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So ever since I got to the age of i think 16-17 I've stopped looking at bani and paath (prayer) -- I don't know why, I used do loads! of nitnem and look into bani. I'm now 19 and still not even touching nitnem or reading bani... I very disappointed in myself I used do loads and me and my dad would have debates about things and get told about stuff I've not even heard about. I think its got something to do with Kaam... and I'm not going to lie I do find myself... doing that thing quite a lot... But I can't help I've even done paath on a random occasion to stop but Kaam keeps grabbing me by the neck -- I don't want to do this anymore and just go back to when I was 15 doing loads of paath and studying even deeper into sikhi. I don't why I've stopped its like I forgot about sikhi. Although, there are a couple things that I sort of disagree on sikhi ever since I got to 19 years old (if you are keen on knowing what I'll send you a message because I don't want to share this out to every and become a bad person any way), I also think thats why I'm not doing paath -- because of that. Any suggestions? On what I could do or what could possibly be the problem. I know that I'm 19 and I'm indulging in the wrong stuff (Kaam related) I also think that could be a massive problem... but seriously I just want that life back when I was doing paath and reading bani at young age. All in all, I'm trying my absolute best now -- trying to squeeze paath. I just can't see myself moving any closer to light -- what it looks is a sikh boy on a path at a stand-still and not moving towards Guru's light.

WJK WJF Did Guru ji give the death penalty to someone for stealing money? If so Is this right? Please explain why this was given....

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Something that Daas has always wondered while growing-up was how different Worldly Spirituality was from Gurmat, and in the beginning, Daas used to believe they were similar; however, the two are very different; though there are those similarities that we can recognize. What Daas will be going over is why Gurmat is unique and how worldly spirituality can also prove to be a different spirituality all together from what Gurmat can allow us to do. *(Note, there may be some things that Daas may not exactly have the full answer for, as worldly spirituality is extremely diverse and not united by anything). So hopefully we can fully appreciate the need for Gurmat and have full respect for Gur-prassad. First we will begin with some similarities between the two philosophies, there are a few and many of the things from worldly spirituality can assist us growing in Gurmat, (even though only one of them is truly connecting to Vaheguru completely). Some similarities is that from worldly spirituality the goal is for the individual to be able to connect to something, the really wish to connect to some outer energy which they believe is with everyone, this is similar to Gurmat as we try to connect to Vaheguru through Amrit Vela Simran. Another similarity is both paths require a certain lifestyle change in order to fully progress on a journey; for the worldly it may include some meditation, yoga, food changes, dressing a certain way, as well as limiting intake of intoxicants; for the Gurmat philosophy, we strive to change our lifestyle by doing our Nitnem, (daily prayers), simran, (chanting the Gurmantar: Vaheguru), controlling the effect of the 5 thieves, (lust, anger, greed, pride, and attachment), having some form of bana, (our 5ks), and doing what we can to build up our high qualities and give everything to Vaheguru, and Dhan Dhan Sri Guru Nanak Dev Ji. Other similarities between the 2 paths include the need for finding a spiritual leader as well as a teacher; for the worldly spiritual people this may include a whole bunch of people with different thoughts of spirituality; while for Gurmat this is Dhan Dhan Sri Guru Nanak Dev Ji-Dhan Dhan Sri Guru Granth Sahib Ji. And finally the 2 groups both attempt to answer the questions of life and death; as well as the importance of what to do here and after we leave, (for the worldly spiritual leaders this is diverse; however, each of them attempt to answer it, for Gurmat the answer is too deep to explain in this topic). Now that we got the similarities we should acknowledge the differences between the 2 philosophies. In the worldly spirituality, the instructors usually require a dedication of materialistic things; (such as a lot of money, or gifts), while in Gurmat, Guru Sahib asks only for what one gives with true love and dedication; in Gurmat we give due to our love; while for worldly instructors it is more of a business, (some of these people charge at least $100-$200 per hour). Another major difference is one is in the worldly, the student having to find his way out and inside of their spiritual goals; having to go to how many people; while not knowing for sure what is true and what is not, and is stuck having to think for themselves; while in Gurmat spirituality a student can have guaranteed way of knowing what to believe from Dhan Dhan Sri Guru Granth Sahib Ji, and not having to be extremely confused on the journey and can read Gurbani for themselves; (some fake leaders charge a lot for spiritual advice of asking questions, without really giving answers and giving vague responses most of the times). But the hugest difference between Worldly and Gurmat, is that in the worldly spirituality the leaders will tell you what they feel will keep you coming and giving their money; while in Gurmat philosophy; Guru Sahib will tell you what you need to hear to save you from 8.4 million lives, because the love Satguru Sahib has for anyone willing to learn from him is much greater than anyone can even imagine, and he would love to free you, even when you may not feel in love with Guru Sahib yourself. These are some differences between Gurmat and Worldly Spirituality. How Worldly Spirituality can help someone on the path of Gurmat, as a different world view? Daas personally feels that Worldly Spirituality can help people because of the importance of that many people try to follow and learn from what they heard, many Sikhs today usually only know what to do; however, usually they don't follow, (and then they get lost). Usually some worldly spiritual people are genuinely interested in learning what to know about their own ideas and always ask questions to find the answers for; we as Sikhs can learn from that because as we ask questions and get answers; our faith in Guru Sahib will increase, sometimes, we need answers to our questions; and Guru Sahib has all the answers we can ever find. Many of the worldly spiritual people wake-up early for their devotional meditations, Amrit Vela is a completely Sikh concept that has been proven as a true time for Bhagti, (this was one of the things worldly spiritual took from Gurmat philosophy, that many of our people have forgotten), it is very important to get-up early for Bhagti. The last main reason worldly spirituality can help those on Gurmat philosophy is; it makes us feel more blessed and realize just how great Guru Sahib is, because while the world is busy finding spirituality which may take an extremely long time; we were blessed with the shortcut, especially if we were born into Sikh families from Gur-prassad; that out of all the people we were chosen to get a step-up and understand truth easily, and we can say Dhan Hai Sikhi, (Great is Sikhi), and finally acknowledge we have everything sorted out for us to rush through the 8.4 million lives and achieve Mukti in this life because of Gur-prassad. Vaheguru, what we must realize is that because of our love for Guru Sahib, we may distinguish those trying to deceive us, and merge with Vaheguru. Through Gur-prassad, we are able to be given a fast-lane of Sikhi to get the ultimate spiritual benefits. While Worldly Spirituality has it's benefits, it does not equal to even a small amount of Gurmat Philosophy. Vaheguru, may we hopefully be blessed to understand just how blessed we are to know about Guru Sahib. Bhul Chuk Maaf Karni, Forgive Any Mistakes From Daas. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! http://gurukisikhi.weebly.com/home/gurmat-vs-worldly-spirituality

