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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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Who Is A Sehajdhari Sikh?
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<blockquote data-quote="Admin" data-source="post: 91579" data-attributes="member: 1"><p><span style="font-family: 'Arial'">It is not a simple resolution or decision of the SGPC. It is a question about the future of the entire <em>Panth</em> and <em>Panthic</em> institutions. </span></p><p> <span style="font-family: 'Arial'">This affidavit casts a big aspersion on the working of the SGPC. How one or two individuals can overturn the <em>gurmatas </em>and can take the apex body, its general house and its executive body, for a ride. </span></p><p> <span style="font-family: 'Arial'">Even the entire Panth cannot change the requirements and requisites of the five <em> Kakars</em> (including <em>kesh) </em>or four Kurahits. </span></p><p> <span style="font-family: 'Arial'">SGPC or any of its officials is not competent to take a decision on the basic postulates of the Sikh panth. </span></p><p> <span style="font-family: 'Arial'">But the sad reality is, that it has happened.</span></p><p> <span style="font-family: 'Arial'">29.09.2008 </span></p><p> <span style="font-family: 'Arial'">HC directs SGPC to answer,<em> Whether or not a person who cuts his hair and/or shaves his beard is a “Sehajdhari Sikh”?</em></span></p><p> <span style="font-family: 'Arial'">22.11.2008</span></p><p> <em> <span style="font-family: 'Arial'"> 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.</span></em></p><p> <span style="font-family: 'Arial'">26.11.2008</span></p><p> <span style="font-family: 'Arial'">Expert Panel meets in Chandigarh and recommends to SGPC that the 1938 resolution fixing qualification of a Sehajdhari be adopted.</span></p><p> <span style="font-family: 'Arial'">03.12.2008</span></p><p> <span style="font-family: 'Arial'">SGPC Executive decides, </span></p><p> <span style="font-family: 'Arial'">“</span><em><span style="color: black"><span style="font-family: 'Arial'">A person cannot claim to be a Sehajdhari by trimming/cutting his/her hair, beard or eyebrows in any manner</span></span></em><span style="font-family: 'Arial'">”.</span></p><p> <span style="font-family: 'Arial'">04.12.2008</span></p><p> <span style="font-family: 'Arial'">Expert Panel meets at Amritsar and confirms the SGPC Executive resolution of 03.12.2008.</span></p><p> <span style="font-family: 'Arial'">05.12.2008</span></p><p> <span style="font-family: 'Arial'">SGPC files affidavit in the High Court saying, “<em>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.</em>”</span></p><p></p><p> <strong> <span style="font-family: 'Arial'">KESH.</span></strong><span style="font-family: 'Arial'"> Every person keeping hair is not a <em>Sikh</em> but there cannot be a <em>Sikh</em> without <em>kesh. </em>When a <em>Sikh </em>shears his hair he rather breaks his relation and linkage with Guru Nanak Dev ji. </span></p><p> <span style="font-family: 'Arial'">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 <em>kesh </em>were not removed. It was after one year that when his <em>kesh </em>were removed, E. Dalhousie Login remarked, </span></p><p> <em> <span style="font-family: 'Arial'">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.</span></em></p><p> <em> <span style="font-family: 'Arial'">(Lady Login’s Recollections by E. Dalhouse Login)</span></em></p><p> <span style="font-family: 'Arial'">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, </span></p><p> <em> <span style="font-family: 'Arial'"> My beloved countrymen, </span></em></p><p> <em> <span style="font-family: 'Arial'">………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. </span></em></p><p> <em> <span style="font-family: 'Arial'">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….