# Who Is A Sehajdhari Sikh?



## Admin (Dec 29, 2008)

Every few years,              Indian courts receive petitions from some mischief makers and some              apparently aggrieved people questioning the definition of a Sikh or              a Gurdwara or even challenging the juristic persona status of Guru              Granth Sahib.  Sometimes the courts are quick to adjudicate in these              matters and in some cases they take years. 
Presently, the             Punjab              and Haryana High Court is seized with the matter of the definition              of who is a Sikh and who is not.  It is not the first time that it              has to face such a petition. It has happened in the past too, though              many a time, political developments have overshadowed or superceded              the slow judicial process and the petitions have either become              infructuous or have been simply filed in the labyrinths of the              judicial systems of the country.  
In a recent              interim judgement, delivered this week, without giving reprieve to              the petitioner Gurleen Kaur, who was denied admission to the Guru              Ramdas Medical College for trimming her hair, the court has asked              the Shiromani Gurdwara Parbandhak Committee to explain as to              “whether or not a person who cuts his hair and/or shaves his beard              is a ‘Sehajdhari Sikh’, if he performs ceremonies according to Sikh              rites, does not use tobacco or Katha in any form, and can recite              Mool Mantra, with reference to Section 2 (10-A) of the Sikh Gurdwara              Act, 1925.” 
The Constitution              bench of the  Punjab and              Haryana High Court is treading on a dangerous path.  This kind of              intervention is generally the forte of politicians, particularly              misinformed ones.  The line of questioning is disturbing for the              term Sehajdhari Sikh has practically been removed from the statue in              the last elections to the general house of the Shiromani Gurdwara              Parbandhak Committee.  All votes registered in separate forms for              the so-called Sehajdhari voters, running into lakhs, were rendered              null and void.  
The definition              of Sehajdhari Sikh has no religious sanction as far as the              fundamental tenets of the Sikh religion are concerned.  One is              either a Sikh or not a Sikh. Just as one is either a Christian or a              Hindu or a Muslim or one is not.   
This              nomenclature was added to the Sikh Gurdwara Act, 1925 under a              particular set of circumstances, which too are questionable per se,              but without going into the details of those times, the circumstance              ceases to exist.   
Let us take the              reverse logic.  If one performs ceremonies according to Sikh rites,              does not use tobacco or Katha in any form, can recite Mool Mantra,              and cuts ones hair, if he is to be called a Sehajdhari Sikh, so that              he gets all the social benefits the Sikhs per se are entitled too,              then the importance Sikhs attach to the Kesh –unshorn hair as one of              the Five Ks would be abandoned and this would be striking at the              roots of the faith. 
Given the              enlargement of the community beyond the shores of Punjab, given the              rise of apostasy amongst the community and particularly its youth,              given the lack of knowledge amongst the religious leaders running              the SGPC affairs in handling such issues, given the lack of              adherence to the requirements of unshorn hair by Sikh boys and              girls, such questions are likely to arise and the situation is              likely to take an ugly turn when some individuals want to reap the              benefits of being a Sikh –say admission into institutions where Sikh              students have a preference and at the same time keep away from those              requirements which are compulsory to the faith.  
Anyone using              this ruse to question the universal message of the Sikh religion,              the social and secularist ideals of the Sikh Gurus, the path of              Sarbat da Bhala, is making a private lapse a public outcry.               Irrespective of what the state authorities do while recognizing the              religion of an individual who strictly is no longer a part of his              original faith, the ideal is too strong to be weakened by it. And              that has nothing to do with social, economic or educational              concessions.

WSN-Editorial-Meddling With ‘Who is a Sikh’ Question


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## Admin (Dec 29, 2008)

*Re: Who is a Sikh - Panth rises against SGPC move on Sehajdhari Sikh*

* Sehajdhari? You are either a Sikh              or not
* Mewa Singh

Sehajdharis are              not Sikhs should be the clear stand of SGPC in the high court in the              cases before it, as there are no categories in Sikhs. One is either              a Sikh or not. 
Those who              violate the prescribed Sikh initiation and Sikh code of conduct are              called patits and they can come in the mainstream of Sikh panth by              re-initiation and observance of Sikh code of conduct.
The so-called              Sehajdhari Sikhs do not take Sikh initiation and observe Sikh code              of conduct, which are part of Sikh religion and they rather cut              their hair. They thus obviously do not fulfill the prerequisites to              be called Sikhs. If any person believes in Sikh religion, then there              should be no hesitation to keep the hair intact and wear turban on              the head to appear to be Sikh, to get Sikh initiation and remain in              the Sikh code of conduct, to become and act as Sikh.
Confusion was              created by making Sehajdhari Sikhs as voters in Sikh Gurdawaras Act              by an amendment in 1959. They had not been given any recognition or              made voters for SGPC elections in Sikh Gurdwara Act 1925. In the              provisions of this Act, even Sikhs who did not keep their hair              intact were declared patits and debarred to become voters. In 1959              the amendment was made in the Act to empower non-Sikhs with voting              rights in the garb of Sehajdhari to oust Akali Dal from the SGPC as              it had the full support of Sikhs and was in confrontation with the              then Indian government on the issue of reorganization of  Punjab along              linguistic lines. 
The president of              SGPC, who was nominee of Master Tara Singh, Akali leader, was              actually removed under no confidence motion with the support of              Congress Government in 1959. The Master threatened to fast unto              death.
Jawaharlal              Nehru, prime minister of  India invited              the Akali leader, Master Tara Singh, for talks and said the              government had no intention to interfere in the religious affairs of              Sikhs. 
A compromise              emerged in their meeting named "Nehru-Tara Singh pact", vide which              the government was to never interfere in Sikh religious affairs and              no amendment of Sikh Gurdawaras Act was to be made without the              concurrence of SGPC.
In the general              elections of SGPC held in the next year in 1960, Akali Dal won 136              seats out of 140, while Congress sponsored board could get only 4              seats. Thereafter, Akali Dal won SGPC elections uptil now and              retained its control over it. The amended provision was not              exploited. The SGPC passed resolutions several times to repeal the              1959 amendment but it was not done. It even passed the resolution              that there are no Sehajdhari Sikhs now.
In 2003, just              before the 2004-SGPC elections, this amendment was undone by              Government of India and Sehajdhari Sikhs were deprived of the right              to be the voters for SGPC elections.
In the Delhi              Sikh Gurdwara Management Committee Act, 1971, no Sehajdhari Sikh has              been recognized to become the voter for the election of the              management committee of the Gurdawaras and neither any patit Sikh              who has cut his hair. 
Now, no              Sehajdhari Sikh can become voter for any statutory Gurdwara              management elections. There is no recognition of Sehajdhari Sikhs in              Sikh religion. Either one is a Sikh or not. If someone aspires to              become a Sikh then he has to become a Sikh by coming under the Sikh              code of conduct. There is a lot of difference to aspire and to              become a Sikh. In every religion those persons who follow the code              of conduct of that religion are termed to be the followers of that              religion. There are no Sehajdhari Christians, Muslims or Hindus. Why              an exception for Sikh religion, which is even more strict to its              discipline and code of conduct?
In matters of              religion, there can be no scope for personal discretions as the              dictums of a religion are to be accepted without reservations.  The              considerations of majority and minority, to count votes, in such              matters are irrelevant. The dictums of a religion are perpetual and              cannot be altered on the whims of its followers.
_ The author is a              retired judge based in the  United States              and known for his clear delineation of issues regarding Sikhism._


