Koenraad Elst on Guru Nanak

[kdsingh80]

Was searching net and found this

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In contemporary devotional pictures and posters of Guru Nanak (1469-1539), as seen in taxis and shops, the Guru is invariably shown as wearing a pagari or turban, like his pupils (Sikh-s) today. But this is a recently-imposed convention, not followed in his own day and in subsequent centuries.



In traditional paintings, the Gurus never wore turbans, a custom that even according to Sikh teaching itself was only instituted by the tenth and last Guru, Govind Singh, in 1699. All the Gurus are typically shown as wearing a topi (Hindu-style cap) and patka (sash). We discuss one instance.

K.C. Aryan (born 11 August 1919, died 2002), a Partition refugee from West Panjab, was an accomplished painter. He founded the Museum for Tribal and Folk Art in Gurgaon, still functioning today. He saved plenty of old paintings, sculptures and other arts & crafts objects for posterity by collecting them in his museum or donating them to more established institutions. 

In 1970, he presented to the publishing unit of Punjabi University Patiala a manuscript with illustrations for a book, 100 Years Survey of Panjab Painting (1841-1941). It was eventually published by the PUP in 1975, but only in mutilated form. The Senate Board of the University objected to the inclusion of one particular painting, and threatened that if it were published, the grant for the whole publishing unit would be stopped.

The contentious painting, executed by a Pahari painter in the mid-19th century (whose name, as often in folk art, remains unknown), shows a topi-wearing Guru Nanak praying to Lord Vishnu. The Board took the Sikh-separatist line that that Sikhism has nothing to do with Hinduism, and that the Gurus are above the “Brahminical” gods. It is the same line that keeps the Sikh establishment from calling their central shrine, the Hari Mandir (“Vishnu temple”), by its proper name, hiding it behind the superficial designation “Golden Temple” or the Moghul term “Darbar Sahib”. It is also why in 1922 they threw out from the Hari Mandir the murti-s that had been worshipped there ever since Arjan Dev inaugurated it in 1604. Sikh identity as a separate religion, rather than as one of the many panth-s in the Hindu commonwealth, is based on a denial of history, and this requires a constant censoring of unwilling historical data: names changed, scriptures doctored, murti-s thrown away, the publication of a painting suppressed.

K.C. Aryan donated the painting in ca. 1982 to the Himachal State Museum in Shimla. There, it is significantly not on display but kept in storage. That is, if it has not been lost or illegally sold by some babu unconcerned with art and heritage; or somehow eliminated by one with Khalistani.leanings eager to destroy the evidence for an inconvenient fact: that Guru Nanak was every inch a Hindu.

http://koenraadelst.blogspot.in/2010/07/guru-nanak-was-hindu.html

How much truth is it in the above . Is it mere propaganda or their is some truth in it?

[JustAnotherSingh]

There is some truth in the idea that Guru Ji was originally depicted with a topi and the turban is mostly modern imagination.

 

however, Koenraad Elst is a fraud academic who mostly makes up shit to pander to the Hindutva/RSS crowd (and I mean that in the real sense of that group, not just a catchphrase for interpretations of Sikhi I feel are too "Hindu"). Examples of some of his most ridiculous claims:

-that all Gurus wore topis--completely false given that all old paintings show the rest of Gurus wearing turbans

-that all Persian terminology in Sikhi is modern interpolation

-because he finds the history of Guru Gobind Singh inconvenient (I.e., that he fought Hindu hill Rajas and that he established unique Khalsa identity), he hurls a bunch of accusations against him that literally have no historical basis. I.e., that he was a chela of Aurangzeb and the Mughals who wrote the Zafarnamah out of cowardice, that the Hill Rajas originally provided shelter to Guru Gobind Singh but he raided and looted them provoking them to attack, that he only gave Gurgaddi to GGS because of the death of the Sahibzade (even though Khalsa was created before their shaheedi). He also just denies the existence of all the Hindus who did non-favorable things in history such as Gangu, and also denies the existence of Muslims who acted favorably such as Farid. 

