It's nice to know you found your way out of 3HO and did some research for yourself It makes it kind of awkward, I think, for white people like me with an interest in Sikhi - non-3HO white Sikhs are definitely a minority.
Sikhs who follow only the Sri Guru Granth Sahib Ji are in the minority!!
Thanks for the input linzerji.
I'm relatively new to Sikhi but 3HO practices really annoy me.. if I saw a picture of Yogi Bhajan in a Gurdwara, I would forget the fact that I have only been studying a couple of months and I would rip that picture down and fling it out the door. This kind of complete undermining of religion by people who are essentially outsiders, it really really annoys me.
Thanks for the input linzerji.
I'm relatively new to Sikhi but 3HO practices really annoy me.. if I saw a picture of Yogi Bhajan in a Gurdwara, I would forget the fact that I have only been studying a couple of months and I would rip that picture down and fling it out the door. This kind of complete undermining of religion by people who are essentially outsiders, it really really annoys me.
I know there is no outsider and I think a 3HO is welcome to put their pictures of Yogi Bhajan practically anywhere else they want; but isn't above the Sri Guru Granth Sahib pretty insulting?
If it were a Mosque or Church, and I went in trying to hang up a picture of some Muslim or Christian missionary above the qibla or above the altar/crucifix/sacristy etc., I don't think anyone would be very happy!
How much permission should a person be given to be made feel "not an outsider" - if we are going to let someone disobey Sri Guru Granth Sahib and hang an image of a man above it, and force us all to look up at it above the holy scripture, how much further will we let them go?
What if they decide one of Yogi Bhajan's pivotal yoga books deserves to be placed beside or above the Sri Guru Granth Sahib? Wouldn't it be hard to say no, considering they had already been allowed place a picture of their idol there?
It's a subtle form of sabotage.
But then it is not explicitly written in Rehat Maryada. Not explicitly written in Sri Guru Granth Sahib. So people will decorate the Gurudwara as they feel so. And remember, Yogi Bhajan was the one who started 3HO. Most of the people met YB before they met Guru Nanak. Even if they proclaim themselves to be Sikhs, most of the new 3HO people probably think YB is their savior.
Actually it is specified in both the S.R.M as below ;
f. [FONT=CGOLLD+Arial,Arial][FONT=CGOLLD+Arial,Arial]Pressing the legs of the cot on which the Guru Granth Sahib is installed, rubbing nose against walls and on platforms, held sacred, or massaging these, placing water below the Guru Granth Sahib’s seat, making or installing statues, or idols inside the gurduwaras, bowing before the picture of the Sikh Gurus or elders - all these are irreligious self-willed egotism, contrary to gurmat (the Guru’s way).
[/FONT][/FONT]
In the rehat of Sikh Dharma intl. (Aka 3HO)
It says that only pictures of the Gurus or historic gurdwaras are permitted inside the Gurdwara and should be kept to a minimum. No picture of other people should be hung. (I'd include a copy but what I have is in Spanish.)
Seems they can't even follow their own rehat.
But then it is not explicitly written in Rehat Maryada. Not explicitly written in Sri Guru Granth Sahib. So people will decorate the Gurudwara as they feel so. And remember, Yogi Bhajan was the one who started 3HO. Most of the people met YB before they met Guru Nanak. Even if they proclaim themselves to be Sikhs, most of the new 3HO people probably think YB is their savior.
Actually it is specified in both the S.R.M as below ;
f. [FONT=CGOLLD+Arial,Arial][FONT=CGOLLD+Arial,Arial]Pressing the legs of the cot on which the Guru Granth Sahib is installed, rubbing nose against walls and on platforms, held sacred, or massaging these, placing water below the Guru Granth Sahib’s seat, making or installing statues, or idols inside the gurduwaras, bowing before the picture of the Sikh Gurus or elders - all these are irreligious self-willed egotism, contrary to gurmat (the Guru’s way).
