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Sikh Rehat Maryada: The Why & The Wherefore
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<blockquote data-quote="JourneyOflife" data-source="post: 201163" data-attributes="member: 20695"><p>Yes, you are absolutely entitled to your opinion, no matter what it is rooted in.</p><p></p><p></p><p></p><p></p><p>All you've really said is that you feel it's a "shortcut" and so offers individuals a way to be 'Sikh' without ever actually reading and studying the SGGS for themselves. I know from personal experience this is incorrect. Amritdharis are actually required to read a certain base level of the SGGS every day. That is the commitment they make upon taking Baptism. On the other hand, plenty of non-Khalsa only identify with Sikhi because they were born into it and go to the Gurdwara every once in a while. Like I said, I feel if an individual is dedicated to Sikhi, they'll take the time to learn about it regardless of whether they've taken Amrit/follow the SRM or not, and if they AREN'T interested in Sikhi, then they will refuse to learn about it regardless of whether they've taken Amrit/follow the SRM or not. A person's dedication to learning about Sikhi is, in my opinion, a personal decision, and following the SRM or not isn't going to change that. I've refuted every point you've made, so unless there is some actual data to back up the claim that people who adhere to the SRM are less inclined to learn about Sikhi, it isn't going to fly.</p><p></p><p></p><p></p><p>If your experiences have been different from mine then that's fine, maybe the things you've seen are different from what I have, and I respect that. My only issue is with making general sweeping implications about how the SRM somehow discourages people all across the board from studying the SGGS to the same level as those who do not follow it.</p><p></p><p></p><p></p><p>There's nothing in the next post about having read past the first 2 lines, only that it is something you "would like to do, over time". That doesn't disprove anything.</p><p></p><p>In all seriousness though, relax mate. I was just taking your advice from before and injecting some humor into my posts. Of course I know you've read more than 2 lines, like you said, "it comes in useful!"<img src="http://www.sikhphilosophy.net/file:///C:\Users\user\AppData\Local\Temp\msohtmlclip1\01\clip_image001.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p></p><p></p><p>'SatNam' is actually a part of the first line of SGGS ji, so it looks like you haven't even made it to the second line yet. Don't take that seriously lol<img src="http://www.sikhphilosophy.net/file:///C:\Users\user\AppData\Local\Temp\msohtmlclip1\01\clip_image001.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p>Is there any point in reading the SRM if you struggle to live by the truth? That's a really good question, and I'm glad you brought it up. In my opinion, none of us are perfect. I think the Gurus were some of the only individuals in history who lived by the truth perfectly. The rest of us are bound to make mistakes, that is the reality of human nature, we have our faults and are prone to making the wrong decisions.</p><p></p><p>Given this reality, I cannot imagine the logic behind waiting until you are able to perfectly "live by the truth" before reading the SRM/taking Amrit. So which criteria should we use in order to decide whether we are ready or not? Let's go back to the first Vaisakhi in 1699. Guru Gobind Singh ji stands before an enormous crowd of Sikhs. He pulls out his sword and yells out, asking who among the crowd is ready to give their head for the Guru. Silence. People don't understand what's happening, and what the Guru is thinking. Finally, a very ordinary man raises his hand and stands up. The Guru beckons him onto the stage and takes him inside the tent at the back. The Guru comes back, his sword dripping in blood, with the man nowhere in sight. Some people actually start leaving out of fear because they think the Guru's gone insane, that he killed that man by cutting his head off.</p><p></p><p>4 more times the Guru asks for a head and 4 more times, he receives it. By the end of it, people can’t believe what they’ve just witnessed.</p><p></p><p>But alas! The men are still alive, and had spent their time inside the tent changing into a brilliant new uniform, donning a brand new identity. These men came to be known as the original Panj Pyare (5 beloved ones) and received Amrit from the hands of Guru ji himself, and then collectively issued Amrit to him.