Singhstah

This paradox only works with the Abrahmic conception of God which is that of a creator and a creation which is a completely separate entity from God. Gurmat teaches that Vaheguru is "IK OANKAAR" - this is an all pervading "force" so to speak which in our universe takes the form of the sound "Oaannn(g)". This force has a mind and personality (not an impersonal force), it pervades everyone and everything. No part of creation is separate from this - what is perceived to be a created thing is simply a wave eminating from the ocean that is Vaheguru, i.e. the creation and creator are one. Therefore this concept of creation and destruction as we know it, and how it is posed in the paradox question, is an illusion that does not exist - all that exists is oneness (Vaheguru) in various forms. The above answer alone should cover it, but to add an extra layer, should Vaheguru wish to engage in this, he certainly can - One way of explaining what " Ik OANKAAR" is is to say that it is actually the sum total of everything and more. Ik OANKAAR can at one time take any "God form" he likes and also the form of such an unliftable rock -both are God. Then, should God so decide he wants to, he can make another form of himself which then lifts the rock. The sakhi of how Harnakhash was killed despite him having a divine boon which seemingly made him immortal is a great example of divine creativity being far beyond limited human intelligence and that ultimately God can literally do anything in a way that mere human brains could never conceive. Guru Hargobind Sahib Ji was also displaying divine creativity when he created the multi-tassled chola. In short, Vaheguru can not be limited in anyway and can answer absolutely anything.

It looks like this word has been used in Faridkot teeka Any 136 ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ॥ ਅਠਾਹਠਂ ਤੀਰਥੋਂ ਕੇ ਇਸਨਾਨ ਅਰ ਸਭ ਪੁੰਨੋਂ ਕੇ (ਪਰਵਾਨੁ) ਸਦਰਸ ਹੈ ਜੋ ਜੀਵੋਂ ਪਰ ਵਾ ਆਪਨੇ ਜੀਵ ਪਰ ਦਯਾ ਕਰਨੀ ਹੈ॥ Looks like it means parvaan if I have understood correctly. However there is also the following where Faridkot has used the same but here it seems it's been used to mean "other" or "second" if I have understood correctly, unless it means greater or foremost? ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਅਵਰੁ ਨ ਦੂਜਾ ਤੁਝੈ ਸਰੇ ॥੯॥ (Ang 552) ਕਰਤਾ ਪੁਰਖੁ ਸਭ ਕੁਛ ਆਪ ਹੀ ਕਰਤਾ ਕਰਾਉਤਾ ਹੈ ਔਰ ਦੂਸਰਾ ਕੋਈ (ਸਰੇ) ਸਮਾਨ (ਤੁਝੈ) ਤਿਸ ਕੇ ਨਹੀਂ ਹੈ ਵਾ ਹੇ ਕਰਤਾ ਤੂੰ ਸਭ ਕਛੁ ਆਪ ਹੈਂ (ਤੁਝੇ) ਤੇਰੇ ਸਦਰਸ ਹੋਰੁ ਕੋਈ ਨਹੀਂ ਹੈ ਇਸੀ ਤ੍ਰਹ ਸੇ ਸਭ ਪਦ ਸਨਮੁਖ ਲਗਤੇ ਹੈਂ॥੯॥ Faridkot teeka has used this word quite a bit, I think it has been used slightly differently at different times. If you put the following search in Google, you can find all the instances the word has been used in Faridkot teeka: "ਸਦਰਸ site:srigranth.org" (without the speech marks)

