Anand kharaj article

[Crystal]

http://naujawani.com/articles/why-british-sikhs-must-oppose-this-drive-to-ban-inter-faith-marriages-at-gurdwaras#.VbahgW18USM.facebook

 

This article has been doing the rounds on Facebook.

 

Crystal

[mrsingh]

A few weeks ago, a group of British Sikhs forcibly stopped an inter-faith marriage from taking place at a Gurdwara (Sikh temple) in Leicester. Organisers of the protest boasted: “On the weekend a outerfaith wedding where a Punjabi bimbo was marrying a non-Sikh (white Christian) was forcefully stopped by the Khalsa, Respect to these lads for standing up for whats right and standing up to a corrupt gurdwara commitee.” Note the usage of the words “bimbo” and “outerfaith”.

A similar protest by the same group earlier in July this year in Bradford was unsuccessful; though a video of the protest shows one of protester saying on camera: “Are we from this mosque? I don’t think we’re from this mosque,” when denied entry by police. Apparently Sikhs who don’t abide by their rules become Muslims.

Put their casual misogyny and bigotry aside for a minute (I’m sure Guru Nanak would have been proud), because this is more about how a group of hardliners are trying to terrorise Sikhs across the country and destroy people’s big day unless they adhere to their rules.

Two years ago a group of 40 such hardliners (it may not be the same group) stopped the wedding of a Sikh woman and her (Christian) husband in Swindon and even posted a video of the incident to YouTube as a warning to others. A BBC Asian Network report last year found Sikhs afraid to speak out because of a continuing campaign of harassment and intimidation; people had their windows smashed and faced other forms of intimidation simply because they wanted a religious ceremony at a Gurdwara.

This is relevant now because this week the Sikh Council UK published ‘guidelines’ on inter-faith marriages at Gurdwaras, reiterating that they shouldn’t be allowed unless the non-Sikh partner converts to Sikhism and undergoes a detailed test to ensure it was genuine. I’ve been inundated with private messages from Sikhs horrified that this form of extremism is gaining ground and being imposed on Sikh Gurdwaras. It’s time we spoke out.

Imagine this scenario. A Sikh man falls in love with a non-Sikh woman and they want to get married. Both agree to a religious ceremony at a Gurdwara. This gives her an opportunity to learn more about the Sikh religion and understand the basic tenets of this progressive religion. It gives her a sense of familiarity and the couple may decide to raise their children as Sikhs.

But what if no Gurdwara is willing to host the religious ceremony? The couple will undoubtedly feel that the Sikh community has ex-communicated them. ‘Married out of the religion? We don’t want to know you’. What are the chances they will now bring up their children as Sikhs? Who wants to be associated with a bunch of narrow-minded bigots?

This is discrimination against non-Sikhs and unadulterated bigotry. I’m perfectly aware that other religious groups do the same. That alone should make some Sikhs think twice: why be as narrow-minded as them? Why not embrace non-Sikhs, as we do when they enter a Gurdwara for langar? Keep in mind that allowing mixed-couple to marry at a Gurdwara wouldn’t hurt anyone. It wouldn’t destroy anything. It would make Sikhs look open and welcoming of people of other faiths.

I’m aware of the counter-argument. If the Sikh wedding ceremony – the Anand Karaj – is interpreted in strict, literalist form, it is aimed only at two Sikhs. But that misses the point. It doesn’t have to be interpreted in that way – Sikhism is also a state of mind and way of life. Plus, most British Sikhs who currently get married in Gurdwaras cut their hair straight after the ceremony and celebrate by drinking alcohol. Will they be forced to go through tests too?

The unsaid truth is that groups such as the Sikh Council UK and many Gurdwaras across the UK are pushing these strict, literalist guidelines not because Sikhism is being destroyed. They are doing it because they’re unwilling to challenge these hardliners. If they wanted strict adherence to the Anand Karaj guidelines, they would call for a ban on most Sikh weddings in the UK. But of course, they would much rather protest against women they call “bimbos” and stop them from marrying a white or black guy at a Gurdwara.

The narrow-mindedness behind such mentality is depressing for a growing number of secular Britons from Sikh families like myself. We may not go to the Gurdwara on a regular basis but we still identify as cultural Sikhs. But this strand of thinking would rather excommunicate and expel all those who don’t follow their strict interpretations, until just their kind are left.