</p><p></p><p>There was nothing magical about these men. They had not mastered the art of “living truthfully”. They were ordinary individuals. The only thing which separated them from the rest was their willingness to give their heads and by extension, their entire lives to the Guru upon his request. They did not raise their hands and walk up to put on the 5 K’s. They did not raise their hands and walk up expecting to follow a Rehat. They did not raise their hands and walk up expecting to immortalize their names in Sikh history by becoming the original Panj Pyare. They went up to die that day, to offer their lives to the Guru upon his request.</p><p></p><p>Those, I feel, are the people who should be reading and following the Rehat by taking Amrit. None of us are perfect, I think it is unrealistic to expect someone to “live truthfully” without ever making mistakes, because we are all susceptible to them. That is human nature. I therefore feel it is illogical to wait until then to read the SRM and take Amrit. The original Panj Pyare were not chosen because they were judged to be “living truthfully” to a greater extent than the rest of the Sangat. They were chosen to be the original Panj Pyare because they were ready to die for their Guru’s sake. I know lots of people in my life who would happily die protecting Sikhi and their Guru’s teachings (SGGS). That is when you pick up and read the SRM, that is when you seriously consider taking Amrit, because that is the criteria the Guru himself used. People may have their our own individual criteria and opinions of when a person should read the SRM (like you have to be living by the ‘truth’), but I personally give more weight to the criteria used by Guru Gobind Singh ji in 1699.</p><p></p><p></p><p></p><p>You are making the mistake of assuming they are mutually exclusive reasons. You can do something because the Rehat instructs it AND because you want to better yourself. When I go to the gym and workout, my personal trainer yells at me to finish the set by completing ALL the reps, even if I’m tired and have a nagging voice in my head telling me to stop because it would be easier. But I don’t just do it because my personal trainer is pushing me on to keep doing it, but because I feel like I would be cheating myself and selling myself short if I gave up, and I want to better myself.</p><p></p><p>You would be wrong for saying I only push out those last few reps because of my trainer. My trainer offers extra motivation, but the main reason is because it is something I want to do in order to better myself. Likewise, you would be wrong in saying that the Khalsa only read the SGGS ji because the Rehat instructs them to do so. It definitely offers extra motivation to do so by reminding the Sikh of his/her commitment to the Khalsa, but the main reason should be because he/she is motivated out of an earnest desire to learn more about Sikhi, or at least that is the way the Guru envisioned it.</p><p></p><p>But hey, some people do only push out those last few reps because their trainer is yelling at them to do so. Some Khalsa do only read the SGGS because of the Rehat. That is what happens when we start telling people they need to take Amrit in order to be ‘true Sikhs’. You can be a great Sikh without ever taking Amrit, and a horrible Sikh after taking it. I wish that is something more people would understand. Only those who have a desire to give their lives to the Guru should take it, because that is how the original Panj Pyare were chosen.</p><p></p><p></p><p></p><p>Yes, I agree with this. Once again I must stress that the SRM is NOT a spiritual document. It is political. Simply reading it isn’t going to do anything by itself, but reading it, having a strong desire to dedicate your life to the Guru and then following it in accordance with reading SGGS ji IS actually going to have an effect. It did for the countless men and women throughout Sikh history who were able to roll around on the floor laughing in the face of death.</p><p></p><p></p><p></p><p>Lol dude, you need to get over this obsession with the Sakhis. When I talk about Sikh history, I’m not talking about the writing on some random websites. ANYBODY can create their own website and write whatever the hell they want. Yes, it is a shame that there exists so much misinformation about Sikh history within the Panth today. It is a shame there are so many websites which claim to be espousing Sikh history when in reality, they are simply regurgitating the hagiographies which have found their way into oral tradition over the year. This wouldn't be such a big problem if more Sikhs actually took the time to read actual history from academic sources instead of believing the Sakhis were the only source of information on the Sikh past. Sikhs need to start learning their history gain or risk becoming easy prey to propaganda machines which wish to destroy Sikhi either by absorbing it (like Hinduism) or converting Sikhs to their religion (orthodox Christians and Muslims).