Who are Sikhs according to the Siri Guru Granth Sahib?

d. Any man or woman of any country, religion or caste who embraces Sikhism and solemnly undertakes to abide by its principles is entitled to ambrosial baptism.The person to be baptised should not be of very young age; he or she should have attained a plausible degree of discretion. The person to be baptised must have taken bath and washed the hair and must wear all five K's-Kesh (unshorn hair), strapped Kirpan (sword),. Kachhehra (prescribed shorts), Kanga (Comb tucked in the tied up hair), Karha (Steel bracelet). He/she must not have on his/her person any token of any other faith. He/she must not have his/her head bare or be wearing a cap. He/she must not be wearing any ornaments piercing through any part of the body. The persons to be baptised must stand respectfully with hands folded facing the Guru Granth Sahib.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/26531-who-sikhs-according-siri-guru-granth.html
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26531

Sikh Reht Maryada, The Definition of Sikh, Sikh Conduct & Conventions, Sikh Religion Living, India

Forgive me but I am not amritdhari and technically I should not be the one who is teaching.

 
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http://www.sikhphilosophy.net/sikh-s...ight=keshdhari
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26531

Please read the link above in order to grasp the complexity of this issue.

The legal decision

High Court says unshorn hair integral to Sikh, but much larger threat looms now
Sach Kanwal Singh
CHANDIGARH: At a most poignant juncture of history when the Sikh quom is observing 25th year of the most dastardly attack on Sri Darbar Sahib, Sri Akal Takht and many other centres of Sikhism, and has watched the Indian machinations to save those guilty of leading killer mobs in 1984 that tracked, hunted, killed, maimed, looted and burnt alive hundreds of Sikhs, a superior court has now given a judgement that ostensibly will go far in furthering the struggle for Sikh identity.
But there is much more to the issue than meets the eye, as is always the case when it comes to Indian machinations.


In a major victory of sorts for the Sikh community, a three judge bench of the the Punjab and Haryana High Court ruled last Saturday that retaining unshorn hair is one of the most important and fundamental tenets of the Sikh religion, and the SGPC was fully justified in denying admission to a Sikh girl who plucked her eyebrows.


In its 154 page voluminous judgment, Justices J.S.Khehar, Jasbir Singh and Ajay Kumar Mittal upheld the Shiromani Gurdwara Parbandhak Committee precondition for maintaining ‘Sikh Swarup’ by students seeking admission under the Sikh minority community quota in institutions run by the religious body.


WSN's Interventionist Role
At one stage, the World Sikh News had to make a direct intervention to blow a cover from a deeply entrenched conspiracy under which the SGPC was misguided to take a pertinently wrong stance over unshorn hair. From behind the scenes, Punjab Advocate General HS Mattewal and his son Pavit Mattewal, in collaboration with certain elements from within the Sikh community, were able to prevail upon the SGPC to submit a highly controversial affidavit on December 5 in the Punjab and Haryana High Court when the court had asked the SGPC to define whether someone can cut his hair and still be considered a Sehaddhari Sikh.

Pavit, himself a clean shaven patit Sikh and a Legal Advisor to CM Parkash Singh Badal, had become a party in the case and had advocated that a Sehajdhari can keep trimming/cutting his hair. His father, a close chum of the ruling Badals, had earlier written articles in leading dailies advocating the right of vote for Sehajdharis, something opposed tooth and nail by the SGPC and the Sikh community as a whole.

The impugned affidavit virtually allowed those trimming/cutting their hair to be counted as Sehajdharis till they declared themselves to be Keshadharis. Later, after a coverted campaign by the WSN and a some public spirited Sikhs, the SGPC admitted massive bungling in the process leading to submission of that affidavit, sacked Sikh History Research Board Director Anurag Singh, and set up an inquiry committee to probe how the impugned affidavit came to be submitted in the High Court. Later, the SGPC submitted a new affidavit that was taken on record by the Full Bench. But the report of the probe committee never saw the light of the day.

Students whom the Guru Ram Das Institute of Medical Sciences and Research, Amritsar, had denied admission in MBBS on account of their trimming the beard and plucking eyebrows had tried to hide behind a facade that unshorn hair were not integral to being a Sikh.


The case saw SGPC being asked to define the term Sehajdhari, a task it messed up at one stage when the WSN was forced to expose a malicious affidavit as also the role of some prominent people, including that of Pavit Mattewal, CM Parkash Singh Badal's legal advisor and son of Advocate General H S Mattewal.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26531



The Bench fully justified the requirement of retaining hair unshorn as a precondition for eligibility under the Sikh minority community quota.


“If the said religious community wishes to enforce the aforesaid norm as a precondition for admission, there is nothing wrong about it.” Speaking for the Bench, Justice Khehar said in this case, the sole consideration before the Bench was whether or not keeping hair unshorn was an important fundamental tenet of the Sikh religion.


