BhForce

Everybody, I think it's important to not speak harshly with supporters of Ragi Darshan Singh. For most Sikhs (maybe 90%), they just vaguely know him as a popular ragi/jathedar who also does katha. He has a nice speaking voice, and the combined effect is people believe whatever he says. These are just everyday, normal Sikhs who haven't had the opportunity to read Dasam Bani, and whose first introduction to such was through the anti-Dasam Bani crew. Naturally, these normal Sikhs have been mislead to believe Dasam Bani is something bad, and something that every good Sikh should oppose. They think they are protecting the good name of Dasmesh Ji by doing so. Just keep that in mind when you engage someone like that. You need to gently lead them to the reality of Guru Gobind Singh ji's bani. The latest India Awareness (a pro-Kala Afghana magazine from Delhi) on the web has articles recounting the disillusionment of former Spokesman supporters who were shocked when the editor of the Spokesman disavowed 9 Gurus after Guru Nanak Dev ji (whom he never actually calls "Guru"), Guru Granth Sahib ji, khande-bate da amrit (or pahul, if you prefer). These were top supporters. If you have a friendly relationship or a kind way of speaking, you can easily turn such mislead Sikhs back to the mainstream of Sikhi. Remember: Mithat nivi nanaka, gun changiaian tat. O Nanak, sweetness and humility are the essence of a good character.

Thanks for sharing this. Anyone with close personal knowledge of Ragi Darshan Singh or his family, please share what his motive or stimulus was for starting this movement against Guru Gobind Singh Ji's bani. It's amazing to think this is the same Ragi who years ago specifically mentioned "Dasam Granth" in his katha and went on to quote many lines from Dasam Bani that refute the worship of Devtas (demigods). There's an mp3 of this available (search for "Darshan Singh Ragi Dasam" on Google.

Jassa veer, you've got to be kidding, right? You've seen the quotes from normal (non-Sikh) people above who only sleep for a few hours. If non-Sikhs can do it, surely Guru ke Sikh can do so, right? The logic in sleeping less is simply that Guru Nanak Dev Ji, Bhai Gurdas Ji, and Guru Gobind Singh Ji have recommended it. Khandit nindra alap aharan Nanak tat bicharo. Gursikh thora khavna, thora soauna, thora hi bolna. Alap ahar sulap si nindra daya chima tan preet. BCM. (Bhulchuk maf)

The first level of sovereignty is to have control over what you eat. To achieve this sovereignty, you have to either prepare your food yourself, or eat food prepared by your community or brotherhood (bhaichara).

Thanks for posting this breath of fresh air. The way some people are trying to pronounce letters/symbols which aren't there, and on the other hand are ignoring the vowels which are written in plain sight is preposterous. It's like the tale of the Emperor's New Clothes, but nobody wants to be the one to say the emperor (i.e., our "scholars") are naked. http://en.wikipedia.org/wiki/The_Emperor%27s_New_Clothes Advice: Read bani as it's written, and have faith in your Guru that he was at least able to write or dictate at the level of any fifth-year Punjabi schoolboy, and he meant what he wrote. akhar likhae saeee gaavaa avar n jaanaa baanee ||1|| rehaao || I sing the Word which You have written; I do not know any other Word. ||1||Pause|| p 1171 The words and letters that have been written, I sing those; I do not recognise any other Bani.

Well, this thread has turned into quite the brawl. YoungSikh also stated the same kind of views in another thread (about Immoral Deeds). I asked him to provide a definition of what he calls "living simply", but he failed to do so. I guess what he means by "living simply" is living like every other person on this entire earth. If so, it's hard to see what the point of Guru Nanak Ji's coming to earth was, as YoungSikh thinks, there's nothing to differentiate Sikhs from everybody else. I guess living simply means watching actors take their clothes off and rub their bodies together, going to discos and clubs, drinking alcohol, eating haram and halal, and not for a moment singing the praises of God. See

I don't think you need to use the kind of ink used by Guru Sahib. You should buy the most expensive ink you can, and make sure it has the most lasting properties. You should also buy the most expensive, acid-free paper you can. There are great spiritual benefits to writing the praises of God, as mentioned in Bani: kehathae pavithr sunathae sabh dhha(n)n likhatha(n)aee kul thaariaa jeeo || Those who chant are sanctified. All those who listen are blessed, and those who write save their ancestors. p 81 I don't think you should attempt to write all of Gurbani right away. Start with a few shabads in your personal shabad book. Improve your handwriting. Find out about foot-characters, visarg, halant, and some other special characters that only occur in Gurbani, and not and modern Punjabi. Then write Japji Sahib. Then a full gutka. Then you can do seva of writing a full srup of Guru Granth Sahib Ji. There's apparently a formula for ink (shiahi kee bidh) in some handwritten birs (usually at the end). You don't need to bother with this, as you should probably use modern inks with modern papers. It would likely be difficult to get all the ingredients even if you were in Punjab.

