Singh132

Trying to claim a full understanding of the law of Karma is impossible. Only Vahiguru knows how this system works as he created it and he operates it. 1) Every action we take is karma. Good or bad. I don't know how karma applies to thoughts. But Gurbani tells us ਜੋ ਜੀਇ ਹੋਇ ਸੁ ਉਗਵੈ ਮੁਹ ਕਾ ਕਹਿਆ ਵਾਉ ॥ ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ ॥੨॥ . This means that whatever is in the mind/heart will grow and empty words have no meaning (if they are not what is in your heart). If you plant poison and then expect it to grow and bear the fruit of amrit (goodness), what justice would that be? Our actions are born from thoughts. If you repeatedly entertain bad thoughts then no doubt they will sprout into bad action. If you put bad thoughts in your mind then eventually those seeds will sprout and produce a poisonous fruit of evil action. 2) Partly answered above. I think intention does indeed play a role in karma but every action regardless of intent and thought will have a karmic reaction. Every action has a reaction as they say. Vahiguru's justice is complete and perfect however. We need not fear of being unjustly or unfairly punished. ਪੂਰਾ ਨਿਆਉ ਕਰੇ ਕਰਤਾਰੁ ॥ ਅਪੁਨੇ ਦਾਸ ਕਉ ਰਾਖਨਹਾਰੁ ॥੧॥ ਰਹਾਉ ॥ 3) Good karma have a reaction of brining back good karma. Bad karma have a reaction of brining back bad karma. The ONLY thing that can break this cycle of karma is naam. Jaap of naam destroys karma at a very fast rate. Jaap brings us closer to Vahiguru and constantly washes off our karmic debt. 4) The individual doesn't decide which karma get washed. This is something we have no control over. Jaap of naam is the only thing we can endeavor to do and we should leave the rest up to Vahiguru. 5) If karma were the only thing that determines our life, then Guru Sahib wouldn't have bothered to give us hukams and instructions. Our circumstances may be beyond our control but much of what we do in those circumstances is of our own initiative. So the message to take to heart is that the only solution to karma is jaap of naam and this will free us from this endless cycle.

While I have no problems with anyone reading the longer Rehras Sahib or shabads before Sohila Sahib, I have serious problems with someone saying those are the "genuine" ones and others are incomplete. I have never seen Baba Deep Singh's gutka and I doubt a genuine one exists. If it does, I'd be very interested to see it. As for Sohila Sahib: Guru Granth Sahib has the original nitnem banis at the very start. Japji Sahib, Sodar (Rehras) and Sohila Sahib. The extra shabads are great to do but they don't form part of the Sohila Sahib as was part of the original nitnem and as it appears at the start of Sri Guru Granth Sahib. There are so many versions of Rehras Sahib today and frankly they keep changing as well. The Bhindar Kala Taksal starts their Rehraas at "Dukh Daroo", Bhindran Mehta starts at "Har jug jug". The Rehras Sahib found at the start of Guru Granth Sahib starts at "Sodar" and so it seems pretty clear wear the actual start is. I could give a long article on this issue but why bother. My only point is that have some tolerance. If someone reads a different version of Rehras than you, don't be so bold to say that yours is "genuine"and the others are "shortened" or incomplete. In fact, do some research of your own and see what exactly Rehras Sahib was like in puratan times.

Amrit should enter your eyes and so contacts are not a good idea. Wear glasses instead since they can be removed.

