sher_panjabi

Paaji sorry to burst the bubble but wot has that photo got to do the topic or with wot u have said??? UPROAR??? OVER WOT :wub: NANAK!!!!! is paaji NANAK SINGH!! The ex-President of SIKH SOC!!!!! give sikh society's some credit!!! I dont think writing your own name on a baloon is a crime or considered Manmat! Food for thought

Sardar Ji - you sum up everything well! I think wot u have said is worthy of saying: Gaj Aako: SATNAAM VAAHEGUROO!

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! Can anyone suggested any action which the Uni Sikh Society can take??? I was thinking of writing a letter to the Student Union President of Kings College London however wot should i write???? We (Sikhs) all know that Radha Soami are govt. funded manmat group which manipulate bani and use Gurbaani to preach but call themselves Satguru. So wot can I write in a letter to the SU or Dean of Kings College suggestions and ideas will be appreciated. thanks

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! How many Gurus do Sikhs believe in?? a) 10? b) 1? c) 11? Principle Satbir Singh in Sau Sawaal writes: Sikhs have only one Guru. It is wrong to believe that Sikhs have 10 Gurus. Guru Gobind Singh Ji writes: "Pritham Bhagautee Simar Ke, Guru Naanak Leyee Dhi-aa-e. Phir Angad Gur, Te Amar Daas, Raam Daas...." "... Tegh Bahadar Simree-ai, ghar nau-nidh aavai dhaa-e, sabh thaa-ee hoye s-haa-e" The shabad used for the section of ardaas - doesnt say: Guru Nanak, Guru Angad, Guru Amar Daas etc Guru is only used in the title of Guru Nanak, thereafter Guru is not used... Phir Angad Guru - highlights how the jyot and saroop of nanak passed down to the next saroop. Sikhs dont have 10 Gurus Sikhs have 1 Guru The 1 Guru was manifested in 10 bodies, saroops. Guru Gobind Singh is King because of qualities, lifestyle and actions... however if GURU Gobind Singh Ji is King... then that means the 10 Saroops of the Guru are also King! food for thought

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! Though it is odd and strange that mone keep a beard for the wedding and shave it straight away before the party and take off the pagh... my view is... for a mona to keep a beard and tie a pagh on his wedding day - can be a positive thing. It proves and shows the mona that he is capable of keeping kesh. when he gets his wedding photos developed and his photo is framed on the wall with him wearing a pagh on his wedding day - it will remind him and show him that he can do it! he can one day (if you wants to) keep sikhi saroop. HOWEVER! I think mone should at least keep the beard and turban for the WHOLE DAY and not just for the morning and shave it off. The sudden shaving and taking off the pagh = disrespectful. It gives the impression that now the anand kaaraj is over, the boy is now free and happy without a pagh and beard, showing that he is handsome cleanshaven. So my benti to mone veer jis would be please keep your beards and paghs for the whole day! :TH: food for thought

WEARING THE KALGI (PLUME) ON WEDDINGS by Daas Wearing a Kalgi (a plume) on one’s turban signifies that the person is a royal person, a king and a person with great responsibility and respect. Unfortunately in recent years people have been following the practice of putting a Kalgi on the groom’s turban on the wedding day, which is ceremoniously removed in the Diwaan Hall in the Gurdwara Sahib by the groom’s sisters. Is wearing a Kalgi in accordance to Gurmat, the Guru’s way? Could you wear a Kalgi on your turban and walk inside the Golden Temple and not be stopped by fellow Sikhs or sewadaars? Is wearing a Kalgi in the house of Guru Gobind Singh Ji, our King who we call ‘Kalgiaa(n)vala’ (the one who wear’s the plume) not a great act of disrespect? If the groom is a king like Guru Gobind Singh ji, then by all means wear a Kalgi on the turban. If the groom can carry us across to Waheguru like Guru Gobind Singh Ji, then by all means wear a Kalgi on the turban. If the groom can do the same things which Guru Gobind Singh Ji done, which makes him worthy of being called ‘the one with Kalgi’ then by all means wear a Kalgi on the turban. We must address this issue and educate ourselves. We must understand that people and not the Gurus start these practices. We must take action to stop any form of disrespect to the Guru Granth Sahib Ji, the living speaking soul of the Ten Gurus. Be inspired and inspire others. May Vaheguru bless you. manvir.khalsa@gmail.com

