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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)
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Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
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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
The Hijackers Of Sikhi, Part 2: The Udasis
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<blockquote data-quote="sukhsingh" data-source="post: 218132" data-attributes="member: 18368"><p>Dr sahib ji I very much respect your views and posts. And I for one never had much time for udasi narratives . But I do find it interesting the terms with which it is discussed and I believe that the relationship between udasis and sikh panth is far more nuanced and complicated than you present here.. </p><p></p><p>In addition I would like to point out a few things based on what you have said.. Please let me be clear from the outset that I have no personal investment or axe to grind .. My wife keeps a picture of baba Sri chand in our sons bedroom and leaves offerings of sugar and such things which I have a problem with but whilst I can and do challenge it I have to live with it. It does nothing to my beliefs.. </p><p></p><p>I find the narrative of sikh being corrupted by 'the other ' as dangerous.. But here are some specific questions I have . </p><p></p><p></p><p></p><p>What exactly was the sikhi practiced by our gurus.. You seem to characterise the practice of sikhi as a cultural thing which was consistent and articulated in ways that were constant and unchanging.. On a existential level I would agree but each guru sahib manifested and brought new understandings to the meaning of what it was to be a sikh </p><p></p><p></p><p></p><p>You on one hand dismiss sakhis and hagiographic accounts of guru sahibs lives yet draw upon such a hagiographic account to evidence why we should be wary of udasis . Can't have it both ways . </p><p></p><p>In addition the version of this story that I am aware of does not reference baba Sri chand but a Bedi descendant of guru nanak ji who held pothis .. Furthermore, if you we believe Sri chand ji was a ascetic then why was he in a house. Not really the place for a renunciator ? </p><p></p><p></p><p></p><p>I have never heard that Guru sahib went to visit Sri Chand ji for spiritual succour, furthermore every narrative of the udasis I have ever heard have only ever expressed the supremacy of SGGSJ and guru sahibs.. I have never heard udasis say Sri Chand ji as being a higher source of respect </p><p></p><p></p><p></p><p>Again the version of this story which I have heard suggests that mian mir said guru arjun dev ji was above all others . </p><p></p><p>Finally there is one elephant in the room.. Why was baba Sri chand invited to Sri harminder sahib during its construction and the place where he stayed the brahm boota akhara established and still there to this day despite the machinations of SGPC ? </p><p></p><p>Lastly lastly lastly, I have always found the the truly pluralistic nature of sikhi as being its defining characteristic.. Muslim rababis were sikh and were never asked or lesser Sikhs.. In fact they were held in high esteem because they challenged common notions of 'belonging' .. The idea that sikhi was infiltrated and undermined by udasis is in my opinion lazy.. Yes brahmanical forces and greedy mahants tried to lessen the message.. But surely we should be careful not to fall in the traps of oversimplification</p></blockquote><p></p>
[QUOTE="sukhsingh, post: 218132, member: 18368"] Dr sahib ji I very much respect your views and posts. And I for one never had much time for udasi narratives . But I do find it interesting the terms with which it is discussed and I believe that the relationship between udasis and sikh panth is far more nuanced and complicated than you present here.. In addition I would like to point out a few things based on what you have said.. Please let me be clear from the outset that I have no personal investment or axe to grind .. My wife keeps a picture of baba Sri chand in our sons bedroom and leaves offerings of sugar and such things which I have a problem with but whilst I can and do challenge it I have to live with it. It does nothing to my beliefs.. I find the narrative of sikh being corrupted by 'the other ' as dangerous.. But here are some specific questions I have . What exactly was the sikhi practiced by our gurus.. You seem to characterise the practice of sikhi as a cultural thing which was consistent and articulated in ways that were constant and unchanging.. On a existential level I would agree but each guru sahib manifested and brought new understandings to the meaning of what it was to be a sikh You on one hand dismiss sakhis and hagiographic accounts of guru sahibs lives yet draw upon such a hagiographic account to evidence why we should be wary of udasis . Can't have it both ways . In addition the version of this story that I am aware of does not reference baba Sri chand but a Bedi descendant of guru nanak ji who held pothis .. Furthermore, if you we believe Sri chand ji was a ascetic then why was he in a house. Not really the place for a renunciator ? I have never heard that Guru sahib went to visit Sri Chand ji for spiritual succour, furthermore every narrative of the udasis I have ever heard have only ever expressed the supremacy of SGGSJ and guru sahibs.. I have never heard udasis say Sri Chand ji as being a higher source of respect Again the version of this story which I have heard suggests that mian mir said guru arjun dev ji was above all others . Finally there is one elephant in the room.. Why was baba Sri chand invited to Sri harminder sahib during its construction and the place where he stayed the brahm boota akhara established and still there to this day despite the machinations of SGPC ? Lastly lastly lastly, I have always found the the truly pluralistic nature of sikhi as being its defining characteristic.. Muslim rababis were sikh and were never asked or lesser Sikhs.. In fact they were held in high esteem because they challenged common notions of 'belonging' .. The idea that sikhi was infiltrated and undermined by udasis is in my opinion lazy.. Yes brahmanical forces and greedy mahants tried to lessen the message.. But surely we should be careful not to fall in the traps of oversimplification [/QUOTE]
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Hard Talk
The Hijackers Of Sikhi, Part 2: The Udasis
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