, rehats, or adherence to sectarian beliefs when he said that. The story of 3HO, or more accurately, Sikh Dharma in the Western Hemisphere, demonstrates the same assimilation of beliefs that have Hindu roots. And for the sake of consensus within the panth the SGPC embraced Yogi Bhajan, but only after considerable internal political strife in the early 1980's. History repeats itself.</p><p></p><p>If I am wrong on any specifics or have left anything out, surely a forum member with PKD leanings will correct me.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 148165, member: 35"] ishna ji Forgive me for being technical on this point. "Traditional" Sikhism has many meanings depending on whom we refer to. "Traditional" Sikhs more often than not is taken to mean "puratan" Sikhs. The puratan Sikhs were a varied group, and wrote rehats that are often startling in the way they contradict Gurbani. The "puratan" Sikhs of old, were influential following the collapse of the raj of Ranjit Singh and through the period of the British raj. These Sikhs included many groups who assimilated Hindu practices and beliefs. Following into the mid to late 19th Century a group title Singh Saba formed, with the objective to redefine Sikhs as distinct from Hindus, and to remove Vedantic influences. You guessed it! As time wore on Singh Saba itself, in order to create conditions for consensus among many different groupings of Sikhs, became more tolerant of Vedantic beliefs and of Hindu practices and influences. Thus we have for example, arti performed at Hazoor Sahib, and a jathedar who practices celibacy and may never leave Hazoor Sahib, nor speak a word while he is residence at Hazoor Sahib. Hazoori Sikhi is considered "puratan." Traditional Sikhs may also refer to the early "traditions" or sampardaya which were off-shoots of Sikhi from its beginnings: Udassis, Nirmalas, Seva panthis. The first 2 "traditions" respect Sri Guru Granth Sahib Ji, but give shared importance to the Vedas. They retain not only Hindu practices, but theology. In the case of Seva panthis, shared importance is given to the Quran. I think what you mean by "traditional" is hard to define. At the end of the 19th Century and the dawn of the 20th Century, a group called Chief Khalsa Diwan was formed with the goal of "purifying" Sikhism. But the times were politically chaotic, and independence for India was on the horizon. If Sikhs were to find strength in numbers, coalitions were needed. So Chief Khalsa Diwan made compromises with the SinghSaba elements that had retained patterns of Hindu belief and worship. The Sikh Rehat Maryada was written under CKD's sponsorship. But it was not pure enough for some. Breaking away from Chief Khalsa Diwan was Panch Khalsa Diwan....also claiming to be "traditional" and pure. PKD was staunch and uncompromising. Today PKD is considered the forerunner both of Akaali Kirtan Jatha (AKJ), and a kind of bare bones Sikhi, often referred to as Lehr Khalsa... no Vedantic beliefs, no Hindu practices, strict compliance with the Sikh Rehat Maryada. With Indian Independence, the AKJ came to prominence. With the death of Jarnail Singh Bindhranwale Damdami Takht came to prominence. These two groups have rehats separate from the Sikh Rehat Maryada. They consider themselves traditional. Yet, Damdami Takht gives equal status to Dasam Granth with Sri Guru Granth Sahib Ji. Sarbloh Granth is dear to the Nihangs. Both Sarbloh Granth and Dasam Granth are heavily laced with Vedanctic belief and philosophy. I have not myself been able to define the traditional Sikhi that you have identified. It may not be possible. Guru Nanak has said, There is one Sikhi....but I do not think he was talking about alignments, rehats, or adherence to sectarian beliefs when he said that. The story of 3HO, or more accurately, Sikh Dharma in the Western Hemisphere, demonstrates the same assimilation of beliefs that have Hindu roots. And for the sake of consensus within the panth the SGPC embraced Yogi Bhajan, but only after considerable internal political strife in the early 1980's. History repeats itself. If I am wrong on any specifics or have left anything out, surely a forum member with PKD leanings will correct me. [/QUOTE]
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