Vaar 7, Bhai Gurdaas Ji Ang 877

The Blessings of Guru Nanak's House – How my Grandfather got into Sikhi Written by Daas. My late grand-father was not that serious or deep into Sikhi. I am going to narrate an incident which occurred in the 1960s in Delhi that changed my grandfather's life and made him closer to Guru Ji. My grandfather's best friend was called Bhai Manohar Singh. Both of them worked together in the army in India. Bhai Manohar Singh had one daughter. She is described to have been very beautiful looking girl. Bhai Sahib's daughter was a teacher in a school in Delhi. One day Bhai Sahib's daughter (Gurmeet Kaur) was arguing with another work colleague at school. The argument made Gurmeet Kaur angry. While shouting and arguing, she lost her eye-sight. She couldn't see anything, everything had gone black. Bhai Manohar Singh was notified about his daughter. He took her to the doctors immediately. The doctor said, "I cannot do anything, I don't know what caused it, nor do I know how to cure it. Sorry Sardaar Ji." Bhai Sahib took her to different hospitals. All the hospitals gave the same response, "Sorry Sardaar Ji, we can't help your daughter. Her eye-sight seems permanently damaged by something which we cannot find out. We are sorry, but we cannot do anything now." In desperation, Manohar Singh took his daughter to the army hospitals, with the thought that perhaps the army hospitals would have more specialist doctors which might be able to help his daughter. However, unfortunately Manohar Singh and his daughter was destroyed to find out that even they said, "sorry, we cannot do a nything." Everyone had said "we can't help you." Where should they go? Who should they ask for help? Who will listen to the cries of despair? Bhai Manohar Singh thought, 'O well if everything else has failed, then why not go to Guru Nanak's Darbaar.' Every day Bhai Manohar Singh and his daughter would travel to Sri Bangla Sahib Gurdwara, Delhi. Sri Bangla Sahib Gurdwara, is made in memory of Sri Guru Harkrishan Sahib Ji, the eight Nanak. Guru Sahib here cured the pains of the ill and cured the sick. Guru Gobind Singh Jee says: "Sree Har-Krishan Dhi-aa-ee-ai, Jis Dittai Sabh Dukh Jaa-e… Remember Guru Harkrishan Sahib Ji, through which all pains and sufferi ng shall vanish." Arriving in the morning, father and daughter would clean do sewa. Father and daughter would clean the shoes of the Sangat and sweep the floor. In the evening they would sit in the evening Diwaan and listen to Keertan, before going back home. Years had passed. Now, both Manohar Singh and his daughter had got used to the thought of Gurmeet Kaur being permanently blind. Accepting Vaheguru's Will, both father and daughter continued with serving the Guru through devoting their lives to doing seva at the Gurdwara. One day, after having done sewa, both Manohar Singh and his daughter went to the Guru's Darbaar to listen to Keertan, as they usually did. The Raagi Singhs were singing the shabad: While this shabad was being sung by the Hazoori Raagi Jatha, Gurmeet Kaur experienced something strange. She used to sit next to her father in the Diwaan Hall. She nudged her father and said, "Papa Ji, I can see Guru Nanak Sahib Ji infront of me." Her father, with a tear in his eye, thought 'O Vaheguru, she is blind and now she is going mad now as well. Maharaaj do Kirpaa on her, bless her.' She now grabbed her father's hand and said, "Papa Ji, I am scared. Mainoo Darr Lagdaa Hai!... I can see a Jyot (light) coming from Guru Nanak Sahib Ji's hand and coming towards my forehead. I don't know what to do!" Manohar Singh now believed that perhaps his daughter is not going mad and that there may be a chance that there is something really happening. He held her hand and said, "Beti, tell me what is happening." "Papa Ji, the Jyot is getting closer and closer" she said. She then described that the Jyot had entered her forehead. "Akkaa Kohl, Akkaa Kohl Beti… Open your eyes, open your eyes my child." "No! I can't. I am scared that if I open my eyes and I cant see that I will feel sad and let down" said Gurmeet Kaur. Manohar Singh convinced his daughter to open her eyes slowly. As she opened her eyes, everything was black. As she opened them slightly more, she could see a blur. Then we she opened them fully, she could see Dhan Sri Guru Granth Sahib Jee and the Guru Pyaaree Saadh Sangat sitting the holy presence of Guru Sahib listening to the Shabad Kirtan. "Paapa, I can see, I can see. Guru Nanak has given me back my vision, Guru Nanak has given me back my vision." Manohar Singh stood up in the Sangat and starting make a commotion and shouted, "my daughter can see, my daughter can see". A Sewadaar came up to Bhai Manohar Singh and asked what is the commotion about. When the Sewadaar heard what had happened, an Ardaas was done to thank Vaheguru and the whole Sangat was told what had happened at the end of the Diwaan. That day Bhai Manohar Singh came to our family home and gave a box of laddoos to my Baba Ji to share with the family. My Baba Ji asked his friend Manohar Singh, "Paaji, what happiness are you celebrating?" When he hea rd what had happened to Bhai Manohar Singh's daughter he was wonder struck and realised the the greatness of Guru Nanak's House. From that day on my grandfather gave up drinking sharaab and eating meat and dedicated his life to Vaheguru. He would recite Sukhmani Sahib da Paat, sing Shabad Keertan and do Sehaj-paats. Be inspired and inspire others. May Vaheguru bless you. manvir.khalsa@gmail.com