A once powerful and progressive ideology is being ruined by the bigotry of hardliners who want everyone to follow their narrow interpretations. This is a recipe for turning Sikhism from a global inclusive religion into a narrow cult.

[SAadmin]

Interesting perspective:

http://www.ramblingsofasikh.com/2015/08/anand-karaj-a-sikh-wedding/

Anand Karaj – A Sikh Wedding?

Posted on August 10, 2015 by Ramblings of a Sikh in Sikh, Slider // 0 Comments

This is partly a reply and rebuttal to Anonymous Kaur and partly a piece that we’ve been working on for some time.

Who is a Sikh?

It must be noted that prior to the colonial rule of India, a highly defined Sikh religion did not exist. Yet, by the end of the 19th century a shift toward a new orthodoxy surfaced in response to the pressures within the community as well as to challenges and threats associated with colonial rule.[1]

Let’s place the SGPC Rehat Marayada to the side. In 1914 and 1931 attempts were made to create a modern standard code of conduct and finally in 1950 the current Rehat Marayada was produced. The Rehat Marayada even reduces Chaupai Sahib, demanding that it should end at “dust dokh to leho bachai” rather than carrying on to include “kripaa kari ham par jagmaataa”.The SGPC’s definition of a Sikh is completely orthodoxic and is entirely based on belief. Belief is easy to maintain and hard to ascertain.

However, the following quotes from Siri Guru Granth Sahib Ji and Bhai Gurdas Ji Vaaran indicate that a Sikh is one who is orthopraxic (continues a practice) rather than orthodoxic (one who believes). The practice is meditative and is a process of losing ones ego to see past the duality of maya.

Ang 305, Line 16
Gur Sathigur Kaa Jo Sikh Akhaaeae S Bhalakae Outh Har Naam Dhhiaavai ||
One who calls himself a Sikh of the Guru shall rise in the early morning hours and meditate on the Lord’s name.

Jo Saas Giraas Dhhiaaeae Maeraa Har Har So Gurasikh Guroo Man Bhaavai || One who meditates on my Lord, Har, Har, with every breath and every morsel of food – that Gursikh becomes pleasing to the Guru’s mind.

Bhai Gurdas Ji Vaaran, Vaar 1, Pauri 25
Guramoukhi Varanu Avaranu Hoi Nivi Chalanaa Gurasikhi Visaykhai. || The special feature of the Sikh of the Guru is that he goes beyond the framework of caste-classification and moves in humility.

Bhai Gurdas Ji Vaaran, Vaar 6, Pauri 1
Sachu Roopu Sachu Naau Gur Giaanu Dhiaanu Sikhaa Samajhaaiaa. || The Guru, out of his sheer love for the Sikhs, has made them understand the true nature of the Lord, the true name and the knowledge-producing meditation.

Bhai Gurdas Ji Vaaran, Vaar 7, Pauri 1
Gur Sikh Lai Gurasikh Hoi Aapu Gavaai N Aapu Ganaaiaa ||
The Sikhs living there being taught by the Guru, lose their ego and never make themselves noticed.

Bhai Gurdas Ji Vaaran, Vaar 9, Pauri 2
Naasati Aytu Ghari Hoi Ikaa Ikee ||
In the house of Sikhi, the duality gets erased and one becomes one with that One.

Bhai Gurdas Ji’s vaara reiterates that the process of ego-less is paramount for any true Sikh. As this process is universal then a true Sikh is simply anyone who follows this practice.

Bhai Gurdas Ji Vaaran, Vaar 3, Pauri 20
Satiguar Saranee Jaai Seesu Nivaaiaa ||
He is a true Sikh who surrenders before the Guru and bows his head.

Gur Charanee Chitu Laai Madaa Laaiaa ||
Who puts his mind and forehead on the feet of the Guru.

Guramati Ridai Vasaai Aapu Gavaaiaa ||
Who holding dear to his heart the teachings of the Guru expels ego from his self;

Guramoukhi Sahaji Soubhaai Bhaanaa Bhaaiaa ||
Who loves the will of existence and has attained equipoise by becoming Guru-oriented, gurmukh;

Sabadi Surati Liv Laai Houkmau Kamaaiaa ||
Who by merging his consciousness in the word has acted according to hukum.

