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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="Simran Sidhu" data-source="post: 218931" data-attributes="member: 22079"><p>Sat Sri Akāl Members, my name is Simran Sidhu. I am a Sikh filmmaker (writer-director) born and based in London, U.K.</p><p></p><p>I have spent my life asking questions about Sikhi that many people seem unable or unwilling to answer.</p><p></p><p>The problem started when my parents explained Sikhi to the six-year-old Simran like this:</p><p></p><p><em>"When Guru Nānak was born, people believed in superstitions, in lots of different gods, and people from different religions were fighting with each other. So Guru Nānak taught people to stop being superstitious, to believe in just one God, and to love everyone...because we are all children of the same God."</em></p><p></p><p>The problem was that the <em>janam sakhian</em> (life stories) of the Gurus, which my parents would give me to read as innocuous bedtime stories as a child, contained things that even my half-formed brain recognised as a form of "superstition".</p><p></p><p>The <em>sakhi</em> of Guru Nānak spinning Mecca on its axis, for example, formed the basis of one of many questions that would drive my parents and other senior family members crazy with my insistence on them providing an explanation that was in line with the "no superstition" version of Sikhi that parents had initially told me about.</p><p></p><p>"When you meditate on God, you get these kinds of powers," people would say.</p><p></p><p>I left open the possibility that this may well be the case, that maybe I just wasn't privvy to all the metaphysical workings of the universe that were accessible to "spiritually accomplished" men and women.</p><p></p><p>But it still didn't explain why Guru Nānak felt the need to unnecessarily display these abilities, especially when he refused to display "miracles" in front of the master yogis in the Sidh Goshat, and speaks at length in Gurbāni about the irrelevance of <em>ridhian sidhian</em>.</p><p></p><p>I started to question the validity of these <em>sakhis</em> (as a child, I didn't even know that this is what these supposedly "historical" events were called), wondering if – like Chinese Whispers – these events had changed in the process of their telling and re-telling over hundreds of years.</p><p></p><p>But I stuck a bookmark in these issues and went about my life...</p><p></p><p>...until I got into an animated discussion with a Hindu Panjabi gentleman on Facebook who claimed to be a student of the Udassi movement and said that Guru Nānak never rejected Pandit Hardyal's <em>janeu</em> and that all the Gurus lived within Hindu <em>rassam ravāj</em> and were, for all intents and purposes, Hindu.</p><p></p><p>He cited the "B40 janamsakhi" among others (remember, I'd never heard the term <em>janamsakhi</em> until this point) which then opened the door to my learning about Max Authur MacCauliffe's rejection of the <em>janamsakhis</em> as "deviations" of "spurious authorship".</p><p></p><p>Suddenly, everything I had been taught about the Gurus since childhood was thrown into question.</p><p></p><p>My doubts were beginning to be proved right.</p><p></p><p>And then...</p><p></p><p>...I came across Dr. Karminder Singh Dhillon.</p><p></p><p>Here was a man who expressed all the concerns I had for the inconsistencies of the Gurus' life stories. In addition to that, he also translated and explained passages of Gurbāni that I had also felt sounded suspect for many years.</p><p></p><p>And he had <strong>citations</strong>.</p><p></p><p>His historical dilineation of how the Sikh Panth was reinterpreted through the lens of Yogic, Puranic and Vedic paradigms to distort the original message of Gurbāni begins at least to <em>explain</em> the inconsistencies that had troubled me since childhood.</p><p></p><p>Since Gurbāni uses the language of its time(s) and place(s) – as all texts must – it appears Sikhs may have lost the forest for the trees, focussing on references to Vedic words, to Yogic concepts, and to Puranic deities, and jumping to the conclusion that these traditions are foundational to Guru Nānak's paradigm.</p><p></p><p>This doesn't mean I have completely ruled out the possibility of supernatural occurenes. It just means that, with Dr. Dhillon's work, I am able to at least form a line of enquiry about it.</p><p></p><p>Nor is this to denegrate other peoples' religious worldviews. The Gurus and Shaheeds sacrificed their lives and the lives of their families for other peoples' Freedom of Religion, after all.</p><p></p><p>But that also means that we Sikhs should have the freedom to ask questions about our own religion, and to decide what is "authentic Sikhi", as Dr. Karminder Dhillon phrases it, and what is a distortion.</p><p></p><p>These are my cards on the table. My heart on my sleeve. My soul bared.</p><p></p><p>So be gentle.</p><p></p><p>Sat Sri Akāl.</p></blockquote><p></p>