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! My humble suggestions: 1/ Imagine and feel that Guru Gobind Singh Ji is watching you and with you - what would you do? see? say? 2/ If you died at that moment (for any reason) - would you like to die with your mind absorbed in sexual images? 3/ Do Ardaas that you will make a stand and that you need Guru Jee's help. Those are my humble suggestions. Other tips which I have read about: 1/ when you get an urge/your mind wanderst towards Kaam - then breathe in slowly and deeply (mentally saying VAAHE), then hold your breath for few secs then let go and breathe slowly and deeply out (mentally saying GUROO). 2/ cold shower/ishnaan 3/ do lot of exercise/ physical sport - when your body sweats and uses energy - the energy your body uses for kaam is used up in the energy used for physical exercise/sport. 4/ Put a parental block on your website barring you to view pornographic or explicit websites :TH: good luck and very brave of u to be honest i am sure others on sikhsangat will be able to help u as well. raab raaka!

:TH: great idea!

email: sgpc@vsnl.com

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! Forgive me paaji! When talking about Rehat we refer to the PANTHIC REHAT APPROVED BY SRI AKAAL TAKHT! Damdami Taksal Rehat is as it says - made by Damdami Taksal. Paaji, there is only one rehat. though you personally may believe in it. if so - fair enuff. but when referring to rehat on a sangat level please refer to the Panth Parvaan Maryada. Bhul chuk maaf

balait_da_sher = 100% :TH:

Maaha Dev Ko Kehat Sadaa Shiv, Nirankaar Kaa Cheenat Nehe Bhiv (Benti Chaupayee Sahib, Guru Gobind Singh) Whoever calls Shiva the Almighty (God), that person doesnt have the slightest clue about Vaheguru, the Formless Lord.

If I referred to Harry Potter, Unicorn or Elves - does this mean they exist??? NO! Whether Hindu gods or goddesses existed or not - its irrelevant for Sikhi! Coz Guru Sahib used METAPHORS to explain to the simple by using illustrations and examples what reality is and how Vaheguru is everything, everywhere and the greatest thing of all. I remember listening to Kathaa at Takht Sri Damdama Sahib ji, and the Giani Ji there said that Shiv, Raam, Krishan etc did exist... but they were NOT gods or dieties. They were simply kings or rulers. THey were charasmatic and influencial. There popularity, influence and power led to people to exaggerate their powers, capabilities and significance to the level of God. --- I can believe this... just think - the followers of Sai Baba think he is God!!!!! yet he is nothing!!! he just does tricks and stuff. food for thought. bhul chuk maaf.