Furthermore, the following Vaar indicates that Guru Angad Dev Ji became a Sikh when he met the true Guru. Therefore, could a Sikh simply be a disciple of the Guru, wherever on the journey of Sikhi they are? Therefore, one can be a Sikh and non-amritdhari.

Bhai Gurdas Ji Vaaran, Vaar 20, Pauri 1
Gur Angadu Gurasikhu Babaanay Aaiaa ||
Becoming a sikh of the Guru, Guru Angad joined this family

Furthermore, Bhai Gurdas Ji’s vaar include descriptions of numerous Sikhs of the Guru belonging to all types of castes and backgrounds (Vaar 11).

Quite simply then an individual is not a Sikh if they do not follow the practice outlined above. However, the above definition would ensure that most modern Sikhs, (those who believe they are Sikh due to birth/heritage/religion) do not fall under the definition of a Sikh.

What is the Anand Karaj?

Anonymous Kaur points out that it is a historical fact that Amritdharis can only partake in an Anand Karaj ceremony. The argument comes from a Tat Khalsa perspective that views the Anand Karaj as a defining life-cycle event.

An alternative view, proposed by a proponent of the Sanantan viewpoint, Avtar Singh is that the major Sikh texts like the Dasam Granth, Gur-bilas and Sau-Sakhi literature contains no references to Anand marriage rites but instead cite instances of weddings performed by walking about a fire.[2] The Sanatan literature traced back the Anand Karaj mode of marriage to the Nirankari Sikhs and ridiculed as a bizarre innovation with no intrinsic worth compared to the virtues of the customary rite.[3]

The central point of the Anand Karaj is not to carry on the religion but a joint effort as to how a Sikh – a spiritual student or seeker – can marry the husband lord within. The 4 Lavaan explains how a Sikh can merge with the divine substance of existence.

Anand means non-dual and Karaj means effort or work. According to Gurbani the divine substance of existence is the only Husband and the rest of us are all brides. Thaakuru Eku Sabaaee Naar, || There is one divine lord and all are his brides || SGGS 933 ||

Sahaa sanjogu veeahu vijogu. Sachu santati kahu Nanak jogu || Union with the divine substance is my wedding date, and separation from the world is my marriage. || Ang 152, Line 1 ||

The marriage is not a contract between two parties who have entered into it in the presence of a Pujaaree (priest) at a religious place or at the table in a office of a marriage clerk. The four Laavaan explain the four stages of spiritual development of the Jeev (individual beings), leading them to union with existence within.

Here we are told that the teaching of the Gurbani is the sacred basis upon which the sanctity of marriage is to be recognised. Thus, the Sikh marriage is a sacramental knot under the roof of true love, tied in the presence of Gur-Shabad.

Conclusion

We shall leave going into detail analysis of the 4 Laavaan for another post.

Primarily the Anand Karaj debate boils down to two divergent viewpoints. On one hand, the Tat Khalsa view that it is mandatory for anyone who wants to become a Sikh to take amrit, only then can one partake in the Anand Karaj. On the other hand, the Sanatan view point is that it is not mandatory for all Sikhs, and that it was permissible to be a Sehejdhari or Kesdhari or Nirmala or Udhasi as it was to become a Khalsa.

However, Randhir Singh’s Prem Sumarag, a Sanatan text that was not drowned by the dominance of the Tat Khalsa tradition states that a family looking to marry their daughter should, “look for a family that follows the teachings of Sri Akal Purakh and let it be a Khalsa family.” Arguably this can be seen as a result of the historical circumstance: small numbers of Sikhs, respect and legacy of the Khalsa and need to propagate the number of Sikhs after the ghallugharas.[4]

Concluding this article and viewing the Anand Karaj and Sikhi without the tint of cultural, it is clear that the Ananad Karaj (ignoring its historical origins) is a process of uniting with existence and that a Sikh, defined by Gurbani is orthopraxic. Therefore, if you wish to have an Anand Karaj ensure you understand its significance and implement a meditative practice to ensure being recognised as a Sikh.