Why do we worship the gurus? I know some don't worship the gurus, but many puraatan singhs do and have told me its the way the gurus set. Why?? I thought the guru was the means of liberation, not the end.

Once Bhai Bala Ji went to see Guru Angad Dev Ji, after mutha-take and discussions Bhai Bala asked Guru Ji "How did you see Guru Nanak Dev Ji?" Guru Ji replied "I saw them as roop of Parbraham Parmaswar" Bala Ji said "and you have now become that roop." Guru Ji smiled, "Bala Ji how did you see Guru Nanak Dev Ji ?" Bala Ji said "I regarded Guru Ji as a great sant" Guru said "And do not the sangat now call you Sant?" "Yes" replied Bhai Bala. However you see your Guru that is where you will reach. If you see Guru Ji just as a great teacher then that is the level you will reach. Guru Angad Dev Ji did single minded intense sewa of Guru Nanak Dev Ji and at the end only they were left as one by one all of Guru Jis sevaks fell by the wayside. Bhai Lehna Ji regarded Guru Nanak as Parbraham and so in the roop of Guru Anagad Dev Ji became roop of Parbraham . Baba Banda Singh Bahadur had immense shakti and if you think about it how could they not? They had done intense tapasia all their life and Guru Gobind Singh Ji themselves went looking for him. He took amrit and was personally blessed by Guru Ji. So impressed was Guru Ji by Banda Singh that they were willing to give their own siri-sahib to him. Through his tapasia Banda Singh was malik of 64 vidhias these included walking on water, being unaffected by fire, levitation, to name but a few. Yet at the end Baba Ji knew what was coming but still submitted to the will of AkalPurkh and did not use any of his powers to escape. Baba Ji was a true son of Guru Gobind Singh Ji remember him in your daily ardas and you receive great blessings.

*BENTI TO ADMIN TO PIN TOPIC* ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥ जोति रूपि हरि आपि गुरू नानकु कहायउ ॥ Joṯ rūp har āp gurū Nānak kahā▫ya▫o. The Embodiment of Light, the Lord Himself is called Guru Nanak. (Ang 1408 Dhan Dhan Sri Guru Granth Sahib Ji) Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Before the true king Dhan Dhan Sri Guru Nanak Dev Ji had come it was a time when much of the world and humanity was lost; people were heavily divided on the basics of tyranny and causing separations based on caste and the various religions with much manmat. It was because of Dhan Dhan Sri Guru Nanak Dev Ji, even before he revealed himself to all of humanity in an open-way, that those who were known as the 15 Bhagats and many others before that who had bhagti could have finally been saved, (in Nirankar form). The time for Vaheguru to come was becoming very much needed especially since he couldn't have sent another "messenger" to bring humanity to him, rather he himself needed to come from Sach Khand, (he is everywhere and will always be everywhere; however, this time he needed a special form). Dhan Dhan Sri Guru Nanak Dev Ji before revealing himself in 1469 had also been the one to lead all the Sants to Vaheguru and had given the Gurprassad through his Nirankar form. Once he had finally revealed himself to all of humanity on 1469, it was a joyous day; he was not born; but rather he had come: he had come with laughter, (because he had not a single bit of negative karma), instead of tears and many things which lead to hope and grace for all. The first one to have discovered the coming of the Lord Vaheguru, was Bebe Nanaki, who had prayed in constant times just to get Vaheguru to come and become her brother in human-form. Next Dhan Dhan Sri Guru Nanak Dev Ji had to teach the "worldly teachers", who couldn't have taught him anything in the Spiritual Realm nor the physical realm; he freed the sinners who previously had been corrupted to the point of shattered death and had finally brought the sinners into the Saints of the society of Vaheguru. He was loved by all and hated by none, (eventually), this was all due to the fact that he could not be wrong. He brought the people from various religions, to instead of fighting among themselves; unite them to Vaheguru, traveled as far as other worlds, and various other special places no human could expect to go to. Unlike many other "messengers", he not only saved humans, but also broke the burden of life and death to animals and plants; (even the single-celled organisms that he wanted to free at his time, were saved)." ਜਿਸੁ ਪਾਪੀ ਕਉ ਮਿਲੈ ਨ ਢੋਈ ॥ जिसु पापी कउ मिलै न ढोई ॥ Jis pāpī ka▫o milai na dẖo▫ī. That sinner, who finds no protection anywhere- ਸਰਣਿ ਆਵੈ ਤਾਂ ਨਿਰਮਲੁ ਹੋਈ ॥੧॥ सरणि आवै तां निरमलु होई ॥१॥ Saraṇ āvai ṯāʼn nirmal ho▫ī. ||1|| if he comes seeking Your Sanctuary, then he becomes immaculate and pure. ||1||" (Dhan Dhan Sri Guru Granth Sahib Ji Ang 1141). Eventually, Dhan Dhan Sri Guru Nanak Dev Ji had found the Ang to him, in the form of Bhai Lehna, (Dhan Dhan Sri Guru Angad Dev Ji), in various historical texts it mentions Bhai Lehna being tested for the Guruship; however, he was particularly born to be the succeeding light to Dhan Dhan Sri Guru Nanak Dev Ji. Various instances were made where Dhan Dhan Sri Guru Nanak Dev Ji had shown to all of humanity why Bhai Lehna was the true successor to his kingdom, rather than Dhan Dhan Sri Guru Nanak Dev Ji's own sons. The evidence to this was while each and every single human had failed; only Bhai Lehna had stayed loyal and the most difficult of times. Finally, Dhan Dhan Sri Guru Nanak Dev Ji turned Bhai Lehna into the second Guru, calling him his Ang, (part) and renaming him into Dhan Dhan Sri Guru Angad Dev Ji: Bhai Gurdas writes of this glorious moment in time as: "ਥਾਪਿਆ ਲਹਿਣਾ ਜੀਵਦੇ ਗੁਰਿਆਈ ਸਿਰਿ ਛਤ੍ਰ ਫਿਰਾਇਆ। Daapiaa Lahinaa Jeenvaday Guriaaee Siri Chhatr Dhiraaiaa. थापिआ लहिणा जींवदे गुरिआई सिरि छत्र फिराइआ । During his life time he waved the canopy of Guru seat on the head of Lahina(Guru Angad) and merged his own light into him. 5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੪੫ ਪੰ. ੫" (Bhai Gurdas Vaaran Vaar 1 Pauri 45). The disciple was now the one to sit on the throne of Dhan Dhan Sri Guru Nanak Dev Ji, and everyone now saw Dhan Dhan Sri Guru Angad Dev Ji as the light of Vaheguru himself. This eventually continued till the giving of the Gurgaddi to Dhan Dhan Sri Guru Granth Sahib Ji as the last form of the Dhan Dhan Sri Guru Nanak Dev Ji, during that time many changes happened in society. Examples include, the creation of Khalsa; the sacrifices of the Gurus in their lifetimes with Dhan Dhan Sri Guru Arjun Dev Ji and Dhan Dhan Sri Guru Tegh Bahadur giving their lives for Sikhi and doing so without any fear. During this time humanity had finally understood basic values that were not possible before the coming of Vaheguru, such as the idea of equality and the need for Langar to help all of humanity, not just who became the future disciples of Dhan Dhan Sri Guru Nanak Dev Ji. In his 8th form, he had given his life to prevent the mass smallpox on the lesser people's. (Guru Sahib is greater than all of humanity). The Guru in future forms had also protected the down-ridden from being persecuted and decided to bring shastars as a way to protect the saints, and made the Dharam Yudh that humanity had longed needed. In present day many people have benefited a lot regardless whether they are Sikhs or not from the coming of Vaheguru on Earth. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!