Please post the specific shabads so we can do veechar on them

I am a regular reader of dasam patshah Di bani, uggardanti is one of my favourite bania, I would agree with you to an extent but actually put forward another view. Yes this is definitely praise of Sri Durga and not simply the kirpan - the of view of the praise just being a kirpan had truly come from people not wanting to go past their comfort zone. However I would say that "Durga" can definitely be seen on two levels. One is indeed the physical roop of Devi - this is the meaning of Durga throughout most of chandi Di vaar- a physical being fighting demons. Any regular reader of dasam bani will certainly develop a great amount of respect for Sri Durga as described in the bani at this point. Only those who don't read will find this confusing, but this is simply following guru Sahib's lead. The second meaning goes deeper and refers to the Kudrat or creative power of Vaheguroo - this is not limited to the physical roop of Devi however is mainly referred to using feminine language by dasam patshah. This is who is being praised in Uggardanti sahib. I would actually argue that one roop of this Shakti is in fact satguru jot - In fact this is the original roop of akaal purakh Shakti. This would go in line with the reference to "Vajeeran" . Guru Gobind Singh Jee Maharaj is praising the guru jot just like in guru Granth Sahib jee, guru Sahib himself is writing but praising satguru. Another reason I believe this, I have always found it interesting that Vaar Sri Bhagauti Jee Kee (chandi Di case) begins with the names of guru Sahib while the rest of the bani is seemingly unrelated. I think the reason for including guru Sahibs names in vaar Sri Bhagauti Jee kee is because these are in fact the purest and most unadulterated, full and original saroop of Bhagauti (Shakti) in guru roop. It is this Shakti which is pargat inside the Devi form of Sri Durga. Other forms of this eternal unseen Shakti are what is behind Narsingh coming from the pillar to save prahlad, the power behind all avatars such as Sri Raamchandra, Krishan Jee etc. So the worshipful side is more for the internal Shakti beyond the physical, but we also admire the physical roop for fighting demons and protection of good. For example even some Hindus make such a distinction with Krishan Jee. They differentiate between Krishna as mentioned in bhagvad Gita and Krishna who fought in mahabharat war. One was a physical entity to fulfill a certain purpose, another as referred to in bhagvad Gita refers to the power behind him, paramatama. Ultimately it is Vaheguroo behind Shakti, it is Vaheguroo behind Satguru (no difference really, but Vaheguroo is behind the physical bodyroop). So it is Vaheguroo that we worship, not ever physical. Last point I want to make is I myself had spent a good many years misunderstanding nihang Singhs and their practices. Yes individuals may certainly get things wrong, but as an institution this is probably the most original form of sikhi in many ways, being passed down seems baseena through generations. We should be very careful before pointing fingers at nihang Singhs as a whole.

Ignore the translation, the exact rehat is not to do "par istree da sang", meaning not to have sexual relations with a woman that is not yours/someone else's. The only way that a woman can be considered yours and not "par istree" is if you have had Anand karaj to her. So yes sex with anyone that is not your wife (whether you are married or not) is a bajjar kurehit. The moment this has taken place, a person ceases to be a Sikh and Guru Sahib's hand is no longer on that person's head. Such a person no longer has any rishta with Guru Sahib any more and they must confess this bajjar kurehit to the Panj pyare, accept and carry out the punishment given to them and re-receive Amrit.

In short, using ATM is not the best option. If you open a Punjab national Bank (PBN) account here in the UK, it is considered different to an account opened in India and in short you don't have any support or service for it there. The most I could do with my PBN account was withdraw some money daily which was limited to a certain amount allowed to be withdrawn each day. There are currency changers in Punjab such as Thomas Cook which can change it for you. You can change some money at the airport but don't change too much money there as the rate is usually not great. One way is to have your money sent by Western Union to Punjab, although when you go to the post office to collect your money, they will ask you for a photocopy of your passport and a copy of proof of your address in India (a hotel bill is acceptable to).

I know someone this has happened to, they were ill for a long time and didn't manage to comb their hair. So I helped him to sort it. It was really badly matted hair that looked impossible to sort out but guru kirpa we managed it. First do ardaas. Then you will need to get LOADS of coconut oil. What you should do is keep applying loads of coconut oil again and again and you will have to use your FINGERS to separate each hair. You will probably need to spend along time like more than an hour of not 2 hours to to do this. Only after you have separated them from each other should you try to comb. If you live in the UK and really need help and can't do this, get in touch and I will personally help you. It would be awful to see someone have to cut their hair over this.

Please can you send me a link to any profiles that were sharing this and any contact details of any people sharing this? I would be very happy to meet any supporters of this rubbish face to face. Thank you

The next generation of comrades posing as Sikhs has come about and is now very active on social media posting things such as this. One example is 'Sikh Talk' on facebook. These people are continuing the same tactics as the generations before them in Punjab. They wish to destroy Sikhi from inside by secretly promoting their extreme left wing views and anti-religious sentiments under the guise of being pro Sikh. These atheist comrades were the biggest enemies of the Sikh freedom movement and make up most of the current Sikh missionary dushts. The current generation are not aware of the history of these scumbag commies in Punjab and therefore can be slightly naive when it comes to these kinds of snippets of info. For instance the fact that ATHEIST (not Sikh) Surjeet was a hugely hated individual in Punjab. Beware of the commie menace!

