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Let’s call it convert2sikhi. Any parcharak can join and help this world become a better place to live in.

What do we say when we preech? Ie what are our techniques we use for persuading people that Sikhism is the right and true path? Lets face it. If we dont go out and say Sikhism is the true path. Then will anyone bother becoming Sikhs? Apart from those who are quite intellegent and enlightened who will be able to appreaciate what Sikhism is. But the average person on the street will find it difficult to comprehend the message and beauty of Sikhism. For instance muslims go around making arguements for islam and have various techniques for converting. ie they tend to say everone apart from a muslim is going to hell. Which frightens people into converting. What do Sikhs have and what can we say to get the message through of our faith. We need something that will open their eyes and make them interested in our faith and beliefs. We need need to use language and concepts that truly touch their hearts and make them connect. If we dont think our path is the truest path. will anyone else think that? We need a message that resonates with the masses. Uk is basically athiest. So we have alot of people who we could make Sikh. At the moment Sikhs basically come across as a religion and faith that does not seek or really wants anyone to become Sikh. But our converting technique needs to be good. What can we say that will get them to become Sikhs and prove to them that Sikhism is the best faith. Ie any miracles performed?

Why and how Sikhi spread throught the world in old days? My topic means : how and why several crore people from many Asian regions, all religions and all ideologies became followers of Guru Nanak Dev ji i.e. Guru Nanak Nam Leva, who were later called Sikhs? What was chrishma in Him which attracted people inlarge numbers without modern techniques of communication? I did not agree with people who say “Guru Nanak was very intelligent, due to that people became his followers”, that is not possible. Because during that period and now a days there are several people who are very intelligent and very good orators but still people donot become their followers in large numbers. There must be something else, which is not evident. Pl tell us with detail. I hope members of this forum can throw light on this topic also. I request everybody to give us knowledge about this topic. Even in this period there are about 11crore Guru Nanak Leva people mostly in India, many of them cannot understand Hindi leave aside Punjabi. We must analise: with so much language barrier and hardships of communications , why and how they became followers Guru Nanak Dev ji in those days or later? After 500yrs still they are his devotee, why? How their devotion/attachment survived when there is no contact/preaching/support from Sikh clergy/SGPC etc? I know many hard core Sikhs or who are in power, who are in posession of main gurdwara and goolks and so called mainstrem Sikhs donot consider them as Sikhs but as per my opinion they are Sikhs. They are real real Sikhs devotees, true disciples of Guru Nanak Dev ji because they have devotion inside, which is real Sikhi. Because Sikhi is not with any particular uniform or dress code or even kes/hair are not neccessory element of Sikhi as per Gurubani, Sikhi is with devotion to Guru Nanak Dev ji. I request everybody to give us knowledge about this topic.

https://asiasamachar.com/2017/10/25/16019/ Waheguru.

Not moral , nor something I encourage, but it makes for serious consideration . why islam and christianity both spread by sword are far more successful in their geo-political-demographic expansions and why sikhs are a shriveled lot today without a demographic/political ascendance