————————————————————————————————————————————

[1] Jones, Kenneth W.. Religious controversy in British India dialogues in South Asian languages. (Albany: State University of New York Press, 1992): 202

[2] Avtar Singh, Khalsa Sudhar (pg.412)

[3] Harjot Oberoi, The Construction of Religious Boundaries. (Oxford: OUP, 1994): 386

[4] McLeod, W.H. Prem Sumarag. The Testimony of a Sanatan Sikh. (Oxford: Oxford University Press, 2006): 32

 

Edited August 10, 2015 by N30 S!NGH

[SAadmin]

Off course protest is a drama / what meant to be legitimate cause (educational discourse on anand karaj) is hijacked by self righteous egoic individuals who like pick and choose, protest - ruin people marriage day... There is no consistency, this people pick and choose when it suits their agenda and out of convenience, they have no framework no pattern, no organization structure, no spokesperson they scream beadhi whenever it suits their agenda when it comes to their own tribal lot these guys are no where to be seen, absolute hypocrisy. 

Beadhis-disrespect are committed more by punjabi sikhs than non sikhs who come in gurdwara for interfaith, yet they are totally silent on those issues so they prey on weak-uninformed individuals and ruin the whole marriage day.

In india, these protest things are almost unheard of while there are of interfaith marriages, everyone is given certain breathing space, will to come into dharam by their own will and accord. Even sant singh maskeen in the katha* in the time our progressive sikhi golden days - singh didn't want amrit but hindu girl wanted amrit and girl was hindu they were allowed to be married, girl was given amrit but not husband as he wasn't ready,,,point of katha was sikhi is not about (jabar) force http://kam1825.podbean.com/e/can-someone-take-amrit-without-their-partner/

Anand karaj ceremony is dicourse in stages if you read it properly, its discourse given by our beloved guru's to seekers, it needs to be deeply contemplated on, its not affirmation like amrit sanchar, its discourse given in stages of lavan to couples to contemplate on and followed for rest of life, worked on its not overnight affirmation its life long contemplation in stages. What these individuals are saying - commit to sikhi right way at this very moment or you cannot do anand karaj, no matter different than other right wing goons of other religions.

Sikhi is path of love and path of love cannot be forcefully throbbed on people like jevoh witness, discourse is given in gurbani is out there whatever resonates with people at whatever stages is fine.

[kdsingh80]

Anand karaj ceremony is dicourse in stages if you read it properly, its discourse given by our beloved guru's to seekers, it needs to be deeply contemplated on, its not affirmation like amrit sanchar, its discourse given in stages of lavan to couples to contemplate on and followed for rest of life, worked on its not overnight affirmation its life long contemplation in stages. What these individuals are saying - commit to sikhi right way at this very moment or you cannot do anand karaj, no matter different than other right wing goons of other religions.

Sikhi is path of love and path of love cannot be forcefully throbbed on people like jevoh witness, discourse is given in gurbani is out there whatever resonates with people at whatever stages is fine.

 

I understand your point but their should be atleast some respect for Akal TAKHAT HUKAMNAMA'S  if they have banned  then ban it. There is no limit to liberal interpretation interfaith , then gay , and may be in future if One human and one animal to get married become legal then may be that

[SAadmin]

 

 

I understand your point but their should be atleast some respect for Akal TAKHAT HUKAMNAMA'S  if they have banned  then ban it. There is no limit to liberal interpretation interfaith , then gay , and may be in future if One human and one animal to get married become legal then may be that

More discussion is required regarding ban, what they have done is very black and white approach- they could easily put some provisioning to make it very inclusive than exclusive for eg- they could have generic universal gurbani quote/encouraging gurbani inspirational quotes recital in form of vows get them married instead of banning them all together.

[CdnSikhGirl]

 

 

I understand your point but their should be atleast some respect for Akal TAKHAT HUKAMNAMA'S  if they have banned  then ban it. There is no limit to liberal interpretation interfaith , then gay , and may be in future if One human and one animal to get married become legal then may be that

I am being married in a few weeks in India via Anand Karaj at a historical gurdwara even... I had to change my name prior to getting a new passport and visa issued in the new name.  Having Kaur was essential.  I could have waited until I took Amrit in the same trip to take a first name... however, that would have meant a second full legal name change including all ID and passport etc again!  So I actually had Sikhs here help me... and yes it was chosen based on the hukam from SGGSJ.  The letter was H and with help from sangat Harkiran was chosen.  (My name is actually Harkiran Kaur).  But having Kaur was necessary so I could undergo Anand Karaj, and yes there is an Akal Takht edict it was from 2007.   