</span></em></p><p> <em> <span style="font-family: 'Arial'"> Your own flesh and blood</span></em></p><p> <em> <span style="font-family: 'Arial'"> Duleep Singh </span></em></p><p> </p><p><strong><span style="font-family: 'Arial'">‘Sehajdhari Sikh’</span></strong><span style="font-family: 'Arial'"> There is no mention of the term <em>Sehajdhari Sikh </em>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. (<em>Law of Religious Institutions</em> by Dr. Kashmir Singh). </span> </p><p> <span style="font-family: 'Arial'">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. </span></p><p> <span style="font-family: 'Arial'">In pre-partition days in certain areas of </span> <span style="font-family: 'Arial'">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 <em>Sehajdhari Sikhs </em>were also entitled for those. SGPC was issuing the certificate of <em>Sehajdhari. </em>These <em>Sehajdharis </em> were following and observing all the ceremonies according to Sikh rites only. They felt pride in calling themselves <em>Sehajdharis. </em></span> </p><p> <span style="font-family: 'Arial'">Bhai Kahn Singh in his magnum opus <em>Mahan Kosh </em>defines that <em>Sehajdhari Sikhs</em> are those who do not keep the <em>rahit </em>of <em>kachhahra </em>and <em>kirpan. </em>According to Bhai Kahn Singh the <em>Sehajdharis </em>too are not exempt from the <em>rahit </em>of <em>keshas. </em></span></p><p> <span style="font-family: 'Arial'">Khushwant Singh aptly notes the requirements of a Sikh, </span></p><p> <em><span style="font-family: 'Arial'">…………..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.</span></em></p><p> <em> <span style="font-family: 'Arial'"> (A History of the Sikhs – Khushwant Singh p.305)</span></em></p><p> <span style="font-family: 'Arial'">Identity and entity of the Sikhs are interdependent. Five <em> kakars </em>of a <em>Sikh </em>are an inseparable part of his body. A section of the power-wielding elements’ hatred towards <em>Sikhi saroop </em>is blatantly unconcealed</span></p><p> <span style="font-family: 'Arial'">Shiromani Gurdwara Prabandhak Committee in its meeting on 12th May, 1938 had the occasion to define a <em>Sehajdhari. </em>It decided that a person claiming to be a <em>Sehajdhari </em>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 <em>gurmat, </em>and (5) Should not consume tobacco. </span></p><p> <span style="font-family: 'Arial'">Before partition these <em>Sehajdharis </em>used to call themselves <em>Sikhs </em>but immediately after partition these very people branded <em>Sikhs </em>as <em>Keshadhari Hindus. </em>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 <em>kakars </em>given by Guru Gobind Singh ji. Writing in <em>Satyarth Parkash </em>that as <em>vaam makaris </em>have five <em>makars, </em>namely <em>meen, maithun, madira, mudra </em>and <em>maans </em>i.e. fish, sex, wine, dance and meat, Guru Gobind Singh introduced five <em>kakars. </em>He did not stop here and went further to offer unsolicited suggestion that these <em>kakars </em> were given by Guru Gobind Singh for that particular time and there is no usefulness or purpose of keeping these now. </span></p><p> <span style="font-family: 'Arial'">Sadly this was not a remark in isolation. On </span> <span style="font-family: 'Arial'">25th June, 1963 while speaking in Kolkata. Vinobha Bhave, the <em>bhoodan </em>leader had the audacity to ridicule <em>kirpan, </em>asking what is the significance of this now.</span></p><p> <span style="font-family: 'Arial'"> </span></p><p><span style="font-family: 'Arial'">On 11th November, 1963 while speaking at a <em>gurpurab </em> 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.</span></p><p> <span style="font-family: 'Arial'">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.</span></p><p> <span style="font-family: 'Arial'">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. </span></p><p> <span style="font-family: 'Arial'">Sardar Saran Singh, Editor of <em>Sikh Review’s</em> remarks are pertinent and echo the feelings of the <em>panth </em>that our only demand is that we be allowed to live in this <em>saroop. </em> </span></p><p> <span style="font-family: 'Arial'">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 <em>Sikh, </em>even the worst type of a traitor could not claim to be an <em>angrez, </em>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.</span></p><p> <span style="font-family: 'Arial'">It is too well known that during the British period observance of the <em>Sikh Rahit </em>was mandatory. Giving reference of this SGPC on 22nd February, 1941 demanded from Punjab Government to ensure that this <em>rahit </em> was observed by the Sikhs in Punjab Police too. </span> </p><p> <span style="font-family: 'Arial'">But after partition everything was reversed and trimming and descration of the <em>keshas </em>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.