Udhaa, i agree that the majority of Sikhs are Sikhs by name and not actions. However Sikhi and Guru Ke Sikh well remain till the end! If Sikhi is true and Guru Ke Sikh are true - then truth is eternal! aad sach, jugaad sach. hai bhi sach, nanak, hosee bhi sach. (ang 1, SGGS) The majority who call themselves Sikhs - no point dwelling or wallowing in it! Rather than say "no-one follows Sikhi" or "no is a Sikh" - lets ask why? and then try to solve the problem. It is all strive to be good Sikhs and help others on the path by giving our arm and support! Food for thought

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! maaf karnaa ji, but it seems those types of responses "no-one is a sardaar or sikh nowadays" is a reaction to guilt. We don't wanna smell reality - instead we bury our heads in the sand and try to justify it. People who make those comments - are just kidding themselves. Jhoolte Nishaan Rehe: Panth Maharaaj Ke!

Dhadhi originally sang songs in praise of kings and rulers. They would stand outside the door of the ruler's home/palace and sang using sarangi dhadh. Guru Hargobind Sahib Ji, told these people, "why sing in praise of these worldly rulers in pursuit of wealth... instead why not sing in praise of Akaal Purkh and something worthwhile and do service in the House of Guru Nanak." Dhadhi's were used to fire up singhs and singhnees with bir ras (fearlessness and energy spirit). Even to this day, Dhadhi Singhs sing the praises of Waheguru, and explain the history of brave Sikhs and the Gurus in front of Sri Akaal Takht Sahib, the Supreme Sikh Authority, originally built by the Sixth Guru. In regards to dastaar - some people out of ignorance and lack faith in Rehat and Guru Ji's Rehat will keep saying "I have not seen any women wearing this until recently" etc Any Hukam for man is equal for woman. If Guru Ji says "Amrit Shako and wear Panj Kakkaar" - same applies to women and men. Women have to cover their head like men. What better way than to look graceful, honourable and royal by tying the Guru's dastaar on your head. The dastaar rehat for women died out in society to the pressurers of: 1/ Brahmanism 2/ Panjabi Culture 3/ Some women feeling to shy/inconfident to stand out as a Sikh, especially in times of genocide and attrocities (same reason some men cut their hair) These factors have affected Sikh thought and we have been made to believe that only men should tie dastaars and that women only have to cover their head - so why not just wear chunni.... wot next - i don't need a chunni or need to cover my head??? - "only have to wear 5 Ks"??? Sikhs may change - but Sikhi has never changed. humble thoughts.

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! Unfortunately, a number of Gurdwaras (especially those headed by Babe or Sants) are not following the Panth Parvaan Sikh Rehat Maryada. Anything not done in accordance to Sikh Rehat Maryada is not PANTH PARVAAN (not accepted by the Panth). Nanaksar Gurdware (no disrespect to Baba Nand Singh Ji - but referring to present day Nanaksar Gurdware): 1/ Don't have nishaan sahibs 2/ Don't do jaikaare at end of ardaas (saying bole so nihaal...) 3/ Don't make langar in the gurdwara - people bring langar from home and distribute it This is their own man-made Maryada - nothing to do with Panth and not accepted by Panth