If Teja Singh Bhasauria shows how bad revisionism in the name of staving off Sanatani ideology can be, Elst is the corrolary for how bad revisionism can get in the name of staving off Singh Sabha ideology. I'm all for entertaining alternate viewpoints but the guy is a nutcase and literally cites no evidence, but clearly constructs his history with an agenda. Avoid at all costs. 

 

[Guest]

I believe assertions made above by Koenraad Elst are either driven by an agenda, or are just plane intellectual laziness.  Had he done even a bit of research he would not have made these statements.

References to contemporary images of Guru Nanak can be found in history.  However, none of these images can be located.  In fact, no authenticated images from Gurus’ time can be found for the first five gurus.  I have done some research into Gurus' images, and have found that with the exception of Guru Nanak, the other Gurus are depicted with turbans in old paintings.

The earliest available images of Guru Nanak were created two to three centuries after the time of the Guru.  These images focus on telling stories from Guru’s life rather than accurately portraying his likeness based on Guru’s own writings and available history.  The artists have embellished Guru’s images with articles from their own social/cultural experiences and faith.  In some cases these embellishments run counter to known facts and principles espoused by the Guru.  Creating an imaginary picture of a historical figure based on one’s own culture is not limited just to Sikhism.  One can find historical paintings of Jesus portraying him in every ethnicity and culture imaginable.  These images of Gurus are a valuable part of the Sikh heritage.  However, care must be taken to view these records in a proper context.

One of the earliest available collections of Guru’s paintings is contained in the B-40 Janamsakhi.  This Janamsakhi got its name from the catalog number (MS. Panj B40) assigned to the manuscript in The India Office Library, London.  The manuscript contains 57 illustrations.  Notes in the manuscript indicate that the Janam Sakhi was commissioned by a patron named Sangu Mall and written in the hand of Daya Ram Abrol and illustrated by Alam Chand, a mason, and was completed on Bhadon sudi 3, 1790 Bikarmi (August 31, 1733).  The manuscript was purchased in 1907 for 10 pounds by the India Office Library from its owner, Hafiz 'Abd ur-Rahman.  In most of these paintings, Guru wears a large tilak (a Brahmin’s mark on the forehead), and wears a tight cap (everybody else in these paintings wear a turban), a saili (a sacred thread similar to janeu[1]), and a mala (rosary).  Ironically, one of the stories in the Janamsakhi talks about the Guru refusing to wear a janeu, yet saili is prominently worn by the Guru in most of the images.  Some people believe that these inaccuracies may have been introduced in a deliberate attempt to counter Guru’s ideology.  It’s difficult to imagine Sikhs making these type of mistakes so close to Guru Gobind Singh ji’s period when there was a heightened awareness of principles of the Khalsa.  B.S. Goraya, in his essay ‘Was Guru Nanak Cleanshaven?’, wrote: “The hair aspect thus also takes us to the suspicion of the authenticity of the Janam Sakhi especially when it was sketched after the death of Guru Gobind Singh (1708 AD) when many masands were opposing the Guru's ideology. Also the wearing of thread like ' janeu' and ' tilak' stand contradicted from the bani of Guru Nanak. Especially when the Guru is even opposed to having rosary (mala). The Janam Sakhi itself at a point advocates that the Guru refused to wear janeu. Since the bani of Nanak indicates that he was for intact hair, we have no hesitation to concludes that the Janam Sakhi sketches are misfounded and may perhaps be motivated as Karam Singh Historian believes in the contents of the Sakhi.  Interestingly in one version of Janam Sakhi the same Guru Nanak in discourses with Pir Bahauddin is quoted where he strongly defends the proper up keep of hair.”