</span></p><p> <span style="font-family: 'Arial'">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 <em>Sehajdhari Sikhs </em>in some districts of </span> <span style="font-family: 'Arial'">Punjab</span><span style="font-family: 'Arial'"> who fulfilled the required qualifications laid down in the Sikh Gurdwara Act. However, after partition of the country this institution of <em> Sehajdhari Sikhs </em>has virtually ceased to exist. Of these <em> Sehajdhari Sikhs </em>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 <em>Sehajdharis </em>existing the Sikh Gurdwara Act be amended to include only ‘<em>keshadhari Sikhs’ </em>as voters.</span></p><p> <span style="font-family: 'Arial'">So much so that Khushwant Singh, the renowned scholar who himself does not follow <em>rahit, </em> writes truthfully about the importance of hair. He simply echoes the views of SGPC,</span></p><p> <em> <span style="font-family: 'Arial'">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. </span></em></p><p> <em> <span style="font-family: 'Arial'"> (A History of the Sikhs – Khushwant Singh p.305)</span><span style="font-family: 'Arial'"> </span></em></p><p><em><span style="font-family: 'Arial'"></span></em></p><p><em><span style="font-family: 'Arial'"></span></em> <span style="font-family: 'Arial'">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 <em> Sehajdharis</em> by Notification No. S.O.1190(E) Dt. </span><span style="font-family: 'Arial'">8th October, 2003. It took thirty long years and efforts of the entire <em>Panth</em> which brought fruits and long-awaited demand of the Panth was accepted. </span></p><p> <span style="font-family: 'Arial'">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 <em>Keshadhari. </em>While accepting the draft of All India Sikh Gurdwara Act, SGPC General House adopted the Delhi definition of a Sikh.</span></p><p> <span style="font-family: 'Arial'">Playing its pivotal role in protecting the <em>kakars </em> 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 <em>Sahajdharis.</em> </span></p><p> <span style="font-family: 'Arial'">Khushwant Singh in his book <em>A History of the Sikhs </em> had analysed and suggested the way to maintain the entity and identity,</span></p><p> <em> <span style="font-family: 'Arial'">……….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.</span></em></p><p> <span style="font-family: 'Arial'">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.</span></p><p> <span style="font-family: 'Arial'">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.”</span></p><p> <span style="font-family: 'Arial'">SGPC’s present stance of voluntarily agreeing to grant status of <em>Sahajdhari Sikhs </em>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.</span></p><p> <span style="font-family: 'Arial'">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 <em>Sahajdhari Sikh </em> is not foiled, the future of the <em>panth </em>is anybody’s guess.</span></p><p></p><p></p><p><span style="font-family: 'Arial'">The author is editor of community journal Sant Sipahi. Any correspondence, criticism, appreciation, reactions to this article can be sent to <a href="mailto:worldsikhnews@gmail.com"> worldsikhnews@gmail.com</a> and will be routed to him. – Ed.</span></p><p></p><p></p><p><span style="font-family: 'Arial'">http://www.worldsikhnews.com/17%20December%202008/CATASTROPHE%20IS%20COMING.htm</span></p><p><span style="font-family: 'Arial'"></span></p></blockquote><p></p>
[QUOTE="Admin, post: 91579, member: 1"] [FONT=Arial]It is not a simple resolution or decision of the SGPC. It is a question about the future of the entire [I]Panth[/I] and [I]Panthic[/I] institutions. [/FONT] [FONT=Arial]This affidavit casts a big aspersion on the working of the SGPC. How one or two individuals can overturn the [I]gurmatas [/I]and can take the apex body, its general house and its executive body, for a ride. [/FONT] [FONT=Arial]Even the entire Panth cannot change the requirements and requisites of the five [I] Kakars[/I] (including [I]kesh) [/I]or four Kurahits. [/FONT] [FONT=Arial]SGPC or any of its officials is not competent to take a decision on the basic postulates of the Sikh panth. [/FONT] [FONT=Arial]But the sad reality is, that it has happened.