An answer I usually refer people to: >>>>>>>>>>>>>>>>>> To answer this question we first need to understand how the system of karma works. There is three kind of karma (karams) 1) The actions that we are currently. 2) The actions we did previously but we have not suffered the consequences of those karma yet. 3) The actions that we did previously and we have been ordained by Vaheguru to suffer those in this life. Let us take an example of a bank account. Say prior to your birth in this life, you had total of 100 karma outstanding i.e. you haven't suffered consequence of 100 karma yet. At that point assume that Vaheguru ordained that since 100 karma are impossible to payoff in one lifetime, he decrees that you have to reap the fruits of 25 karma out of 100 karma. The 25 karma that have been written on your forehead for this life cannot be changed and the gurbani pankitis like "Lekh naa matayee hay Sakhi, jo likhiya Kartaar" refer to these kind of karma (called Pralabhadh Karma). The 75 karma outstanding and that have not been decreed by Vaheguru, are called Sanchit Karma and these karma are the first ones to burn when we do naam abhyaas. Pankitis like "Gur kaa shabad kaatay kot karam", (The shabad of Guru destroys tens of millions karma) pertain to these kind of karma. The Pralabadh Karma (25 karma) cannot be erased but the effect of those karma can be minimized through baani. There are many saakhis to prove this. One of the saakhis is where Sooli (death by hanging) was changed to just a sool (small cut in foot) because of sangat of Guru Nanak Dev jee. Based on our Pralabhad Karma (25 karma) we are put in situations and our reaction in those situations make up for our vartamaan karma i.e. the karma or actions that will determine our future. For example, based on our Pralabadh karma (25 karma) say you become poor and have lot of debt. One is poor because of his or her karma but if because of the situation arising from Pralabadh karma, we start stealing or do other kind of sinful karma, then we will be building bad karma. We don't have any control over Pralabadh karma but we have freewill on how we are going to react in this situation. People talk about kismat, taqdeer or bhaag. Kismat, taqdeer of bhaag is nothing but our past karma. Our present condition is the direct reflection of our past karma. If one is rich, one is because of good karma in the past but most of the times, rich people end up in hell because where they become rich or king because of good karma, there they also commit a lot of sin when they become king or are at other places of authority. These bad karma done in the intoxication of authority or money leads them to hell. Our Tadbeer (present karma) shape our future just as our past karma shaped our present. In reality all that we have is present. Past is a dream and future is also a dream. The past was enjoyed or suffered as present and the future will be enjoyed or suffered by us as present So really all that exists is this moment of present. Everything else is now a dream. >>>>>>>>>>>>>>>>>>

Guru Gobind Singh jee, being the son of Guru Tegh Bahadur and Mata Gujri was indeed ethnically Punjabi. Guru Tegh Bahadur Sahib spent some years in the East of India and left Mata jee at Patna where she gave birth. Guru Tegh Bahadur Sahib did not meet his son until he was 4 years old. Guru Gobind Singh jee's childhood playmates and the sangat there were however probably ethnically Bihari. There are still communities of ethnically Bihari Sikhs both at Patna and other places.

To be blunt the only thing that "blows out" is Ghagga's point. Kulbir Singh says that if someone has a problem in life for example they can't have children if the Sangat does Ardaas, that will be effective. Ghagga is trying to say that Ardaas has no real role and that if Ardaas works, why didn't Vedanti and Tohra, who have had high offices in the Panth, have kids? They must have had Ardaas done for them? What kind of a nonsense point is that? Who knows why they didn't have kids or who did ardaas for them? Guru Sahib is clear that if a Gursikh does Ardaas it will be accepted. Whether they met all the conditions for doing a proper Ardaas, only they can know. Only they can know even if they DID an ardaas for children or not. I doubt Ghagga was present for those Ardaases. ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥ ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥੨॥੧੪॥੪੫॥ and also ਸੇਵਕ ਕਉ ਨਿਕਟੀ ਹੋਇ ਦਿਖਾਵੈ ॥ ਜੋ ਜੋ ਕਹੈ ਠਾਕੁਰ ਪਹਿ ਸੇਵਕੁ ਤਤਕਾਲ ਹੋਇ ਆਵੈ ॥੧॥ ਰਹਾਉ ॥ There is no doubt that if a Gursikh does Ardaas and that ardaas has all the conditions met (true heart, full faith in Guru Sahib, not wishing harm on others, Sikh is trying to follow Sikhi honestly, etc.) it will be fulfilled. If it will not, then why does Guru Sahib tell Sikhs to do Ardaas whenever they have a problem?