Edited August 10, 2015 by Satkirin_Kaur

[amardeep]

Harkiran is a beautiful name :) Congratz with that :)

[Guest]

 

Such a sad, sensitive issue for which there is clearly not a single answer without an ego. Gurbani (SGGS ji scriptures) have un-denying elegance & poetic beauty that words cannot do any justice for. Mixed marriages are happening across religions including sikhi. I believe if your partner does not support you on your beliefs – it’s highly questionable whether they will support you in a marriage. None of us can Judge, who is good or bad as every atma (soul) has pramathama (god). I personally could not live with the fact if I knew I had broken two souls from joining to pramathama– breaking an atma in which pramathama lives.

"hum neyhi change, bura neyhi koi "

 

Running around insisting they alone can decide who is or isn't a Sikh (or a Muslim, or a Christian, or a human being), or who can and cannot get married in one place or another eventually lead us to sectarian strife. They may be popes, politicians, SGPC committees or young 2nd and 3rd generation immigrants who feel a desperate need to carve out a distinct identity to stave off alienation.

The message of the gurus was far, far more open, welcoming and courageous than that. It recognized our common humanity and placed that first, above narrow theological concerns. In that light, that light that gave birth to all, if two people wish to be married in a gurudwara in a ceremony that has meaning to them, we should welcome them.

Every religion has conservative and liberal elements. Sikhism is no different and at various times different elements may control the apparatus of the faith. So let's not kid ourselves that the interpretation someone places on a ritual today is the way it has always been and always will be understood. There have always been and always will be both liberal and conservative gurudwaras that attract sangats

most recent history on 1947 partition of India and Pakistan and get out and meet families across Pakistan and India who were displaced. You will realize till today, many muslim/hindu ladies married sikh men and many muslim/hindu men married sikh women - the influences of one apparatus. Prior to this in villages approx 18th /17th century muslim, hindu and sikhs living in one village inter-married. when faith had no ego's in villages. now its a matter of ensuring "force"is not applied to reduce a community or sect that can possibly be diminished of identity. Which happens across muslim, hindu and sikhs.

Rightly so you are born a specific way for a reason & should never be forced to convert or take pro-creation as a solution. Rather deal with recognizing yourself (apna mol pechan) within an evolving world – fighting back only when you’re forced rather than discouraging others from Sach (the truth).

The fine balance exits within how to maintain Sikhi progressively whilst staying in Hukam of SGGS ji ( of all 10 gurus jis joth ) - having first hand experience of Talibanstains coercing me subconsciously/forcibly to Islam - for which I respected the beauty of islam  - but never converted.  The actions of some Sikh Youths and Sikh Council ideas are exactly the same as the Islamic ones - Do we really want to dilute Sikhi to parallels with Islam (im already challenged with Sufi (which I love) and baba fareed ji and baba kabeer ji;s poetic beauty comparative parallels with Islam). I feel deeply sad as though Sikhi is being made into Islam from new guidelines that are being surfaced.

With approx. only 10 % of world Sikhs being part of the Khalsa Panth - that Guru Gobind Singh ji created - I feel Amrit is given too easily. For I have met I can say 4 Khalsa Panth individuals out of the 10 % whom I'm in complete awe of and inspired by - their humility, love of Gurbani, knowledge & strength - being applied in their daily life with chardi khala. If we had more true Khalsa Panth individuals like this - we would not go off on tangents. These 4 respected gurmukhs have one core characteristic in common - they recognise themselves (meaning their soul & have conquered their mind to a high degree)....."Apna Mol Pechn".

If as Sikhs - we all recognised ourselves truly, deeply - the love being emitted would never allow us to have inter-faith marriages to the degree we do now.

Maybe its Utopia - I'm wishing for. 4 things need shaking up & transparency :

1.  Guru ghars & Taqts need to stop running like corporate businesses - after all 90 % of their income is generated from non-khalsa panth individuals. Is this their drive ?