[/FONT] [FONT=Arial]29.09.2008 [/FONT] [FONT=Arial]HC directs SGPC to answer,[I] Whether or not a person who cuts his hair and/or shaves his beard is a “Sehajdhari Sikh”?[/I][/FONT] [FONT=Arial]22.11.2008[/FONT] [I] [FONT=Arial] 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.[/FONT][/I] [FONT=Arial]26.11.2008[/FONT] [FONT=Arial]Expert Panel meets in Chandigarh and recommends to SGPC that the 1938 resolution fixing qualification of a Sehajdhari be adopted.[/FONT] [FONT=Arial]03.12.2008[/FONT] [FONT=Arial]SGPC Executive decides, [/FONT] [FONT=Arial]“[/FONT][I][COLOR=black][FONT=Arial]A person cannot claim to be a Sehajdhari by trimming/cutting his/her hair, beard or eyebrows in any manner[/FONT][/COLOR][/I][FONT=Arial]”.[/FONT] [FONT=Arial]04.12.2008[/FONT] [FONT=Arial]Expert Panel meets at Amritsar and confirms the SGPC Executive resolution of 03.12.2008.[/FONT] [FONT=Arial]05.12.2008[/FONT] [FONT=Arial]SGPC files affidavit in the High Court saying, “[I]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.[/I]”[/FONT] [B] [FONT=Arial]KESH.[/FONT][/B][FONT=Arial] Every person keeping hair is not a [I]Sikh[/I] but there cannot be a [I]Sikh[/I] without [I]kesh. [/I]When a [I]Sikh [/I]shears his hair he rather breaks his relation and linkage with Guru Nanak Dev ji. [/FONT] [FONT=Arial]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 [I]kesh [/I]were not removed. It was after one year that when his [I]kesh [/I]were removed, E. Dalhousie Login remarked, [/FONT] [I] [FONT=Arial]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.[/FONT][/I] [I] [FONT=Arial](Lady Login’s Recollections by E. Dalhouse Login)[/FONT][/I] [FONT=Arial]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, [/FONT] [I] [FONT=Arial] My beloved countrymen, [/FONT][/I] [I] [FONT=Arial]………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. [/FONT][/I] [I] [FONT=Arial]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….[/FONT][/I] [I] [FONT=Arial] Your own flesh and blood[/FONT][/I] [I] [FONT=Arial] Duleep Singh [/FONT][/I] [B][FONT=Arial]‘Sehajdhari Sikh’[/FONT][/B][FONT=Arial] There is no mention of the term [I]Sehajdhari Sikh [/I]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. ([I]Law of Religious Institutions[/I] by Dr. Kashmir Singh). [/FONT] [FONT=Arial]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. [/FONT] [FONT=Arial]In pre-partition days in certain areas of [/FONT] [FONT=Arial]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 [I]Sehajdhari Sikhs [/I]were also entitled for those. SGPC was issuing the certificate of [I]Sehajdhari. [/I]These [I]Sehajdharis [/I] were following and observing all the ceremonies according to Sikh rites only. They felt pride in calling themselves [I]Sehajdharis. [/I][/FONT] [FONT=Arial]Bhai Kahn Singh in his magnum opus [I]Mahan Kosh [/I]defines that [I]Sehajdhari Sikhs[/I] are those who do not keep the [I]rahit [/I]of [I]kachhahra [/I]and [I]kirpan. [/I]According to Bhai Kahn Singh the [I]Sehajdharis [/I]too are not exempt from the [I]rahit [/I]of [I]keshas. [/I][/FONT] [FONT=Arial]Khushwant Singh aptly notes the requirements of a Sikh, [/FONT] [I][FONT=Arial]…………..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.[/FONT][/I] [I] [FONT=Arial] (A History of the Sikhs – Khushwant Singh p.305)[/FONT][/I] [FONT=Arial]Identity and entity of the Sikhs are interdependent. Five [I] kakars [/I]of a [I]Sikh [/I]are an inseparable part of his body. A section of the power-wielding elements’ hatred towards [I]Sikhi saroop [/I]is blatantly unconcealed[/FONT] [FONT=Arial]Shiromani Gurdwara Prabandhak Committee in its meeting on 12th May, 1938 had the occasion to define a [I]Sehajdhari. [/I]It decided that a person claiming to be a [I]Sehajdhari [/I]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 [I]gurmat, [/I]and (5) Should not consume tobacco. [/FONT] [FONT=Arial]Before partition these [I]Sehajdharis [/I]used to call themselves [I]Sikhs [/I]but immediately after partition these very people branded [I]Sikhs [/I]as [I]Keshadhari Hindus. [/I]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 [I]kakars [/I]given by Guru Gobind Singh ji. Writing in [I]Satyarth Parkash [/I]that as [I]vaam makaris [/I]have five [I]makars, [/I]namely [I]meen, maithun, madira, mudra [/I]and [I]maans [/I]i.e. fish, sex, wine, dance and meat, Guru Gobind Singh introduced five [I]kakars. [/I]He did not stop here and went further to offer unsolicited suggestion that these [I]kakars [/I] were given by Guru Gobind Singh for that particular time and there is no usefulness or purpose of keeping these now. [/FONT] [FONT=Arial]Sadly this was not a remark in isolation. On [/FONT] [FONT=Arial]25th June, 1963 while speaking in Kolkata. Vinobha Bhave, the [I]bhoodan [/I]leader had the audacity to ridicule [I]kirpan, [/I]asking what is the significance of this now.