Gurmat is a universal religion and it IS an obligation to do parchaar. Missionary work has been part of Sikhi since the very start. Whereas Jesus and Mohammed and other 'prophets' stayed within their local areas, Guru Nanak is "jagat Guru" and travelled from China to even Europe and Africa. This is clear proof that Guru Sahib thought the message of Gurmat is not restricted to Punjab but is meant for all of humanity. Guru Amar Das set up Manjis all across India to do parchaar of Sikhi and there were (and still are) Sikhs across India. If we aren't doing parchaar it's not because it is against Sikhi, it's because we aren't following our obligation. Guru Sahib goes so far as to say, "ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥" So parchaar is in fact an obligation for Gursikhs as a seva to humanity.

What it boils down to is this: you're in the situation you're in. It may not seem fair. It may not be good. But you are where you are. Now what are you going to do about it? The only way to get out of your situation is to raise your spirit above it. You can't run from yourself or your problems. You can't even die and escape. Your spirit is eternal. You can kill your body but your spirit/soul is still going to have the same wounds you have right now. Looking at death as a solution is just as sensible as thinking "hey, maybe if I change my shirt things will get better?" It sounds ridiculous, but it's the reality. Your soul and spirit can't be killed. The problems and challenges you're facing need to be resolved or they're just going to follow you no matter where you go and what body you take. So what are you going to do? The only way out of this is through God, Guru Sahib and yourself. Dukh (pain) is a medicine in life. We only are willing to change if we're in pain. Otherwise who wants to bother changing if you're satisfied? This is your opportunity. You've been led to Sikhi. It wasn't some random happening. Your posting on a Sikh site wasn't just random. This is Guru Sahib showing you the opportunity to rise up. Now take this opportunity. Simple stuff: sit down alone, close your eyes and just repeat mul mantar or some shabad. Listen to some kirtan. Go to Gurdwara and listen to kirtan. More importantly, have the courage to look within yourself and look at what's going on in your mind. Doing sangat with other young people is good but remember that they're far from perfect just because they might have a dastaar or wear a kirpan. They have their own problems. Take the good and leave the bad. So my answer to you is this: the only way to fix this is to fix your spirit. The only thing that can fix our spirit is Shabad. If you take a step towards Guru Sahib, he promises to walk a million steps towards you. Trust that. There's nothing I or anyone else can do now. You have to take the step forward and there'll be people to help you, talk about their own experiences and encourage you. But this is your battle and you can't run away from it even if you want to. It's time to fight this now and if you make Guru Sahib your ally, I guarantee you you will not lose. I wish you all the best.

Like Bhai R. Singh has said, just give it a shot. In fact I'm certain if a rehitvan Gursikh japps naam for even 24 hours, they will get somewhere. Naam is that one thing that can reveal Vaahiguru within us. It is the only thing that can take us to our eternal home Sachkhand. Naam is the same as gurmantar. Naam is obtained from Satguru Nanak and today that jot is in the Punj Pyaaray. The whole purpose of going for Amrit is desperation to get naam and to jap naam. The Punj Pyaaray should teach what is naam, how naam is japped and what to focus on, etc. The "secret" of naam is revelaed by the Punj Pyaaray at the time of amrit sinchaar.

Just a note for the bibekis, carob powder is produced after roasting the pods. If a raw material has been roasted or cooked, it's not really considered bibeki.

Hair is hair. A Sikh is not to tamper with his/her hair from top of the head to tip of the toe.