The Janamsakhi paintings of Guru Nanak dominated the style for roughly 100 years until the middle of nineteenth century.  The way artists have chosen to depict the Guru has changed over time.  The janamsakhi images were created in Guler-Kangra style under a strong Hindu influence.  The paintings became more exquisite and finer as the Khalsa gained power.  During the Khalsa period elements such as ornate borders, circular aura, wooden takht with a takia (big cylindrical pillow)  painted with decorative and floral patterns got introduced to project the much exalted and revered position of Guru Nanak Dev ji.  In the second half of the nineteenth century, the Hindu markings made popular by the Janamsakhi images started disappearing.   Around the end of the nineteenth century, a small mala started appearing on the top of Guru’s turban, a trend which has continued through the twentieth century.  Modern paintings of Guru Nanak started around the mid-twentieth century with notable artists such as Sobha Singh, Kirpal Singh, Jaswant Singh, G.S.Sohan Singh and Mohinder Singh.  This era marked the emergence of individual portraits of Guru Nanak where the emphasis shifted from historical events to potraying spiritual qualities of the Guru with distinctive features such as: half closed eyes, long white flowing beard and glow of contemplation on Guru’s face.  In the modern paintings, tilak, cap, saili have disappeared but aura and mala have persisted.

 

Waheguru ji ka Khalsa, Waheguru ji ki Fateh

 

---

[1] Saili is a sacred thread worn by Hindu sadhus and saints.  It’s a long loop made of threads worn like a janeu over the shoulder diagonally around the torso resting at the hip.  Saili is black in colour where as a janeu is usually white or light in colour.  A Brahmin’s janeu is made of cotton a Khsitriyas’ (Guru’s parents’ caste) is made from hampen thread and a Vaishya’s of wool.  Janeu is always worn over the left shoulder.  In the janamsakhi images Guru is shown with saili always worn over his right shoulder.

 

[paapiman]

On 1/28/2016 at 0:15 PM, JustAnotherSingh said:

-that all Gurus wore topis--completely false given that all old paintings show the rest of Gurus wearing turbans

-that all Persian terminology in Sikhi is modern interpolation

 

Paaji, in which form did Sri Satguru jee started wearing a turban?

Correct me if I am wrong - The first 5 Satgurus mostly wore a topi. It was during the times of Sixth Master, that Maharaaj and Sikhs started wearing turbans. Eight master used to wear a turban for sure.

 

Bhul chuk maaf

[Guest Guest]

Really interesting.  It seems to me Guru Nanak is often depicted wearing yellow.  Does that have any historical basis?

As for the image of Guru Nanak and Vishnu.   Isnt that Chaturbuja (sp?) form mentioned in Gurbani?

[Koi]

In suraj prakash it mentions that 1st Guru Sahib wore a dastaar as a child

[dalsingh101]

4 minutes ago, Koi said:

In suraj prakash it mentions that 1st Guru Sahib wore a dastaar as a child

I love that granth but it can't really be taken as conclusive evidence of things that took place centuries before it was written. 

[jaikaara]

The Vaishnav traditions have the typical topi as adorned by Bhagat Kabir ji too..however that is restricted to some people , also if Guru Nanakdevji  has travelled upto Mecca i doubt He would do wearing a topi..the turban He wore would be considered a neutral headgear and worn commonly by most people during His time hindu or muslim.

I have a picture of mine dresses as Sikandar or Alexander , generations down if someone from my lieneage manages to get hold of it and then draws the conclusion that i was from Roman or Greek lineage what could be said then.

[jaikaara]

Also, why would Guru Nanakdev ji come up with Mool Mantar as Ek Oankaar ..why not something related to Vishnu ji ?

We need to understand the skeletal difference and mindframes of spirituality in Punjab  ...Punjab has been influenced by Vashnavism and Shaktism strongly. There is more of Narayan , Damodar , Madhav in the Aad Granth sahib ji and more of Chandi , Bhawani, Durga in the Dasam Granth sahib ji . Though both Granths as we know transition to worship of the Nirankar, the names of the Devtas display familiarity with the beliefs of the people then.

Aad Granth sahib ji has a strong bhagti base and Dasam Granth sahib ji has a Shakti base.