Haha,what a loser you are. That's like saying people who play violent video games are secret wannabe mass murders. (which, coincidentally, meat eaters actually are). Stop trying to sound clever as you actually sound incredibly thick. It is not the taste of meat that vegetarians object to, it is that litle thing called slaughter. So if something has not been slaughtered, its vegetarian and doesn't compromise a vegetarian's belief in anyway. These products prove to the wider world that you can be a vegetarian and not feel you are missing out on anything. Do you understand now or should I break it down for you even more? Also the person in your display picture was a vegetarian.

This guy is a joke. A few years back he was living in London like a typical freshie boy trying to make it in Southall. Guess it didn't work out so he thought it would be more profitable to go back home and become a baba. There pics of him being matha tek etc. There are some pics speculating that he has also trimmed his mucha

VahegurooJiKaKhalsaVahegurooJiKiFateh! The sangat alone chooses who leads the Khalsa Panth, and we choose the Panj Pyare. Please share the image below across social media and set as your dp to show who you accept as your leader! #SachayAagoo VahegurooJiKaKhalsaVahegurooJiKiFateh!

VahegurooJiKaKhalsaVahegurooJiKiFateh No problem has no solution. No dukh is irremovable. Dukh is not as a result of an events, dukh is simply a result of the hope that we apply to events. Give up wanting things and you will not feel dukh. Guru Sahib says the only important thing is naam- not any of the worldly things you have mentioned that you are worried about. So as far as guru sahib is concerned, as long as you jap naam you are fine. Guru Sahib's opinion of you is all that matters. Look at things from Guru Sahib's prospective, not the world's. Please get in touch with me via personal message or email, uttamskhalsa@gmail.com . I would really like to speak to you veerji. Here are two shabads to think about. In the last two pauries of the first shabad, Guru Sahib explains that the cause of all dukh is the hopes, dreams and desires that we create and them not being fulfilled. Guru Jee says remove these hopes and dreams for worldly sukhs and be completely happy with the living treasure (vaheguroo) that is inside you forever - and that can never be taken away from you. The Satguru (bani/keertan/abhiyaas) alone can give you this state of mind and being. Vaheguroo. Instead of feeling this wordly pain, instead of worrying about worldly things, feel the pain of separation from vaheguroo, worry about the fact you are seperated from vaheguroo. You know what the solution to this one worry is (NAAM), so your life is now a lot easier as you only have one thing to concentrate and focus on. ਸੂਹੀ ਮਹਲਾ ੪ ਘਰੁ ੫ Soohee, Fourth Mehl, Fifth House: ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ One Universal Creator God. By The Grace Of The True Guru: ਗੁਰੁ ਸੰਤ ਜਨੋ ਪਿਆਰਾ ਮੈ ਮਿਲਿਆ ਮੇਰੀ ਤ੍ਰਿਸਨਾ ਬੁਝਿ ਗਈਆਸੇ ॥ O humble Saints, I have met my Beloved Guru; the fire of my desire is quenched, and my yearning is gone. ਹਉ ਮਨੁ ਤਨੁ ਦੇਵਾ ਸਤਿਗੁਰੈ ਮੈ ਮੇਲੇ ਪ੍ਰਭ ਗੁਣਤਾਸੇ ॥ I dedicate my mind and body to the True Guru; I pray that may He unite me with God, the treasure of virtue. ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਵਡ ਪੁਰਖੁ ਹੈ ਮੈ ਦਸੇ ਹਰਿ ਸਾਬਾਸੇ ॥ Blessed, blessed is the Guru, the Supreme Being, who tells me of the most blessed Lord. ਵਡਭਾਗੀ ਹਰਿ ਪਾਇਆ ਜਨ ਨਾਨਕ ਨਾਮਿ ਵਿਗਾਸੇ ॥੧॥ By great good fortune, servant Nanak has found the Lord; he blossoms forth in the Naam. ||1|| ਗੁਰੁ ਸਜਣੁ ਪਿਆਰਾ ਮੈ ਮਿਲਿਆ ਹਰਿ ਮਾਰਗੁ ਪੰਥੁ ਦਸਾਹਾ ॥ I have met my Beloved Friend, the Guru, who has shown me the Path to the Lord. ਘਰਿ ਆਵਹੁ ਚਿਰੀ ਵਿਛੁੰਨਿਆ ਮਿਲੁ ਸਬਦਿ ਗੁਰੂ ਪ੍ਰਭ ਨਾਹਾ ॥ Come home - I have been separated from You for so long! Please, let me merge with You, through the Word of the Guru's Shabad, O my Lord God. ਹਉ ਤੁਝੁ ਬਾਝਹੁ ਖਰੀ ਉਡੀਣੀਆ ਜਿਉ ਜਲ ਬਿਨੁ ਮੀਨੁ ਮਰਾਹਾ ॥ Without You, I am so sad; like a fish out of water, I shall die. ਵਡਭਾਗੀ ਹਰਿ ਧਿਆਇਆ ਜਨ ਨਾਨਕ ਨਾਮਿ ਸਮਾਹਾ ॥੨॥ The very fortunate ones meditate on the Lord; servant Nanak merges into the Naam. ||2|| ਮਨੁ ਦਹ ਦਿਸਿ ਚਲਿ ਚਲਿ ਭਰਮਿਆ ਮਨਮੁਖੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ The mind runs around in the ten directions; the self-willed manmukh wanders around, deluded by doubt. ਨਿਤ ਆਸਾ ਮਨਿ ਚਿਤਵੈ ਮਨ ਤ੍ਰਿਸਨਾ ਭੁਖ ਲਗਾਇਆ ॥ In his mind, he continually conjures up hopes; his mind is gripped by hunger and thirst. ਅਨਤਾ ਧਨੁ ਧਰਿ ਦਬਿਆ ਫਿਰਿ ਬਿਖੁ ਭਾਲਣ ਗਇਆ ॥ There is an infinite treasure buried within the mind, but still, he goes out, searching for poison. ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਬਿਨੁ ਨਾਵੈ ਪਚਿ ਪਚਿ ਮੁਇਆ ॥੩॥ O servant Nanak, praise the Naam, the Name of the Lord; without the Name, he rots away, and wastes away to death. ||3|| ਗੁਰੁ ਸੁੰਦਰੁ ਮੋਹਨੁ ਪਾਇ ਕਰੇ ਹਰਿ ਪ੍ਰੇਮ ਬਾਣੀ ਮਨੁ ਮਾਰਿਆ ॥ Finding the beautiful and fascinating Guru, I have conquered my mind, through the Bani, the Word of my Beloved Lord. ਮੇਰੈ ਹਿਰਦੈ ਸੁਧਿ ਬੁਧਿ ਵਿਸਰਿ ਗਈ ਮਨ ਆਸਾ ਚਿੰਤ ਵਿਸਾਰਿਆ ॥ My heart has forgotten its common sense and wisdom; my mind has forgotten its hopes and cares. ਮੈ ਅੰਤਰਿ ਵੇਦਨ ਪ੍ਰੇਮ ਕੀ ਗੁਰ ਦੇਖਤ ਮਨੁ ਸਾਧਾਰਿਆ ॥ Deep within my self, I feel the pains of divine love. Beholding the Guru, my mind is comforted and consoled. ਵਡਭਾਗੀ ਪ੍ਰਭ ਆਇ ਮਿਲੁ ਜਨੁ ਨਾਨਕੁ ਖਿਨੁ ਖਿਨੁ ਵਾਰਿਆ ॥੪॥੧॥੫॥ Awaken my good destiny, O God - please, come and meet me! Each and every instant, servant Nanak is a sacrifice to You. ||4||1||5|| Second shabad: ਪਉੜੀ ॥ Pauree: ਬਸਤਾ ਤੂਟੀ ਝੁੰਪੜੀ ਚੀਰ ਸਭਿ ਛਿੰਨਾ ॥ He dwells in a broken-down shack, in tattered clothes, ਜਾਤਿ ਨ ਪਤਿ ਨ ਆਦਰੋ ਉਦਿਆਨ ਭ੍ਰਮਿੰਨਾ ॥ with no social status, no honor and no respect; he wanders in the wilderness, ਮਿਤ੍ਰ ਨ ਇਠ ਧਨ ਰੂਪਹੀਣ ਕਿਛੁ ਸਾਕੁ ਨ ਸਿੰਨਾ ॥ with no friend or lover, without wealth, beauty, relatives or relations. ਰਾਜਾ ਸਗਲੀ ਸ੍ਰਿਸਟਿ ਕਾ ਹਰਿ ਨਾਮਿ ਮਨੁ ਭਿੰਨਾ ॥ Even so, he is the king of the whole world, if his mind is imbued with the Lord's Name. ਤਿਸ ਕੀ ਧੂੜਿ ਮਨੁ ਉਧਰੈ ਪ੍ਰਭੁ ਹੋਇ ਸੁਪ੍ਰਸੰਨਾ ॥੭॥ With the dust of his feet, men are redeemed, because God is very pleased with him. ||7||