Muslims love this one. They try and call this a contradiction and "mistake" by Guru Sahib. Fact is that if you look at bani, Guru Sahib doesn't call Vahiguru Sargun one place and..ooops...call him nirgun elsewhere. He calls Vahiguru "sargun nirgun nirankaar" and "nirgun aap sargun bhee ohi". It is a very deliberate description. In Sikhi we believe that Vahiguru is not separate from his creation. He resides within creation. Vaahiguru is Nirankaar or formless but at the same time because all that we see has his jot within it, he is before us as well. Everything is Vahiguru. He is all that we see but he is much more than that. It's not a very complicated concept but Muslims have used it to confuse young Sikhs.

There are other things besides bujjer kurehits that we can and should get peshed for. But some things are too minor. A good idea is if you have some older Gursikhs, ask them what you should do. Some things you can get a tankha for in Sangat and no need to go to an amrit sinchaar.

These seem like small mistakes. I think an ardaas is enough. Just don't repeat the mistakes.

If you read bani, you'll see it says over and over that the Guru gives deekhya and naam. The only way to get naam is to become a Sikh of the Guru. This happens when we appear before the punj pyaaray and ask for amrit and naam. It is at this time that Rehitvaan Gursikh Punj Pyaaray can bless the person with amrit and reveal what is naam and how to meditate on it.

Raise the sword?? I agree that Sikhs aren't doing so well. If you want to raise the sword, who are you going to strike at? The problem isn't the Muslims or the Hindus, it's US. Violence isn't the answer to every problem. The problem is that we don't want to take the time to study Sikhi and we can't teach our kids anything so when someone asks them some simple questions, their faith is shaken to the roots because they don't have the answers. Compare that to Muslim kids who even at young ages often have entire chapters of the Koran memorized or even the entire Koran sometimes. How many of us even have our nitnem memorized? Do we know what we believe? Not really. Most Sikhs don't even know the fundamentals of Sikhi. What is God? What is Guru? What happens after death? What is karma? What is the purpose of human life? What is so special about Sikhi vs. any other religion? Educate yourself. Once you've done that, educate your family. If you manage to do that, the battle is almost won. Then educate those around you and we will see Sikhi grow at an amazing speed. One point I do agree with you on is that I'm convinced there are planned attacks on Sikh principles like naam, reincarnation, Satuguru by Kala Afghana types as well as those who would want to show Sikhi as a branch of Hinduism. They are attacks on two extremes but the source is the same and so is their objective.

What kind of advice is all this? How could a dastaar-wearing bibi even consider marriage to a mona? It boggles the mind. Bhainjee, although I'm generally reluctant to give advice in these matters, I'll make an exception here. I think it's rather presumptuous of you to assume that the problem is your dastaar. I don't think the vast majority of amritdharis would object to a dastaar. Most in fact won't marry a non-dastaar wearing bibi. There could be any number of reasons. For example you have said you didn't find some Singhs attractive and you didn't pursue those options. Could it be that the same is happening to you? I personally find this to be quite superficial to dismiss someone but to each their own. I"m not sure what real options are available to you besides "keep trying".

"Salvation" in Sikhi or realising Vahiguru and getting a place in his Dargah (Sachkhand) is something that ONLY can happen when you are alive.

Gurmat is perfect and complete and I openly challenge anyone to find a single "flaw" with it. There could be misunderstanding or there could be something not practiced correctly but in terms of principles, Sikhi is flawless. For the answers to many questions go to http://forums.waheguroo.com/QandA-f60.html. The top section has answers to common questions where as the "Muslim Answers" have answers to others. If extremist Muslims out to tear Sikhi apart couldn't find anything wrong, I doubt anyone else can.

Ibrahim Shah became Ajmer Singh after meeting Guru Gobind Singh. If you look up Brahmi Shah in Mahan Kosh it has his story. Bhai Manjh was a Sakhi Sarvar devotee which is a Muslim sect.

