Who is a Sehajdhari Sikh?

Every few years, Indian courts receive petitions from some mischief makers and some apparently aggrieved people questioning the definition of a Sikh or a Gurdwara or even challenging the juristic persona status of Guru Granth Sahib. Sometimes the courts are quick to adjudicate in these matters and in some cases they take years.
Presently, the Punjab and Haryana High Court is seized with the matter of the definition of who is a Sikh and who is not. It is not the first time that it has to face such a petition. It has happened in the past too, though many a time, political developments have overshadowed or superceded the slow judicial process and the petitions have either become infructuous or have been simply filed in the labyrinths of the judicial systems of the country.
In a recent interim judgement, delivered this week, without giving reprieve to the petitioner Gurleen Kaur, who was denied admission to the Guru Ramdas Medical College for trimming her hair, the court has asked the Shiromani Gurdwara Parbandhak Committee to explain as to “whether or not a person who cuts his hair and/or shaves his beard is a ‘Sehajdhari Sikh’, if he performs ceremonies according to Sikh rites, does not use tobacco or Katha in any form, and can recite Mool Mantra, with reference to Section 2 (10-A) of the Sikh Gurdwara Act, 1925.”
The Constitution bench of the Punjab and Haryana High Court is treading on a dangerous path. This kind of intervention is generally the forte of politicians, particularly misinformed ones. The line of questioning is disturbing for the term Sehajdhari Sikh has practically been removed from the statue in the last elections to the general house of the Shiromani Gurdwara Parbandhak Committee. All votes registered in separate forms for the so-called Sehajdhari voters, running into lakhs, were rendered null and void.
The definition of Sehajdhari Sikh has no religious sanction as far as the fundamental tenets of the Sikh religion are concerned. One is either a Sikh or not a Sikh. Just as one is either a Christian or a Hindu or a Muslim or one is not.
This nomenclature was added to the Sikh Gurdwara Act, 1925 under a particular set of circumstances, which too are questionable per se, but without going into the details of those times, the circumstance ceases to exist.
Let us take the reverse logic. If one performs ceremonies according to Sikh rites, does not use tobacco or Katha in any form, can recite Mool Mantra, and cuts ones hair, if he is to be called a Sehajdhari Sikh, so that he gets all the social benefits the Sikhs per se are entitled too, then the importance Sikhs attach to the Kesh –unshorn hair as one of the Five Ks would be abandoned and this would be striking at the roots of the faith.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/23743-who-is-a-sehajdhari-sikh.html
Given the enlargement of the community beyond the shores of Punjab, given the rise of apostasy amongst the community and particularly its youth, given the lack of knowledge amongst the religious leaders running the SGPC affairs in handling such issues, given the lack of adherence to the requirements of unshorn hair by Sikh boys and girls, such questions are likely to arise and the situation is likely to take an ugly turn when some individuals want to reap the benefits of being a Sikh –say admission into institutions where Sikh students have a preference and at the same time keep away from those requirements which are compulsory to the faith.
Anyone using this ruse to question the universal message of the Sikh religion, the social and secularist ideals of the Sikh Gurus, the path of Sarbat da Bhala, is making a private lapse a public outcry. Irrespective of what the state authorities do while recognizing the religion of an individual who strictly is no longer a part of his original faith, the ideal is too strong to be weakened by it. And that has nothing to do with social, economic or educational concessions.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743

WSN-Editorial-Meddling With ‘Who is a Sikh’ Question

 
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Sehajdhari? You are either a Sikh or not
Mewa Singh