[/FONT][/FONT]
In the rehat of Sikh Dharma intl. (Aka 3HO)
It says that only pictures of the Gurus or historic gurdwaras are permitted inside the Gurdwara and should be kept to a minimum. No picture of other people should be hung. (I'd include a copy but what I have is in Spanish.)
Seems they can't even follow their own rehat.
They are NOT ALONE..this DISEASE afflicts many...The AKAL TAKHAT itself DOESNT FOLLOW ITS OWN SRM...the SGPC DISREGARDS its own SGPC SRM..the Two Takhats OUTSIDE PUNJAB follow their OWN Maryadas..the Jathedar of Takhat Patna is a POLYGAMIST....the list is ENDLESS..the ROT stinks to high heaven...
Akhand Path (Gurmukhī: ਅਖੰਡ ਪਾਠ, Devanāgarī: अखंड पाठ, Shahmukhi: اکھنڈ پاٹھ) is the common practise of continuous recitation (without any break) of sacred religious texts in Hinduism and Sikhism.
[edit]Sikhism
The continuous recitation (without any break) of the Guru Granth Sahib from beginning to end, (all 1430 pages,) lasting about 48 hours, by a team of readers. This "ritual" is considered a very holy practice and is said to bring peace and solace to the participants and the passive listener of the recitation. During the reading it is tradition for langar (or communal food) to be available at all times, thus requiring the continual service and dedication of those in whose honour the Akhand Path is being held for.
The recitation (or "Path") is undertaken for various reasons. It can be in honor of a particular occasion; to mark a happy or sad occasion within the family; or simply to increase one’s feeling of connection to Waheguru. Some of following may call for an Akhand Path depending on the family's circumstances: a birth, a birthday, recovery from a medical operation, a wedding, a death, a graduation, on achieving a goal like a high school certificate, on passing the driving lesson, an anniversary, a historic occasion, etc.
Some Gurdwaras hold a weekly Akhand Path and this gives the congregation (Sadh Sangat) a beautiful opportunity to establish a close relationship with the Guru, the community and provides the opportunity of carry out volunteer work (Seva) thus obtaining the blessing of the Guru’s Word to the whole of the community.
It is said that when Guru Gobind Singh had completed the writing of the Guru Granth Sahib, he had five members of the congregation (Sadh Sangat) read it to him continuously. He stood and listened to the entire Guru Granth Sahib. People brought him water for his bath and for his meals where he stood. This was the first Akhand Path. The second Akhand Path was in Nanded after Guru Gobind Singh sent Banda Singh Bahadar to Punjab. The Akhand Pathees (readers of the Path) were Bhai Gurbaksh Singh, Baba Deep Singh, Bhai Dharam Singh (of Panj Piaray), Bhai Santokh Singh, and Bhai Hari Singh (who used to write the daily diary of Guru Gobind Singh). Before giving the Guruship to the Guru Granth Sahib (then called the Adi Granth) the Guru held this Akhand Path and then proclaimed the Adi Granth as the perpetual Guru of the Sikh.
Following this example, the Sikhs started the tradition of dedicating Akhand Paths to various activities. Before battles, the Sikhs would arrange and listen to an Akhand Path and then prepared for Battle. An Akhand Path was arranged before the Sikhs set out to rescue 18,000 indigenous women from the Moghuls, who had captured them and were taking them as slaves.
In 1742, when Sikhs were in the jungles of Punjab, one Sikh woman warrior named Bibi Sundari, requested just before she died (due to the wounds inflicted in battle,) to have an Akhand Path arranged for her. She lay there next to the Guru Granth Sahib and listened to the full recitation of this Path. After kirtan, Ardas and Hukam, she received the Karah Prashad, uttered "Waheguru ji ka Khalsa, Waheguru ji ki Fateh" breathing her last. Thus began the tradition of reading an Akhand Path in 48 hours.