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! In regards to controversy regarding Sukhdev Singh I have personally listened a talk he did at Sikh Student Camp and a talk he did at uni, plus I have had oppurtunity to listen to him informally in gathering at gurdwara. For me personally there are negatives and positives about Sukhdev Singh's views (not Sukhdev Singh himself - because I don't know enough about him to judge him) He has some inspirational thoughts and wisdom which he shared at the Camp in August which I enjoyed and was impressed by. I agree that some of his views which he shared at our university - i personally didn't agree with nor do I think they were right according to how I see Sikhi. Because I have seen the Good viewpoints he makes and the few dodgey viewpoints (which i think) he makes - therefore i thought that it is reasonable to listen to his talk - KEEPING IN MIND THAT THIS TALK IS NOT RELIGIOUS OR NOT ABOUT SIKHI - it's about Wisdom and improving one's life skills etc (according to what i have been told) If i had only heard dodgey things or things which i think were not right according to Guru Panth and Guru Granth, then I would not have posted the Talk details, however because I have heard positive and good stuff as well... so i thought it would be good to go and listen to the talk those were my reasons for posting the Talk Details on SikhSangat. I have been ensured by the organisers: 1/ The talk is not religious or about Sikhi 2/ Nothing controversial well be mentioned or discussed bhul chuk maaf karnee ji i don't know anything more than i have stated. Guru Raaka

Meditating on Nam (Divine Substance) and Scriptures Article IV 1. A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name Waheguru (Wondrous Destroyer of darkness). Nothing more beautiful to wake up having a shower to cleanse the body and then have to bathe one’s mind in Naam and repeat ‘Waheguru, Waheguru, Waheguru’. Your body feels fresh after having a shower and full of energy after Simran. The mind becomes focused, content, and peaceful after Simran. Ultimately the soul gets food on its food – NAAM and your spiritual hunger is fulfilled. Waking up in the ambrosial hours or early morning, you wake up with the nature. The peace, quietness and fresh feeling of waking up during Amrit-vela, early morning is the right environment and condition dedicating solely to Waheguru and Simran. Pyir ik AgY rKIAY ijqu idsY drbwru ] muhO ik bolxu bolIAY ijqu suix Dry ipAwru ] AMimRq vylw scu nwau vifAweI vIcwru ] So what offering can we place before Him, by which we might see the Darbaar of His Court? What words can we speak to evoke His Love? In the Amrit Vela, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness. (Ang 2, SGGS) 2. He/she should recite the following scriptural compositions every day : a. The Japu, the Jaapu and the Ten Sawayyas (Quartets) - beginning "Sarwag sudh"-- in the morning. Some people make it an issue that in the morning one should also read ‘Benti Chaupai’ and ‘Anand Sahib’ and that the Sikh R ehat Maryada is saying one should only recite Jap Ji Sahib, Jaap Sahib and Sawayyas. But, no where is it written in the Sikh Rehat Maryada that one should only recite three Banis in the morning. Jap Ji Sahib, Jaap Sahib, Swayyas, Rehras and Sohila make up the compulsory Nitnem (daily prayers). The more Banis you can read is the better and no one is being chastised for reading Anand Sahib or Benti Chaupai, rather it is good but it is not compulsory. b. Sodar Rehras comprising the following compositions:- i) nine hymns of the Guru Granth Sahib, occuring in the holy book after the Japuji Sahib, (The Phrase in Italic has been interpolated by the translator to help locate the hymns more conveniently.) the first of which begins with "Sodar" and the list of which ends with "saran pare ki rakho sarma", ii) The Benti Chaupai of the Tenth Guru (beginning "hamri karo hath dai rachha" and ending with "dusht dokh te leho bachai", iii) the Sawayya beginning with the words "pae gahe jab te tumre", iv) the Dohira beginning with the words "sagal duar kau chhad kai". v) the first five and the last pauris (stanzas) of Anand Sahib ( The object of reciting the Anand as part of Sodar Rehras or at the conclusion of the congregational gathering is just to express joy and gratitude for the communion with the Guru ) and. vi) the Mundawani and the slok Mahla 5 beginning "tera kita jato nahi"- in the evening after sunset. Explanation of why there are different versions of Rehraas Sahibs, provided by Dr. Gurbaksh Singh: In every Gurdwara people get together for evening Diwan called So-Dar Diwan. Before starting the So-Dar Bani recitation, it was common (it is practiced at Akal Takhat and many other Gurdwaras even now) to sing some Shabads. When the Kirtan starts, Sangat knows that it is time for So-Dar recitation. They gather there and listen to the Kirtan of the Shabads before the start of the Rehras Paath. This helps tuning their minds to Gurbani. At the fixed time the Kirtan is stopped and a Sikh recites the Paath.Wherever Kirtan could not be sung in a Gurdwara, because of the non-availability of the Ragis there, the Sangat would jointly recite Shabads in rhythm. This would give Sikhs time to sit,settle and concentrate their minds before the start of reciting Rehras.Later, when printing of Gutkas started, the Shabads commonly read by the Sangat were also printed along with the Rehras. This was to facilitate the correct singing of Shabads before starting the Rehras. However, having sung these Shabads over a long period of time, Sikhs mistakenly assumed the Shabads to be a part of Rehras. As different Sangats recited different Shabads to their liking, the contents and hence the length of the Rehras became different accordingly. To remove this misunderstanding, the Sikh Rehat Maryada expressly states that Rehras Paath starts from the Shabad So-Dar and ends at Salok Mahala 5: Tera Keeta ... Anything printed before So-Dar or after Mahala 5 is not a part of Rehras.Some Sikhs, however, made many more additions on their own after the Chaupai. The Khalsa Panth have decided not to include any of them as a part of Rehras. They are not allowed to be read as a part of Rehras. Even a little attention paid to the meaning of additional couplets chosen from Avtar Kathas easily proves that their reading as a part of Rehras is wrong. For example, one couplet tells that Vishnu devotees face no problems while the other couplet contradicts it saying that one should not pray to Vishnu, Krishan or other gods. Basically, the message of many of the added couplets is against the directions of Gurbani. They were picked up from the stories of Hindu Avtars included in a compilation now called Dasam Granth. The Gutkas published by the Gurdwara Committee, Amritsar and other such organizations have the correct Rehras Paath. Only the Gutkas published by the private printers include extra Shabads after Chaupai. This is against the ruling of the Rehat Maryada.Instead of agreeing with the scholars and the orders of the Guru Khalsa Panth, some Sikhs argue that reading extra Bani is more beneficial. Hence, they think that they are “better”Sikhs than those who read the standard Rehras. One is welcome to read as many hymns as he wishes to but no individual has a right to make any additions to the approved Rehras Paath. It should be read as directed. Other Banis can be read whenever one wants, but not as a part of the Rehras. (Source: http://www.sikhpoint.com/religion/resource...es/default.ppa) c. The Sohila - to be recited at night before going to bed. The morning and evening recitations should be concluded with the Ardas (formal supplication litany). 3 [Covers what the ardaas is and the procedure in the Gurdwara - to read, please visit www.sgpc]