Gurfateh Guru Piyaarayo! Does any one know where in the UK (or UK based website) where you can get non alcoholic perfume/scent/aftershave? It is for Guru Maharaaj Ji's Darbar for the Ramalay and Thabayah. Apart from Burberry Baby Touch, daas is finding it a struggle to source it. Thanks. Akaal!

"Sabẖ ṯe vadā saṯgur Nānak jin kal rākẖī merī. ||4||10||57||" Ang 750. Does anyone know what the meaning of this line is? I've heard it be translated as 2 different things from various people. 1. "Guru Nanak is the greatest of all; He saved my honor in this Dark Age of Kali Yuga" 2. "The greatest is Satguru-(Vaheguru's formless way), Nanak, he has saved my honor". I do assume they both mean about the same, because "Joth Roop Har Aap Guroo Naanak Kehaayo ||" Ang 1408 "The Embodiment of Light, the Lord Himself is called Guru Nanak."

http://dailysikhupdates.com/namdhari-head-expels-thakur-dalip-singh-for-pledging-to-join-khalsa-panth/ Opinions please, any truth here or is it politically motivated stunt?

ਖਾਲਸਾ ਸਾਜਨਾ ਅਤੇ ਗੁਰੂ ਸਾਹਿਬਾਨ ਵੱਲੋਂ ਸਮਾਜ ਲਿਆਂਦੀ ਅਧਿਆਤਮਿਕ ਅਤੇ ਸੂਰਮਈ ਕ੍ਰਾਂਤੀ| Khalsa sajna and revolutions in society by Guru Sahibaan. ਖਾਲਸੇ ਦੀ ਸਾਜਨਾ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੁਆਰਾ ੩੦ ਮਾਰਚ ੧੬੯੯ ਨੂੰ ਕੀਤੀ ਗਈ, ਪਰ ਖਾਲਸੇ ਨੂੰ ਪੂਰੀ ਤਰਾਂ ਤਿਆਰ ਹੋਣ ਲਈ ੨੩੦ ਸਾਲ ਦਾ ਸਮਾਂ ਲੱਗਾ, ਜਿਸ ਵਿੱਚ ਗੁਰੂ ਸਾਹਿਬਾਨ ਵੱਲੋਂ ਸਮਾਜ ਵਿੱਚ ਅਨੇਕਾਂ ਕ੍ਰਾਂਤੀਆਂ ਲਿਆਂਦੀ ਗਈਆਂ| Foundation of Khalsa was laid by Guru Gobind Singh Ji on 30 March 1699. But preparation of Khalsa was a long process of 230 years. In these years, Guru Sahibaan brought about several revolutions in the society. Check out this infographic by Sikh Stage for complete read - ਪੂਰਾ ਪੜ੍ਹਨ ਲਈ ਕਲਿੱਕ ਕਰੋ http://on.fb.me/1NCEgFQ

http://kam1825.podbean.com/e/akhbars-previous-life/

On 8th March, world celebrates women's day. Sikh faith was among the first major world religions to imply that women were equals to men. Guru Nanak proclaimed the equality of men and women and all Guru Sahiban allowed women to take full part in all the activities of Sikh worship and practice. So kyo manda aahikye, jit jamhe rajaan|| Read in Punjabi - http://on.fb.me/191nOwJ