Thanks for this post. We're all familiar with the tuks by Bhai Gurdas Ji and Guru Gobind Singh Ji regarding sleeping less, but these tend to be dismissed as poetic flourishes. The fact is there are many Gurmukh piyare who survive quite well on a 2 or 3 hours of sleep. Some in Amritsar sleep during the Sukhasan period at Darbar Sahib, and they take full advantage of the hours of parkash.

I have a hard time understanding why in the world the GNNSJ had to replace the gold plating in the first place! Was it just to cover up the bullet holes from the 1984 invasion? By contrast the Jallianwala Bagh bullet holes are preserved and some of them framed: http://www.daylife.com/photo/080o2ks0Fqd3j The fact is gold doesn't corrode. Here's what various sources say about gold: "The tarnish films formed are generally harmless although unsightly and may lead to a black smudging of the skin. Such films can be easily polished off by a jeweler to restore the bright gold color." http://www.corrosion-doctors.org/MatSelect/corrgold.htm So why wasn't the gold just cleaned, not replaced? "Gold nuggets do not naturally corrode, even on a geological time scale." http://en.wikipedia.org/wiki/Corrosion Geologic time scales are hundreds of thousands, even millions of years. Yet we are to believe the gold was corroded after only 150 years? "The materials most resistant to corrosion are those for which corrosion is thermodynamically unfavorable. Any corrosion products of gold or platinum tend to decompose spontaneously into pure metal, which is why these elements can be found in metallic form on Earth, and is a large part of their intrinsic value." http://en.wikipedia.org/wiki/Corrosion So, if gold reacts at all with anything, it turns back into gold. I'm amazed at the stupidity of our people, and the malfeasance of the SGPC, and our willingness to tolerate this.

Young Sikh, would you care to provide a definition of "living simply"? It seems that you think "living simply" means making no effort whatsoever to distance yourself from the 5 dark elements of human nature. These elements are called thieves and thugs in Bani. You wouldn't think it odd that people wouldn't want to associate with robbers and burglars, so why do you think it odd that spiritual believers (Sikhs) want to stay afar from the five spiritual thieves? The five thieves loot the ability of the spirit to achieve Amrit Ras (the taste of the highest divine nectar). They make it impossible to achieve the goal of human life, and they also damn the spirit to perdition: jam dda(n)ddaa gal sa(n)gal parriaa bhaag geae sae pa(n)ch janaa ||3|| Death strikes her down with his rod, the shackles are placed around her neck, and now the five have left. ||3|| Guru Nanak Dev Ji Raag Gauree 155 You slander those who attempt to shoo the five thieves, yet Guru Arjan Dev Ji praises such Sikhs: gur kaa sabadh ridh a(n)thar dhhaarai || Those who implant the Word of the Guru's Shabad within their hearts pa(n)ch janaa sio sa(n)g nivaarai || cut their connections with the five passions. dhas ei(n)dhree kar raakhai vaas || They keep the ten organs under their control; thaa kai aathamai hoe paragaas ||1|| their souls are enlightened. ||1|| p 236 Note: the ten indri's referenced above are the five sense organs and the five organs of action, including the sexual organs. You're not seriously going to try to claim that constantly thinking about a girl (or a boy) and trying to get close to them and touching them doesn't sexually excite a person, are you? Guru Arjan Dev Ji explicitly states that he who kills the five thieves is perfect in the Guru's eyes: jin pa(n)ch maar bidhaar gudhaarae so pooraa eih kalee rae ||1|| rehaao || He alone, who conquers and defeats the five demons, is perfect in this Dark Age of Kali Yuga. ||1||Pause|| p 404 No matter how many tuks (lines) of Bani are quoted, a lover of mammon (a mayadhari) persists in attachment to this sweet poison. The reason is that he has developed a taste for it, and for him, it is amrit (a false amrit, though), and the five thieves loot him while he is inebriated with this wine: amrit kael karae nith kaaman avar luttaen s pa(n)ch janaa ||2|| She enjoys the sweet play again and again, while the five demons are plundering her. ||2|| p 155 The person who "lives simply" has lost the entire game of life. May God save us from this fate.