[QUOTE="Simran Sidhu, post: 218931, member: 22079"] Sat Sri Akāl Members, my name is Simran Sidhu. I am a Sikh filmmaker (writer-director) born and based in London, U.K. I have spent my life asking questions about Sikhi that many people seem unable or unwilling to answer. The problem started when my parents explained Sikhi to the six-year-old Simran like this: [I]"When Guru Nānak was born, people believed in superstitions, in lots of different gods, and people from different religions were fighting with each other. So Guru Nānak taught people to stop being superstitious, to believe in just one God, and to love everyone...because we are all children of the same God."[/I] The problem was that the [I]janam sakhian[/I] (life stories) of the Gurus, which my parents would give me to read as innocuous bedtime stories as a child, contained things that even my half-formed brain recognised as a form of "superstition". The [I]sakhi[/I] of Guru Nānak spinning Mecca on its axis, for example, formed the basis of one of many questions that would drive my parents and other senior family members crazy with my insistence on them providing an explanation that was in line with the "no superstition" version of Sikhi that parents had initially told me about. "When you meditate on God, you get these kinds of powers," people would say. I left open the possibility that this may well be the case, that maybe I just wasn't privvy to all the metaphysical workings of the universe that were accessible to "spiritually accomplished" men and women. But it still didn't explain why Guru Nānak felt the need to unnecessarily display these abilities, especially when he refused to display "miracles" in front of the master yogis in the Sidh Goshat, and speaks at length in Gurbāni about the irrelevance of [I]ridhian sidhian[/I]. I started to question the validity of these [I]sakhis[/I] (as a child, I didn't even know that this is what these supposedly "historical" events were called), wondering if – like Chinese Whispers – these events had changed in the process of their telling and re-telling over hundreds of years. But I stuck a bookmark in these issues and went about my life... ...until I got into an animated discussion with a Hindu Panjabi gentleman on Facebook who claimed to be a student of the Udassi movement and said that Guru Nānak never rejected Pandit Hardyal's [I]janeu[/I] and that all the Gurus lived within Hindu [I]rassam ravāj[/I] and were, for all intents and purposes, Hindu. He cited the "B40 janamsakhi" among others (remember, I'd never heard the term [I]janamsakhi[/I] until this point) which then opened the door to my learning about Max Authur MacCauliffe's rejection of the [I]janamsakhis[/I] as "deviations" of "spurious authorship". Suddenly, everything I had been taught about the Gurus since childhood was thrown into question. My doubts were beginning to be proved right. And then... ...I came across Dr. Karminder Singh Dhillon. Here was a man who expressed all the concerns I had for the inconsistencies of the Gurus' life stories. In addition to that, he also translated and explained passages of Gurbāni that I had also felt sounded suspect for many years. And he had [B]citations[/B]. His historical dilineation of how the Sikh Panth was reinterpreted through the lens of Yogic, Puranic and Vedic paradigms to distort the original message of Gurbāni begins at least to [I]explain[/I] the inconsistencies that had troubled me since childhood. Since Gurbāni uses the language of its time(s) and place(s) – as all texts must – it appears Sikhs may have lost the forest for the trees, focussing on references to Vedic words, to Yogic concepts, and to Puranic deities, and jumping to the conclusion that these traditions are foundational to Guru Nānak's paradigm. This doesn't mean I have completely ruled out the possibility of supernatural occurenes. It just means that, with Dr. Dhillon's work, I am able to at least form a line of enquiry about it. Nor is this to denegrate other peoples' religious worldviews. The Gurus and Shaheeds sacrificed their lives and the lives of their families for other peoples' Freedom of Religion, after all. But that also means that we Sikhs should have the freedom to ask questions about our own religion, and to decide what is "authentic Sikhi", as Dr. Karminder Dhillon phrases it, and what is a distortion. These are my cards on the table. My heart on my sleeve. My soul bared. So be gentle. Sat Sri Akāl. [/QUOTE]
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