WSN-Column-Sehajdhari? You are either a Sikh or not


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## Admin (Dec 29, 2008)

It is not a              simple resolution or decision of the SGPC. It is a question about              the future of the entire _Panth_ and _Panthic_              institutions.  
This affidavit              casts a big aspersion on the working of the SGPC.  How one or two              individuals can overturn the _gurmatas _and can take the apex              body, its general house and its executive body, for a ride.  
Even the entire              Panth cannot change the requirements and requisites of the five _             Kakars_ (including _kesh) _or four Kurahits.  
SGPC or any of              its officials is not competent to take a decision on the basic              postulates of the Sikh panth.   
But the sad              reality is, that it has happened.
29.09.2008                 
HC directs                  SGPC to answer,_ Whether or not a person who cuts his hair                  and/or shaves his beard is a “Sehajdhari Sikh”?_
22.11.2008
_  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._
26.11.2008
Expert Panel                  meets in Chandigarh and recommends to SGPC that the 1938                  resolution fixing qualification of a Sehajdhari  be adopted.
03.12.2008
SGPC                  Executive decides, 
“_A                  person cannot claim to be a Sehajdhari by trimming/cutting                  his/her hair, beard or eyebrows in any manner_”.
04.12.2008
Expert Panel                  meets at Amritsar and confirms the SGPC Executive resolution of                  03.12.2008.
05.12.2008
SGPC files                  affidavit in the High Court saying, “_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._”

* KESH.*                Every person keeping hair is not a _Sikh_ but there cannot              be a _Sikh_ without _kesh. _When a _Sikh _shears his              hair he rather breaks his relation and linkage with Guru Nanak Dev              ji. 
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 _kesh _were not removed. It was after one year that              when his _kesh _were removed, E. Dalhousie Login remarked, 
_ 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._
_ (Lady Login’s              Recollections by E. Dalhouse Login)_
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, 
_             My              beloved countrymen, _
_ ………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. _
_ 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…._
_                                                                                                   Your own flesh and blood_
_                                                                                                               Duleep Singh _

*‘Sehajdhari              Sikh’*              There is no mention of the term _Sehajdhari Sikh _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. (_Law              of Religious Institutions_ by Dr. Kashmir Singh).   
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. 
In pre-partition days in certain areas of  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 _Sehajdhari Sikhs _were also entitled for              those.  SGPC was issuing the certificate of _Sehajdhari. _These             _Sehajdharis _ were following and observing all the ceremonies              according to Sikh rites only.  They felt pride in calling themselves             _Sehajdharis.  _ 
Bhai Kahn Singh in his magnum opus _Mahan Kosh _defines              that _Sehajdhari Sikhs_ are those who do not keep the _rahit             _of _kachhahra _and _kirpan. _According to Bhai Kahn              Singh the _Sehajdharis _too are not exempt from the _rahit             _of _keshas. _
Khushwant Singh              aptly notes the requirements of a Sikh, 
_…………..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._
_                                       (A History of the Sikhs – Khushwant Singh              p.305)_
Identity and entity of the Sikhs are interdependent. Five _             kakars _of a _Sikh _are an inseparable part of his body. A              section of the power-wielding elements’ hatred towards _Sikhi              saroop _is blatantly unconcealed
Shiromani Gurdwara              Prabandhak Committee in its meeting on 12th May, 1938 had              the occasion to define a _Sehajdhari. _It decided that a person              claiming to be a _Sehajdhari _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 _gurmat, _and (5) Should              not consume tobacco. 
Before partition these _Sehajdharis _used to call              themselves _Sikhs _but immediately after partition these very              people branded _Sikhs _as _Keshadhari Hindus. _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 _kakars _given by Guru Gobind Singh ji.              Writing in _Satyarth Parkash _that as _vaam makaris _have              five _makars, _namely _meen, maithun, madira, mudra _and             _maans _i.e. fish, sex, wine, dance and meat, Guru Gobind Singh              introduced five _kakars.  _He did not stop here and went              further to offer unsolicited suggestion that these _kakars _             were given by Guru Gobind Singh for that particular time and there              is no usefulness or purpose of keeping these now. 
Sadly this was not a remark in isolation. On  25th              June, 1963 while speaking in Kolkata. Vinobha Bhave, the _bhoodan             _leader had the audacity to ridicule _kirpan, _asking what              is the significance of this now.
 