[DSG]

Quote

K.C. Aryan donated the painting in ca. 1982 to the Himachal State Museum in Shimla. There, it is significantly not on display but kept in storage. That is, if it has not been lost or illegally sold by some babu unconcerned with art and heritage; or somehow eliminated by one with Khalistani.leanings eager to destroy the evidence for an inconvenient fact: that Guru Nanak was every inch a Hindu.

 

In my opinion " DOES IT REALLY MATTER " NO!!!!!!!!!!!!!!! whether Guru Nanak Dev Ji Maharaj , wore a topi, turban , yellow chola , was a hindu, muslim, sikh ..

The beauty and the fact is that where ever Sri Guru Nanak dev ji went , he had dialogue with the people , acted upon telling and showing the people the right path to connect to the almighty. I think it is absolutely brilliant that all claim the Sri Guru Nanak Dev Ji Maharaj was theirs , showing how universal his teachings are , but it is a shame that all do not follow his basic principals of kirat karnee, naam japna and vand keh shakna . How beautiful the world will be if all acted on Sri Guru Nanak Dev Ji's principals.

[Pakandi -Baba]

21 hours ago, paapiman said:

Paaji, in which form did Sri Satguru jee started wearing a turban?

Correct me if I am wrong - The first 5 Satgurus mostly wore a topi. It was during the times of Sixth Master, that Maharaaj and Sikhs started wearing turbans. Eight master used to wear a turban for sure.

 

Bhul chuk maaf

In an illustration anything can be shown. Some say Dhan Guru Nanak Nirankar tied a lakhri [rakhsan bandan] because a picture depicts it,? these people are foolish and believe anything just because it's been drawn!

 

How can one fit all their hair in a topi? it's utter nonsense. Pag or even a clothe tied around the head is more fathomable to a topi. 

 

 

[paapiman]

On 2/2/2016 at 3:42 AM, dalsingh101 said:

I love that granth but it can't really be taken as conclusive evidence of things that took place centuries before it was written. 

Correct me if I am wrong - Sri Sooraj Prakash Granth is based on the bachans of Baba Gurbaksh Singh jee (descendant of Baba Budda jee and contemporary of Maharaaj). Mahakavi Santokh Singh jee gave it the poetic form.

Having said that, some mischievous people have tampered the Granth too, but the original version, as written by Mahakavi Santokh Singh jee, was probably 100% authentic.

 

Bhul chuk maaf

[dalsingh101]

34 minutes ago, paapiman said:

Correct me if I am wrong - Sri Sooraj Prakash Granth is based on the bachans of Baba Gurbaksh Singh jee (descendant of Baba Budda jee and contemporary of Maharaaj). Mahakavi Santokh Singh jee gave it the poetic form.

Having said that, some mischievous people have tampered the Granth too, but the original version, as written by Mahakavi Santokh Singh jee, was probably 100% authentic.

 

Bhul chuk maaf

I don't think ANY writer doesn't add their own perceptions and embellishments to their material. Kavi Santokh ji's work is a treasure trove for us but isn't beyond this. 

[JustAnotherSingh]

@paapiman All the Puratan paintings that depict Guru Nanak with a topi depict the next 4 Gurus with turbans. Also, there is bani from Guru Arjun Dev Ji talking about his dhamalla. 

[paapiman]

39 minutes ago, JustAnotherSingh said:

@paapiman All the Puratan paintings that depict Guru Nanak with a topi depict the next 4 Gurus with turbans. Also, there is bani from Guru Arjun Dev Ji talking about his dhamalla. 

Bro, isn't there a topi of Sri Satguru jee (Fifth Master) still present in one of the Gurudwaras in Punjab?

Regarding the Puratan paintings, how old are they?

 

Bhul chuk maaf

[JustAnotherSingh]

@paapiman Ah, that's seli topi. I don't know the authenticity of it. To be honest, the early Gurus' headgear in general confuses me, as it's not easily contextualized the way the Khalsa pagh is.

I was just referring to Koenraad Elst's argument from the artwork--if we are relying on the artwork, the artwork depicts the other Gurus with turban.