Sehajdharis are not Sikhs should be the clear stand of SGPC in the high court in the cases before it, as there are no categories in Sikhs. One is either a Sikh or not.
Those who violate the prescribed Sikh initiation and Sikh code of conduct are called patits and they can come in the mainstream of Sikh panth by re-initiation and observance of Sikh code of conduct.
The so-called Sehajdhari Sikhs do not take Sikh initiation and observe Sikh code of conduct, which are part of Sikh religion and they rather cut their hair. They thus obviously do not fulfill the prerequisites to be called Sikhs. If any person believes in Sikh religion, then there should be no hesitation to keep the hair intact and wear turban on the head to appear to be Sikh, to get Sikh initiation and remain in the Sikh code of conduct, to become and act as Sikh.
Confusion was created by making Sehajdhari Sikhs as voters in Sikh Gurdawaras Act by an amendment in 1959. They had not been given any recognition or made voters for SGPC elections in Sikh Gurdwara Act 1925. In the provisions of this Act, even Sikhs who did not keep their hair intact were declared patits and debarred to become voters. In 1959 the amendment was made in the Act to empower non-Sikhs with voting rights in the garb of Sehajdhari to oust Akali Dal from the SGPC as it had the full support of Sikhs and was in confrontation with the then Indian government on the issue of reorganization of Punjab along linguistic lines.
The president of SGPC, who was nominee of Master Tara Singh, Akali leader, was actually removed under no confidence motion with the support of Congress Government in 1959. The Master threatened to fast unto death.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
Jawaharlal Nehru, prime minister of India invited the Akali leader, Master Tara Singh, for talks and said the government had no intention to interfere in the religious affairs of Sikhs.
A compromise emerged in their meeting named "Nehru-Tara Singh pact", vide which the government was to never interfere in Sikh religious affairs and no amendment of Sikh Gurdawaras Act was to be made without the concurrence of SGPC.
In the general elections of SGPC held in the next year in 1960, Akali Dal won 136 seats out of 140, while Congress sponsored board could get only 4 seats. Thereafter, Akali Dal won SGPC elections uptil now and retained its control over it. The amended provision was not exploited. The SGPC passed resolutions several times to repeal the 1959 amendment but it was not done. It even passed the resolution that there are no Sehajdhari Sikhs now.
In 2003, just before the 2004-SGPC elections, this amendment was undone by Government of India and Sehajdhari Sikhs were deprived of the right to be the voters for SGPC elections.
In the Delhi Sikh Gurdwara Management Committee Act, 1971, no Sehajdhari Sikh has been recognized to become the voter for the election of the management committee of the Gurdawaras and neither any patit Sikh who has cut his hair.
Now, no Sehajdhari Sikh can become voter for any statutory Gurdwara management elections. There is no recognition of Sehajdhari Sikhs in Sikh religion. Either one is a Sikh or not. If someone aspires to become a Sikh then he has to become a Sikh by coming under the Sikh code of conduct. There is a lot of difference to aspire and to become a Sikh. In every religion those persons who follow the code of conduct of that religion are termed to be the followers of that religion. There are no Sehajdhari Christians, Muslims or Hindus. Why an exception for Sikh religion, which is even more strict to its discipline and code of conduct?
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
In matters of religion, there can be no scope for personal discretions as the dictums of a religion are to be accepted without reservations. The considerations of majority and minority, to count votes, in such matters are irrelevant. The dictums of a religion are perpetual and cannot be altered on the whims of its followers.
The author is a retired judge based in the United States and known for his clear delineation of issues regarding Sikhism.


WSN-Column-Sehajdhari? You are either a Sikh or not

It is not a simple resolution or decision of the SGPC. It is a question about the future of the entire Panth and Panthic institutions.
This affidavit casts a big aspersion on the working of the SGPC. How one or two individuals can overturn the gurmatas and can take the apex body, its general house and its executive body, for a ride.
Even the entire Panth cannot change the requirements and requisites of the five Kakars (including kesh) or four Kurahits.
SGPC or any of its officials is not competent to take a decision on the basic postulates of the Sikh panth.
But the sad reality is, that it has happened.
29.09.2008
HC directs SGPC to answer, Whether or not a person who cuts his hair and/or shaves his beard is a “Sehajdhari Sikh”?
22.11.2008
SGPC resolves to constitute a Committee of Scholars/Legal experts and Representatives of the SGPC to give an opinion based upon historical, theological and philosophical perspective.
26.11.2008
Expert Panel meets in Chandigarh and recommends to SGPC that the 1938 resolution fixing qualification of a Sehajdhari be adopted.
03.12.2008
SGPC Executive decides,
“A person cannot claim to be a Sehajdhari by trimming/cutting his/her hair, beard or eyebrows in any manner”.
04.12.2008
Expert Panel meets at Amritsar and confirms the SGPC Executive resolution of 03.12.2008.
05.12.2008
SGPC files affidavit in the High Court saying, “Once a Sahajdhari becomes a Keshadhari Sikh, he under no circumstances by cutting/trimming his/her hair, beard, eye-brows in any manner can claim to be a Sahajdhari Sikh.”