On              11th November, 1963 while speaking at a _gurpurab _             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.
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.
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. 
Sardar Saran Singh, Editor of _Sikh Review’s_ remarks              are pertinent and echo the feelings of the _panth _that our              only demand is that we be allowed to live in this _saroop. _ 
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 _Sikh, _even the worst type of              a traitor could not claim to be an _angrez, _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.
It is too well              known that during the British period observance of the _Sikh Rahit             _was mandatory. Giving reference of this SGPC on 22nd              February, 1941 demanded from Punjab Government to ensure that this             _rahit _ was observed by the Sikhs in Punjab Police too.  
But after              partition everything was reversed and trimming and descration of the             _keshas _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.
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 _Sehajdhari Sikhs _in some              districts of  Punjab who fulfilled the required qualifications laid down in the Sikh Gurdwara              Act.  However, after partition of the country this institution of _             Sehajdhari Sikhs  _has virtually ceased to exist. Of these _             Sehajdhari Sikhs _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 _Sehajdharis _existing              the Sikh Gurdwara Act be amended to include only ‘_keshadhari              Sikhs’ _as voters.
So much so that Khushwant Singh, the renowned scholar who              himself does not follow _rahit, _ writes truthfully about the              importance of hair. He simply echoes the views of SGPC,
_ 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. _
_                                       (A History of the Sikhs – Khushwant Singh               p.305) 

_ 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 _             Sehajdharis_ by Notification No. S.O.1190(E) Dt. 8th October,              2003.  It took thirty long years and efforts of the entire _Panth_              which brought fruits and long-awaited  demand of the Panth  was              accepted.  
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 _Keshadhari.  _While              accepting the draft of All India Sikh Gurdwara Act, SGPC General              House adopted the Delhi definition of a Sikh.
Playing its pivotal role in protecting the _kakars _             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 _Sahajdharis._ 
Khushwant Singh in his book _A History of the Sikhs _              had analysed and suggested the way to maintain the entity and              identity,
_ ……….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._
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.
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.”
SGPC’s present              stance of voluntarily agreeing to grant status of _Sahajdhari              Sikhs _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.
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  _Sahajdhari Sikh _             is not foiled,  the future of the _panth _is anybody’s guess.


The author is              editor of community journal Sant Sipahi. Any correspondence,              criticism, appreciation, reactions to this article can be sent to                          worldsikhnews@gmail.com and will be routed to him. – Ed.


http://www.worldsikhnews.com/17%20December%202008/CATASTROPHE%20IS%20COMING.htm


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## kds1980 (Dec 29, 2008)

I think at spiritual level a person can himself/herself decide who is he or she?

But here the problem is political one. If defination of sehajdhari is accepted then many people will take benefits  given to minority sikh community by government irrespective
of whether they even beleive in sikhism or not.Gurdwara polls would be rigged by people as persons who are contesting elections will ask many people to register themselves as
sehajdhari sikhs and vote for them.


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## spnadmin (Dec 29, 2008)

kdsji

I agree with you about the political problems raised. And it is all about getting votes. However this controversy causes other kinds of problems for Sikhs in the diaspora. They can't vote anyway whether amritdhari or not. And holding onto their sangats - with and without kesh is a big problem for them if the faith is to continue on. On top of that, there are so many issues where SGPC has shamed itself as religious leadership that they have little credibility in the diaspora.


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## kds1980 (Dec 29, 2008)

> On top of that, there are so many issues where SGPC has shamed itself as religious leadership that they have little credibility in the diaspora.
> 
> 
> 
> ...


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## spnadmin (Dec 29, 2008)

kdsji

TRUE. So what is the answer?


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## Archived_Member_19 (Dec 30, 2008)

<<<*‘Sehajdhari **Sikh**’* There is no mention of the term _Sehajdhari Sikh _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. (_Law of Religious Institutions_ by Dr. Kashmir Singh). 
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. >>>>>


its soooooo funny 

i am having a tummy ache


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## Archived_Member_19 (Dec 30, 2008)

and i have a small question for the emminent editor(which i have mailed him to)

did all the people who followed Guru Nanak, Guru Angad and other seven Gurus have beards, did not use razors?

have they done any research on the same?


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## Archived_Member_19 (Dec 30, 2008)

going through all this all i can remember is the shabd:


DnwsrI mhlw 1 AwrqI (663-5)
Dhanaasree mehlaa 1 aartee
Dhanaasaree, First Mehl, Aartee:
​
ggn mY Qwlu riv cMdu dIpk bny qwirkw mMfl jnk moqI ]
gagan mai thaal rav chand deepak banay taarikaa mandal janak motee.
In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls.
DUpu mlAwnlo pvxu cvro kry sgl bnrwie PUlµq joqI ]1]
Dhoop mal-aanlo pavan chavro karay sagal banraa-ay foolant jotee. ||1||
The fragrance of sandalwood is the incense, the wind is the fan, and all the vegetation are flowers in offering to You, O Luminous Lord. ||1||
kYsI AwrqI hoie Bv KMfnw qyrI AwrqI ]
kaisee aartee ho-ay bhav khandnaa tayree aartee.
What a beautiful lamp-lit worship service this is! O Destroyer of fear, this is Your Aartee, Your worship service.
Anhqw sbd vwjMq ByrI ]1] rhwau ]
anhataa sabad vaajant bhayree. ||1|| rahaa-o.
The sound current of the Shabad is the sounding of the temple drums. ||1||Pause||
shs qv nYn nn nYn hY qoih kau shs mUriq nnw eyk qohI ]
sahas tav nain nan nain hai tohi ka-o sahas moorat nanaa ayk tohee.
Thousands are Your eyes, and yet You have no eyes. Thousands are Your forms, and yet You have not even one form.
shs pd ibml nn eyk pd gMD ibnu shs qv gMD iev clq mohI ]2]
sahas pad bimal nan ayk pad ganDh bin sahas tav ganDh iv chalat mohee. ||2||
Thousands are Your lotus feet, and yet You have no feet. Without a nose, thousands are Your noses. I am enchanted with Your play! ||2||
sB mih joiq joiq hY soie ]
sabh meh jot jot hai so-ay.
The Divine Light is within everyone; You are that Light.
iqs kY cwnix sB mih cwnxu hoie ]
tis kai chaanan sabh meh chaanan ho-ay.
Yours is that Light which shines within everyone.
gur swKI joiq prgtu hoie ]
gur saakhee jot pargat ho-ay.
By the Guru's Teachings, this Divine Light is revealed.
jo iqsu BwvY su AwrqI hoie ]3]
jo tis bhaavai so aartee ho-ay. ||3||
That which pleases the Lord is the true worship service. ||3||
hir crx kml mkrMd loiBq mno Anidno moih AwhI ipAwsw ]
har charan kamal makrand lobhit mano andino mohi aahee pi-aasaa.
My soul is enticed by the honey-sweet lotus feet of the Lord; night and day, I thirst for them.
ik®pw jlu dyih nwnk swirMg kau hoie jw qy qyrY nwim vwsw ]4]1]7]9]
kirpaa jal deh naanak saaring ka-o ho-ay jaa tay tayrai naam vaasaa. ||4||1||7||9||
Bless Nanak, the thirsty song-bird, with the water of Your Mercy, that he may come to dwell in Your Name. ||4||1||7||9||