Admins and Mods: As discussed, this will be my last post on this forum. Please deactivate my account afterwards. I confess that I actually did enjoy my time on here, but paradigm shifts are manifesting in the Sikh world- the traditionalist Sikhs are slowly, albeit surely, being questioned and their status as some de-facto priestly class is being effaced day-by-day. The Sikh youth, long fed on the dribble of some autonomous religio-political Khalistan, are beginning to awaken and unite to control their own future. Tragically, violence and Ad hominem seem to be the only retorts which the traditionalists excel in. When I first joined this forum, it was rightly appreciated as an intellectual assemblage of Sikh youth. Today this assemblage has been supplanted with what can only be called jatha affiliations. It seems unless you are affiliated with some jatha or samprada you cannot be a Sikh. I don't believe this, and nor should you. Of course there are those who will accuse you of being an Indian agent, but why should such fabrications hold us back from questioning what we see and hear? I apologize to AjeetSinghPunjabi and Jonny101 for blindly accusing them and insulting them. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Mirch out! Sikhi, Sikh History and Politics. (Initially intended as a refutation to Haroon Khalid’s Tagorian essay- ‘From Pursuit of Spirituality to the Mighty Khalsa’- we decided to amplify our original thesis and concentrate upon the correlation between Sikhi and the political sphere. Having continually requested our readers to submit their articles to us, we were duly surprised when several frequent readers submitted corresponding essays to be published by us. Their objective, vis-a-vis their respective pieces, was to underscore the importance of the political dynamic in the Sikh worldview. Rather than publish such similar works, we decided to initiate a correspondence with them and publish one “goshti” (questions and answers) disquisition. The results, acquired, are produced below). Participants: Col (Retd) Gurbir Singh Alhuwalia: Having joined the Indian Army as Lieutenant, the now retired Colonel’s passion involves Sikh intellectualism and educationalism. Once part of a think tank analyzing the role of Sikh sampradas during the Sikh militancy, he is currently working upon a book detailing the pitfalls of the Khalistan movement and his own experiences during the militancy. Professor (Retd) Gurdev Singh: The author of several Gurmukhi articles on Sikh ideology, the Professor is an expert in political sciences and religious studies. He is well placed to comment upon the role of politics in the Nanakian purview. Harsharan Kaur: Studying sociology in Australia, Harsharan Kaur is currently producing a critique of the nation-state model. Erudite, in her field, she provides a well balanced perspective on the issue of harmonizing spiritualism with polity. Jagir Singh: An amateur collector of Sikh artifacts and mementos, Jagir Singh is currently editing a multi-volume treatise on the Sikh literary tradition spanning the Guru era and post- Guru era which is due for publication soon. William Cox: Having been born to a Punjabi mother and American father- William travels between Tennessee, USA, and India. He is a freelance writer who is currently publishing a short history of the Sikhs in Western nations. Tisarpanth. Fora: To avoid a prolonged discussion we have decided to only publish answers accepted via unanimous resolutions and/or reached by unanimous consensus. Addendum: Synchronizing faith with history often manifests the dilemma: does faith emanate from history or vice versa? The propensity of religious institutes to gravitate towards utilizing violence, in the face of the latter query, often precipitates the impression that intellectualism and religious doctrine are antagonistic. Observers, of the Sikh world, cannot have failed to notice the proliferation of this conflict among Sikh ranks in the past two decades which, if put candidly, can be easily categorized as the traditionalist vs. progressionist collision. At the heart of this clash is the issue that is Sikhi antagonistic to the political paradigm and the householder’s life- the traditionalist ambit based on evolving dogma- or is Sikhi compatible with the householder’s life and it’s corollaries, viz the socio-political paradigm, as enunciated by the Adi Guru Granth Sahib Ji? We contend that: b.) Belief and intellectualism, at least in the Sikh world, should not be necessarily antagonistic to each other. c.) A more modern approach is required to resolving the issues afflicting Sikh intellectualism and Sikh society, at large, today. d.) Recent events in NRI circles have lent impetus to emancipating Sikh intellectualism. A vocal minority, in Europe, has succeeded in classifying Sikhs as an ethnicity vis-a-vis the British census; this has naturally lent credence to the myth that Sikh history and the Sikh purview are ethnonationalist constructs- an intentional facsimile of Khushwant Singh’s Punjabi nationalism mythos?- and not correspondent with the Sikh ideology. The ill-planned Khalistan Referendum, D-day being in 2020, having been designed by those ignorant of ground realities on the sub-continent has also fractured the Sikh world on the sensitive issue of self-progression and sovereignty. It is imperative that the polar differences between Sikh philosophy and ethnonationalism be underscored in such dark times. Given the regressive state of Punjab today, secessionist expression should be the last matter on anyone’s mind. PRIMARY: Q: Speaking philosophically, what makes the Sikh ideology unique in it’s harmonizing of both the state and church? A: If we were to draw comparisons/contradistinctions with other systems, we would essentially be evading the question itself. Let us, then, examine the Sikh approach itself to better underscore it’s idiosyncrasy. The Sikh purview of the world being real posits that both the state and church, whilst distinctive, are fundamentally real and not some illusions. Guru Gobind Singh Ji makes this principle clear when he remarks: ‘Those of Baba and those of Babur, the Creator maketh both; recognize the first as the emperor of righteousness