KESH. Every person keeping hair is not a Sikh but there cannot be a Sikh without kesh. When a Sikh shears his hair he rather breaks his relation and linkage with Guru Nanak Dev ji.
Maharaja Dalip Singh was too young when he was taken under the tutelage of the Britishers. At Kolkata he was converted to Christianity. Still his turban and kesh were not removed. It was after one year that when his kesh were removed, E. Dalhousie Login remarked,
He had been long anxious to show that he was no longer a follower of Nanuk, he Sikh Prophet, by cutting off the long tress of hair which he, in common with all Sikhs, wore twisted up into a knot above the forehead and covered with the bright-coloured turban.
(Lady Login’s Recollections by E. Dalhouse Login)
But later on realizing what had been done to him, Dalip Singh wrote a letter on 25th March, 1886 from London to the Khalsa of Punjab saying,
My beloved countrymen,
………I now, therefore, beg forgiveness of you, Khalsa Jee, or the Pure for having forsaken the faith of my ancestors for a foreign religion, but I was very young when I embraced Christianity.
It is my fond desire on reaching Bombay to take the Pahul gain, and I sincerely hope for your prayers to the Sutgooroo on that solemn occasion….
Your own flesh and blood
Duleep Singh

‘Sehajdhari Sikh’ There is no mention of the term Sehajdhari Sikh in Guru Granth Sahib, Dasam Granth, Sikh Rahit Maryada, Delhi Sikh Gurdwara Act or even the acts governing Takhat Sri Hazur Sahib or Takhat Sri Patna Sahib. Sikh Gurdwara Act when introduced in 1925 also made no mention of this term. In the year 1959 Section 2(10-A) was inserted in the Act vide Section 3(4) of the Punjab Act No. 1 of 1959. (Law of Religious Institutions by Dr. Kashmir Singh).
It is a known fact that in every election to the SGPC this term has been misused by corrupt and unscrupulous elements to infiltrate into the apex body.
In pre-partition days in certain areas of West Punjab there were some people who believed only in Guru Granth Sahib and Gurdwaras. At that time certain facilities were given to the Sikhs by the Government and Sehajdhari Sikhs were also entitled for those. SGPC was issuing the certificate of Sehajdhari. These Sehajdharis were following and observing all the ceremonies according to Sikh rites only. They felt pride in calling themselves Sehajdharis.
Bhai Kahn Singh in his magnum opus Mahan Kosh defines that Sehajdhari Sikhs are those who do not keep the rahit of kachhahra and kirpan. According to Bhai Kahn Singh the Sehajdharis too are not exempt from the rahit of keshas.
Khushwant Singh aptly notes the requirements of a Sikh,
…………..It proves that the sense of belonging to the Sikh community requires both the belief in the teachings of the Adi Granth and the observance of the Khalsa tradition initiated by Guru Gobind Singh; and that there is no such thing as a clean-shaven Sikh - he is simply a Hindu believing in Sikhism.
(A History of the Sikhs – Khushwant Singh p.305)
Identity and entity of the Sikhs are interdependent. Five kakars of a Sikh are an inseparable part of his body. A section of the power-wielding elements’ hatred towards Sikhi saroop is blatantly unconcealed
Shiromani Gurdwara Prabandhak Committee in its meeting on 12th May, 1938 had the occasion to define a Sehajdhari. It decided that a person claiming to be a Sehajdhari must fulfill five conditions, namely, (1) Should keep beard, (2) Should not use barber’s razor, (3) Should make at least one of his children a Singh, (4) Should observe all rites in accordance with gurmat, and (5) Should not consume tobacco.
Before partition these Sehajdharis used to call themselves Sikhs but immediately after partition these very people branded Sikhs as Keshadhari Hindus. Hatred of this section finds its genesis in the philosophy and writings of Swami Dayanand Saraswati, founder of Arya Samaj. Swami Dayanand was candid in ridiculing the kakars given by Guru Gobind Singh ji. Writing in Satyarth Parkash that as vaam makaris have five makars, namely meen, maithun, madira, mudra and maans i.e. fish, sex, wine, dance and meat, Guru Gobind Singh introduced five kakars. He did not stop here and went further to offer unsolicited suggestion that these kakars were given by Guru Gobind Singh for that particular time and there is no usefulness or purpose of keeping these now.
Sadly this was not a remark in isolation. On 25th June, 1963 while speaking in Kolkata. Vinobha Bhave, the bhoodan leader had the audacity to ridicule kirpan, asking what is the significance of this now.