The section in Sri Dasam Granth that you are quoting from is the part where Vaheguroo is talking about the various sadhus, religious leaders, prophets, etc. that were on earth prior to Satguru Nanak manifesting in human form. It is written in chronological order, with each prophet/saint being mentioned in the order that they came to Earth. It is impossible for the Ramanand mentioned in Sri Dasam Granth to be the same blessed Bhagat Ramanand Jee whose bani is in Sri Guru Granth Sahib Jee as the Ramanand in this passage appears BEFORE Islam's prophet Muhammed. Muhammed was born in 570 CE while our Bhagat Ramanand Jee was born in the 14th Century, long after Muhammed's death. The Ramanand talked about here in Dasam Granth is definitely someone different.

I am looking for the english translations of Bhavrasamrit Granth and Vivek Pradipika by Bhai Tirath Singh Nirmala. Can anyone please share where I may be able to find them?

self edited

It is insanity and an insult to call a random selection of 5 people panj pyare. True panj pyare take on the form of Guroo Sahib and are in fact collectively sitting on the Gaddi of the eternal Satguroo for the time that they are assembled as the Panj. This is seen only and only as tyaar bar tyaar khalse(I.e resembling Guroo Sahib in spiritual inner state (kamayee), lifestyle (rehat) and appearance as much as possible. Frankly this is disgusting and those who have taken part in such an activity are tankhayiha as far as I am concerned. Had this taken place in India, the organisers would have been summoned to pesh at Sri Akal Takht Sahib by now. Sure they may have wanted to have an interfaith event which is fine, but to say that they have gone too far would be an understatement. It is also very ignorant to say that now that a ceremony has taken place their journey has ended. Guroo Sahib has very clearly taught us that on death the soul simply leaves the body and moves on. Guroo Sahib writes in Gurbani that let alone cremation, it doesn't make a difference if the body is thrown in water or eaten by dogs!

Read lots of salok mahalla nauvaa

The best thing for you to do is to do ardaas... the ardas doesn't even have to be the formal one, just stand up and speak to Guru Sahib. All you have to say is that you forsake all other dharams, faiths, gurus, prophets and leaders and only take the sanctuary of Guru Sahib. You can say this to guroo sahib: ਸ੍ਵੈਯਾ ॥ Swaiyaa ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਿਯੋ ॥ ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤਿ ਏਕ ਨ ਮਾਨਿਯੋ ॥ Paahe gahe jab te tumre tab te kou aankh tare nahi aanyo|| Raam Raheem Puraan Kuraan aneyk kahai mat eyk na maanyo|| O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight; none other is liked by me now; the Puranas and the Quran try to know Thee by the names of Ram and Rahim and talk about you through several stories, but I do not accept any of their opinions; ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਿਯੋ ॥ ਸ੍ਰੀ ਅਸਿਪਾਨਿ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਿਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਿਯੋ ॥੮੬੩॥ Sinmrit Shaastra Bed sabhai bahu bhed kahai ham ek naa jaanyo|| Sri asipaan kripaa tumri kar mai na kahyo sabh tohe bakhaanyo||863|| The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them. O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this? (863) ਦੋਹਰਾ ॥ Dohraa ਸਗਲ ਦੁਆਰ ਕੋ ਛਾਡਿ ਕੈ ਗਹਿਯੋ ਤੁਹਾਰੋ ਦੁਆਰ ॥ ਬਾਂਹਿ ਗਹੇ ਕੀ ਲਾਜ ਅਸਿ ਗੋਬਿੰਦ ਦਾਸ ਤੁਹਾਰ ॥੮੬੪॥ Sagal duaar kau chhaad kai gahyo tuhaaro duaar|| Bahe gahe ki laaj as Gobind daas tuhaar||864|| O Lord ! I have forsaken all other doors and have caught hold of only Thy door. O Lord ! Thou has caught hold of my arm; I, Govind, am Thy serf, kindly take (care of me and) protect my honour. (864) In fact if you read an entire chaupai sahib path before ardas that would be brilliant. Best thing is for you to take this as an opportunity for a true change and take amrit.

