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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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Discussions
Hard Talk
Diversity Within Sikhi Vs Communal Solidarity
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<blockquote data-quote="Ishna" data-source="post: 196174" data-attributes="member: 2709"><p>As much as we might like to believe that Sikhi as a whole is a homogenous community of like-minded individuals, it's come clear to me over the years that it's not. Whilst plenty of people keep up the chant of Sikh quom, one looks around and says. 'Which quom?'</p><p> </p><p>Sikhi, like any other religious community, contains a plethora of diverse understandings, beliefs and traditions. We see it for ourselves in the material world when Gurdwara committees fight over whether or not to include tables and chairs in their langar hall, or if an air conditioner should be installed in Granth Sahib's sukhasan room; we see it online painfully clearly when we burrow into topics in an anonymous manner with the total freedom to share our understanding with little to no danger of embarrasment like we would feel in the real world.</p><p> </p><p>It strikes me that the debate and diversity we see online is the outward display of thoughts present in the minds of people in the real world, they just go unspoken.</p><p> </p><p>When it happens on a large scale, we end up with sects within the quom, within the <em>Panth</em> even, just like Christianity has it's denominations, Islam has it's divisions, Hindusim and Buddhism their schools and lineages.</p><p> </p><p>The matter is exacerbated in Sikhi because our beloved Sri Guru Granth Sahib Ji is poetry, not prose. Religions around the world debate their scriptures and the dos and don'ts therein, but within Sikhi when everything presented in poetry, metaphor and allegory the matter is even further complicated. Everyone understands it differently.</p><p> </p><p>Personally, in the beginning I really struggled with this problem. It's hard to know whats true when everyone has a different opinion, and they tell you to contemplate within yourself and meditate and Sat Guru will reveal the truth to you. But if it was that easy to get the answers, we'd all end up with the same answers eventually, and it rare to find even two people with the same understanding.</p><p> </p><p>Now, I accept that there is diversity of belief and understanding, and that my understanding is no less valid that anyone else's, and I will have confidence in my understanding, with an open mind, until I learn otherwise.</p><p> </p><p>But it makes me wonder how we all end up in the same community called 'Sikhi'. If we can't even agree on whether or not there is a creative force, or what happens after death, or how many and which banis we should contemplate daily, whether or not caste is important, how to maintain rehat - which rehat? - basic Sikh history, sakhis vs no-sakhis, many wives vs one wife, Sanatan-Sikhs vs atheist Sikhs ... If Sikhi were a 3D shape, and it's defining characteristics were it's edges, I'd say Sikhi is more a gelatenous blob than a discernable shape now.</p><p> </p><p>Am I the only one perceiving this? If not, how do you reconcile yourself in the face of such diversity? From where do you get your sense of communual solidarity? When you say, 'I'm Sikh!' what does that mean, when most other Sikhs around you are different compared to you, and compared to each other?</p><p> </p><p>Is Sikhi, internally, turning into a mirror of Sanatan Dharma, with a million different schools under the one umbrella, ranging between it's own version of atheist thought to hardcore belief in a monotheistic God-personality, even with polytheistic tendencies?</p><p> </p><p>Thoughts appreciated.</p><p> </p><p>Guru fateh</p></blockquote><p></p>
[QUOTE="Ishna, post: 196174, member: 2709"] As much as we might like to believe that Sikhi as a whole is a homogenous community of like-minded individuals, it's come clear to me over the years that it's not. Whilst plenty of people keep up the chant of Sikh quom, one looks around and says. 'Which quom?' Sikhi, like any other religious community, contains a plethora of diverse understandings, beliefs and traditions. We see it for ourselves in the material world when Gurdwara committees fight over whether or not to include tables and chairs in their langar hall, or if an air conditioner should be installed in Granth Sahib's sukhasan room; we see it online painfully clearly when we burrow into topics in an anonymous manner with the total freedom to share our understanding with little to no danger of embarrasment like we would feel in the real world. It strikes me that the debate and diversity we see online is the outward display of thoughts present in the minds of people in the real world, they just go unspoken. When it happens on a large scale, we end up with sects within the quom, within the [I]Panth[/I] even, just like Christianity has it's denominations, Islam has it's divisions, Hindusim and Buddhism their schools and lineages. The matter is exacerbated in Sikhi because our beloved Sri Guru Granth Sahib Ji is poetry, not prose. Religions around the world debate their scriptures and the dos and don'ts therein, but within Sikhi when everything presented in poetry, metaphor and allegory the matter is even further complicated. Everyone understands it differently. Personally, in the beginning I really struggled with this problem. It's hard to know whats true when everyone has a different opinion, and they tell you to contemplate within yourself and meditate and Sat Guru will reveal the truth to you. But if it was that easy to get the answers, we'd all end up with the same answers eventually, and it rare to find even two people with the same understanding. Now, I accept that there is diversity of belief and understanding, and that my understanding is no less valid that anyone else's, and I will have confidence in my understanding, with an open mind, until I learn otherwise. But it makes me wonder how we all end up in the same community called 'Sikhi'. If we can't even agree on whether or not there is a creative force, or what happens after death, or how many and which banis we should contemplate daily, whether or not caste is important, how to maintain rehat - which rehat? - basic Sikh history, sakhis vs no-sakhis, many wives vs one wife, Sanatan-Sikhs vs atheist Sikhs ... If Sikhi were a 3D shape, and it's defining characteristics were it's edges, I'd say Sikhi is more a gelatenous blob than a discernable shape now. Am I the only one perceiving this? If not, how do you reconcile yourself in the face of such diversity? From where do you get your sense of communual solidarity? When you say, 'I'm Sikh!' what does that mean, when most other Sikhs around you are different compared to you, and compared to each other? Is Sikhi, internally, turning into a mirror of Sanatan Dharma, with a million different schools under the one umbrella, ranging between it's own version of atheist thought to hardcore belief in a monotheistic God-personality, even with polytheistic tendencies? Thoughts appreciated. Guru fateh [/QUOTE]
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Hard Talk
Diversity Within Sikhi Vs Communal Solidarity
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