If the Akhand Path is to be recited in Gurmukhi, then it should be completed within 48 hours. If it is to be done in English, it will take 72 hours to complete.
During an Akhand Path, if a Hukam is taken at the end of a program, the Pathee (person reading the Path) reads the Gurbani that they have arrived at in the regular course of reading. They may slow down and read it clearly. In this case, the first and last two lines are not repeated. When the Pathee reaches the end of the Hukam, they continue in the reading of the Akhand Path.
Akhand Path is supposed to be read loud, clear and also it should be correct.
It is essential for a person to understand the words that are being recited.
http://sgpc.net/rehat_maryada/section_three_chap_five.htmlSadharan Path (Completion of Normal Intermittent Reading of the Guru Granth Sahib)
Article VIII
a. Every Sikh should, as far as possible, maintain a separate and exclusive place for the installation of Guru Granth Sahib, in his home.
b. Every Sikh, man, woman, boy or girl, should learn Gurmukhi to be able to read the Guru Granth Sahib.
c. Every Sikh should take the Hukam (Command) of the Guru Granth Sahib in the ambrosial (early)hours of the morning before taking meal. If he/she fails to do that, he/she should read or listen to reading from the Guru Granth Sahib some time during the day. If he/she cannot do that either, during travel etc., or owing to any other impediment, he/she should not give in to a feeling of guilt.
d. It is desirable that every Sikh should carry on a continuous reading of the Guru Granth Sahib and complete a full reading in one or two months or over a longer period.
e. While undertaking a full reading of the Guru Granth Sahib , one should recite the Anand Sahib (the first five and the last stanzas) and perform the Ardas. One should, thereafter, read the Japuji. Akhand Path (Uninterrupted-Non-stop-Completion of the reading of the Guru Granth Sahib)
Article IX
a. The non-stop reading of the Guru Granth Sahib is carried on at hard times or on occasions of elation or joy. It takes approximately fortyeight hours. The non-stop reading implies continuous, uninterrupted reading. The reading must be clear and correct. Reading too fast, so that the person listening in to it cannot follow the contents, amounts to irreverence to the Scriptures. The reading should be correct and clear, due care being bestowed on consonant and vowel even though that takes a little longer to complete.
b. Whichever family or congregation undertakes the non-stop reading should carry it out itself through its members, relatives, friends, etc., all together. The number of reciters is not prescribed.
If a person, himself, cannot read, he should listen in to the reading by some competent reader. However, it should never be allowed to happen that the reader carries on the reading all by himself/herself and no member of the congregation or the family is listening in to the reading. The reader should be served with food and clothing to the best of the host's means.
c. Placing a pitcher, ceremonial clarified-butter-fed lamp, coconut, etc. around, during the course of the uninterrupted or any other reading of Guru Granth Sahib, or reading of other Scriptural texts side by side with or in the course of such reading is contrary to the gurmat (Guru's way).
Commencing the Non-Stop Reading (Akhandpath)
Article X
While undertaking the intermittent reading of the whole Guru Granth Sahib, the sacred pudding (Karhah Prashad) for offering should be brought and after reciting the Anand Sahib (six stanzas) and offering Ardas, Hukam should be taken.
While beginning the unbroken reading, the sacred pudding should first be laid. Thereafter, after reciting the Anand Sahib(six stanzas), offering the Ardas and taking the Hukam, the reading should he commenced. Concluding the Reading
Article XI
a. The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place. (Since there is a difference of opinion within the Panth on this issue, nobody should dare to write or print a copy of the Guru Granth Sahib excluding the Rag Mala). Thereafter, after reciting the Anand Sahib, the Ardas of the conclusion of the reading should be offered and the sacred pudding (Karhah Prashad) distributed.
b. On the conclusion of the reading, offering of draperies, fly-whisk and awning, having regard to the requirements of the Guru Granth Sahib, and of other things, for Panthic causes, should be made to the best of means.