SECTION 2 CHAPTER 2 - Sikh Living Articles II A Sikh's life has two aspects : individual or personal and corporate or Panthic. A Sikh a not a hermit who lives detached from society, The Gurus lives are an example for us of how we can become one with God while living and interacting in society for the better good. CHAPTER III – A Sikh's Personal Life Article III A Sikh's personal life should comprehend:- i. Meditation on Nam (Divine Substance, also translated as the God's Attributed Self) and the scriptures, ii. Leading life according to the Gurus' teachings and iii. Altruistic voluntary service. Sikhism is founded on three principles, which work in harmony with one another and ensure a balance to keep the mind, body and soul in harmony. 1) Naam Japna (Simran) – through Simran we accumulate the wealth and treasure of NAAM (God’s Name), we increase our energy, become closer to Waheguru and elevate our spirituality. Naam is the ocean of peace. 2) Dharam Di Kirat Kamayee – living and earning a honest and truthful living. kyqy bMDn jIA ky gurmuiK moK duAwr ] schu ErY sBu ko aupir scu Awcwru ]5] “There are so many entanglements for the soul. Only as Gurmukh do we find the Gate of Liberation. Truth is higher than everything; but higher still is truthful living” (Ang 62, SGGS). 3) Sewa – Some people through doing lots of meditation and Simran they get an ego because they think that they are great, no-one else has done as much penance as them or that they are very close to Waheguru unlike others. This is happened to the yogis and hermits which Guru Nanak Sahib met on his travels living in the Himalayan Mountains. Therefore though they accumulate the wealth of Naam they cannot become one with Waheguru because the ego acts as a veil of illusion between the soul and the Supreme Soul. siqgur kI syvw sPlu hY jy ko kry icqu lwie ] min icMidAw Plu pwvxw haumY ivchu jwie ] “Service to the True Guru is fruitful and rewarding, if one performs it with his mind focused on it. The fruits of the mind's desires are obtained, and egotism departs from within.” (Ang 644, SGGS)