“…Thus viewed,on the basis of the undisputed factual position, that all the petitioners indulg in trimming their hair or plucking hair of their eyebrows, they can legitimately be denied of a benefit otherwise available to Sikhs,” the Bench said.



“…We have repeatedly concluded…that retaining bodily hair unshorn is one of the most essential tenets of the Sikh religion. And as such, if a Sikh organisation or body decides not to extend any benefit,which is otherwise available to a Sikh,to a person who does not maintain his hair unshorn, its determination would be perfectly legitimate.”




“For the present controversy, we…hold that retaining hair unshorn is one of the most important and fundamental tenets of the Sikh religion. In fact, it is undoubtedly a part of the religious consciousness of the Sikh faith.”



The historical background of the Sikh religion, legislative enactments involving the Sikh religion, the Sikh ‘rehat maryada’, the Sikh ‘ardas’and views expressed by scholars of Sikhism, the Bench ruled, led to “one unambiguous answer, that maintaining hair unshorn is an essential component of the Sikh religion.” The Bench stated that under the Sikh ‘rehat maryada’, a Sikh is not permitted to dishonour hair, or even to harbour any antipathy to hair of the head with which a child is born. Dyeing one’s hair is considered to be an act of dishonouring hair.

The Judges pointed out that “it may be a matter of surprise,” that in their conclusion on the controversy, the Bench did not refer to the Guru Granth Sahib as the “basis of our determination.” The code of conduct is strictly contained in the Sikh ‘rehat maryada.


In this case, which saw marathon hearings, several advocates, like Rajiv Atma Ram, K.T.S. Tulsi, R.T.P.S.Tulsi, H.S. Phoolka, D.S.Patwalia, Anupam Gupta, Chetan Mittal, Gurminder Singh, Dr M.S. Rahi, Deepak Sibal and Navkiran Singh pleaded the case.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26531


3 June 2009

It would seem that the Sikh community at large is happy with having committees and legal bodies telling them what they want to hear. People who take a part of the Siri Guru Granth Sahib
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26531

रोम रोम महि बसहि मुरारि ॥
Rom rom mėh basėh murār.
and on each and every hair, the Lord abides.

and treats allegorical thought as literal and law. Building division and dissention to the point that what is meant to be a universal, unifying approach to the divine becomes so quarrelsome and bogged down that it suffocates itself and wonders what happened. There seems to be a group within the sphere of Sikhism who would rather mourn their martyrs than to celebrate their lives and the universality of the liberating faith that they helped found.
The Siri Guru Granth Sahib also says
ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥
Kabīr parīṯ ik si▫o kī▫e ān ḏubiḏẖā jā▫e.
Kabeer, when you are in love with the One Lord, duality and alienation depart.
ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26531
Bẖāvai lāʼnbe kes kar bẖāvai gẖarar mudā▫e. ||25||
You may have long hair, or you may shave your head bald. ||25||

Yet duality and alienation seem to be part and parcel with some. With whom do you suppose the Guru Nanak Ji would sit with and call brother those who would sit in judgment wrapped in their 5 K's as if jewels or with those who seek Waheguru focusing their lives on that relationship yet haven't even one "K" on them?
or perhaps my understanding is amiss.

Dear Ozark Ji,

IMHO your understanding is correct spiritually but not politically in this age. There will always be some tension between those committed to finding the truth about code of conduct in a reasonably understanding way in the present and those with inherited understanding, who wants to preserve their blind religious way. This challenge has to be dealt with human maturity in a constructive and creative way with the younger generation in Diaspora, who will not blindly accept the present code of conduct established in 1945.

ਮੈ ਅਵਰੁ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਪੂਜਾ ਹਰਿ ਨਾਮੁ ਅੰਤਰਿ ਵਸਿ ਰਹੇ ॥ ਭੇਖੁ ਭਵਨੀ ਹਠੁ ਨ ਜਾਨਾ ਨਾਨਕਾ ਸਚੁ ਗਹਿ ਰਹੇ ॥
Mai avar gi*ān na ḏẖi*ān pūjā har nām anṯar vas rahė. Bẖėkẖ bẖavnī haṯẖ na jānā nānkā sacẖ geh rahė.

I have no other spiritual wisdom, meditation or worship; the Name of the Akal Purkh alone dwells deep within me. I know nothing about religious robes, pilgrimages or stubborn fanaticism; O Nanak, I hold tight to the Truth.
-----Guru Nanak, Raag Bilawal, AGGS, Page, 844-1


The rest of the article can be read at this link http://www.sikhphilosophy.net/sikh-s...h-symbols.html

Dear Ambers, i am in an unknown territory because i simply do know how it feels after shaving... but i think i can still reply to your question, practically... My apologies if it hurts anybody's sentiments... but practicality is what Sikhi all about...

