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Guru Granth Sahib
Composition, Arrangement & Layout
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)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
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
What role do non-Khalsa followers have? How should they be considered.
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<blockquote data-quote="Rajveer_97" data-source="post: 225442" data-attributes="member: 21285"><p>Hi everyone. I am a non baptised Sikh. I am what would be considered a sehajdari sikh. I had to cut my hair as a young boy after I moved to the west in a country with no Sikhs. The mental pressure I faced was immense...</p><p></p><p>I would like to discuss what I have read in this article on the Sikh identity <a href="https://www.sikhanswers.com/what-are-the-historic-foundations-of-a-sikh-identity-as-supposed-to-a-pluralistic-nature-known-as-sanatan-sikhi/" target="_blank">https://www.sikhanswers.com/what-are-the-historic-foundations-of-a-sikh-identity-as-supposed-to-a-pluralistic-nature-known-as-sanatan-sikhi/</a></p><p></p><p>As I got older I became more spiritually inclined. I studied our history, the Sri Guru Granth Sahib ji. It's a challenging read for it relieves to me my inner shortcomings. But looking more into our history, it appears to be the case that since the formation of Khalsa, a Sikh is also a Khalsa. The various Sikh identities only appear to have started forming towards the end of the 18th century, the identity was massively watered down during the time of the Sikh Empire and the Singh Sabha movement brought us back to our roots of the Sikh Khalsa identity.</p><p></p><p>Coming to terms with this to me appears to reveal the uncomfortable truth that one who cuts his hair and doesn't work towards becoming a Khalsa is no more a Sikh. There are no ifs or buts about it and are essentially 'apostates'. Although unlike say an apostate of Islam, the door is never closed to work towards becoming a Sikh again.</p><p></p><p>Now if I am not considered a Sikh anymore that's fine with me. I accept the Sikh way as the best way to God and only considered the lineage of Guru Nanak as my only gurus. But according to one bit in the article:</p><p></p><p>"Socialisation with the descendants of Prithi Chand, followers of Dhirmal and Ram Rai, clean shaven people and Masands was prohibited. All were given Kangha, Karad, Kesgee, Karhaa, and Kacheraa.</p><p></p><p>As a clean shaven (well I do keep a beard) guy, the Khalsa should not associate with them. I can understand everything else except the part where there seems to be a very clear line being drawn into not only having the Khalsa be a distinct identity but also in keeping the community closed off towards others. This appears to be a very uncomfortable and not appropriate way to live especially in the current inter connected world. If such instruction was given for the sake of the Mughal oppression being faced at the time it's understandable, but if it's not necessary to this extent in this day and age then there needs to be a very clear message and signalling of this within the community.</p><p></p><p>I don't really know what else exactly I wanted to say. This reading just gave me a lot of food for thought. </p><p></p><p>"Nonetheless, what is made clear in the Bhagat-ratnavalee is that the Sahajdharis were not considered to have a legitimate Sikh identity but “Sahajdhari” was a halfway house between Hindu and Sikh."</p><p></p><p>So this means that I am neither a Sikh, nor a Hindu at this stage. Is it acceptable for me to then consider myself neither and live according to what the SGGS ji says? Could one in this scenario still attain the ultimate goal?</p></blockquote><p></p>
[QUOTE="Rajveer_97, post: 225442, member: 21285"] Hi everyone. I am a non baptised Sikh. I am what would be considered a sehajdari sikh. I had to cut my hair as a young boy after I moved to the west in a country with no Sikhs. The mental pressure I faced was immense... I would like to discuss what I have read in this article on the Sikh identity [URL]https://www.sikhanswers.com/what-are-the-historic-foundations-of-a-sikh-identity-as-supposed-to-a-pluralistic-nature-known-as-sanatan-sikhi/[/URL] As I got older I became more spiritually inclined. I studied our history, the Sri Guru Granth Sahib ji. It's a challenging read for it relieves to me my inner shortcomings. But looking more into our history, it appears to be the case that since the formation of Khalsa, a Sikh is also a Khalsa. The various Sikh identities only appear to have started forming towards the end of the 18th century, the identity was massively watered down during the time of the Sikh Empire and the Singh Sabha movement brought us back to our roots of the Sikh Khalsa identity. Coming to terms with this to me appears to reveal the uncomfortable truth that one who cuts his hair and doesn't work towards becoming a Khalsa is no more a Sikh. There are no ifs or buts about it and are essentially 'apostates'. Although unlike say an apostate of Islam, the door is never closed to work towards becoming a Sikh again. Now if I am not considered a Sikh anymore that's fine with me. I accept the Sikh way as the best way to God and only considered the lineage of Guru Nanak as my only gurus. But according to one bit in the article: "Socialisation with the descendants of Prithi Chand, followers of Dhirmal and Ram Rai, clean shaven people and Masands was prohibited. All were given Kangha, Karad, Kesgee, Karhaa, and Kacheraa. As a clean shaven (well I do keep a beard) guy, the Khalsa should not associate with them. I can understand everything else except the part where there seems to be a very clear line being drawn into not only having the Khalsa be a distinct identity but also in keeping the community closed off towards others. This appears to be a very uncomfortable and not appropriate way to live especially in the current inter connected world. If such instruction was given for the sake of the Mughal oppression being faced at the time it's understandable, but if it's not necessary to this extent in this day and age then there needs to be a very clear message and signalling of this within the community. I don't really know what else exactly I wanted to say. This reading just gave me a lot of food for thought. "Nonetheless, what is made clear in the Bhagat-ratnavalee is that the Sahajdharis were not considered to have a legitimate Sikh identity but “Sahajdhari” was a halfway house between Hindu and Sikh." So this means that I am neither a Sikh, nor a Hindu at this stage. Is it acceptable for me to then consider myself neither and live according to what the SGGS ji says? Could one in this scenario still attain the ultimate goal? [/QUOTE]
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What role do non-Khalsa followers have? How should they be considered.
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