</p><p></p><p>Do you know what I mean when I say ‘actual Sikh history’? I’m not talking about random websites which rely on Sakhi hagiographies. I’m talking about the works of actual academic authors and research specialists. People like Khushwant Singh, Harjot Oberoi, J.S. Grewal, Teja Singh, Ganda Singh, Louis. E. Fenech, Purniva Dhavan, W.H. McLeod, and even Macauliffe. Any of those names ring a bell? There’s plenty more where they came from…</p><p></p><p>Khushwant Singh’s ‘History of the Sikhs’ would be a good place to start. If you’re interested in a further study of the relationship between ‘regular Sikhs’ and ‘Khalsa Sikhs’, check out Harjot Oberoi’s ‘The Construction of Religious Boundaries’. It would also answer most of your questions about the necessity of Rehat documents and how they’ve preserved the sanctity of Sikhi into the modern age. ‘Sikh History From Persian Sources’ if you’re looking to see how the early Sikhs and Khalsa were viewed by Afghan and Mughal writers. ‘Sicques Tigers or Thieves’ if you’d like to see European accounts on the Sikhs. And these are just the tip of the iceberg. All these manuscripts are preserved in top libraries across the world. This is actual Sikh history, writings in random websites based on the Sakhis don’t make the cut.</p><p></p><p></p><p></p><p>Except that stuff isn’t what I’m basing my opinions on. It isn’t even actual Sikh history, at least not authoritative enough to be stand-alone. You are doing a huge disservice to Sikh history by trying to reduce it to the hagiographic tales in the Sakhis. I don’t care if you do any further research into this stuff or not, but it may be a good idea to stop making outlandish statements about how “most of Sikh history is corrupted beyond belief” when that clearly isn’t the case.</p><p></p><p></p><p></p><p>No, that’s not what I’m saying at all. I’m sure you’re a fine Sikh, and I respect your right to nurture your relationship with the Creator however you see fit. I don’t care if you don’t want to go to a Gurdwara, talk to other Sikhs or sit down and try to meditate. Everything you do is between you and your Guru, it is not within my rights to judge whether you are a ‘good’ or a ‘bad’ Sikh.</p><p></p><p></p><p></p><p>Okay.</p><p></p><p></p><p></p><p>Nope, just interested in challenging unsubstantiated, outlandish claims against the SRM.</p><p></p><p></p><p></p><p>See above. My issue is with the idea that the Rehat is a bane on Sikhi, and nothing else.</p><p></p><p></p><p></p><p>Sure, but in the future, maybe don’t make authoritative statements about Sikh history and the SRM?</p><p></p><p></p><p></p><p>Sure, whatever you say. Do you know of any alternative translation which doesn’t mention waking up in the early hours of the morning and contemplating Akal Purakh?</p><p></p><p></p><p></p><p>Exactly! Finally, we can agree 100% <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" /> It all comes down to your attitude and the way you approach things. If you treat the 5 K’s as these holy items with magical properties, then your attitude is pretty ritualistic (not to say, it contradicts the actual history surrounding the creation of the Khalsa). If you read the SGGS on a regular basis just because it is written in the SRM or because you want to be ‘holier’ than everyone else and not because you genuinely wish to develop a greater relationship with your Guru, then you’re engaging in empty ritualism. If you are not motivated out of a genuine desire to give your head to the Guru and live the Sikh Spiritual Path to the highest level, then yes, it is empty, useless ritualism.</p><p></p><p>On the other hand, if you love your Guru and are ready to give your head, not because the SRM says so or because you want to act like you are better than everyone else, but out of your own free will, then I’d argue it is no longer the sort of ritualism the Gurus criticized in SGGS ji.</p><p></p><p></p><p></p><p>Just like above, it comes down to intention. If you think the rituals of the Khalsa make you wiser and holier than everyone else, then yes, it is a bit like the threads the Hindus have. However, if you understand the actual meaning behind the practices, that they are to foster a sense of distinctiveness and NOT superiority, and wish to dedicate your life to the Guru, then they are not remotely the same as the thread that Guru Nanak criticized in his writings.