Waheguru ji ka khalsa Waheguru ji ke fateh! I've recently received poor grades for my a levels - and have been told to drop the subjects I enjoyed the most because I received poor grades © in them. I don't know what to do, like I said I do the sukhmani sahib paath (listen to it every day) but no Sukh in my life ever seems to come. Am I doing the sukhmani sahib correctly, because I think dookh should be dispelled if you listen to the path, but for me everyday goes by and I seem to become more depressed and dissatisfied out of life. I'm beg my Lord for his naam, virtue and happiness - but I don't seem to get anything what do you gurusikhs suggest? I cannot read or understand gurmukhi for me to enable to read sggs ji , however I do read the English translation whenever possible, is this ok? I'm going back to college next week, but I do not like the course that I will be forced study (ict and business) What do I do to relinquish these sorrows and misfortune, how do I love the Lord through my heart when nothing seems to go right? What do you Gurusikhs do when meditating, how do you love the Lord within? All answers will be very much appreciated.

Ruqan-ud-Deen: The Sikh Martyr of Guru Nanak Period Col Dr Dalvinder Singh Grewal Recently new facts about Qazi Ruqun-ud-Deen of Mecca Mosque, a devout follower of Guru Nanak have come to light where he has been stoned to death on the order of Ameer of Mecca because he followed and propogated Guru Nanak’s teaching instead of Islam Name of Ruqun-ud-Deen appears in 3 Janamsakhis: Puratan Janamsakhi (pp.105-107) (1), Janamsakhi B 40 (p.66) (2) and Janamsakhi Bhai Mani Singh (pp. 379-389) (3). In a recent paper by Prof. Himmat Singh (4) details of Ruqun-ud-Deen also appear in three recently located manuscripts ‘Syahto Baba Nanak Faqir’ (1509 AD) (5) written by Taj-u-deen Naqshbandi, Twareekh-i-Arab’(1505-06 AD) (6) written by Khwaja Zain ul Abideen and Gunitusalehin (1506-07) written by Abdul Rahman.(7) According to Puratan Janamsakhi, Ruqun-ud-Deen was a Qazi and was present at the famous Mecca mosque during Guru Nanak’s visit to Mecca. Reaching Mecca, Guru Nanak slept keeping his feet towards Qaba. Ruqun-ud-Deen asked him not to do so since feet should not be towards God’s home. Guru Nanak asked him to move his feet to the direction where God is not present. Qazi Ruqun-ud-Deen caught Guru Nanak’s feet and moved. In whatever direction he moved Guru’s feet the Qaba followed. Astonished Ruqun-ud-Deen kissed Guru’s feet and asked his name and held discussions with him. (1) Details of ‘Makke di Goshat’ are given thereafter in which Guru sang his hymn ‘Yak arz guftam pes(i) tu dargos kun kartar’. (Mahla 1; Tilang, Sri Guru Granth Sahib Ji, p. 721). ‘Syahto Baba Nanak Faqir’(5) whose writer Taj-u-deen Naqshbandi had joined Guru Nanak’s party from Iran and recorded daily movements of Guru Nanak, wrote about this event as well. According to him, Guru Nanak moved from there to the Qabristan of Mecca and stayed there for three days. Mardana started his music (in accompaniment of Guru Nanak’s hymns). The people of Arab gathered in the presence of Guru Nanak. Heaps of dates and pots of milk were presented by these devotees. At the end of the music, Guru Nanak delivered a sermon. Qazi Ruqun-ud- Deen, Khwaja Zain-ul-aab(i) Deen (writer of Tareekh(i) Arab), Qazi Gulam Ahmed (Richest man of Mecca) and Ibni Aswad , the head of Quresh tribe and heads of Budhu tribes were also present then. The hymn ‘Yak Arz Guftam’ became a fad for Qazi Ruqun-ud-Deen. Khwaja Zain-ul-aab(i) Deen the writer of Twareekh(i) Arab, was present in Qabristan of Mecca. He wrote in the chapter Bab-ul-Mecca of his book ‘Twareekh-i-Arab’ (p. 300): The sermon of Guru Nanak was heard by 300 followers. Ruqun-ud-Deen went into deep meditation. Thereafter Ruqun-ud-Deen never went back to his home and remained in meditation in a cave till he was put to death by the fundamentalist regime. When Amir of Mecca came to know that the Muslims are following an infidel, he issued fatwas. These fatwas (religious orders) were; 1. Nanak faqir is an infidel. His teachings are falsehood and against the Muslim religion. 2. Ruqun-ud-Deen’s entire property will be confiscated. 3. The Khwesh tribe, the follower of Guru Nanak is ordered to leave the country. 4. Each followers of Guru Nanak ‘to undergo beating by 30 lashes and to be without food for 11 days.’ 5. They will then be burried in sand dunes. 6. Before this they will be taken on camels around the city with blackened faces. 7. They will be hung upside down. 8. The strongest follower of Guru Nanak (Ruqun-ud deen) will be burried in ground till his chest and then stoned to death. Since it was announced in the city that a criminal is being stoned to death; the citizens thronged to watch the event. The citizens of Mecca gathered round with stones….The writer of Twarikh-e-Arab sums up this event saying: “The sacrifice of Ruqun-ud-Deen was special.Watching the sacrifice, 50% of the onlookers became followers of Nanak”. This is how the number of followers of Guru Nanak increased with each sacrifice. Amir of Mecca sent his men to locate and eliminate Guru Nanak as well. Abdul Rahman the writer of another book Gunitusalehin (1506-07) was one such person assigned the job. He wrote about his encounter with Guru Nanak in his book: “When I was driving my horse with speed and hurry; my horse stopped abruptly. I tried to move him by kicking and hitting but the horse did not move. I lifted my head to find in front that at a distance of 100 yards the faqirs were seated. The elderly person in the midst of them had a brightened face and an aura around of him more powerful than thousands of suns. This brightness shut my eyes and I had a revelation that I was about to commit a crime. The horse proved better than me who saved me from committing this crime even though I gave him lashes to advance. In front of me is the same Godly person who had moved Mecca mosque. Shah Sharaf and Ruqun-ud-Deen became his devout followers. He has rightly spread the True Name of God among the Arabs and is now in front of me. I regained my senses and thought of doing the right. I immediately saw the reason; left my horse and shoes and fell at his feet.” This is how the person who had come to kill Guru Nanak turned his follower. Ruqun-ud-Deen had become a devout follower of Guru Nanak and was put to death because of his following of Guru Nanak. Ruqun-ud-Deen can thus be considered as the first martyr of Sikhism. His two tribes Sibi and Budhu migrated immediately from Mecca to Tirah area of Afghanistan where they are now permanently settled and have faith in reciting Japuji Sahib till date. References 1. Shamsher Singh Ashok (ed.), (November 1969), Shiromani Gurdwara Parbandhak Committee, Sri Amritsar, p. 104:‘Tab Guru Baba Makke vich jai vadia…..jai kar(i) soi rahia. Pair Makke di taraf kar(i) ke suta. Tab pesi ki nivaz ka ka vakht(u) hoia. Tab Qazi Ruqundeen niwaj(i) karn(i) aaia. Dekh kar(i) aakhios: “ Ai bande Khudai ke! Tu jo pair Khudai ke ghar val(i) keete hain(i) Qabe ki taraf, so kio keete hain(i)? Tab Guru Babe aakhia,” Jit(u) val(i) Khudai ate Qaba naahi, ***(u) val(i) mere pair(u) kar(i) chhad(u). Ta Qazi Ruqundeen jat(u) val(i) Guru Babe de pair(u) fere ***(u) val(i) Makke da muhra (mehrab) firda jaave. Tab Qazi Ruqundeen hairan(u) hoi rahia. Pair chumios, aakhios, “Ai darves! Tera nau kia hai. Guru Baba sang a sabd(u) in Tialng Raag(u)…. ’ 2. Piar Singh (ed.) (1989) B.40; Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Amritsar, pp.66-67. 3. Kirpal Singh Dr. (Ed.) (1969), Janamsakhi Prampra; Bhai Mani Singh Wali Janam Sakhi, Punjabi University, Patiala, p. 379-380 4. Himmat Singh (Prof) (2011), Guru Nanak Viaktitav: Ati parmaneek punravlokan, (Tatkaleen Arbi-Farsi srotan anusaar), paper published in seminar proceedings: Guru Kaal de Sarotan vich Guru Nanak Sahib: Jiwan te Shakhshiat, 22-23 November, 2011, Guru Nanak Dev University, Amritsar, pp. 135-140 5. Taj-u-deen Naqshbandi (1509 AD, unpublished) Syahto Baba Nanak Faqir, original in Mecca State Library, translated into Punjabi by Sayyad Prithipal Singh in 1927-30, presently with Prof Himmat Singh (Reference 4) 6. Khwaja Zain ul Abideen (1505-06 AD, unpublished) Twareekh-i-Arab, translated by Mohammed Iqbal, manuscript presently with Prof Himmat Singh (Reference 4) 7. Abdul Rahman (1506-07), Gunitusalehin, manuscript presently with Prof Himmat Singh (Reference 4)