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LOL. This is the funniest post on this thread. Is there a charge? As our staff has to be tasked to recite your particular prayer, it is necessary to charge a fee to cover their time. Check this out as a rationale for charging money: "Also, we believe that there must always be an exchange of energy to keep the Universe in Balance. Thus the small amount charged helps to achieve and maintain this Karmic Balance." LOL! And: "Your prayer is recited without judgment or prejudice." Translation: this is a business, and we'll pray for you to get whatever you want, regardless of whether it's totally anti-Gurmat. O Lord, please grant me a boon of a full container load of booze And a bevy of pretty girls And grant thy humble servant a few hundred mg of cocaine And mayest a dog maul my neighbor, who snores too loudly Thanking you in advance, O Lord I think the point of "Your prayer is recited without judgment or prejudice." is you can't find anyone (friend, relative, whoever) who thinks enough of your desire/goal to pray for you for free, so you have to bribe someone to do so. By the way, when gianis do the (joint) morning and evening prayer, they don't pray that God fulfill all the congregation's desires ("manokamnavan"), rather, they pray that God fulfill their correct/proper/good desires ("shub manokamnavan"). To offer to pray for someone regardless of the subject matter is, sorry to say, the worst kind of prostitution of your conscience. It's a vice (greed) dressed up as a virtue (the modern so-called virtue of non-judgement). Unbelievable!

Thanks for this insightful post. A few comments: Lust is the only one among the five thieves which also finds a place among the four bajjar kurehits. Therefore, we can see how serious the problem of lust is. It will make you patit from Sikhi. (This is also the reason, I believe, that lust comes in for special treatment with an entire section of the Dasam Granth devoted to it.) If lust is so powerful, and so damaging, I think it makes sense to do those things which reduce lust and avoid those things that increase it (either for ourselves or others). This may mean -avoiding checking out girls -avoiding trying to get checked out -avoiding wearing tight, revealing, transparent, or flashy clothes -avoiding using chemical attractants (i.e., perfumes) -avoiding the unnecessary company of the other sex -avoiding flirting This may seem paranoid to some, but the fact is that if you see lust as mortally damaging to your Sikhi, you'll take steps to avoid it, and if you don't, you won't.

I have to say I view the so-called rules whereby somebody is supposed to abstain from something or another for a set period of time for the sake of religion with suspicion. These include: -Not eating meat on Fridays and some holy days for Catholics. But they can eat fish! (Do fish not feel pain or have blood just because they live in the water?) -Ramjan "fasting" for Muslims. They eat a big breakfast, and sit down at their dinner tables in the evening so they don't have to waste a second after sunset before eating. -Jews don't work on Saturdays, what they call the "Sabbath". So they don't ride elevators, either. Or use electricity. But it's OK if someone else turns it on for them. -Fasts of all kinds in Hinduism, including karva chauth. -"Moderate Sikhs": Mainstream Sikhs eat anything that moves, but don't eat meat on Tuesdays or Sundays or some day that a Brahmin tells them not to. Come on, get on one side or the other. Either be man enough to hunt or kill your own food, or abstain from meat altogether, like sant-mat believers do. Eating meat, but abstaining on "holy days" is a farce. If it's a sin to eat meat, it's a sin every day of the week. And if it's not, it's not on a "holy day", either.

I think the question isn't substantive, but rather about definitions. (That's not meant to be an insult.) As far as I would argue, in Gurbani, the word "Gursikh" means the same as "Sikh". Sikh is just short for Gursikh, which in turn is short for Sikh of the Guru (Guru Nanak Dev ji, to be specific). In the same way, Sangat isn't different from GurSangat or SatSang or SadhSangat, it's just the same thing. And Bani is just short for GurBani. And Guru is used as being short for SatGuru. However, I think what you're really asking is this: Do you have to be [a Sikh-1, as defined by Gurbani] in order to be [a Sikh-2, as defined by the Census]. Well, the answer to that is no. Bani has a very strict definition of Sikh. The census (in every country) has a very loose definition. If you actually meant something else, go ahead and define your terms and we can go from there.