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## Archived_Member_19 (Dec 30, 2008)

ਗਉੜੀ ਚੇਤੀ 
गउड़ी चेती 
Ga▫oṛī cẖeṯī 
Gauree Chaytee: 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 
ੴ सतिगुर प्रसादि ॥ 
Ik▫oaŉkār saṯgur parsāḏ. 
One Universal Creator God. By The Grace Of The True Guru: 

ਹਰਿ ਜਸੁ ਸੁਨਹਿ ਨ ਹਰਿ ਗੁਨ ਗਾਵਹਿ ॥ 
हरि जसु सुनहि न हरि गुन गावहि ॥ 
Har jas sunėh na har gun gāvahi. 
They do not listen to the Lord's Praises, and they do not sing the Lord's Glories, 

ਬਾਤਨ ਹੀ ਅਸਮਾਨੁ ਗਿਰਾਵਹਿ ॥੧॥ 
बातन ही असमानु गिरावहि ॥१॥ 
Bāṯan hī asmān girāvėh. ||1|| 
but they try to bring down the sky with their talk. ||1|| 

ਐਸੇ ਲੋਗਨ ਸਿਉ ਕਿਆ ਕਹੀਐ ॥ 
ऐसे लोगन सिउ किआ कहीऐ ॥ 
Aise logan si▫o ki▫ā kahī▫ai. 
What can anyone say to such people? 

ਜੋ ਪ੍ਰਭ ਕੀਏ ਭਗਤਿ ਤੇ ਬਾਹਜ ਤਿਨ ਤੇ ਸਦਾ ਡਰਾਨੇ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥ 
जो प्रभ कीए भगति ते बाहज तिन ते सदा डराने रहीऐ ॥१॥ रहाउ ॥ 
Jo parabẖ kī▫e bẖagaṯ ṯe bāhaj ṯin ṯe saḏā darāne rahī▫ai. ||1|| rahā▫o. 
You should always be careful around those whom God has excluded from His devotional worship. ||1||Pause|| 

ਆਪਿ ਨ ਦੇਹਿ ਚੁਰੂ ਭਰਿ ਪਾਨੀ ॥ 
आपि न देहि चुरू भरि पानी ॥ 
Āp na ḏėh cẖurū bẖar pānī. 
They do not offer even a handful of water, 

ਤਿਹ ਨਿੰਦਹਿ ਜਿਹ ਗੰਗਾ ਆਨੀ ॥੨॥ 
तिह निंदहि जिह गंगा आनी ॥२॥ 
Ŧih ninḏėh jih gangā ānī. ||2|| 
while they slander the one who brought forth the Ganges. ||2|| 

ਬੈਠਤ ਉਠਤ ਕੁਟਿਲਤਾ ਚਾਲਹਿ ॥ 
बैठत उठत कुटिलता चालहि ॥ 
Baiṯẖaṯ uṯẖaṯ kutilṯā cẖālėh. 
Sitting down or standing up, their ways are crooked and evil. 

ਆਪੁ ਗਏ ਅਉਰਨ ਹੂ ਘਾਲਹਿ ॥੩॥ 
आपु गए अउरन हू घालहि ॥३॥ 
Āp ga▫e a▫uran hū gẖālėh. ||3|| 
They ruin themselves, and then they ruin others. ||3|| 

ਛਾਡਿ ਕੁਚਰਚਾ ਆਨ ਨ ਜਾਨਹਿ ॥ 
छाडि कुचरचा आन न जानहि ॥ 
Cẖẖād kucẖracẖā ān na jānėh. 
They know nothing except evil talk. 

ਬ੍ਰਹਮਾ ਹੂ ਕੋ ਕਹਿਓ ਨ ਮਾਨਹਿ ॥੪॥ 
ब्रहमा हू को कहिओ न मानहि ॥४॥ 
Barahmā hū ko kahi▫o na mānėh. ||4|| 
They would not even obey Brahma's orders. ||4|| 

ਆਪੁ ਗਏ ਅਉਰਨ ਹੂ ਖੋਵਹਿ ॥ 
आपु गए अउरन हू खोवहि ॥ 
Āp ga▫e a▫uran hū kẖovėh. 
They themselves are lost, and they mislead others as well. 

ਆਗਿ ਲਗਾਇ ਮੰਦਰ ਮੈ ਸੋਵਹਿ ॥੫॥ 
आगि लगाइ मंदर मै सोवहि ॥५॥ 
Āg lagā▫e manḏar mai sovėh. ||5|| 
They set their own temple on fire, and then they fall asleep within it. ||5|| 

ਅਵਰਨ ਹਸਤ ਆਪ ਹਹਿ ਕਾਂਨੇ ॥ 
अवरन हसत आप हहि कांने ॥ 
Avran hasaṯ āp hėh kāŉne. 
They laugh at others, while they themselves are one-eyed. 

ਤਿਨ ਕਉ ਦੇਖਿ ਕਬੀਰ ਲਜਾਨੇ ॥੬॥੧॥੪੪॥ 
तिन कउ देखि कबीर लजाने ॥६॥१॥४४॥ 
Ŧin ka▫o ḏekẖ Kabīr lajāne. ||6||1||44|| 
Seeing them, Kabeer is embarrassed. ||6||1||44||


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## Saint Soldier (Dec 30, 2008)

Sat shri akal,
a sikh is a sikh there is no need of further classifying them into sub categories.a sehajdhari sikh to my understanding is one who is not an amritdhari. it doesn't matter if he cuts hairs or not most of them have hairs for show off.  does it matter if a Sikh without hairs is doing the same thing which a Sikh is doing with hairs. the only thing is that when they know that people and other Sikhs can recognize them they watch out their actions and do everything carefully.


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## Archived_member7 (Dec 30, 2008)

*Sehajdharis - Crawling to the GURU
*
I was going through my mails and my eyes wouldnt just ignore the most repeated mails on the issue 'Defining a Sehajdhari'. At First my heart said 'Oh thats just another issue over which the S.G.P.C might have sword clashing Bigots out to show the world how well we Sikhs could fence, wrestle and have a free for all in the Holiest of Shrines of Sikhs Shri HariMandar Sahib Amritsar.

This issue has been heating the brain tissues of many a proud long beared unshorn Keshdhari Sikh.