I wanted to know why Guru Tegh Bahadur became a Shaheed for Hindus?

WJKK WJKF, I want to become a granthi and serve my guru but I don't know how to. I don't read fluent gurmukhi, sometimes skip nitnem, and don't know a lot of gurbani. I live in US and don't have kesh. I don't know kirtan. I don't go to any gurudwara Punjabi school and I cant go. What can I do to become one. Please help me. I really need it.

I was asking this question because I heard of a great sant named Bhai Manj who after becoming a Sikh suffered through a lot of problems, but still kept his Sikhi as part of him, Guru Arjun Dev Ji warned Bhai Manj of following this path but he still followed the Guru. Next Bhai Manj falls into a pit, and his(Guru Arjun Dev Ji) Hukam was that the wood not fall, Bhai Manj kept the wood high, and when he was rescued Guru Arjun Dev Ji asked what has being Sikh given you and Bhai Manj replied that he had received the gift of NAAM through the GURU. So this Sakhi goes to prove something very important that modern Sikhs are diluted to hear"All religions aren't equal" if you have something to add, please do.

I have a few questions regarding Gurbani i.e. specifically the Bani of the Bhagats or Bhagat Bani. 1.) As per Gurbani who is a Bhagat and who is a Guru? 2.) How do both inter-relate? 3.) Was Bhagat Bani edited by the Gurus? If so how and why? 4.) What criterion do the Bhagat's set for a Guru and vice versa? 5.) Why and how did Guru Nanak Dev Ji select the 15 Bhagats whose compositions we revere? 6.) Chronologically when did these Bhagats reside in relation to the Gurus? 7.) In light of both Bhagat Bani (and Guru-Bani) are we given to understand that the following statement holds coin in Sikhi? 'Sikh Dharma was always there in the form of "Sanataan Dharma" or the ever-existent faith. As per the times, Guru Nanak Dev Ji and his successors initiated revolutionary changes.' -S.J.S Pall. 8.) How did Purataan sampradas co-relate with the apostles of the Bhagats? ​9.) How embellished are the Janamsaakhis which relate meetings between the Gurus and the Bhagats despite substantive chronological variations?