</p><p></p><p></p><p></p><p>It really seemed like bashing to me when you claimed it was “written for those that did not have the time or inclination to read the SGGS”, that “a load of experts got together years ago, quite a few years ago, and between them decided what the SGGS stood for, what its interpretation was, and how it should be followed” because “it seemed like a good idea at the time”, “itemise the relevant rituals and ceremonies for a religion that was born out of rejection of such”, that it “reduced” the SGGS ji to just another deity and gave people a “short-cut” to half-{censored} their Sikhi. The discussion is there for everyone to see and I think I’ve made enough points to show how none of this is even remotely correct.</p><p></p><p>.</p><p></p><p>I hope I have made my point clear by now but if I haven’t, I will restate it: none of this is a personal attack against how you choose to practice your Sikhi. The Guru has given you the right to learn and grow with the SGGS ji in any way you like. If the message you take from the SGGS ji is that you do not want to follow any rituals or meditate or any of that stuff, but you are instead inspired by the words of the Guru to be a kinder, gentler person who cares about humanity, than that’s great, if anything I’d say you’re a better Sikh than a lot of others out there these days. My ONLY concern/agenda is with this idea that the SRM was drafted by a bunch of guys who wanted to impose their version of Sikhi on everybody else, that the SRM is the bane of Sikhi and pretty much useless, that it has no role to play whatsoever in the affairs of the Panth and that it has given people an excuse to “short-cut” their Sikhi. My concern is not because I am somehow in love with the Rehat and can’t stand anybody criticizing it-because I’ll be the first to admit that it isn’t necessarily perfect- but because from a historical standpoint, the SRM was ABSOLUTELY necessary in preserving the sanctity of Sikhi and preventing it from being absorbed into Hinduism or destroyed by British proselytizing of Christianity. Historically, Guru Gobind Singh ji himself gave the Khalsa the power to draft, revise, edit and destroy Rehats, and to implement practices which would be followed by the entire Khalsa, with the goal of upholding the distinctiveness of the Sikh Spiritual Path. Bringing these points to light is my only concern, not attacking an individual’s right to practice Sikhi however they want because again, the Rehat doesn’t apply to all Sikhs, just the ones who have chosen to take Amrit.</p></blockquote><p></p>
[QUOTE="JourneyOflife, post: 201163, member: 20695"] Yes, you are absolutely entitled to your opinion, no matter what it is rooted in. All you've really said is that you feel it's a "shortcut" and so offers individuals a way to be 'Sikh' without ever actually reading and studying the SGGS for themselves. I know from personal experience this is incorrect. Amritdharis are actually required to read a certain base level of the SGGS every day. That is the commitment they make upon taking Baptism. On the other hand, plenty of non-Khalsa only identify with Sikhi because they were born into it and go to the Gurdwara every once in a while. Like I said, I feel if an individual is dedicated to Sikhi, they'll take the time to learn about it regardless of whether they've taken Amrit/follow the SRM or not, and if they AREN'T interested in Sikhi, then they will refuse to learn about it regardless of whether they've taken Amrit/follow the SRM or not. A person's dedication to learning about Sikhi is, in my opinion, a personal decision, and following the SRM or not isn't going to change that. I've refuted every point you've made, so unless there is some actual data to back up the claim that people who adhere to the SRM are less inclined to learn about Sikhi, it isn't going to fly. If your experiences have been different from mine then that's fine, maybe the things you've seen are different from what I have, and I respect that. My only issue is with making general sweeping implications about how the SRM somehow discourages people all across the board from studying the SGGS to the same level as those who do not follow it. There's nothing in the next post about having read past the first 2 lines, only that it is something you "would like to do, over time". That doesn't disprove anything. In all seriousness though, relax mate. I was just taking your advice from before and injecting some humor into my posts. Of course I know you've read more than 2 lines, like you said, "it comes in useful!"