1. The bana (chola/pyjamee) is a universal and good dress for Sikhs. 2. As for Punjabi dress, it includes (for women) salwar-kameez and also ghagra (a kind of skirt). Note, however, some differences between the ghagra and skirts as they are normally worn in modern western society. Ghagras are loose fitting, and they don't show the shape of the legs or hips. They come all the way down to the ankles, and don't ride up and show your legs when you sit down. They are worn with a kind of blouse/kameez that covers your hips and thighs. Western skirts (as worn in the modern era) are meant to emphasise extending hips and buttocks and the narrowness of the waist. They aren't usually full length, and if they are, they don't keep your legs covered if you sit down. They usually have a slit up to the knees. They are usually worn with a blouse which is tucked into the skirt. If you modify a skirt and wear it with a blouse like a ghagra, you basically have: a ghagra. 3. If you're wearing a ghagra, you're unlikely to be any cooler in summer than if you were wearing anything else, so that's not really a reason to wear it. 4. If you want to wear a skirt to "fit in", you're likely under mental pressure to conform in other ways as well (hair, facial hair, eyebrows, kakkars), so you should probably face the source of your problems. 5. In general, clothes are seen by societies as means of social demarcation. If you're a member of a given society, you're expected to wear clothes that conform to that societies "norms". So, by wearing skirts, you signal that you accept and desire to be a full member of modern western society. By wearing a sari you'd signal that you desire to be accepted into Hindu/Hindi society. A man wearing a salwar/kameez signals his desire to be a part of Pakistani society. A dishdashah for Arabic society. Etc. By the same token, not wearing a given society's normal clothes signals that you are different in some way. This could be seen as obstinacy by some, and courage by others. As to what signal you want to send, that's your choice. 6. These sorts of things aren't really logical, rather, they're mostly illogical. Western brides wear white; Indian ones wear red. You can't convince someone to wear one or the other based on logic. What you desire to wear mostly depends on your level of affinity for a particular culture. I think the answer to your question isn't really "Where is it written Sikhs can't wear skirts." Rather, it's what culture do I want to show affinity for.

In general, people already know the maryada at Hazur Sahib differs in some respect from SGPC maryada. I don't think we should act shocked. If you disagree with some aspect, I think you should write a reasoned letter to the Jathedar there. From somebody's post, it seems these are Marathi musicians. Although it would probably be better to have Sikh musicians, this doesn't really seem like a huge deal (in the bigger picture). Granted, when someone is saying a shabad regarding Amrit Vela, and doesn't follow it himself, then you get into "Avar Updeshe Aap Na Karai" (Preaching to others, not practicing yourself). But they were just playing chenne (a percussion instrument). The Dasam Granth doesn't have anything to do with the point above. The Granthi just happened to mention this during the Katha. The hukum to give horses and weapons was given by Guru Harbobind Ji, far before the Dasam Granth. Maybe, maybe not, but the value of humans in India is less than that of animals, so why worry? (At least animals can be made into meat, which has a price -- in the jaded view of many.) Would you like to go to the trouble of posting the differences for the benefit of readers who haven't been to Hazur Sahib?

Although, one the one hand I think it's somewhat pitiful when some of our gurdwaras are half-constructed or not to the level of surrounding buildings, on the other hand, as far as God is concerned, there's no need at all for fancy buildings or marble floors to worship God. In fact some might argue that one is better able to focus on God in humble surroundings. I wonder if the Nanaksar tradition of no money donated is better. Yes, I realise Guru Arjan Dev Ji took monetary donations, but 1) Guru ji tested the Sikh donors, and 2) the receiver was divine. Gurdwara comittees today can't claim that. A secondary benefit of this system is that it acts as an automatic veto or check on the committee's power. It's somewhat harder, and not quite as lucrative, to embezzle 100 kg of cement vs. 100 currency notes. And if nobody cares to buy a huge air-conditioner for the Gurdwara president's office, it won't be installed, whereas with money, he can do whatever he wants.