I started wondering and wanted to dig into facts and feelings of people associated and affected with the issue. I started gazing into the pages of history and it occoured to me 'We Sikhs have had a complete bonding with our Kesh only after the Initiation of Khalsa which was started by our Dashmesh Pita Kalgidhar Paadshah Shri Gobindsinghji Maharaj.His Highness Shri Dasam Paadshahi was in Bir Ras on the Fateful day of Baisakhi 1699 A.D. and the formation of Panj Pyaras took place also witnessed the great deed of 'AAPE GURU CHELA'. 

Dasmesh Pita Shri Guru Gobindsinghji Maharaj gave Hindustan and the entire world a 'FAUJ' which would defend humanity against injustice and crime.Thus the formation of a Sant Sipahi who had taken oath not to cut his Kesh and clinging to the 5 kakkars took place.

First time in the History of Mankind there rose a Panth which was clad in the soldiers uniform and had vowed to not ever remove any hair strands of his body.

A thought occoured to me, Saadh Sangatji  Bhul Chuk Muaaf Karni .. this great Initiation took place during the Tenth Master's Earthly Existance.Had any of the 9 GURUS stopped the cutting of Kesh? Are there any Historical Facts saying they themselves had never cut their Kesh in their lifetime ? 

Were the followers of the rest of the Nine Gurus not Sikhs ? Is it possible all that all those in had followed the Nine Gurus, their generations had come the Great Event and none were left out ? 

 I agree that Sehajdharis cannot participate in elections however some posts i have come across are like closing doors on the face of people who want to crawl to the GURU

Saadh Sangatji please dont take me wrong Bhul Chuk Muaaf Karni..i hope we dont want to go the Zoroastrian way who are limping to extinction.

Raaj Karega Khalsa


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## spnadmin (Dec 30, 2008)

Rajkhalsa ji

Loved the way you have created order and clarity in the disorder and animosity surrounding this issue.


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## Archived_member7 (Dec 30, 2008)

Thank you aad ji ..i wish things were more simple ..The Guru wanted us to keep away from ritual faith and we want to drag ourselves  back to faith in the rituals ..This Happens Only in India


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## spnadmin (Dec 30, 2008)

rajkhala ji

There is a book on Google books -- and I will find the bookmark and mail it to you. -- where the author did a very careful historical study of the evolution of a distinct Sikh identity over the time when the 10 Gurus lived. She was able to show that thinking of oneself as a Sikh (as religious identity distinct from other surrounding traditions) emerged slowly, started to form during the time of Guru Amar Das,  and became firm at about the time of Guru Hargobind. According to this author, keeping kesh as a sign that one was a Sikh -- to send a clear message to the world and to make that a message of devotion to core values and principles -- coincides historically with Guru Gobind Singh. Your analysis makes sense to me and it is backed up by historical information, at least in this one study.


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## spnadmin (Dec 30, 2008)

rajkhalsa ji

I found the bookmark. Here is the book... Sikh Identity: An Exploration of Groups Among Sikhs, By Opinderjit Kaur Takhar









 Book preview It is commonly assumed that all Sikhs are the same, but the very existence of different groups who have varying beliefs and practices within the Sikh community shows that a corporate identity for the Sikh community is not possible and serves to alienate a substantial proportion of Sikhs from the overall fold of the Sikh faith. Introducing the beliefs and practices of a range of individual Sikh groups, this book addresses the issue of Sikh identity across the Sikh community as a whole but from the viewpoint of different types of Sikh. Examining the historical development of Sikhism from the period of Guru Nanak to the present day, the author takes an in-depth look at five groups in the Sikh community - the Guru Nanak Nishkam Sewak Jatha; the Namdharis; the Ravidasis; the Valmikis; and the Sikh Dharma of the Western hemisphere (associated with the Healthy, Happy, Holy Organization - 3HO). Their history, beliefs and practices are explored, as well as their diverse and shared identities. Concluding that there is no authoritative yardstick with which to assess the issue of Sikh identity, the author highlights Sikhism's links to its Hindu past and suggests a federal Sikh identity with one or two fundamental beliefs at the core and individual groups left to express their own unique beliefs and practices.

Sikh Identity: An Exploration of Groups Among Sikhs By Opinderjit Kaur Takhar

The book can be purchased at the SPN bookstore at this link - http://astore.amazon.com/all-gadgets-20/detail/0754652025

CHAPTER 1 of this book traces the emergence of "Sikh identity" during the time of the Gurus and discusses kesh at the end of the chapter.


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## Archived_member7 (Dec 30, 2008)

thank you very much


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## kilemba (Dec 30, 2008)

What is Sikh? Being Sikh is to my understanding is a follower of the teachings of the 10 Gurus' . The 5Ks' were established by Sri Guru Gobind Singh when he told the Sikhs to become Khalsa. To deny anyone a right to education is against all the Sikh principles regardless of their Faith,Gender, Race.


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## spnadmin (Dec 30, 2008)

kilemba ji

Explain a bit.


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## Archived_member7 (Dec 30, 2008)

The book is amazing and clearly points out recognition to Sehajdhari identity and if we refer to Aman Singh ji's post 'SEHAJDHARI KHALSA' things are much clear ..i really feel its futile to debate over such things time and again


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## spnadmin (Dec 30, 2008)

Raj ji

How did you get the book and read it so fast? You must be a magician. There is on the net as a google link the first two chapters. They were as you say amazing in terms of putting things into context. It is a futile debate because the talk goes around and around in circles. 

A lot of good stuff out there about Sikhism but it takes a while to find it all.

Happy New Year!


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## Archived_member7 (Dec 30, 2008)

I of course dint read the entire book..what is there is a review ...it is quite informative ..thanks a million...Happy New Year to you too !!! Nave Saalan di lakh lakh Vadhaiyaan..


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## Archived_Member4 (Dec 30, 2008)

Sehajdhari Sikhs:rofl!!:. There is no such thing. Only if the One Guru was clear on how many different kinds of Sikhs there are we would be able to solve this problem. 11 different Gurus, which one should I follow . I think i should follow Guru Nanak Dev ji not Guru Gobind Singh Sahib ji because I like how Guru Nanak Dev ji left things ambigious. Such different views from the 11 Gurus no chance they are one and the same.:inca:


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## kds1980 (Dec 30, 2008)

> A thought occoured to me, Saadh Sangatji Bhul Chuk Muaaf Karni .. this great Initiation took place during the Tenth Master's Earthly Existance.Had any of the 9 GURUS stopped the cutting of Kesh? Are there any Historical Facts saying they themselves had never cut their Kesh in their lifetime ?