[IMG]http://www.sikhphilosophy.net/file:///C:\Users\user\AppData\Local\Temp\msohtmlclip1\01\clip_image001.gif[/IMG] 'SatNam' is actually a part of the first line of SGGS ji, so it looks like you haven't even made it to the second line yet. Don't take that seriously lol[IMG]http://www.sikhphilosophy.net/file:///C:\Users\user\AppData\Local\Temp\msohtmlclip1\01\clip_image001.gif[/IMG] Is there any point in reading the SRM if you struggle to live by the truth? That's a really good question, and I'm glad you brought it up. In my opinion, none of us are perfect. I think the Gurus were some of the only individuals in history who lived by the truth perfectly. The rest of us are bound to make mistakes, that is the reality of human nature, we have our faults and are prone to making the wrong decisions. Given this reality, I cannot imagine the logic behind waiting until you are able to perfectly "live by the truth" before reading the SRM/taking Amrit. So which criteria should we use in order to decide whether we are ready or not? Let's go back to the first Vaisakhi in 1699. Guru Gobind Singh ji stands before an enormous crowd of Sikhs. He pulls out his sword and yells out, asking who among the crowd is ready to give their head for the Guru. Silence. People don't understand what's happening, and what the Guru is thinking. Finally, a very ordinary man raises his hand and stands up. The Guru beckons him onto the stage and takes him inside the tent at the back. The Guru comes back, his sword dripping in blood, with the man nowhere in sight. Some people actually start leaving out of fear because they think the Guru's gone insane, that he killed that man by cutting his head off. 4 more times the Guru asks for a head and 4 more times, he receives it. By the end of it, people can’t believe what they’ve just witnessed. But alas! The men are still alive, and had spent their time inside the tent changing into a brilliant new uniform, donning a brand new identity. These men came to be known as the original Panj Pyare (5 beloved ones) and received Amrit from the hands of Guru ji himself, and then collectively issued Amrit to him. There was nothing magical about these men. They had not mastered the art of “living truthfully”. They were ordinary individuals. The only thing which separated them from the rest was their willingness to give their heads and by extension, their entire lives to the Guru upon his request. They did not raise their hands and walk up to put on the 5 K’s. They did not raise their hands and walk up expecting to follow a Rehat. They did not raise their hands and walk up expecting to immortalize their names in Sikh history by becoming the original Panj Pyare. They went up to die that day, to offer their lives to the Guru upon his request. Those, I feel, are the people who should be reading and following the Rehat by taking Amrit. None of us are perfect, I think it is unrealistic to expect someone to “live truthfully” without ever making mistakes, because we are all susceptible to them. That is human nature. I therefore feel it is illogical to wait until then to read the SRM and take Amrit. The original Panj Pyare were not chosen because they were judged to be “living truthfully” to a greater extent than the rest of the Sangat. They were chosen to be the original Panj Pyare because they were ready to die for their Guru’s sake. I know lots of people in my life who would happily die protecting Sikhi and their Guru’s teachings (SGGS). That is when you pick up and read the SRM, that is when you seriously consider taking Amrit, because that is the criteria the Guru himself used. People may have their our own individual criteria and opinions of when a person should read the SRM (like you have to be living by the ‘truth’), but I personally give more weight to the criteria used by Guru Gobind Singh ji in 1699. You are making the mistake of assuming they are mutually exclusive reasons. You can do something because the Rehat instructs it AND because you want to better yourself. When I go to the gym and workout, my personal trainer yells at me to finish the set by completing ALL the reps, even if I’m tired and have a nagging voice in my head telling me to stop because it would be easier. But I don’t just do it because my personal trainer is pushing me on to keep doing it, but because I feel like I would be cheating myself and selling myself short if I gave up, and I want to better myself. You