On 11th November, 1963 while speaking at a gurpurab at Delhi, the then Union Health Minister Dr. Sushila Nayyar mocked at the very identity of the Sikhs and said the purpose for which Sikhism was created had been fulfilled, then what was the need of the Sikhs. Master Tara Singh’s strong rebuttal at that time had silenced her.
Mahatma Gandhi’s oft-referred remarks against Guru Gobind Singh ji that he was a misguided patriot left deep scars on the psyche of the Sikhs.
These remarks and observations may be innocuous or innocent but the subjects of this great nation atleast expect from its rulers that their feelings and sensibilities are honoured.
Sardar Saran Singh, Editor of Sikh Review’s remarks are pertinent and echo the feelings of the panth that our only demand is that we be allowed to live in this saroop.
At the time of partition in 1947, visionary Master Tara Singh lamented that when the Britishers were leaving, he was frightened. He said till now any Sikh, even the worst type of a traitor could not claim to be an angrez, but now it would take only two minutes for him to join the bandwagon of ruling class. How prophetic he was has been proved beyond doubt.
It is too well known that during the British period observance of the Sikh Rahit was mandatory. Giving reference of this SGPC on 22nd February, 1941 demanded from Punjab Government to ensure that this rahit was observed by the Sikhs in Punjab Police too.
But after partition everything was reversed and trimming and descration of the keshas became so copious that SGPC on 28th March, 1965 demanded from Government of India that trimming or shearing of keshas be strictly prohibited in the Army too. This demand of the SGPC was accepted by the Government of India and a notification to this effect was issued by the Army Headquarters in the year 1986.
It is a matter of fact that the tornado of Partition brought one big change. This was noted and recorded by SGPC in its General House meeting of 1973 which said that at the time of enactment of the 1925 Act, there were some Sehajdhari Sikhs in some districts of Punjab who fulfilled the required qualifications laid down in the Sikh Gurdwara Act. However, after partition of the country this institution of Sehajdhari Sikhs has virtually ceased to exist. Of these Sehajdhari Sikhs some have become Singhs and some have fallen back to the fold of Hindu culture. It further noted that this route is now being misused to enlist non-Sikhs as voters for the Gurdwara elections. With this introduction, SGPC demanded from Government of India that since there are virtually no Sehajdharis existing the Sikh Gurdwara Act be amended to include only ‘keshadhari Sikhs’ as voters.
So much so that Khushwant Singh, the renowned scholar who himself does not follow rahit, writes truthfully about the importance of hair. He simply echoes the views of SGPC,
The absorption of the sahajdhari Sikhs into the Hindu fold adds weight to the argument that there is no such thing as a clean-shaven Sikh. At one time sahajdhari Sikhism was – as the meaning of the word signified, “those who take time” –the half way house to the hirsute (keshadhari) form of Khalsa Sikhism. Now the process is reversed, and it has become a halfway house to Hinduism.
(A History of the Sikhs – Khushwant Singh p.305)