SIKH REHAT MARYADA VIAKHIYAA (DISCOURSE) by Manvir Singh Khalsa SECTION 1 CHAPTER 1 – SIKH DEFINED ARTICLE I: DEFINITION OF A SIKH Any human being who faithfully believes in: i. One Immortal Being, ii. Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib, iii. The Guru Granth Sahib, iv. The utterances and teachings of the ten Gurus and v. the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh The definition of a Sikh highlights the fundamental beliefs an individual must have to identify himself or herself as a Sikh – which is a member of the Sikh faith. (i) An atheist cannot be a Sikh because a Sikh a seeker of Truth. If you don’t faithfully believe in One Immortal Being, in Waheguru then you are not on the path of love to become one with Waheguru. (ii) Without faithfully believing in your spiritual enlightener or Guru, you cannot learn anything. At school if you don’t respect the teacher, you don’t acknowledge the teacher or accept the teacher as your source of knowledge then you will not make progress on the road to education. To faithfully believe in Guru Nanak Sahib entails faithfully believing in Guru Gobind Singh Sahib as they shared the One Light are where all the embodiment of the Truth. (iii) The Divine Word, the Shabad Guru, Guru Granth Sahib is the speaking soul of the Ten Gurus, through whose teaching is the gateway to eternal bliss. (iv) Through the message of the Gurus, which is the utterances and teachings of the ten Gurus we are able to realise God and live a life which blissful. Merely accepting the physical form of the Guru is not going to elevate your spirituality. (v) Through the baptism bequeathed by the tenth Guru, ‘Khande Pahul da Amrit’ a Sikh becomes initiated and makes a commitment of his mind, body and soul, his life and allegiance is only to Guru Gobind Singh Ji and Guru Granth Sahib Ji and no-one else. Taking Amrit and living the discipline is an act of love and dedication which all Sikhs should strive for if they consider the Ten Gurus as their Guru.

The Janam Sakhis and Sau Sakhi written about Guru Nanak Ji put forward: GUru Nanak Ji refused to get married according to the Brahman ritual of circulating a fire seven times. Instead Guru Nanak Ji had a unique marriage, whereby Guru Nanak Ji and his wife walked in a circle together (not around a fire) while reciting mool mantar. So if Guru Nanak Sahib Ji is recorded to have refused the Brahman marriage ceremony then all the Gurus (when they were Sikhs of the GUru, or become the Guru) they must have followed GUru Nanak Sahib Ji's maryadaa.

Just like to agree and stress on what tarunjeet_singh said. After the collapse of Khalsa Raaj of Banda Singh Ji Bahadar, Sikhs soon became fugitives and were hunted down for money by the authorities. During this time, Sikh's in large numbers moved to the Jungles and wildered lands to escape extermination of the community. At this point - Mahants (who were Hindus) looked after the Gurdwaras and Sikh institutions for the Sikhs. This period marks when BIPRAN KI REET (Brahmanism rituals and beliefs) were incorperated and flooded into Gurdwaras and Sikh Institutions. THe Singh Sabha Movement in the late 1800s to early/mid 1900s was a Sikh revivalist movement, when Sikhs realised that Guru Granth Sahib Ji's hukam is contrary to what is happening in the Sikh institutions. This led to the removal of idols at Harmandar Sahib (Sri Amritsar) installed by Hindu Pandits, and the formation of Sikh Rehat Maryada which prohibits acts such as Aarti, Toof, Jyot and other things which were installed as religious requirements by the Mahants. Hope that helps