would be wrong for saying I only push out those last few reps because of my trainer. My trainer offers extra motivation, but the main reason is because it is something I want to do in order to better myself. Likewise, you would be wrong in saying that the Khalsa only read the SGGS ji because the Rehat instructs them to do so. It definitely offers extra motivation to do so by reminding the Sikh of his/her commitment to the Khalsa, but the main reason should be because he/she is motivated out of an earnest desire to learn more about Sikhi, or at least that is the way the Guru envisioned it. But hey, some people do only push out those last few reps because their trainer is yelling at them to do so. Some Khalsa do only read the SGGS because of the Rehat. That is what happens when we start telling people they need to take Amrit in order to be ‘true Sikhs’. You can be a great Sikh without ever taking Amrit, and a horrible Sikh after taking it. I wish that is something more people would understand. Only those who have a desire to give their lives to the Guru should take it, because that is how the original Panj Pyare were chosen. Yes, I agree with this. Once again I must stress that the SRM is NOT a spiritual document. It is political. Simply reading it isn’t going to do anything by itself, but reading it, having a strong desire to dedicate your life to the Guru and then following it in accordance with reading SGGS ji IS actually going to have an effect. It did for the countless men and women throughout Sikh history who were able to roll around on the floor laughing in the face of death. Lol dude, you need to get over this obsession with the Sakhis. When I talk about Sikh history, I’m not talking about the writing on some random websites. ANYBODY can create their own website and write whatever the hell they want. Yes, it is a shame that there exists so much misinformation about Sikh history within the Panth today. It is a shame there are so many websites which claim to be espousing Sikh history when in reality, they are simply regurgitating the hagiographies which have found their way into oral tradition over the year. This wouldn't be such a big problem if more Sikhs actually took the time to read actual history from academic sources instead of believing the Sakhis were the only source of information on the Sikh past. Sikhs need to start learning their history gain or risk becoming easy prey to propaganda machines which wish to destroy Sikhi either by absorbing it (like Hinduism) or converting Sikhs to their religion (orthodox Christians and Muslims). Do you know what I mean when I say ‘actual Sikh history’? I’m not talking about random websites which rely on Sakhi hagiographies. I’m talking about the works of actual academic authors and research specialists. People like Khushwant Singh, Harjot Oberoi, J.S. Grewal, Teja Singh, Ganda Singh, Louis. E. Fenech, Purniva Dhavan, W.H. McLeod, and even Macauliffe. Any of those names ring a bell? There’s plenty more where they came from… Khushwant Singh’s ‘History of the Sikhs’ would be a good place to start. If you’re interested in a further study of the relationship between ‘regular Sikhs’ and ‘Khalsa Sikhs’, check out Harjot Oberoi’s ‘The Construction of Religious Boundaries’. It would also answer most of your questions about the necessity of Rehat documents and how they’ve preserved the sanctity of Sikhi into the modern age. ‘Sikh History From Persian Sources’ if you’re looking to see how the early Sikhs and Khalsa were viewed by Afghan and Mughal writers. ‘Sicques Tigers or Thieves’ if you’d like to see European accounts on the Sikhs. And these are just the tip of the iceberg. All these manuscripts are preserved in top libraries across the world. This is actual Sikh history, writings in random websites based on the Sakhis don’t make the cut. Except that stuff isn’t what I’m basing my opinions on. It isn’t even actual Sikh history, at least not authoritative enough to be stand-alone. You are doing a huge disservice to Sikh history by trying to reduce it to the hagiographic tales in the Sakhis. I don’t care if you do any further research into this stuff or not, but it may be a good idea to stop making outlandish statements about how “most of Sikh history is corrupted beyond belief” when that clearly isn’t the case. No, that’s not what I’m saying at all. I’m sure you’re a fine Sikh, and I respect your right to nurture your relationship with the Creator however you see fit. I don’t care if you don’t want to go to a Gurdwara, talk to other Sikhs or sit down and try to meditate. Everything you do