Now, please tell me what is the purpose of all those endless range of after shave lotions that flood the market? People use them to keep their shaved skin areas cool and calm and free from irritation... This irritation is caused each time you shave... So to say that irritation or itching is only caused by keeping hair is an uneducated comment.

And if you are really not in a mischief mood, then what you are talking about is one-time small amount of timeframe when you try to grow your hair back after years of constant shaving and using after shaves to control the irritation and itching each time you shave and then when you allow them to grow and they are like less than one inch or something and they are stiff and hard and create irritation to the skin because of their rough edges. But all that is soon gone when they have reasonably grown and your doubts are gone and as your love for the Guru takes a prime seat in your life...

Dear Ambers, you can count on me, I, as a Sikh born into Sikh faith by birth and who has never ever trimmed my huge beard... , has never ever felt any irritation and itching while taking care of them and nurturing them.

As far as asking questions like it is no where mentioned in Sri Guru Granth Sahib to keep hair or all, i always present is very simple anology to deal with such an argument...

A simple analogy:

Do we consider Adi Granth Sahib ji as the eternal Guru of Sikhs? if yes, then we follow what Guru Gobind Singh Ji asked us do.

Do we consider Guru Gobind Singh ji as Sikh Guru? if yes, then we follow Him/His Orders/His commandment or we not?

Do we consider 5Ks as the Order of Guru Gobind Singh ji? if not, then we do not consider Guru Gobind Singh Ji as our Guru/Master.

And, if we do not consider Guru Gobind Singh ji as our Guru? then we do not consider Guru Granth Sahib ji as our Guru as it was Guru Gobind Singh ji who ordained Sri Guru Granth Sahib ji the only Sikh Guru.

Can we be pick and choosy?

Aman ji,

Guru Fateh.

Well said. No one could have expressed it better.

Thank you very much for this.

Regards

Tejwant Singh

Ozark ji,

Guru Fateh.

You write:

First of all Rom, Rom means each pore. All humans have pores but not all humans have hair sprouting out from their pores. What happens when one becomes totally bald? Does that mean Ik Ong Kaar stops "residing" on the bald spots, the Creative Energy that is omnipresent?

Hence, your analysis above is misguided and very subjective and seems to have some hidden agenda which you should try to express in an honest manner as you claim to love Sikhi way of life.

The Siri Guru Granth Sahib also says
What do you understand by the above Shabad ? Who do you think Kabir ji was talking to? Please express it in your own words.

It seems that you are implying that all those who wear 5k's as their jewels and pass judgment on others than the ones who do not have any k's.

Interesting prejudgment on your part to say the least and a bit arrogant too as you are pretending to play Guru Nanak. One wonders why!?

How many people like that have you met? Please share your experiences with them that made you reach this conclusion or is it founded on your own personal bias?


Regards

Tejwant Singh

Aman Singh Ji,
If I may ask about some of your points...

"Do we consider Adi Granth Sahib ji as the eternal Guru of Sikhs? if yes, then we follow what Guru Gobind Singh Ji asked us do."

Does Siri Guru Granth Sahib talk of the Khalsa? The only place I can find it is here:

कहु कबीर जन भए खालसे प्रेम भगति जिह जानी ॥४॥३॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26531
Kaho Kabīr jan bẖa▫e kẖālse parem bẖagaṯ jih jānī. ||4||3||
Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3||

Which would seem to say that those who lovingly worship God are Khalsa.

"Do we consider Guru Gobind Singh ji as Sikh Guru? if yes, then we follow Him/His Orders/His commandment or we not?

Do we consider 5Ks as the Order of Guru Gobind Singh ji? if not, then we do not consider Guru Gobind Singh Ji as our Guru/Master."

It is my understanding that when Guru Gobind Singh Ji formed the Khalsa not everyone joined. I have failed to find where he said that they were not Sikh or sent those who did not join away. I have read several places where it appeared the two terms were used almost interchangeably, however only while in the Khalsa's company. Perhaps so as to bear in mind that they were a part of Sikhism and not a part from it.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26531
I understand the formation of the Khalsa. Guru Gobind Singh ji had lost his father to Aurangzeb. Many of the masands (who had been placed in charge of the defined sangats) had become quarrelsome or corrupt. This helped break that power and the presence of the Khalsa became an instrument of ahimsa except in dire circumstance. But to completely change the entire sangat from desperate times come desperate measures to be sure, but to change it so radically from what the previous Gurus lived and died for? I think he knew what he did and out of concern for what else might take place he put the Siri Guru Granth Sahib in charge. As he was the Guru in charge in his time the Siri Guru Granth Sahib is in charge in ours. It is the final word and it seems to be silent on the need of the Five K's. To look outside of it would be to ignore its position as the presiding Guru of the Sikhs.
Of course, this is just my opinion. A humble follower of the Creator by whatever name you choose.