I have heard that nihang singhs would forcibly remove the kesh of animals who committed such crimes. Reading this article, one can see the sense in such a policy. I am shocked to read that the Sikh community has asked for leniency for this scumbag. To the contrary, now that legal justice has been done, the Sikh community should seek out their own panthic retribution against him as well.

A few things that I have found: -Size certainly does not equal sturdiness. In fact in most cases a well tied smaller dumalla is much more sturdy than a large dumalla. -Mal mal kapra i very good as it is very 'clingy', so to speak. Use mal map kapra for both dastar and bunga. -Tie a bunga into your kes and wrap the remaining material around your head at least three times so that the bunga can act as a keski. As a result you can tie your dumalla straight onto of your bunga without having to tie an extra keski in between. In my experience, tying an extra keski between the bunga and the dastaar makes it less sturdy. -As the lars come around the back of your head, tie them as low as possible. -Also the most effective thing I have found- When starting their dumalla, most people take a bunched up lar from the top of the head and diagonally bring it down over their ear. Instead of this, you should open up the lar, and bring it across your entire head before covering your ear. The lars will therefore be more horizontal however, this makes the foundations of your dastar very secure around your head. -When tying your bunga, try and keep your joora as small as possible. don't even wrap the extra material around your joora to try to make it big, just wrap all of the remaining material around your entire head. My dumalla is not very fancy to look at, partly because I just prefer it to look more simple, but also because personally its secureness is more important to me. Generally speaking a more sturdy damalla will end up looking like a goal dastar with a bunga underneath. EDIT: Also make sure that you actually put a knot in your joora, and not just curl it into a ball by going round and round.

Wow, be it; castes, jathas, regions, dialects, or goaths, as a community we will always find something to degrade each other about. i can't believe I am reading Singhs insulting each other about their areas. In fact not even their own areas but the areas of their parents/grand-parents. If its that great then rather than argue to death about how its better than any other area, move back! I really don't understand what it is about Punjabis that makes us resist ekta at all costs. It's all about one-upmanship with us. I guess Guroo Jee told us to consider Anandpur Sahib our pind just for fun.

It is shameful that a Gursikh would go on such a show.

Sikhs should only support one thing; total sovereignty of mind soul and body!

Not sure if this thread is serious, however I shall answer anyway. You have misunderstood the shabad by Bhagat Trllochan jee and the principle in general. You have interpreted it almost as if we get given something we wish for. That is not the case. If it was how you are thinking, it would be that someone who dies in kaami thoughts gets reborn to live a life of "enjoyment" with the other gender, however in bhagat jis shabad we are told that such a person takes birth to become a prostitute! Which is not in the least bit an enjoyable life. The principle of death thoughts and the next life as per my understanding is that, however you lived your life will affect your mental state at the time of death as you will think about what is held most dear to yourself. What you hold dear is the best indicator of your spiritual state and closeness with God. The more base your desire, eg. lust, food etc. is an indicator of a lower the spiritual state. The highest is of course to remember naam which is proof that inside yourself you love Vaheguroo more than anything which is why Vaheguroo then gives you himself! Anyone with other thoughts obviously has a low if non existant spiritual state and it is their internal avastha which affects where/how they are reborn. As for your superman question, for someone to have such a thought at the time of death is an indicator of extreme houmai and also a great love for worldly rass as opposed to naam rass (love for Vaheguroo), which indicates that the person did not have much of or any relationship with Vaheguroo. Instead they were probably involved with worldly rass and entertainment so as a result of such a life they probably would not have a great next janam.