2. True knowledge transfer with individual responsibility to learn/veechar Gurbani (including 22 languages). How many in our Panth know 22 languages ?

3. More history research - not enough Sikh Historians (as much as I respect Dhadi's in guru ghar, half the time they get history wrong)

4. Applying equality for women granthis - where is the equality ? Start treating Sikh women equally  would be revolutionary  as this is a sure guarantee they wont find equality in any other form of society.

[Guest]

Dear guest ji please post a lot more often

[SAadmin]

1. The way i understand anand karaj its anand karaj discourse given to couples in stages its not affirmation vow(like amrit sanchar) rather its discourse in four fold to couple so they walk towards one self reflection, towards unifying spirit- jot in stages(1,2,3,4 lavan), its discourse needs to be deeply contemplated on for couples for rest of life, its not overnight change process, its life long contemplation on it where couples with their own pace walk on it on whatever resonates with me in anand karaj.

 

2. It's live discourse going on between seeker and guru, even if its not a seeker not at this stage its a live discourse going on between couples and Shabad Guru. Shabad Guru has its own beauty mystery drawing in couples, Guru maharaj does NOT need bunch of one dimensional black and white, condescending obnoxious patronizing self righteous cactus jacks hot headed right wing fanatics who are hell bent on making our beautiful garden sikhi an hostile excuslive cult and these guys have absolutely no endorsement of crashing interfaith marriage from jewels scholars of panth such as gyani pinderpal singh and gyani kulwant singh.

 

3. Whats really beadhi-disprect being committed is beadhi committed by these fanatics by stopping the live discourse of anand karaj happening at Guru maharaj own darbar between Guru and rest of the congregation, so whats worst? Uninformed interfaith individual having sikh wedding , listening to live discourse in stages getting informed from our eternal Shabad guru on anand karaj- blissful union-drawning to whatever is resonating with their inner soul OR bunch of arrogrant individuals - BANNING OUR SHABAD GURU- SRI GURU GRANTH SAHIB JI to speak or depriving Our Guru to speak its own darbar to congregation-couples so they can also one day grow spiritually and adapt Guru's way of life.

 

Discourse is between Live Shabad Guru and individuals, others have no business banning it.

Edited August 11, 2015 by N30 S!NGH

[Guest]

brilliantly said n30 ji

[CdnSikhGirl]

Agreed Neo, and its entirely possible that given the depth and beauty of said discourse, would draw that non-Sikh towards following Sikhi anyway. But by protesting, those guys did nothing except push that person forever away from Sikhi. Though I mentioned the edict, and posted it for everyone to see, I don't fully condone it for the reason I just stated.  There are those who even say anand karaj can only be for Amritdhari Sikhs too.  I think we need to stop all these divisions. What's the worst that would ever happen if a non-Sikh was married by Anand Karaj? Even if they never adopted Sikhi, they would likely know the beauty and deep spirituality of it, and they would still likely contemplate the lavans, and that would help them on their spiritual journey no matter what. What is accomplished by ruining someone's marriage other than forever driving people away from Sikhi?

Edited August 11, 2015 by Satkirin_Kaur

[Guest]

Well the kids of these couples would be forever cut off from Sikhi so I guess by weakening the population the enemies of true Sikhi achieve there goals by protesting. I mean these types would have protested Guru Sahib wedding but they won't protest about drugs or biraderi

[Guest Jagraj Singh]

I agree that protests and banning are not really doing much good. Actually education and working with the couple is more important. You're unlikely to stop the actual marriage so therefore you might as well try your best to explain to the couple what Sikhi is and welcome them into the Gurdwara. But then we should be able to promote having a paath and ardas done much better and educate someone as to why doing Laavaan might not be the best option. (obviously after explaining the laavaan to them).

Both the sides need to be more conciliatory and committees are a big part of the problem.. what we really need is a sensible, rehitvaan, naam rassiye, shasterdhari punj piare for each country and for them to appoint project managers who are funded for long term projects at all levels... not this random stop a wedding and then pat yourself on the back.

The funny thing is that the long term solution is what the hierarchy of Sikh institutions do not want.. they want to stay in their comfort zone and so we only progress slowly rather than in leaps and bounds... vaheguru!!