Thanks for posting this. This is from Guru Nanak Dev ji's teachings as recorded in Nanak Parkash, the first part of Suraj Parkash, the poetical history of the Sikhs written by Poet Santokh Singh. The whole setup of modern western society is to advance as fast as possible from step 1 to step 9. This is referred to as "getting lucky". I really hope and wish the misled Sikhs who for some reason think they can't get married without dating will read this. Dating = dancing on a highwire rope. Dating = practice for divorce: You start dating, if something about that person bugs you, you drop them for someone else. Sikhi is about accepting the other's faults. Dating is nowhere close to Sikhi. Dating is based on the concept of courtly love; what people don't realise, however, is that courtly love is based on adultery! See: http://en.wikipedia.org/wiki/Courtly_love Western marriages are based on a false conception of love. Sikh marriages are based on dharam (duty). To someone brainwashed in the Western concept of romance, this sounds dreary. The reality of Western life is a short period of ersatz paradise followed by a hell as the partners each attempt to measure the other against their romantic ideals. When they don't measure up, they are abandoned in search of another. Sikh marriages also have love, but the base of the love (like the foundation of a house) is duty. Love is a decoration and adornment. It's not a foundation on which you can build a house. If you're still at steps 1-7 of starting a relationship with someone, you can extricate yourself with the help of the Gurmanter. You're still at the man/bachan phase of pap. You still have time to pull back before you get to the karam (action) phase. Bani calls the mind an elephant and the Guru's word a whip, so wield the whip and beat the mind back into submission.

fordcapri, sorry to pick on you. I just wish you had sort of researched the situation before speaking up. Another point I'd like to reiterate is the fact that standing above all the scriptures produced by humanity so far is God's word, Guru Granth Sahib Ji, written in ... Punjabi in Punjab. (I don't mean to imply Guru Sahib was created by humans, just if someone was looking at a non-Sikh, world perspective.) Other scriptures talk about the war histories of specific tribes or groups, but Guru Granth Sahib Ji talks about the unity of all mankind. Like khalis said above, it's mindblowing. If you can name a prophet who has arisen among the French or if a scripture has been written in German, go ahead. If you see some great difference between 1830s London and 1830s Lahore, go ahead and point it out. The only reason the British surged ahead is they took the Punjab by treachery, otherwise we'd have no reason to emigrate.

The unfortunate fact is there seem to be some slight differences in printed and other versions of Dasam Bani. I'd like to encourage everyone not to pick on some one who is doing path and happens to pronounce a word different from your gutka's.

Are other cultures logical? Is the wearing of a necktie logical? Is it based on some sort of philosophical analysis? And the wearing of skirts in dead cold winter? Is that also logical? Is your mother better than anybody else's mother? Maybe, maybe not. Do you still love her? If so, why wouldn't you want people to love their mother tongue? Zameen means land, not floor. Floor is farsh in Punjabi. People have a love for their land, not for their floors, whether they be marble, granite, harwood, or tile. Do you also apply the same standard to the American song "The home of the free, the *land* of the brave?" "From sea to shining sea" "Over amber waves of grain"? That's all OK, but it bugs you when a Punjabi sings about the green fields of his motherland? You have got to be kidding. Do you apply the same standard to the country in which you live (US, Canada, UK, whatever) or just to Punjab? When your teacher teaches about George Washington, Churchill, the Greek gods, or whatever, do you also counter with "Who cares"?

Dasmesh Bani doesn't promote worship of minor deities. As for your work "friends", I think it's best to avoid debates at work. It could get you fired. You can debate non-work acquaintances if you like. Even then, if someone believes that either Gurbani/Dasam Bani promotes Hinduism or a mix, just tell them, OK whatever, but please read the banis end to end. If they do that, they'll have to face the fact that Bani severely criticises Hindu and other beliefs, from Guru Nanak Dev ji to Guru Gobind Singh Ji.

Although an early morning Anand Karaj seems best, I can't really say 3pm wedding is anti-Sikh per se. As for the English breakfast, LOL! As for the two separate halls for men and women, I don't really see the problem. That's not anti-Sikh in and of itself. Checking girls/boys out, mixed dancing, copping a feel on the sly, etc., doesn't really seem to me what Guru Nanak Dev ji had in mind when saying women shouldn't be called bad.

OK, I'll grant you that. On the other hand, the examples of famous (and ordinary) people, as well as our Gurus, should shame some of our overgrown babies into growing up. You can't really do anything for someone who's already that age, but for one's own children you can start early teaching them everything about life.