I've always been a fan of simple and traditional names: Mohan Singh Mahaa(n) Singh Mehar Singh Mohkam Singh Mani Singh Meherbaan Singh Mahabir Singh Maharaj Singh

All this controversy for nothing. Rehraas Sahib as it was read in the time of Sri Guru Arjan Dev jee is present at the very start of Sri Guru Granth Sahib. It began with Sodar and ended with "sharan paray kee raakho sharama". Guru Gobind Singh jee added Chaupaiee Sahib, Anand Sahib, Mundavani and Salok M: 5. All the additions to Rehras Sahib beyond this have been done by well-meaning Gursikhs who want to read extra bani (some even do complete Anand Sahib) but this is the basic bani. It is read like this in Sri Darbar Sahib as well. Asa Raag is the raag that is sung when the sun is on the horizon, either setting or rising. It can be sung at sunrise or sunset.

Anyone can look at this speaker and see that he has serious problems. He doesn't have any spiritual glow in his voice or on his face. He is filled with anger and hate. Listening to him gives a vibration of evil.

From what I can see, this is a translation of Dasam Granth. Why would you want to get the translations out of the library? I personally have no problem with translations of bani being in a library. How else can the general public have access to Sikh resources? Translations and transliterations are not bani and don't need to be treated as such. Things are a bit different if the original is along side the translation but even then I don't think you need to have this removed from the library. If you really want a mission, the British Libraries have many puraatan hand-written saroops kept without any rehit at all. Try to arrange proper maryada for those. Even at Lahore Fort museum, a saroop of Sri Guru Granth Sahib is kept in a display case (though covered partially with a rumalla).

There's a fine line between idol worship and respect of Sri Guru Granth Sahib. The first thing we have to understand is that Guru Granth Sahib is not a "book" and has never been treated as such by Guru Sahib in human form or any Sikhs. The biggest proof of this is the existence of Kotha Sahib in the original Sri Akal Takhat Sahib where Guru Granth Sahib has always been brought to rest and continues to this day to be brought there for sukh asan. This room wasn't created for any other reason and it is in the original structure of Sri Akal Takhat Sahib. But at the same time we have to understand that Guru Granth Sahib is not in human form and doesn't have those needs that a human body has. For example Guru Granth Sahib doesn't need to eat or exercise or feel cold or be taken for walks. Guru Sahib doesn't need to be bathed. If we try to do these things for Guru Sahib's saroop it is idol worship. At the same time, there is nothing more precious than Guru Granth Sahib. If there is something that precious, you don't treat it casually. That's why Guru Granth Sahib is brought in with ceremony at amrit vela and sukh asan is done at night. If you look at the Jews and how they treat the Torah, they too see it as something very precious (to this day the Torah is ONLY hand written and ONLY in the scroll format, never in a book). To get a Torah, Jews wait a long time and pay a lot of money. It is treated with utmost respect. So at night, when there is really no one to attend to Guru Sahib's saroop and no one who can do seva or read the saroop, sukh asan is done. Guru Sahib is then taken from the Darbar to a more secure room where the saroop is left overnight. Usually Guru Sahib's saroop rests on a bed but if you look at older Gurdwara Sahibs for example Gurdwara Patti Sahib in Nankana Sahib and others as well (in Pinds), sometimes there was a compartment made in the wall, almost like a cave, that was maybe 1.5 ft tall, about the same wide and about 2 ft deep where Guru Sahib's saroop was kept. So a bed isn't absolutely mandatory, but there is nothing wrong about it either. Guru Sahib's saroop shouldn't be treated casually because it has the jot of Satguru Nanak resting within it. Gursikhs recognise this fact and any respect they give to the saroop is not enough. So the finest resting area is created with the highest quality things. There is an atheist/a-shardak wave going through our community these days. We have to be careful not to fall into ritualism and idol worship but at the same time we shouldn't go to the other extreme as well in which we abandon all our old traditions and beliefs. If you value something, you will treat it specially. This is the word of God and the jot of Guru Nanak, would you stomach it being placed on a shelf with other books or being carried around in someone's backpack to be opened at any place and any time?