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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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Sikh Sikhi Sikhism
Nanakshahi Calendar U-turn A Challenge To Mainstream Sikhs
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<blockquote data-quote="Admin" data-source="post: 118998" data-attributes="member: 1"><p>By Gurmukh Singh</p><p> </p><p>Recent “changes” to the solar based Nanakshahi Calendar, agreed after wide consultations in 2003, have been driven by Punjab politicians and the “Sant Samaj”, (literally meaning “community of holy people”).</p><p></p><p> S. Avtar Singh Makkar, President of the Shromani Gurdwara Parbandhak Committee (SGPC), has been quoted by a “Hindustan Times” reporter, Kuldeep Mann, as saying, “All of us have no option but to follow the direction of party chief Sukhbir Singh Badal.” (Hindustan Times of Monday, January 4, 2010 report, ”SGPC says yes to changes”).</p><p></p><p>Sukhbir Singh Badal is the Deputy Chief Minister next to his father, S. Parkash Singh Badal, the Chief Minister of Punjab. Sukhbir is also the “party chief” of the Shromani Akali Dal, a political party of Punjab. The Badal family rules Punjab and now, according to the SGPC chief, Avtar Singh Makkar, this family also gives “direction” on issues which concern the independence of Sikh ideology and religious tradition.</p><p></p><p>This move is widely seen as an open challenge to the independence of mainstream Sikhism.</p><p></p><p>The real issue is the political control of the highest Sikh religious institutions by a nexus between the political coalition government in Punjab, of Bhartya Janta Party (BJP) and Akali Party, and the so called “Sant Samaj”.</p><p></p><p>The BJP has an open Hindutva agenda to Hindu-ise Sikhism. This extremist Hindu religio-political party, which facilitated the pulling down of the historical Babri Masjid (mosque) a few years ago when in power, claims Sikhism, Budhism and Jainism to be offshoots of Hinduism. In case of Sikhism, that Hindutva claim is despite the fact that Guru Nanak Sahib, the founder of Sikhism, totally rejected all Hindu beliefs, practices and ritualism (karam kand) before he even announced his own revolutionary egalitarian and monotheistic creed, revealed to him towards the end of the 15th Century.</p><p></p><p>The Sant Samaj, the “community of saints”, is an elite club of “spiritual” sect heads, who move around in luxury cars and lead own diverse anti-Sikhism cultish groups. They continue with Brahmanic practices in their deras (cult centers) and gurdwaras. With the central Sikh institutions much weakened and led astray from their original objectives by political “direction”, the sant deras thrive amongst the Sikhs. They have large followings, and politicians of all parties woo them and seek blessings from the “sant-babas”, the heads of these sects.</p><p></p><p>The current debate is about unilateral “changes” in the Nanakshahi Calendar agreed and approved in 2003 after global consultations. These recent “changes” to the Nanakshahi Calendar, now proposed without much consultation, is an overt attempt to return to the old lunar-Bikrami (sidereal year) jantri in which the important Sikh historical dates will keep shifting every year, much to the utter confusion of all concerned, including next generations in the Sikh diaspora. In effect, these changes will set the clock back to the position before the introduction of the Nanakshahi Calendar in 2003. </p><p></p><p>Nanakshahi Calendar was widely acclaimed by Sikhs in the diaspora, and especially in the UK. It is not only symbolic of independent Sikh religious tradition but also fixes important dates of Sikh history on the international Common Era (CE) Calendar. (Some exceptions were extracted by the Sant Samaj, but it was hoped that these would be removed in later years.)</p><p> </p><p>A modern calendar does not suit the “derawadi” or “Sant Samaj” club. They depend on their income from superstition based Brahmanic ritualism – “bipran ki reet” specifically forbidden by the Tenth Master, Guru Gobind Singh, and observation of certain days in lunar months, calculated from the ancient astrological lunar-Bikrami (sidereal) system.</p><p></p><p>This overtly political move to win over Sant Samaj vote banks in Punjab, has further distanced main stream Sikhs in Punjab and abroad, from the highest but almost defunct Sikh institutions based in Punjab. They are seen to no longer serve the 21st century needs of a distinct global Sikh community. </p><p></p><p>The diaspora Sikhs may be left with no alternative but to continue following the solar Nanakshahi Calendar widely agreed in 2003.</p><p></p><p>Sikh religious forums and networking have been set up in some Sikh diaspora countries, to inform and guide the community’s religious needs in accordance with the teachings of Guru Granth Sahib and the Sikh Reht Maryada i.e the mainstream Sikh Code of Conduct and Conventions. </p><p>This trend is likely to continue, hopefully, as a healthy and continual interpretation and preservation of mainstream Sikh ideology. </p><p></p><p>Gurmukh Singh</p><p>Ret’d Principal (policy), UK Civil Service</p><p><a href="mailto:Sewauk2005@yahoo.co.uk">Sewauk2005@yahoo.co.uk</a></p></blockquote><p></p>
