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  1. Vaheguru ji ka khalsa Vaheguru ji ki fateh Das will try to upload shabads every day. Bhul Chuk Maf ?
  2. Guest


    WJKK WJKF Does anybody know any tricks/methods that they may be taught or they personally use to remember where the visrams are in Gurbani? I can remember the visrams for nitnem bani but I'm trying to learn the visrams for Panj Granthi Bani but finding it hard to remember.
  3. WJKK WJKF I came to know that 'chupehara' is conducted at Baba Deep Singh Ji Gurudwara Shaheedaan, Amritsar on every Sunday... I heard that Sukhmani Sahib, Chaupai Sahib and Japji Sahib Paaths are recited in it. Can anyone tell me some more details regarding it and when exactly 'chupehara' begins?? Plz tell me Regards Amanpreet Singh
  4. I've been seeing this more and more recently, in middle of Paath or Shabad an advert will just pop up throwing me off completely when concentrating. I always thought its very bad to monetize Gurbani, but then again it could be YouTube themselves. But either way wish it stops, I don't mind it on Katha's but really annoying in Paath and Shabad. Anyways rant over lol
  5. Making a thread for this bani on it's own. Here Guru ji doesn't seem to hold back on the topic. Dhan Dhan Guru Amardas Ji!! ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ One Universal Creator God. By The Grace Of The True Guru: ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰੀਅਹੁ ਕੋਈ ॥ No one should be proud of his social class and status. ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਹੋਈ ॥੧॥ He alone is a Brahmin, who knows God. ||1|| ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥ Do not be proud of your social class and status, you ignorant fool! ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥੧॥ ਰਹਾਉ ॥ So much sin and corruption comes from this pride. ||1||Pause|| ਚਾਰੇ ਵਰਨ ਆਖੈ ਸਭੁ ਕੋਈ ॥ Everyone says that there are four castes, four social classes. ਬ੍ਰਹਮੁ ਬਿੰਦ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੨॥ They all emanate from the drop of God's Seed. ||2|| ਮਾਟੀ ਏਕ ਸਗਲ ਸੰਸਾਰਾ ॥ The entire universe is made of the same clay. ਬਹੁ ਬਿਧਿ ਭਾਂਡੇ ਘੜੈ ਕੁਮ੍ਹ੍ਹਾਰਾ ॥੩॥ The Potter has shaped it into all sorts of vessels. ||3|| ਪੰਚ ਤਤੁ ਮਿਲਿ ਦੇਹੀ ਕਾ ਆਕਾਰਾ ॥ The five elements join together, to make up the form of the human body. ਘਟਿ ਵਧਿ ਕੋ ਕਰੈ ਬੀਚਾਰਾ ॥੪॥ Who can say which is less, and which is more? ||4|| ਕਹਤੁ ਨਾਨਕ ਇਹੁ ਜੀਉ ਕਰਮ ਬੰਧੁ ਹੋਈ ॥ Says Nanak, this soul is bound by its actions. ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥੫॥੧॥ Without meeting the True Guru, it is not liberated. ||5||1||
  6. Today I see many people mix Punjabi culture things with sikhi. Like I personally think that Bhangra, giddha and other things like this aren’t related to sikhi and aren’t allowed for Sikh to do. People need to understand that being Punjabi is different than being a Sikh. Do u guys think that Bhangra and giddha r forbidden in sikhi?? I wanna hear sum more people’s vichar in this
  7. Waheguru ji, this might be my first question on here, but I always feel weird skipping 85% of Anand Sahib during rehraas. Is it okay to include those 34 pauris when I do rehraas? (I have done this a few times before). I am aware that several sampardayi include more and more dasam bani, but chhota anand sahib is something every dal and sampardayi agrees on (as far as this agianee is aware of) so I am not sure whether it is okay for me to bring this up or do on a personal basis either.
  8. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Why didn't the "Low-Caste" people in India become Sikh, especially with the values of equality and many other things within the path of Gurmat that wasn't in Hinduism or Islam, (especially with the whole superiority complex in both religions, with Indian Muslims considered less than Arab Muslims and Low-Caste Hindus being considered lower caste than Brahman Hindus?) What I'm trying to understand is why these people would just stay being treated like dogs and animals rather than accept Gurmat, (which has complete equality). There were clearly some who did become Sikhs though like the Vanjarias, and others; but there are still more low-caste Hindus than there are Brahmans. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!
