Dear Narayanjot Ji
Thanks for the article , it does frame the issue, however, I am neither seeking 'closure' nor trying to string along an argument
If Shehajdhari and Sahajdhari are the same thing, which they seem to be since you spelled it Sehajdhari, then I am definitely puzzled. Because obviously the term sehaj which is in the SGGS does not seem to mean slow but poised, balanced and/or intuitively balanced, as several different English translations and even the Spanish translation state.
So unless I have read you totally wrong, and missperceived the whole issue, it does seem that we have a difference in meaning between what the SGGS says the Sehaj, and thus Sehajdhari, means and what the SGPC says it means. N'est ce pas?
Blessings
Curious
curious seeker ji
I am truly unable to understand your question? At what level are you asking?
Sehajdhari and Sahajdhari are the same word. The "e" and "a" in that noun position are pronounded the same way -- in English like the "u" in "thud." The schwa sound in English. Transliterations can be very variable and therefore throw a person off. The word "sehaj" in Gurmukhi looks like this
ਸਹਜਿ, which is ....
s -
h -
j (soft j)
- eh
You notice that the "e" or "a" following the initial "s" is not even written. It is voiced but not written. Whenever that is the fate of a vowel in Punjabi, then the vowel sounds like "uh." The transliteration has to include a vowel, in the case of sehaj (an "e" or an "a") because without it the word would be mispronounced as if starting with an "sh."
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Now I think you are asking more than that. One translation for "sehaj" is intuitive ease -- or the state of equipoise experienced by one who achieves realization. But it also means "natural state" "inborn nature" "effortless state" or the "highest spiritual state." When Guru Nanak used the word he was referring to those who were moving on a path toward the highest spiritual state. On the way to sehaj, seeking the jyote or inner light of Waheguru. And yes, the modern meaning is different, but also it is not so different.
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In the modern sense the sehajdhari are making their way toward realization of their inner nature through their devotion as Sikhs. They have not taken a final step, which to be baptized and adopt the Sikh roop. Though this may sound as if somehow a shift has occurred and greater emphasis or value is placed on one's physical appearance, that is not the case.
In 1699 Guru Gobind Singh formed the Khalsa on Vaisakhi, soon to be celebrated on April 14. Before him inner and outer spirituality had always been two pillars of Sikhi. On Vaisakhi Guru Gobind Singh formalized this fusion of inner and outer spirituality when he created the Khalsa. Guru Gobind Singh declared Sri Guru Granth Sahib as the final and eternal Guru. But he also said to his khalsa
The Khalsa is my own special form
Within the Khalsa I’ll ever abide,
The Khalsa is the life of my life;
The Khalsa is the breath of my breath.
The Khalsa is my worshipful lord.
The Khalsa is my saintly knight.
Sikh bana, including kesh, of a baptized Sikh symbolizes that "special form." It is the representation of outer spirituality. Sure many keshdhari and amritdhari do not live up to the verses above. And many who are sehajdhari are extremely spiritual. But in the ideal sense, to be that "saintly knight," one gives up that part of one's individuality or ego that stands in the way of accepting the bana of a baptized Sikh. This is my understanding. And the best answer that I can give you. Others will have to improve on my deficiencies.