[QUOTE="Admin, post: 118998, member: 1"] By Gurmukh Singh Recent “changes” to the solar based Nanakshahi Calendar, agreed after wide consultations in 2003, have been driven by Punjab politicians and the “Sant Samaj”, (literally meaning “community of holy people”). S. Avtar Singh Makkar, President of the Shromani Gurdwara Parbandhak Committee (SGPC), has been quoted by a “Hindustan Times” reporter, Kuldeep Mann, as saying, “All of us have no option but to follow the direction of party chief Sukhbir Singh Badal.” (Hindustan Times of Monday, January 4, 2010 report, ”SGPC says yes to changes”). Sukhbir Singh Badal is the Deputy Chief Minister next to his father, S. Parkash Singh Badal, the Chief Minister of Punjab. Sukhbir is also the “party chief” of the Shromani Akali Dal, a political party of Punjab. The Badal family rules Punjab and now, according to the SGPC chief, Avtar Singh Makkar, this family also gives “direction” on issues which concern the independence of Sikh ideology and religious tradition. This move is widely seen as an open challenge to the independence of mainstream Sikhism. The real issue is the political control of the highest Sikh religious institutions by a nexus between the political coalition government in Punjab, of Bhartya Janta Party (BJP) and Akali Party, and the so called “Sant Samaj”. The BJP has an open Hindutva agenda to Hindu-ise Sikhism. This extremist Hindu religio-political party, which facilitated the pulling down of the historical Babri Masjid (mosque) a few years ago when in power, claims Sikhism, Budhism and Jainism to be offshoots of Hinduism. In case of Sikhism, that Hindutva claim is despite the fact that Guru Nanak Sahib, the founder of Sikhism, totally rejected all Hindu beliefs, practices and ritualism (karam kand) before he even announced his own revolutionary egalitarian and monotheistic creed, revealed to him towards the end of the 15th Century. The Sant Samaj, the “community of saints”, is an elite club of “spiritual” sect heads, who move around in luxury cars and lead own diverse anti-Sikhism cultish groups. They continue with Brahmanic practices in their deras (cult centers) and gurdwaras. With the central Sikh institutions much weakened and led astray from their original objectives by political “direction”, the sant deras thrive amongst the Sikhs. They have large followings, and politicians of all parties woo them and seek blessings from the “sant-babas”, the heads of these sects. The current debate is about unilateral “changes” in the Nanakshahi Calendar agreed and approved in 2003 after global consultations. These recent “changes” to the Nanakshahi Calendar, now proposed without much consultation, is an overt attempt to return to the old lunar-Bikrami (sidereal year) jantri in which the important Sikh historical dates will keep shifting every year, much to the utter confusion of all concerned, including next generations in the Sikh diaspora. In effect, these changes will set the clock back to the position before the introduction of the Nanakshahi Calendar in 2003. Nanakshahi Calendar was widely acclaimed by Sikhs in the diaspora, and especially in the UK. It is not only symbolic of independent Sikh religious tradition but also fixes important dates of Sikh history on the international Common Era (CE) Calendar. (Some exceptions were extracted by the Sant Samaj, but it was hoped that these would be removed in later years.) A modern calendar does not suit the “derawadi” or “Sant Samaj” club. They depend on their income from superstition based Brahmanic ritualism – “bipran ki reet” specifically forbidden by the Tenth Master, Guru Gobind Singh, and observation of certain days in lunar months, calculated from the ancient astrological lunar-Bikrami (sidereal) system. This overtly political move to win over Sant Samaj vote banks in Punjab, has further distanced main stream Sikhs in Punjab and abroad, from the highest but almost defunct Sikh institutions based in Punjab. They are seen to no longer serve the 21st century needs of a distinct global Sikh community. The diaspora Sikhs may be left with no alternative but to continue following the solar Nanakshahi Calendar widely agreed in 2003. Sikh religious forums and networking have been set up in some Sikh diaspora countries, to inform and guide the community’s religious needs in accordance with the teachings of Guru Granth Sahib and the Sikh Reht Maryada i.e the mainstream Sikh Code of Conduct and Conventions. This trend is likely to continue, hopefully, as a healthy and continual interpretation and preservation of mainstream Sikh ideology. Gurmukh Singh Ret’d Principal (policy), UK Civil Service [EMAIL="Sewauk2005@yahoo.co.uk"]Sewauk2005@yahoo.co.uk[/EMAIL] [/QUOTE]
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