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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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Sehajdhari Sikh Federation! Comments, Please
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<blockquote data-quote="spnadmin" data-source="post: 122524" data-attributes="member: 35"><p>I think it is important as harbhansj ji helped explain that this issue of sehajdhari is complicated by the contexts in which the word comes up. It is actually very complicated --almost like a ball of yarn that has become tangled up over time and different cats having been playing with it. </p><p></p><p>1. Originally the sehajdhari were "friends, followers, disciples" of our Gurus who were on the path to sehaj - tranquility of God consciousness. It is not clear from history whether at that point there was a distinction related to kesh.</p><p></p><p>2. The term later came to mean those sikhs who were not baptized and therefore did/did not keep hair. </p><p></p><p>3. At some point the distinction sehajdhari, keshdhari (keeps hair but is not baptized) , amridthari (baptized) emerges. That is the point where the idea of a "continuum" or degrees of adherence to the 5 kakkars begins to be voiced.</p><p></p><p>4. The Sikh Rehat Maryada is written and adopted. (1931)</p><p></p><p><a href="http://www.sgpc.net/sikhism/sikh-dharma-manual.html" target="_blank">Sikh Reht Maryada, The Definition of Sikh, Sikh Conduct & Conventions, Sikh Religion Living, India</a></p><p></p><p></p><p>In this document it is stated that a Sikh should keep hair. However that is not included in the first part where a Sikh is defined -- i.e., the importance of kesh is discussed later on in the document. Rather the definition of a Sikh includes "belief" in Sikh baptism, though it does not say in that particular spot a Sikh must be baptised to be a Sikh. That idea is also developed later in the document.</p><p></p><p>5. The legal and political questions which have surfaced recently come from the particulars of government and politics in India. The question Who is a Sikh increasingly has been defined for purposes of allocating funding, reserving benefits, or resolving disputes in terms of keeping hair as per the Sikh Rehat Maryada.</p><p></p><p>Point number 5 has virtually no importance for those living outside of India. The other points persist as areas of controversy. </p><p></p><p>What I find interesting about the web site is that it rises from India and has a very clear bias in favor of "sehajdhari" as a way to define all of us. Now go back and look at the photo gallery and you will see why. The group, according to its own agenda, saw some benefit in wading through muddy water. So it churned the bottom of the pond.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 122524, member: 35"] I think it is important as harbhansj ji helped explain that this issue of sehajdhari is complicated by the contexts in which the word comes up. It is actually very complicated --almost like a ball of yarn that has become tangled up over time and different cats having been playing with it. 1. Originally the sehajdhari were "friends, followers, disciples" of our Gurus who were on the path to sehaj - tranquility of God consciousness. It is not clear from history whether at that point there was a distinction related to kesh. 2. The term later came to mean those sikhs who were not baptized and therefore did/did not keep hair. 3. At some point the distinction sehajdhari, keshdhari (keeps hair but is not baptized) , amridthari (baptized) emerges. That is the point where the idea of a "continuum" or degrees of adherence to the 5 kakkars begins to be voiced. 4. The Sikh Rehat Maryada is written and adopted. (1931) [url=http://www.sgpc.net/sikhism/sikh-dharma-manual.html]Sikh Reht Maryada, The Definition of Sikh, Sikh Conduct & Conventions, Sikh Religion Living, India[/url] In this document it is stated that a Sikh should keep hair. However that is not included in the first part where a Sikh is defined -- i.e., the importance of kesh is discussed later on in the document. Rather the definition of a Sikh includes "belief" in Sikh baptism, though it does not say in that particular spot a Sikh must be baptised to be a Sikh. That idea is also developed later in the document. 5. The legal and political questions which have surfaced recently come from the particulars of government and politics in India. The question Who is a Sikh increasingly has been defined for purposes of allocating funding, reserving benefits, or resolving disputes in terms of keeping hair as per the Sikh Rehat Maryada. Point number 5 has virtually no importance for those living outside of India. The other points persist as areas of controversy. What I find interesting about the web site is that it rises from India and has a very clear bias in favor of "sehajdhari" as a way to define all of us. Now go back and look at the photo gallery and you will see why. The group, according to its own agenda, saw some benefit in wading through muddy water. So it churned the bottom of the pond. [/QUOTE]
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