  9. I cannot feel the love of god like i use to. I want it back and will do anything to regain it. Please can anyone guide me. All I need is Lil guidance, the void inside me is growing bigger each day and I have never felt this way before. I am even questioning guru, " is it even worth it ?" . IDK what to do. ?
  10. in rehras sahib we read duja kahe simriye jamai te mar jaye.. but its not found in the granths. From where does this bani come from??
  11. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Ji, I was thinking about starting to wake up during amritvela(3AM in specific). I thought I would go to sleep at around 7PM so I could get a full 8 hours of sleep since that is what experts recommend and I personally don't feel very good when I sleep less than 8 hours. However I recently came across this pangti: Does it mean that I am committing a sin by sleeping 8-9 hours? Now of course guru sahib cannot be wrong and they would never misguide us. Does that mean we should sleep 6 hours or less despite science recommending 7-9 hours worth of sleep? Please don't get me wrong I am not saying guru sahib is wrong and mean no disrespect at all, I ask this because I am a bit confused and require guidance. Thank you.
  12. VahegurooJeeKaKhalsa VahegurooJeeKaKhalsa SangatJee. I have a inner hope or objective to get my panj Bania Kanth and even more, but im finding it hard I know it takes time but I was woundering if there is anyone that could give me any teckniques or tips to getting GurBani Kanth. VahegurooJeeKeeFateh*
  13. Does anybody know which banis are present in this pothi?
  14. Guest

    Gurbani for anxiety

    Hi all, Need some advice on which gurbani/shabad/paath I can do to help with feelings of anxiety. Thanks
  15. The link is static on the sgpc site. It may auto update. If not I will, or anyone please, update it daily.
  16. Can someone help me find out where these swaiye are in sri dasam granth, found a interesting article quoting and claiming bhai daya singh ji pyares rehitnama to refer to these along with sravag shabad, dinan ki pritpal, etc. Most of these commonly recited swaiye are present in sri akaal ustat so if anyone can find these two before, please provide feedback on this forum waheguru jio.
  17. I have recently started to study Gurbani, am amazed at the wealth of knowledge and wisdom I am gathering. Should have began doing it long ago, unfortunately my parents have lost the way and never encouraged me to study when I was young. These past couple years since COVID have been rough, and reading this has really helped me mentally. I stumbled upon this and am not sure what to make of it. It really sounds sort of like the times we are living in now... Interested to hear how the community here interprets this. What does it mean? ਕਲਿ ਹੋਈ ਕੁਤੇ ਮੁਹੀ ਖਾਜੁ ਹੋਆ ਮੁਰਦਾਰੁ ॥ ਕੂੜੁ ਬੋਲਿ ਬੋਲਿ ਭਉਕਣਾ ਚੂਕਾ ਧਰਮੁ ਬੀਚਾਰੁ ॥ In this Dark Age of Kali Yuga, people have faces like dogs; they eat rotting carcasses for food. They bark and speak, telling only lies; all thought of righteousness has left them. (Ang 1242, SGGS)
  18. Well if this was any other religion or about blacks, everyone would be in a uproar
  19. VJKK VJKF Can anyone recommend videos audio reciting Gurbani slowly. I'm specifically looking for Jaap Sahib atm but other banis will be appreciated too. Is there any site that read paath slowly. VJKK VJKF
  20. Very informative video from sikh vichar, using Gurbani to understand Sikhi. Admin Note: Sorry, we have to remove your posted video as he is known Anti-Dasam bani.
  21. Where can this tuk be found?
  22. I am getting so many questions from a person who claims to be ex Sikh on Gurbani , please help me to answer him . His first question is : pg 469 granth sahib . The Way of the Khshatriya is the Way of bravery; the Way of the Shudras is service to others granth shaib tell KHASTIYA WAY IS BRAVERY AND SHUDRA SHOULD SERVE OTHERS granth shaib talks about caste and tell shudras should service others granth shaib pg 487 call KABIR family lowly...A weaver from a lowly family, he became an ocean of excellence. ||1 granth shaib also call DHANA- JAT not sikh pg 488..Hearing this, Dhanna the Jaat applied himself to devotional worship.