Raj ji

I asked this question directly to Bhai vijaydeep singh and he told me that rehat was already their before Guru gobind singh ji.


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## Archived_Member_19 (Dec 31, 2008)

where is the document with rehat?


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## BHAGATSINGHDAVEER (Dec 31, 2008)

sat sri akaal jio!,I agree with the comments that this decision is a political one not a truly spiritual one. i'm sitting here scatching my (turbanned head) in confusion. i no longer know who or what i am! (BULLAH KEE JANAH MAIN KON) i am or was a sehajdhari sikh and now i have been told that i am not a sikh, i have a trimmed beard which may disgust many of the members here.i have sat and asked my self, do i love my guru? YES! but not it seems enough! for if i did then surley i would keep my beard unshorn. does my guru love me? without doubt!! just as a parents love is unconditional! Akaal Purakh's love for his creation is the same for hindu,muslim,christian does not matter to God.The sgpc is to put it mildly a very blunt instrument, in one fell swoop it has i think alienated people who are on the (percieved) "fringes" of the faith. It has not done enough to tackle the social injustice that blights the sikh community as a whole(caste, female infantacide, drug addiction,alcohol abuse,) This is where the missionaries from other faiths will benefit in taking this issue and using it to convert even more people away from Guru Nanak's Door. ("see you are not a real sikh, we accept you whatever your appearance") This was a real comment by a work collegue who is a jehovah's witness!  For the record i "believe" i am still a sikh, for my relationship with Guru Ji is personal and none of any one else's concern. Bul Chuk Maf! Happy New Year ) whatever you are) *"Say nothing of my religion. It is known to God and myself alone. Its evidence before the world is to be sought in my life: if it has been honest and dutiful to society the religion which has regulated it cannot be a bad one."  thomas jefferson    *


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## spnadmin (Dec 31, 2008)

BHAGATSINGHDAVEER ji

Take heart! The Gurus would not and do not reject you. Save for the minority of gurdwaras, sangats will not reject you. Vast majority of keshdhari Sikhs do not reject you. In spite of all the flap you have opened your arms. And Guruji has opened His arms to you. Happy New Year!


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## BHAGATSINGHDAVEER (Dec 31, 2008)

aad0002 ji thanks!

i take heart from the fact that all human souls are lit by the same jot of Akaal. My love for satguru will not wane because of the decisions of men (courts/sgpc) In my heart i am and will always be sikh as much as i am human. we are all creations of Akaal. I am but the dust of the feet of those gursikhs who take amrit and give their heads to become Khalsa Singh's of Dasmesh Pita. I can only aspire to reach such great spiritual heights. 

Let me ask one more question on this topic, The courts/sgpc has ruled that sehajdharis are not sikhs. Will the next move be to not allow the name SINGH to be used for mone / sehajdhari sikhs as a surname! Part of the Khalsa code is for the name Singh to be used so if we are not Khalsa shall we forfiet this name too?

by the way,  I had an old paternal aunt in Ludhiana who refused to address  Mone /Sehajdharis as Singh but would call them e.g Harnam dass / Ranjit dass in lieu of Singh. She would only address Singh to those who were Full Keshdharis.Sounded real funny at the time but it still raises an important point dont you think?

Regards and Gur Fateh Ji, may all your ardas be favourably answered in the new year.

:happy:Happy new year to all who read this thread!

bul chuk maf!


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## spnadmin (Jan 2, 2009)

BHAGATSINGHDAVEER said:


> aad0002 ji thanks!
> 
> Let me ask one more question on this topic, The courts/sgpc has ruled that sehajdharis are not sikhs. Will the next move be to not allow the name SINGH to be used for mone / sehajdhari sikhs as a surname! Part of the Khalsa code is for the name Singh to be used so if we are not Khalsa shall we forfiet this name too?
> 
> by the way,  I had an old paternal aunt in Ludhiana who refused to address  Mone /Sehajdharis as Singh but would call them e.g Harnam dass / Ranjit dass in lieu of Singh. She would only address Singh to those who were Full Keshdharis.Sounded real funny at the time but it still raises an important point dont you think?



Veer ji

The question leads the people who care about this issue into a tangled mess. But think of it this way. Who is going to stop them from being Singhs and Kaurs. it is already too late to change that. In truth Singh is a common surname among many peopoles of Southern India and South Asia who not Sikhs. Moreover, children born into Sikh families who are not amritdhari are Singhs and Kaurs for all intents and purposes. Who can take their faith away from them? Then there are stories of Sikhs born in the diaspora: yet some gurdwaras in India will not baptize them. Among 3HO Sikhs everyone is a Singh or Kaur, even before taking amrit. 

Really it is only converts who have to face the problem in the more specific sense -- when am I a Singh or a Kaur? Am I a Singh/Kaur only after baptism? Or am I a Singh/Kaur after a naming ceremony? Or am I a Singh/Kaur because I am a Sikh?  Questions like that for converts. Of course the answer depends on how one reads the words of Sri Guru Gobind Singh to his sangat. They were collectively the khalsa in the minds of many then and now, and the term was  not restricted to amritdhari. Yet, this point continues to be a matter of debate. 

SGPC of course is taking maximum advantage of the fact that the question of who is the khalsa has been debated for generations. And this has been a debate largely since the start of the SinghSabha movement at the end of the 19th Century, and in response to political divisions and turbulence at that time in history. 

Regards to your aunt in her hereafter - she can hear me --  because she kept her thinking and values clear and simple and did not confuse people. Even though she would not have considered me a Sikh, still I like her.


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## spnadmin (Jan 2, 2009)

Breaking news by Newsmaker ji on SPN :roll:







*Sehajdhari Sikh: SGPC to submit amended affidavit (The Times of India)* 
         Promising to end days of confrontation and confusion, the SGPC said on Friday that it would submit an amended affidavit on the definition of Sehajdhari Sikh in the Punjab and Haryana high court.

More...