The 1973 General House resolution of the SGPC was pursued vigorously by SGPC and ultimately Government of India concurring with and accepting the demand of the SGPC disfranchised Sehajdharis by Notification No. S.O.1190(E) Dt. 8th October, 2003. It took thirty long years and efforts of the entire Panth which brought fruits and long-awaited demand of the Panth was accepted.
At the time of enactment of the Delhi Sikh Gurdwara Act, SGPC itself contributed its mite in getting the definition of Sikh adapted by the Parliament which made it mandatory for a Sikh to be Keshadhari. While accepting the draft of All India Sikh Gurdwara Act, SGPC General House adopted the Delhi definition of a Sikh.
Playing its pivotal role in protecting the kakars world over, SGPC had been sending delegations all over the world and raising its voice vociferously. But it is intriguing as to what new facts have dawned on the SGPC now that they have filed an affidavit reversing their own stand and nullifying the achievement of disfranchising the so called Sahajdharis.
Khushwant Singh in his book A History of the Sikhs had analysed and suggested the way to maintain the entity and identity,
……….the only chance of survival of the Sikhs as a separate community is to create a state in which they form a compact group, where the teaching of gurmukhi and the Sikh religion is compulsory, and where there is an atmosphere of respect for the traditions of their Khalsa forefathers.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
This was the reason of the demand for the state of Punjabi Suba. But tragedy is that not only both the parameters analysed and suggested by Khushwant Singh have not been achieved even despite getting the state of Punjabi Suba, rather motion has been set to reverse the process of negating the gains achieved with great sacrifices of our forefathers.
Mansur-Al-Hallaj was ordered to be stoned to death. Every inhabitant of the town was asked to throw a stone at him. When stones were hitting Mansur, he was laughing. Shibli, one of his closest disciples, got frightened and instead threw a rose at his Master. When the rose hit Mansur he started crying. Shibli ran to Mansur and said he had simply thrown a rose at him. Mansur told Shibli that the others were innocent and ignorant but he was not. “Others’ stones have hurt my body but your rose has hurt my heart.”
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
SGPC’s present stance of voluntarily agreeing to grant status of Sahajdhari Sikhs to those who continue to shave and trim is much more heinous than this proverbial act of Shibli. Shibli was under threat and compulsion. What is the compulsion of the SGPC is a matter of intrigue.
If at all the SGPC’s latest stand with reference to Sikh Gurdwara Act that a person who continues to shave and trim is a Sahajdhari Sikh is not foiled, the future of the panth is anybody’s guess.


The author is editor of community journal Sant Sipahi. Any correspondence, criticism, appreciation, reactions to this article can be sent to worldsikhnews@gmail.com and will be routed to him. – Ed.


http://www.worldsikhnews.com/17%20December%202008/CATASTROPHE%20IS%20COMING.htm

I think at spiritual level a person can himself/herself decide who is he or she?

But here the problem is political one. If defination of sehajdhari is accepted then many people will take benefits given to minority sikh community by government irrespective
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
of whether they even beleive in sikhism or not.Gurdwara polls would be rigged by people as persons who are contesting elections will ask many people to register themselves as
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
sehajdhari sikhs and vote for them.

kdsji

I agree with you about the political problems raised. And it is all about getting votes. However this controversy causes other kinds of problems for Sikhs in the diaspora. They can't vote anyway whether amritdhari or not. And holding onto their sangats - with and without kesh is a big problem for them if the faith is to continue on. On top of that, there are so many issues where SGPC has shamed itself as religious leadership that they have little credibility in the diaspora.

[quote] On top of that, there are so many issues where SGPC has shamed itself as religious leadership that they have little credibility in the diaspora.[quote]

Antonia ji

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
I agree that SGPC has little credibility But on the other hand other Gurdwara prabandhak committes are also not doing any good.

kdsji
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743

TRUE. So what is the answer?

<<<‘Sehajdhari Sikh’ There is no mention of the term Sehajdhari Sikh in Guru Granth Sahib, Dasam Granth, Sikh Rahit Maryada, Delhi Sikh Gurdwara Act or even the acts governing Takhat Sri Hazur Sahib or Takhat Sri Patna Sahib. Sikh Gurdwara Act when introduced in 1925 also made no mention of this term. In the year 1959 Section 2(10-A) was inserted in the Act vide Section 3(4) of the Punjab Act No. 1 of 1959. (Law of Religious Institutions by Dr. Kashmir Singh).
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743
It is a known fact that in every election to the SGPC this term has been misused by corrupt and unscrupulous elements to infiltrate into the apex body. >>>>>


its soooooo funny

i am having a tummy ache

and i have a small question for the emminent editor(which i have mailed him to)

did all the people who followed Guru Nanak, Guru Angad and other seven Gurus have beards, did not use razors?
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23743

have they done any research on the same?