  23. https://jodhsingh.medium.com/the-manipulation-of-gurbani-and-the-sikh-gurus-for-gender-politics-77225b1c9cb7 As Bhai Prahlad puts it, the 11th and eternal Sikh Guru is of a non-human form; the dual-form of the Guru Granth Sahib as well as the Khalsa. However, to relegate this legacy to a 1:1 comparisons of a specific human attribute (in this case, gender) to then claim that the human Gurus were “subservient to that attribute” is a misnomer. As mentioned above, Sikh literature doesn’t ambiguate as regards to the gender of the physical form the Gurus took upon this Earth; in fact, Juptej implicitly acknowledges this with the translation “the Baba (respected male figure, referring here to Guru Nanak)”. Although it is true that the “idea of gender” has changed wildly throughout different times and different cultures, we don’t see any specific examples of that type of deconstruction within the span of Sikh history. In fact, as mentioned earlier via the Manji-Pir system and Singh-Kaur, the social existence of male and female genders is socially built into Sikh institutions. Norms of masculinity and femininity have indeed evolved, but this does not mean that such norms did not exist — in fact, traditional Sikh canon conveys the exact opposite. In the vaaran of Bhai Gurdas Singh (dated to the early 18th century), one of the poetic terms used in reverence for Guru Gobind Singh is “Mard-Agambra”; which quite literally means “the man without parallel”. This term finds usage even today in Punjabi folk songs to convey a masculine admiration of the Guru, in particular highlighting his warrior qualities. Similarly, although it is true that the collective body of the Khalsa Panth is not of one gender, various historical texts including the Gurbilas, Panth Parkash, and Suraj Prakash, attribute various physical features of Singhs who have joined to the Khalsa to masculine glory (example here), some of these attributed to sayings by the Gurus themselves. Although one can argue that the norms that dictate these trends have evolved (for example, Singhs wearing earrings used to be considered masculine, something that conflicts with modern day Khalsa male norms), it at the very least shows that given how even contemporary gender norms were used to convey certain concepts, and that “gender labels” are in no way taboo or alien to Sikh praxis. Erasure of this for the sake of placating modern trends which question the very idea of gender is indeed an innovation on the part of the author, and not grounded in genuine understanding of how such norms have evolved in the Sikh historical context. The Female Voice in Poetry The main theological argument that Juptej uses in the article to claim that the Gurus exhibited “gender fluidity” stems from analysis of Gurbani wherein the 1st and 5th Gurus takes the voice of a female lover. Juptej’s analysis proceeds as such: In fact, we see the Gurus take on different gendered identities in various shabads. ….. The thirst of separation can only be quenched by the presence of both roles that Maharaj inhabits here. Both the feminine and the masculine divine. And later: All this being said, I do still believe the initial tweet was highly reductive. It is not enough to understand that gender fluidity may exist within Bani, therefore within the Guru. We must look at the conditions in which this took place to come across with a more complete understanding. Guru Sahib was not just gender-bending, they were gender-transcendent. Gender, at the time, was harsher than even caste distinctions. Women were treated as property in the most literal sense of the word. Despite this, Guru Sahib openly assumes the role of the female and bestows that role onto the sangat around them and every person who sings their shabads to this day. This line of argument is reminiscent of a similar article from KaurLife published by Japjyot Singh who argues that these shabads are evidence that the Gurus exhibited gender fluidity and “became” female via their composition: we assume that ਗੁਰੂ ਸਾਹਿਬ (Guru Sahib) exclusively identified as male, especially within our modern conception of masculinity, then how could They have possibly written from the identity of the “ਸੁਹਾਗਣਿ” (Suhaagan)? In other words, how could they have adopted the identity of a “female” lover awaiting their “beloved husband?” … They became the ਸੁਹਾਗਣਿ (Suhaagan = bride). Their longing for their Beloved was as raw, emotional, passionate and romantic as any partner awaiting their lover. Thus, given Their context, They used the example of a loving wife awaiting her beloved husband — but They Themselves adopted the identity of the female lover. This example of ਸੁਹਾਗਣਿ (Suhaagan) is one that moves beyond just the feminine understanding — it becomes one that is now associated with all souls, regardless of their physical being. ਗੁਰੂ ਸਾਹਿਬ (Guru Sahib’s) identity