-------------------------------------------------------------------

Also if forum members are interested in some of the recent history behind this debate, the links below track the story 

[FONT=arial,helvetica,sans serif][SIZE=-1]*Sehajdhari Sikhs* float new party, demand recognition-Chandigarh *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]amritsar:the *sehajdhari sikh* federation, to counter the objections against 
*sehajdhari* voters' participation in the shiromani gurdwara parbandhak committee *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]http://timesofindia.indiatimes.comarticleshow1826661384.cms[/SIZE][/FONT]

[FONT=arial,helvetica,sans serif][SIZE=-1]*Sehajdhari Sikhs* back Cong -Chandigarh-Cities-The Times of India[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]The SSF is upset over the recent notification of the Home Ministry which has 
  deprived "*Sehajdhari Sikhs*" of their voting right in the Shiromani Gurdwara *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]http://timesofindia.indiatimes.com/articleshow/627767.cms[/SIZE][/FONT]

[FONT=arial,helvetica,sans serif][SIZE=-1]'HC interfering in *Sikhs*' religious affairs'-Chandigarh-Cities-The *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]29 Dec 2008 *...* AMRITSAR: Admitting that the definition of *Sehajdhari Sikh* submitted by 
  Shiromani Gurdwara Parbandhak Committee (SGPC) in High Court was *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]'HC interfering in Sikhs' religious affairs'-Chandigarh-Cities-The Times of India 
[/SIZE][/FONT]   [FONT=arial,helvetica,sans serif][SIZE=-1]http://timesofindia.indiatimes.com/articleshow/654379070.cms[/SIZE][/FONT]

[FONT=arial,helvetica,sans serif][SIZE=-1]*Sehajdhari* issue: More fireworks likely-Chandigarh-Cities-The *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]*...* run high among the *sikhs*. conflicting terms to define a *sehajdhari* might *...* 
  34 years after it was promulgated. *sehajdhari sikh* federation president *...*[/SIZE][/FONT]
Sehajdhari issue: More fireworks likely-Chandigarh-Cities-The Times of India

[FONT=arial,helvetica,sans serif][SIZE=-1]*Sehajdharis* say irregularities in SGPC electoral rolls-Chandigarh *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]Ranu said that while the Gurdwara Commission voters’ list carried no name of 
*sehajdhari Sikh* in Tohra, Talwandi and Badungar villages, the survey found that 
  [/SIZE][/FONT][FONT=arial,helvetica,sans serif][SIZE=-1]http://timesofindia.indiatimes.com/articleshow/144425.cms[/SIZE][/FONT]

[FONT=arial,helvetica,sans serif][SIZE=-1]Those who trim hair, beard are not true *Sikhs*: SGPC-India-The *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]28 Dec 2008 *...* *Sehajdhari Sikh* includes people born in a *Sikh* family but not adhering to *Sikh *way of life and symbols. They should recite moolamantra path *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]http://timesofindia.indiatimes.com/articleshow/3905621.cms                                                                                         [/SIZE][/FONT]

[FONT=arial,helvetica,sans serif][SIZE=-1]SSF to challenge electoral rolls-Chandigarh-Cities-The Times of India[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]LUDHIANA: The *Sehajdhari Sikh* Federation (SSF) has decided to challenge the 
  electoral rolls as many of the Shiromani Gurdwara Parbandhak Committee (SGPC) 
  [/SIZE][/FONT][FONT=arial,helvetica,sans serif][SIZE=-1]http://timesofindia.indiatimes.com/articleshow/43098582.cms[/SIZE][/FONT]

[FONT=arial,helvetica,sans serif][SIZE=-1]SGPC general election process kickstarts-Chandigarh-Cities-The *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]CHANDIGARH: After the Centre notified deletion of "*sehajdhari*" *Sikhs* as voters 
*...* This year about eight lakh "*sehajdhari*" *Sikh* voters were enrolled along *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]http://timesofindia.indiatimes.com/articleshow/246204.cms[/SIZE][/FONT]

[FONT=arial,helvetica,sans serif][SIZE=-1]Gurdwara panel invites SGPC for talks on `*sehajdhari*'-Chandigarh *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]the sgpc, by a resolution adopted on march 30, demanded that the all-india *sikh* 
  gurdwara act be amended to debar "*sehajdharis*" from voting in the general *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]http://timesofindia.indiatimes.com/articleshow/1860539019.cms                                                                                        [/SIZE][/FONT]

[FONT=arial,helvetica,sans serif][SIZE=-1]HC admits writ on voting rights for *Sehajdharis*-Chandigarh-Cities *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]chandigarh:a fresh writ petition seeking to deny the voting right to *sehajdhari* 
*sikhs* in the next general elections to the shiromani gurdwara prabandhak *...*[/SIZE][/FONT]
[FONT=arial,helvetica,sans serif][SIZE=-1]HC admits writ on voting rights for Sehajdharis-Chandigarh-Cities-The Times of India
[/SIZE][/FONT]


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## spnadmin (Jan 4, 2009)

Respected forum members, when following this story this evening, it occurred to me that the nature and the origins of the controversy were not clear. After googling a bit I found a good article that describes how the current concerns over the High Court ruling and the affidavit submitted by SGPC started back in November. It helps to know the sequence of events, as reported on Work Sikh News. Story below,

* How the sequence unfolded
* WSN Network

 _             The WSN has conclusive evidence that such clever maneuvering and              drafting has not happened by any chance or mistake or legal goof up,              and was the result of a sustained effort to corrupt the definition              of the Sehajdhari Sikh.  _
 

Consider the              sequence of events:  

            1. The issue              came up when an SGPC run college refused admission to a girl saying              she cut her hair and therefore cannot be considered a Sikh. Once              someone took the plea of being a Sehajdhari and claimed that unshorn              hair are not essential in Sikhism, and once the neo-Sehajdhari lobby              also intervened, the High Court, vide its order dated 29.9.2008,              directed the filing of an affidavit "based on a resolution passed by              the S.G.P.C" asking whether or not a person who cuts his hair and/or              shaves his beard is a 'Sehajdhari Sikh' if he performs ceremonies              according to Sikh rites, does not use tobacco or Kuttha in any form,              and can recite the 'mool mantra', with reference to Section 2(10-A)              of the Sikh Gurdwara Act 1925.  

2. The SGPC              general house empowered the president to set up an expert panel and              respond to the High Court directive on the basis of the expert              panel's view. 

3. SGPC              President Avtar Singh Makkar set up the expert panel of seven              members, headed by SGPC general secretary Sukhdev Singh Bhaur. These              members were to formulate the definition of Sehajdhari Sikh and              recommend it to the executive committee.