[/FONT] [FONT=Arial] On 11th November, 1963 while speaking at a [I]gurpurab [/I] 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.[/FONT] [FONT=Arial]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.[/FONT] [FONT=Arial]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. [/FONT] [FONT=Arial]Sardar Saran Singh, Editor of [I]Sikh Review’s[/I] remarks are pertinent and echo the feelings of the [I]panth [/I]that our only demand is that we be allowed to live in this [I]saroop. [/I] [/FONT] [FONT=Arial]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 [I]Sikh, [/I]even the worst type of a traitor could not claim to be an [I]angrez, [/I]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.[/FONT] [FONT=Arial]It is too well known that during the British period observance of the [I]Sikh Rahit [/I]was mandatory. Giving reference of this SGPC on 22nd February, 1941 demanded from Punjab Government to ensure that this [I]rahit [/I] was observed by the Sikhs in Punjab Police too. [/FONT] [FONT=Arial]But after partition everything was reversed and trimming and descration of the [I]keshas [/I]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.[/FONT] [FONT=Arial]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 [I]Sehajdhari Sikhs [/I]in some districts of [/FONT] [FONT=Arial]Punjab[/FONT][FONT=Arial] who fulfilled the required qualifications laid down in the Sikh Gurdwara Act. However, after partition of the country this institution of [I] Sehajdhari Sikhs [/I]has virtually ceased to exist. Of these [I] Sehajdhari Sikhs [/I]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 [I]Sehajdharis [/I]existing the Sikh Gurdwara Act be amended to include only ‘[I]keshadhari Sikhs’ [/I]as voters.[/FONT] [FONT=Arial]So much so that Khushwant Singh, the renowned scholar who himself does not follow [I]rahit, [/I] writes truthfully about the importance of hair. He simply echoes the views of SGPC,[/FONT] [I] [FONT=Arial]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. [/FONT][/I] [I] [FONT=Arial] (A History of the Sikhs – Khushwant Singh p.305)[/FONT][FONT=Arial] [/FONT][/I] [FONT=Arial]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 [I] Sehajdharis[/I] by Notification No. S.O.1190(E) Dt. [/FONT][FONT=Arial]8th October, 2003. It took thirty long years and efforts of the entire [I]Panth[/I] which brought fruits and long-awaited demand of the Panth was accepted. [/FONT] [FONT=Arial]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 [I]Keshadhari. [/I]While accepting the draft of All India Sikh Gurdwara Act, SGPC General House adopted the Delhi definition of a Sikh.[/FONT] [FONT=Arial]Playing its pivotal role in protecting the [I]kakars [/I] 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 [I]Sahajdharis.[/I] [/FONT] [FONT=Arial]Khushwant Singh in his book [I]A History of the Sikhs [/I] had analysed and suggested the way to maintain the entity and identity,[/FONT] [I] [FONT=Arial]……….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.[/FONT][/I] [FONT=Arial]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.[/FONT] [FONT=Arial]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.”[/FONT] [FONT=Arial]SGPC’s present stance of voluntarily agreeing to grant status of [I]Sahajdhari Sikhs [/I]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.[/FONT] [FONT=Arial]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 [I]Sahajdhari Sikh [/I] is not foiled, the future of the [I]panth [/I]is anybody’s guess.[/FONT] [FONT=Arial][/FONT] [FONT=Arial]The author is editor of community journal Sant Sipahi. Any correspondence, criticism, appreciation, reactions to this article can be sent to [EMAIL="worldsikhnews@gmail.com"] worldsikhnews@gmail.com[/EMAIL] and will be routed to him. – Ed.[/FONT] [FONT=Arial][/FONT] [FONT=Arial]http://www.worldsikhnews.com/17%20December%202008/CATASTROPHE%20IS%20COMING.htm [/FONT] [/QUOTE]
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