This is a question for all the sikhs including myself are we really sikhs or just known to be sikhs. How is our relation going on with god? Do we meditate on GOD? OR WE are stuck in getting a different nation? Does every sikh understands Gurbani? Why do sikhs don't respect other religions? Whereas GURU sahib respected every religion. And What is the difference between sikh(us) and "SIKH" in this shabad- ਮਃ ੪ ॥ Ma 4 || मः ४ ॥ Fourth Mehl: 1 ਪੰ. ੧੬ Ang:305 Line: 16 Share ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ Gur Sathigur Kaa Jo Sikh Akhaaeae S Bhalakae Outh Har Naam Dhhiaavai || गुर सतिगुर का जो सिखु अखाए सु भलके उठि हरि नामु धिआवै ॥ One who calls himself a Sikh of the Guru the True Guru shall rise in the early morning hours and meditate on the Lord's Name. 2 ਗਉੜੀ ਕੀ ਵਾਰ:੧ (ਮ: ੪) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੦੫ ਪੰ. ੧੬ Raag Gauri Guru Ram Das Ang:305 Line: 16 Share ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥ Oudham Karae Bhalakae Parabhaathee Eisanaan Karae Anmrith Sar Naavai || उदमु करे भलके परभाती इसनानु करे अम्रित सरि नावै ॥ Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. 3 ਗਉੜੀ ਕੀ ਵਾਰ:੧ (ਮ: ੪) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੦੫ ਪੰ. ੧੭ Raag Gauri Guru Ram Das Ang:305 Line: 17 Share ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥ Oupadhaes Guroo Har Har Jap Jaapai Sabh Kilavikh Paap Dhokh Lehi Jaavai || उपदेसि गुरू हरि हरि जपु जापै सभि किलविख पाप दोख लहि जावै ॥ Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased. 4 ਗਉੜੀ ਕੀ ਵਾਰ:੧ (ਮ: ੪) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੦੫ ਪੰ. ੧੮ Raag Gauri Guru Ram Das Ang:305 Line: 18 Share ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ Fir Charrai Dhivas Gurabaanee Gaavai Behadhiaa Outhadhiaa Har Naam Dhhiaavai || फिरि चड़ै दिवसु गुरबाणी गावै बहदिआ उठदिआ हरि नामु धिआवै ॥ Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name. 5 ਗਉੜੀ ਕੀ ਵਾਰ:੧ (ਮ: ੪) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੦੫ ਪੰ. ੧੮ Raag Gauri Guru Ram Das Ang:305 Line: 18 Share ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥ Jo Saas Giraas Dhhiaaeae Maeraa Har Har So Gurasikh Guroo Man Bhaavai || जो सासि गिरासि धिआए मेरा हरि हरि सो गुरसिखु गुरू मनि भावै ॥ One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind. 6 ਗਉੜੀ ਕੀ ਵਾਰ:੧ (ਮ: ੪) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੦੫ ਪੰ. ੧੯ Raag Gauri Guru Ram Das Ang:305 Line: 19 Share ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥ Jis No Dhaeiaal Hovai Maeraa Suaamee This Gurasikh Guroo Oupadhaes Sunaavai || जिस नो दइआलु होवै मेरा सुआमी तिसु गुरसिख गुरू उपदेसु सुणावै ॥ That person, unto whom my Lord and Master is kind and compassionate - upon that GurSikh, the Guru's Teachings are bestowed. 7 ਗਉੜੀ ਕੀ ਵਾਰ:੧ (ਮ: ੪) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੦੬ ਪੰ. ੧ Raag Gauri Guru Ram Das Ang:306 Line: 1 Share ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥ I am sorry if have said anything wrong.