is between you and your Guru, it is not within my rights to judge whether you are a ‘good’ or a ‘bad’ Sikh. Okay. Nope, just interested in challenging unsubstantiated, outlandish claims against the SRM. See above. My issue is with the idea that the Rehat is a bane on Sikhi, and nothing else. Sure, but in the future, maybe don’t make authoritative statements about Sikh history and the SRM? Sure, whatever you say. Do you know of any alternative translation which doesn’t mention waking up in the early hours of the morning and contemplating Akal Purakh? Exactly! Finally, we can agree 100% :p It all comes down to your attitude and the way you approach things. If you treat the 5 K’s as these holy items with magical properties, then your attitude is pretty ritualistic (not to say, it contradicts the actual history surrounding the creation of the Khalsa). If you read the SGGS on a regular basis just because it is written in the SRM or because you want to be ‘holier’ than everyone else and not because you genuinely wish to develop a greater relationship with your Guru, then you’re engaging in empty ritualism. If you are not motivated out of a genuine desire to give your head to the Guru and live the Sikh Spiritual Path to the highest level, then yes, it is empty, useless ritualism. On the other hand, if you love your Guru and are ready to give your head, not because the SRM says so or because you want to act like you are better than everyone else, but out of your own free will, then I’d argue it is no longer the sort of ritualism the Gurus criticized in SGGS ji. Just like above, it comes down to intention. If you think the rituals of the Khalsa make you wiser and holier than everyone else, then yes, it is a bit like the threads the Hindus have. However, if you understand the actual meaning behind the practices, that they are to foster a sense of distinctiveness and NOT superiority, and wish to dedicate your life to the Guru, then they are not remotely the same as the thread that Guru Nanak criticized in his writings. It really seemed like bashing to me when you claimed it was “written for those that did not have the time or inclination to read the SGGS”, that “a load of experts got together years ago, quite a few years ago, and between them decided what the SGGS stood for, what its interpretation was, and how it should be followed” because “it seemed like a good idea at the time”, “itemise the relevant rituals and ceremonies for a religion that was born out of rejection of such”, that it “reduced” the SGGS ji to just another deity and gave people a “short-cut” to half-{censored} their Sikhi. The discussion is there for everyone to see and I think I’ve made enough points to show how none of this is even remotely correct. . I hope I have made my point clear by now but if I haven’t, I will restate it: none of this is a personal attack against how you choose to practice your Sikhi. The Guru has given you the right to learn and grow with the SGGS ji in any way you like. If the message you take from the SGGS ji is that you do not want to follow any rituals or meditate or any of that stuff, but you are instead inspired by the words of the Guru to be a kinder, gentler person who cares about humanity, than that’s great, if anything I’d say you’re a better Sikh than a lot of others out there these days. My ONLY concern/agenda is with this idea that the SRM was drafted by a bunch of guys who wanted to impose their version of Sikhi on everybody else, that the SRM is the bane of Sikhi and pretty much useless, that it has no role to play whatsoever in the affairs of the Panth and that it has given people an excuse to “short-cut” their Sikhi. My concern is not because I am somehow in love with the Rehat and can’t stand anybody criticizing it-because I’ll be the first to admit that it isn’t necessarily perfect- but because from a historical standpoint, the SRM was ABSOLUTELY necessary in preserving the sanctity of Sikhi and preventing it from being absorbed into Hinduism or destroyed by British proselytizing of Christianity. Historically, Guru Gobind Singh ji himself gave the Khalsa the power to draft, revise, edit and destroy Rehats, and to implement practices which would be followed by the entire Khalsa, with the goal of upholding the distinctiveness of the Sikh Spiritual Path. Bringing these points to light is my only concern, not attacking an individual’s right to practice Sikhi however they want because again, the Rehat doesn’t apply to all Sikhs, just the ones who have chosen to take Amrit. [/QUOTE]
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