is steeped in Oneness, so much so that adopting gender became a fluid, living process. Both of these arguments are severely limited in the understanding they show of Gurbani, literary context, and the Gurus’ meaning behind the Shabads, and in my opinion come out to be grave distortions of said Gurbani for the purpose of affirming the concept of gender fluidity vis-a-vis the Gurus themselves. At best a mistake made by a very rough-shod reading of the text; and at worst intentional manipulation of the text to form a certain narrative. But perhaps we can deconstruct this by looking more closely at the specific instances that are used to as a justification for this interpretation, where the Sikh Gurus write from the perspective of a soul-bride pining for a divine-groom. The fixation on the metaphor of “soul-bride” to argue for an entirely genderless conception of Sikh social concepts is one oft-used by Sikh Research Institute, as seen in their report on Sikhi & Sexuality: In this way, there is a common understanding of a genderless reading of Bani, such that all individuals place themselves into the role of the bride before IkOankar. The understanding of this metaphor is commonly accepted, except in the “one light in two bodies” imagery. Bani can be interpreted in a multidimensional fashion, in both literal and metaphorical ways, and this excerpt must be dealt with similarly. From one angle, this could be a worldly literal description of the union between a husband and wife, but metaphorically it is a genderless understanding of the human condition, which would transcend across all sexual orientations and/or genders. Certainly, the analogy is intended to convey a universal spiritual truth, of the nature and passion of love for the divine. But it’s extremely flawed to derive social truths, especially about the Gurus’ personal gender identities, from it. I can pinpoint three primary reasons for thus: 1. One major flaw to this argument we can ascertain from the broader context of Gurbani. Although he used the analogy beautifully and expanded upon it, Guru Nanak Dev Ji was in fact not the first [chronological] writer to employ the female voice in his poetry; Sheikh Farid was. We also find many shabads by Bhagat Kabir where he adopts the voice of a bride pining for her beloved. This illustrates two key points. This shows how this specific poetic device was already being employed in Sufi and Bhakti traditions much prior to the Sikh Gurus. That the Gurus chose to write their own bani with it (and include the bani from these bhagats in the Guru Granth Sahib) certainly suggests that it found favorability as a poetic metaphor, but was not a uniquely Sikh device, let alone a means to signal some type of revolutionary Sikh upending of gender. If one believes that the Sikh Gurus “transcended gender” because of their usage of this poetic device, so too did Kabir and Farid, and given its ubiquity, perhaps other Bhakti and Sufi writers. Yet this interpretation of Kabir and Farid being “gender-fluid” is entirely absent among the diverse groups of Kabirpanthis and Chishtis who would have been their ardent followers (for that matter, the Gurus’ supposed gender fluidity also finds no mention in the broad canon of traditional Sikh interpretation). 2. We can go beyond the scope of sacred poetry to drive home this precise point further. The Guru taking the voice of a “suhagan” may be a revolutionary revelation to Sikh think-tanks and activists in the 21st century West who screen English translations to find an “aha!” moment to vindicate their own personal politics, but lacks that politicized meaning to even lay readers of Punjabi poetry. Traditionally, it is very common in Punjabi poetry, songs, and folklore, for men to assume a woman’s voice, either as a writer or singer. If you were to ask many of these male artists if they “became female” in these moments or identified as gender-fluid because of it, they would treat it as an absurdity. What this illustrates is a uniquely beautiful feat of Punjabi culture (and in addition, Sikh culture), where poetry can transcend the physical gender of the reciter. To use this as a means to interpret the artists as “gender-fluid”, is in fact enforcing a Western norm and expectation of gender onto the art (and in the broader context, Gurbani). To illustrate the point, at length: Alam Lohar Gurdas Maan Surjit Bindrakhia Kuldeep Manak And many more. This rich trope is still used by many modern Punjabi artists! Babbu Maan Diljit Dosanjh Sidhu Moosewala 3. Let us now move past gender alone. The suhagan is one of many in a broad toolkit of poetic devices that the Gurus employed to help illustrate spiritual concepts. Social relationships, mythologies, everyday life occurrences, and nature all are but small parts of the tapestry the Gurus use to weave beautiful images of something so