The Hijackers of Sikhi – Part 3

The Hijackers of Sikhi

Part 3: The Nirmalas.

Karminder Singh, PhD (Boston)

Kuala Lumpur, Malaysia.

Sikhi as it is practiced today, is no longer the Sikhi that was taught to us by our Gurus. It is a spirituality that stands distorted, corrupted and tainted. Its scripture – Gurbani – has been distorted through vedic and puranic slants in interpretations and translations; its history muddled in unbelievable tales of miracles called Sakhis, and its religious practices consist of those smuggled in from rejected and discarded rituals of pre-1469 faiths. It’s a faith that has been hijacked from its unique path and equally distinct goals. How, when and why did this happen?

Read this FIVE-part series for the story of a spirituality hijacked

Read Part ONE: The Hijacking Explained here:

Read Part TWO: The Udasis here:

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Defining a Sikh

Karminder Singh Dhillon,
PhD (Boston), Kuala Lumpur.

One of the first things a student of philosophy (or  most social sciences, for that matter) discovers regarding definitions of concepts  is that they are rarely, if ever, universally accepted (read perfect). The definition of a Sikh is no exception and should not be. Anyone who expects to crystallize, in a few universally acceptable statements called a definition –  a spiritual process that took ten Gurus two and half centuries to construct – is bound to be disappointed. So staggering is the diversity of our most basic text – 1430 pages, 5,867 shabads by more than two dozen authors who lived over a period spanning half a century and come from different faiths – that defining Sikhi based on the Guru Granth Sahib alone is a daunting task.  To some, it may seem that the nature of Sikhi and the SGGS and by extension that of a Sikh is so spiritually inclusive that it was intended to defy a universal definition. Yet none of these has stopped or should stop the attempt. After all, we live in a world where definitions matter.
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