'With one sword we will take authority as 'miran ki miri' (king of kings). With the other, we shall achieve 'piran ki piri' (spiritual supremacy). All those who come our way seeking refuge shall be saved. Those who oppose us shall lose both authorities.' -Sahib Sri Guru Hargobind Sahib Ji. (1) In 1606 A.D., the Mughal emperor Jahangir ordered the execution of Sri Guru Arjan Dev Ji in order to appease the radical Sunni orthodoxy at his court. In turn he earned the wrath of a fledgling Sikh nation which found a rejuvenation in the form of the executed Guru's successor, Sri Guru Hargobind Sahib Ji. Upon receiving news of his father's last moments, the young Guru ordered his apostles to construct a stone plinth neighboring Harmandir Sahib and prepare it for his coronation. In this task, his apostles were assisted by the duly revered Baba Budha Ji and the Guru's amanuensis pedagogue, Bhai Gurdass Ji. When the day, of his coronation, dawned the Guru marched towards this plinth and seated himself atop it in a Bir-Assan or archer's position. Whereas prior Gurus had often adorned an ascetic apparel on their coronation, he anomalously wore a royal attire with an imperial plum attached to his turban. Baba Budha Ji eventually arrived bearing two swords which he reverentially placed around the young Guru's neck. The latter then stood and in a thundering voice outlined his vision to arm the Sikhs, preserve the poor and sanctify both spirituality and militarism. The stone plinth, atop which he stood, subsequently became loaded with a potent symbolism as the Akal-Bunga, or seat of Akal, from which the Sikhs would commence their new crusade. (2) The sixteen year old Guru's poignant actions hallmarked a new era for the aboriginals of the sub-continent. His defiance, in the aftermath of Maharana Pratap's sporadic mutinies, heralded a turning point in the ubiquitous ethos of Sri Guru Nanak Dev Ji and the destiny of the nation-less Sikhs. Ordered, by their Guru, to discard any fear of death and pain the actions of his Sikhs soon brought, 'assistance to the neighboring Hindus and their Dharma. Those who had once shivered before the Turks, and constantly drowned in a tide of depression and fear; and accepted the faith of the Turks in lieu of their own (i.e. radical Muslims) now hoped that they might escape their miserable lot.' (3) Pledging to birth a dynamic army, the Guru now turned to Baba Budha Ji for assistance. The latter had been the first to learn the martial sciences, crafted by Guru Nanak Dev Ji, and the young Guru's initial instructor in the conduct of warfare. 'The fifth Guru (Guru Arjan Dev Ji) himself a descendant of valorous warriors had many Kshatri-Rajput disciples* and solicited Baba Budha Ji to tutor his son in the martial "vidya" which Guru Nanak Dev Ji had bestowed upon him. The Baba agreed and found the boy to be an apt pupil. Forever grateful to his teacher and reverential of him, he enjoyed gaining the priceless knowledge.' (4) Vigorously entrenched in Guru Hargobind Sahib Ji's psyche was the prophecy uttered by Guru Nanak Dev Ji, which had warned the initial Islamic dynasty, of the sub-continent, the Mughals to desist from tyranny or otherwise face the wrath of his Sikhs. To quicken the realization of his primary predecessor's words, the Guru commenced fathering an army of valorous warriors, the Nihungs. These men were specially handpicked by him and instructed in grappling and armed combat. At least 300 formed his own Praetorian guard in the style of Mughal imperials. (5) Mufti Ali ud' Din notes, 'the reason as to why the name of this group is "Akali" (Guru Hargobind Sahib Ji's soldiers) is that, adjacent to the building associated with Guru Ram Das and Guru Arjan is "Akal Bunga", "The locus of Khuda" (i.e., the Almighty), which is associated with Guru Hargobind. The 'Akalis', or 'Khuda's men', as a mark of honour, are associated with this "Bunga" (fortress). The dress of this group was endorsed to be black in observance of mourning to mark Guru Arjan Dev's bereavement. Subsequently, this roaming community took on weapons of steel and demonstrated fearlessness at the time of a mighty assault.' (6) Additionally the Guru divided his forces into a four battalion structure and engineered an efficient chain of command. Each battalion was commanded by an able commander (brigadier) who in turn directly reported to the Guru himself. (7) Whereas the Guru ubiquitously was responsible for his forces as Commander-In-Chief, his four generals were tasked with the daily upkeep of their respective men and training. Amarinder Singh substantiates that the Guru's forces fundamentally consisted of cavalry and infantry, if any, was never used. (8) History vindicates the fact that Guru Hargobind Sahib Ji's meager autochthon force defeated the superior Mughal forces in four consecutive battles. This was incredibly a first time event for the Mughals, who in their five century domination had never faced such vulnerability. The success of the Guru partially owed to his unique stratagems and also to the decisive training of his men. His third battle, at Ruhela Ghat, in 1628 A.D. endorses this actuality. The Mughal C-in-C Abdullah Khan, summoned a counterpart, Berman Khan to punish the supposedly inferior kafir (infidel). The latter met a Sikh, Mathura, in battle who,'pounced forward with sudden speed. Anticipating where Khan was applying his strength (to the blow) he embraced him between both arms. Khan desired to escape but Mathura did not let him. With the strength of his arms, he grappled Berman Khan to the ground. Snatching the sword off him, he then decapitated the Khan, and threw the head afar from his body. Seeing the skill of Mathura, the Guru's army was greatly pleased. The Khan's army was greatly dismayed on seeing their leader dead. Then masses of vengeful Mughals fell upon the Akali warrior Mathura, showering him with spears, sword blows and arrows. Being cut to pieces he himself died killing many enemies.' (9) Kavi Santokh Singh narrates that the Guru's army also hosted several esteemed Muslim warriors, such as the famed Paindeh Khan. In 1634 A.D. Khan confronted the belligerent Didar Ali. Both men warily circled each other until Khan killed Ali's steed. Subsequently, 'the Sayyid (Ali) struck a blow which was blocked by Paindeh Khan on his shield. Then pouncing forward, Khan unleashed a volatile punch to the base of his foe's ear. Without a gasp the Sayyid fell. Dead as if a tree in the wind.' (10) In the same battle the Guru exhibited his own vigorous prowess. Challenged by the Commander Muklis Khan, the Guru ordered his men to disengage from the foe and witness the spectacle which was about to play out. Encircling each other like lions, both warriors emptied their quivers but to Khan's consternation the Guru stood unaffected. Then, after dismounting from his steed, Muklis Khan challenged the Guru to a one-on-one duel. The Guru readily complied and exhorted his foe to, 'display his martial skill with confidence, and thus gain praise as he fought with pride. The warriors of both armies were watching him.' (11) Santokh Singh exhibits the subsequent happenings in terse terms, and with a nimble twist of his quill, 'having patiently digested the words of the Guru, Mukhilis Khan focuses his eyes in his desire to strike. The Guru becomes alert, and moves like a nimble-footed leopard, leaving no opening for his opponent. The Guru is alert and moving all around. Sword in hand, like a hunter, he stalks. Both wait for an opening but each moves with such agility; planning ahead as a master 'shatranj' (Indian chess) player, all potential attacks are thwarted before they could be launched by correct tactical positioning. Mukhilis Khan suddenly advances with his sword raised high. Feigning an attack to the upper body, he deliveres a low blow at once, but the Guru leaps out of harm's way. With his confidence boosted, the Khan strikes a second blow at Guru's body. This blow the Guru catches with a swift deflecting movement of his shield. Thus, drawing the Khan into killing range, the Guru tightens his sword-hand grip as he strikes a deadly back-handed blow below the Khan's raised sword arm; cutting across his midsection, he slices his torso in half. The ribs are cut, and the body falls in two. The head and arms lay on one side, the legs and feet on the other. The Guru's heavily curved Persian 'shamshir' (sword) cuts like wire cuts through soap.' (12) On each occasion, the Guru was forced to fight; his foes, 'fled in defeat as the braves of the Guru shouting "Akal Akal" pounced upon them.' (13) Despite possessing such an innovative force, the Guru desisted from focusing on any personal gains. He imbued the ideologue with which he had ascended the Akal-Bunga on his coronation. His mission, Per se, was to subdue the plagues inflicting his apostles and pave the ground way for any future campaigns. On one occasion Bhai Gurdas asked him whether the Nihungs were needed in the aftermath of his battles. The Guru is said to have retorted, 'Bhai Gurdas if the gardener wishes to preserve his orchard he should ring it with briary saplings. I, as the gardener of Guru Nanak Dev Ji, am only emulating what other gardeners do.' (14) His grandson, Sri Guru Gobind Singh Ji, would later emulate his resolute stratagems and further expand his mission to transform the Sikhs into self-sufficient nation. Plausibly Guru Hargobind Sahib Ji's Art of War can be summarized via the following aphorism, 'nations possess armies. But only a few armies possess their own nations.' An able commander, Guru Hargobind Sahib Ji was the first Sikh Warrior Guru and a subtle pivot on the contemporaneous sub-continental chess board. Modern Sikhs would do well to adopt his ideologue: 'The Science of War and Weapons we train in everyday, we train in so in times of need it comes to our aid.' -Guru Hargobind Sahib Ji to Baba Bidhi Chand Ji. (15) Sources: (1) Kavi Santokh Singh, Suraj Prakash Granth, 7:2408. (2) Singh H (1992-1998); Encyclopedia of Sikhism, 4 vols. Punjab University, Patiala. Referenced under 'Akal-Takhat.' (3) Giani Gian Singh, Twarikh Guru Khalsa, first edition, 1:216. (4) Gurbilas Patshahi 6, (1720), eds. Singh J; Dr. Singh A, Bhasha Vibhag Publishers (1998) Punjab, pg. 54-55. * In the discussed era only the Kshatri caste, whose nobility was exemplified by the Rajput sub-clan, was allowed, as per the Vedas, to wield weaponry. (5) Darshi A.R. (1999) The Gallant Defender, B. Chattar Singh Jiwan Singh Publishers, Amritsar, Punjab, India. pg. 7. (6) Mufti' Ali ud-Din, Ibratnamah (1854) ed. Muhammad Baqir, 2 vols. Lahore, Pakistan (1961) 1:364-366. (7) Accessed from http://NihangSingh.org. (8) Singh A; (2010) The Last Sunset, The Lotus Collection, an imprint of Roli Books, pg. 28. (9) Kavi Santokh Singh, Suraj Prakash Granth, 8:2930-2932. (10) Ibid, 8:2851-2852. (11) Ibid, 8:2851-2852. (12) Ibid, 8:2852-2853. (13) Giani Gian Singh, Twarikh Guru Khalsa, 1:488. (14) Accessed from http://shop.gt1588.com/collections/prints?page=2 (15) Kavi Santokh Singh, Suraj Prakash Granth, 8:2957. http://tisarpanth.blogspot.co.nz/2014/07/the-armed-sage.html?view=magazine