otherwise abstract and hard to wrap our heads around. Two natural relationships that the Gurus seem to have honed on in are those of the “chaatrik” (pied cuckoo bird, “rainbird”) and “bhavra” (bumblebee). The chaatrik is viewed as the symbolic celebrator of the monsoon season, as its chirps and songs fill the air as the skies pour down rains aplenty. The analogy of the ecstasy the rainbird feels upon witnessing the monsoon is used by the Gurus several times as a metaphor for the spiritual contentment singing Waheguru’s praises brings. Similarly, the single-minded focus of the bhavra on the flowers it pollinates inspires the Guru to write about how one’s attachment should be towards Waheguru. It feels vulgar to even do this for the sake of argument, but these shabads can be distorted and manipulated in the same way the articles in Baaz and KaurLife do. When the Guru writes from the perspective of a bumblebee or bird, do we point to it as proof that the 10 Sikh Gurus “transcended species”, that the Guru actually “became a bumblebee/bird” while composing these shabads, that these shabads are evidence of species-fluidity in Sikhi? Would we offer this as a concrete piece of evidence that the Sikh Gurus were otherkin? No, we don’t — because it would be extremely reductive, overly reliant on the English translation, and almost explicitly manipulating the meaning of the shabad to wishfully project a social implication that does not exist. Yet this is exactly what Juptej (and others) accomplished in the Baaz article that purports to expand the span of supposedly constructive and intellectually stimulating Sikh thought. Closing Thoughts I believe the arguments given have comprehensively rebuked the claims made by Juptej Singh and others, which (in my opinion) attempted to create an arbitrary fuzziness over the gender of the human Gurus that was never there in historical and traditional Sikh understandings, and is informed less by an honest exegetical reading of Gurbani, and more by the imaginations of modern Sikhs in the West who feel the need to validate contemporary surrounding sociopolitical movements by applying them to the Gurus’ lives and identities. I do agree that such conversations cannot and should not be muzzled solely because of their perception as “blasphemy”; that metric has been used to silence many other salient discussions regarding nuances in Sikh tradition. I would also agree that there is a need to transcend the shoddy mechanisms of engagement found on social media, whereby trolls hurling vituperative abuses as well as people with nothing to offer but one-liners muddle engagement to its worst possible low. However, both of these caveats don’t change how I feel about the fundamental frivolity of such discourse, particularly in the way it tries to superficially mine Gurbani translations for slanted sociopolitical commentary. As a one-off thought or forum post, fair game— yet this line of thought was presented as profound enough to warrant publication in a paper that purports to do “original reporting for the Sikh and Punjabi diaspora”, and has antecedents in organizations regarded as genuine Sikh think-tanks by many. We all rail about how certain aspects of historical Punjabi culture obscured the beauty of Sikh praxis, which is fair. But it seems like many Sikhs in the present day need to hold a similar mirror up to recognize that we do not live in a cultural vacuum just because “it’s literally [current_year]!”. We owe it to our sacred traditions and scripture to give it a more rigorous intellectual treatment beyond just folding it into a sheath to cover whatever politics we personally deem favorable at the moment. When we get that kind of intellectual honesty and due diligence, perhaps we can then talk more about having constructive intellectual conversations in Sikh spaces. Enjoy this completely *unrelated* picture. Or is it?
  24. can someone explain if suraj parkash is right or wrong? why is it reliable if it was written in 1843, which was way after guru jis time. I follow taksal maryada and i havent quite understood why the taksal has chosen to do suraj parkash parchar.
  25. Why are so many people against it nowadays? I dont see much controversial about this, other than if some people claim that this is the only way to recite complete swaroop Guru Sahib, or those who say it "enhances" the effect of shabad which would imply that akhand paath is inferior. Unless someone is paying a paathi to do one for something in particular (same thing happens with akhand paaths) and they dont even listen to it and thus treat sri guru granth sahib as a wish genie of mantras; otherwise I dont anything offensive if a person does it themselves or at least with shardaa. Why do some people regard this method of gurbani recitation as beadbi? WaHeguru jio.
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