The members              included, apart from Bhaur, Anurag Singh, Kiranjot Kaur,              Gurcharanjit Singh Lamba, Jasbir Singh Sabar, Principal Suba Singh              and SGPC secretary Dalmegh Singh. 

*WHO SAID                  WHAT* 
*Kiranjot Kaur:* What the SGPC has stated in the High                  Court is not what the experts’ panel has agreed to. It was                  verbally agreed that the 1938 formulation would be drafted and                  shown to the panel before it is sent to the SGPC executive                  committee for approval. The draft was not shown to them, nor was                  it signed.

*G S Lamba:* The affidavit does not reflect the view of                  the panel; in fact, it is an instance of religious, academic,                  legal and intellectual corruption. Those who allowed such an                  affidavit to be submitted should be held guilty of perjury and                  should be made accountable to the community

*Sukhdev Singh Bhaur:* The affidavit is problematic. I                  did not submit the affidavit in the court, it was someone else.

*J S Sabar:* I find no contradiction in the experts’                  view and the affidavit.

*Anurag                  Singh:* What do these experts know? They know nothing…As for                  December 4 meeting, it was only called so that the experts can                  understand things, but obviously they have not understood                  anything.

4. The seven              member panel met on November 26 at the Kalgidhar Niwas in  Chandigarh.              Before the discussion started, one of the members, Anurag Singh,              circulated an unsigned two para note, in the form of a resolution              which was of course ignored at that point but one of the sentences              in the note should have been a dead giveaway of the intentions of at              least this one member. 

Even before the              discussion could start, Anurag Singh had written that the note was a              result of "a detailed discussion on the issue amongst members and              other intellectuals present" and that "there is no statutory              requirement as per the aforementioned definition in 2(10-A) for a              Sehajdhari Sikh to keep unshorn hair." 

5. Anyway, the              November 26 meeting, which barely lasted ten minutes, decided to              stick to the 1938 formulation of Sehajdhari as per which the day and              the moment a non-Sikh decides to become a Sehajdhari, it shows an              intention to embrace Sikhism and signifies that he has started on              his way towards becoming a complete Sikh. From that day and that              moment on, he cannot cut his hair and should start observing all              Sikh rites and continue on his Sehaj path to become a Sikh.  

6. There is thus              no time gap between someone becoming a Sehajdhari Sikh and then              becoming a Keshadhari Sikh. 

7. Anurag Singh              blatantly, and Punjab Advocate General H S Mattewal behind the              scenes, were pushing for the line that a Sehajdhari Sikh does not              necessarily have to be Keshadhari Sikh. Anurag Singh's stance was              that a Sehajdhari Sikh can take an indefinite time before becoming a              Keshadhari Sikh, and only when he once becomes a Keshadhari Sikh, he              should not cut his hair. 

8.              Interestingly, there was no written resolution passed by the              November 26 meeting, it was verbally agreed that the 1938              formulation would be drafted by Dalmegh Singh as unanimously agreed,              and would be sent to the SGPC executive committee which was to meet              on December 3. 

9. The drama              happened when the SGPC executive committee was presented a strange              formulation in complete denial of the unanimously agreed position              and created confusion. It was drafted by Anurag Singh. It said              Sehajdhari Sikh, once he becomes Keshadhari Sikh, cannot cut his              hair. This implied that a Sehajdhari may decide not to become a              Keshadhari all his life and thus can keep on cutting his hair and be              counted as a Sehajdhari Sikh. 

10. When the              media reported this on December 4 morning, many members of the seven              member panel were furious and Makkar buckled under this pressure and              convened an emergency meeting of the panel on December 4 itself at             Amritsar              in Guru Nanak Niwas at 2 pm. It was here that the real face of the              entire conspiracy was unveiled. Members like Bibi Kiranjot Kaur,              Prof Suba Singh, principal of  Shaheed              Sikh Missionary College, Dr Jasbir Singh Sabar, G.S.Lamba and even              SGPC general secretary Sukhdev Singh Bhaur were themselves angry              about how the recommendation of the expert panel was subverted.             

11. After many              verbal duels, a formulation was drafted. This was signed by all the              members of the expert panel except Anurag Singh who refused to sign              it because it made sure that a Sehajdhari Sikh can in no case be              permitted to cut his hair on the grounds that he has so far not              become a Keshadhari Sikh. With this, the cat had come out of the              bag. The WSN is in possession of a copy of this December 4              resolution signed by all expert committee members except Anurag              Singh. 

12. It is not              known why the expert committee members did not expose or take upon              Anurag Singh and why they did not make him state his reasons for not              signing the resolution despite being present? Also, why he was not              asked his reasons for not signing particularly because the December              4 resolution of the expert committee was in consonance of the              November 26 meeting's outcome of the same committee and he had              participated in both? 

13. On December              10, on the day of the 60th anniversary of the Universal Declaration              of Human Rights, the SGPC counsel went ahead and submitted an              affidavit that violated the rights of an entire community to even              keep an eye on its gates. Filed by SGPC Secretary Harbeant Singh in              response to the HC's directive in C.W.P. No. 13282 of 2008-12-10,              the affidavit said that a Sahajdhari is prohibited from cutting his              hair only after he becomes a Keshadhari Sikh. It also added that any              Sikh born into a Sikh family cannot claim to be a Sehajdhari if he              cuts his hair and he is to be considered an apostate (patit).  While              the SGPC affidavit indeed defines a 'patit' correctly, the HC had              not asked for any such explanation. On the single point which the HC              had raised, the SGPC had messed up badly.

14. Further, the              SGPC affidavit in the HC claimed that the SGPC Executive Committee              considered the expert committee report in its meeting on December 3              and the affidavit was being filed after such a consideration. 

15. The fact              remains that the Executive Committee simply could not have              considered any report of the expert committee on December 3 for the              simple reason that no report of the expert committee was drafted or              signed by any member. Also, the affidavit does not even talk about              the December 4 meeting of the expert committee where the issue was              discussed again, and where the written report was drafted and signed              by every member except Anurag Singh. 

16. Even more              interestingly, this signed document was presented as the Resolution              of the Executive Committee meeting of December 3. So, technically,              it is this document that can be called the Resolution of the              executive committee since it is signed by SGPC general secretary              Bhaur and secretary Dalmegh Singh besides all other members of the              expert panel except Anurag Singh. The affidavit submitted to the HC              is clearly different from this formulation.

 17 December              2008


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