My question is little bit inadequate, I don't have the tendency to ask such a big question. Shouldn't there be only one place to take amrit ?, I mean only one group of Panj Pyaare as our GURU not anyone from the crowd. But only five Brahmgyani's from the whole world should have the right to do amrit ceremony. As we see at Kalgidhar Patshah's time only Five did the ceremony for thousands. And they were real sikhs. Not just from outside, I mean they were enlightened. What are your views?

So as you can see from topic title, I am struggling between sikhism and christianity atm. I have raised in christian family and everytime I try to "connect" with guru I remember things from my past what father have said about other religions: "you will never find peace from any other religion, they are from satan..." etc.... It haunts me SO much. Only thing I "desire" in this life is Love and happiness, thats all. For example when I chant shabads I can almost feel the presence of guru, when im starting to feel gurus love and joy etc. That moment is ruined by my fathers thoughts what he have said to me.... "Other religions are from satan, only christianity will bring you true peace" - yet I havent felt anything spiritual in christianity..... even I have been in church countless times. How to get rid off past religious beliefs? how I am going to find happiness as sikh? It is so frustrating when I am doing even small amount of progress to my path of sikhism and then my fathers "seed of hate and hesitation" starts to affect in my mind. EDIT: My mind is also strongly haunted by my father "dreams from god". He once saw a dream where Jesus said to him that I am lost case - that my soul is condemned to hell aldready, for worshipping other/"false" gods (waheguru, krishna etc.) This is one of thought that I cant get rid off... ----- offtopic: I have also been struggling alot with Question "what is meaning of my life". I feel so useless and worthless. I have asked it and tried to find it trought many religious point of view but I still cant see it. I have heard and read alot meaning of life in "common" like live in peace and love etc.... but how I am able to live in peace and love, without getting peace and love from god himself? its imbossible to spread it if you dont have it.

The Annual Southall Sikhi Camp hosted by Gurdwara Sri Guru Singh Sabha Southall is back !!! :yay: The camp will consist of a variety of activities ranging from Sports, Games, Talks relating to Sikhi by National Speakers, Discussions and Interactive workshops. It will be an amazing experience for all campers with lots of exciting things in place for everyone!l The Camp age is strictly 7 - 15+ whereby the groups will be determined by age. Camp will be held from the 11th - 15th August 2014 starting at 9:00AM and finishing 3:30PM, Please aim to arrive for 8:45am each morning There will be a Induction day on 9th August 2014 which will be compulsory for a successful applicants to attend The camp & Induction day will take place at Khalsa Primary School, Norwood Green, Middlesex, UB2 5QP. To apply please fill out the application form at the Sikhi Camp Desk located at Sri Guru Singh Sabha Southall, PARK AVENUE ONLY ON Sundays from 12PM - 4PM. (Please note there are limited spaces available, we will be taking the forms on a first come first serve basis only). For more information or Seva opportunities call 07984714808 or Facebook Us: Southall Sikhi Camp Spread the word and let your friends know! Phone: 07984714808 Facebook: www.facebook.com/SouthallSikhiCamp Twitter: @SouthallCamp14

Waheguru Ji Ka Khalsa Waheguru ji Ki Fateh, I was wondering if anyone has full Guru Granth Sahib Ji Katha? I have tried to listen to Sant Giani Baba Gurbachan Ji Khalsa Bhindranwale's but the audio is not not clean. So can anyone provide a link or download to Full Katha that is easy to hear and digitally clean.