and infer the second to be the emperor of the world. Those who fail in their duty towards the throne of Baba, fell prey to the machinations of Babur. Such defaulters are penalized severely…’ –(Bachittra-Natak, XIII. 9-10). Whilst Baba signifies truth and morality (an ethical life), Babur signifies the secular state. The dilemma which other faiths have faced in their attempt to iron out discrepancies between state and faith have often lead to one trumping the other- Nanakianism, in sheer contrast, does not claim to hold any solution to resolving the conflictual relationship between church and state. Rather, it posits that truth and morality outweigh the secular state and whilst church must not obliterate the state- it should, from time to time, correct it in a bid to keep it on the straight and narrow. Whenever church and state have clashed, historically, both have annihilated the other and subsequently both have arisen anew to continue their conflict. In this principle, then, lies the crux of the Raaj Karega Khalsa mandate- the barbarity of the political state must be confronted, but when the Khalsa succeeds in effacing the latter tyranny it must not manifest a theophany to reign supreme over the masses. Q: Is the Sikh purview of politics in tandem with the Sikh ideology? A: The reason as to why such a question has arisen is that the current Sikh orthodoxy (acting as a priestly class) has mitigated the Sikh philosophy to solely meditation and pacifism. This has lead to an erroneous perception that Sikh history, especially the Rebel or Ruler principle, is not in consort with Nanakianism and as such depreciating of the faith. The actions of the Sikh orthodoxy reflect the corollaries of traditional Indic spiritualism viz amalgamation with some spiritual reality for personal salvation; such quietism naturally denies the dynamism of Sikh history. In Sikhi the Creator, as expounded by Guru Nanak Dev Ji, is altruistic and ever-creative. The Sikh’s mission is to remold himself/herself as a tool of this Creator and to execute the latter’s attributive will. The welding of the empirical and spiritual, as engineered by Guru Nanak Dev Ji, influenced the actions of his successors. Some of the more salient of actions of his successors were: Guru Angad Dev Ji renovated the Punjabi language and promulgated the Gurmukhi script far and wide- not only did this break the stranglehold of Sanskrit and it’s Caste ridden corollaries, but also added a sense of self-hood to the nascent Sikh community. He, subsequently, debarred ascetic classes from influencing Nankianism and-in opposition to pacifism- continued the first Guru’s practice of meat consumption. Guru Amardass Ji made the practice of Langar pontificate, to the point that all Sikhs and non-Sikhs had to partake of the communal kitchen before seeking audience with the Guru. The anti-Caste stance of the Sikh community was made more perspicuous through this injunction, of the Guru, as Caste also depended on who food was consumed with and by breaking down such barriers the Guru rendered his visitors Casteless. Furthermore, to centralize far flung Sikh groups the Guru set-up 22 dioceses in which women were also selected to leadership roles. His last achievement was the creation of a educational, spiritual and political center at Goindwal which supplanted traditional pilgrimage to Kashi et al. Guru Ramdass Ji took the momentous step of founding Amritsar which, in due time, would emerge as the theo-political hub of the Sikh cosmos. Guru Arjan Dev Ji not only concluded the construction of Amritsar, he also completed the Harimandir. His most significant achievement, however, was the compilation of the Adi Guru Granth Sahib Ji which signified Sikhi’s break away from traditional Indic spiritualism and reinforced the community’s autonomy. During his incumbency, the Sikhs emerged as a strong entrepreneurial force and were categorized as a state within a state. Opposing the fanaticism of the contemporary Mughal and Hindu polity, the Guru joyfully accepted his eventual fate: martyrdom. The incumbency of Guru Hargobind Sahib Ji marked the open militarization of the Sikhs. He would go on to rout the Mughals in four divisive confrontations in the Punjab, and subsequently play a crucial role in preserving Sikh political autonomy. His most significant achievement would be the construction of the Akal Takhat and several missionary tours in the periphery of the Himalayas. When Samarth Ramdas, a Maharashtrian abbot, would inquire as to why he retained the apparel of a prince and utilized arms when Guru Nanak Dev Ji had required neither of these- the Guru would swiftly retort that the first Guru had discarded the ways of the world and not the world itself. Ramdas, realizing that his perceptions were about to be radically changed, requested a further elucidation to which the Guru readily acquiesced. He would elaborate that Guru Nanak Dev Ji’s Creator was one who vanquished atrocity and the Sikhs were to execute the latter’s attributive will; arms were to be utilized for the protection of the weak and the liberation of the oppressed. The seventh, eighth and ninth Gurus continued the militarization of the Sikhs and the ninth Guru, despite being offered an option to surrender by the incumbent emperor, laid down his life for the freedom of conscience. The tenth Guru manifested the Khalsa and ratified the precepts of Guru Nanak Dev Ji before electing both the Guru Panth and Guru Granth as his successors ad perpetuum. An analysis of the post-Guru period would make this disquisition extensively voluminous. Let us answer the initial query by summarizing the above analysis; Nanakianism emphasizes an inalienable interconnection between the empirical and spiritual facets of life- this is a natural corollary of the perception that the Supreme Reality is an ocean of altruism. A follower of such altruism cannot act as a bystander in the face of immorality as such quietism is an antithesis of the Creator’s attributive will. The Sikh purview of politics, then, is naturally in harmony with the Sikh ideology. Q: What is the political significance of the Khalsa? A: The Khalsa, conceptually, represents the summum bonum of both the Sikh ideology-cum-praxis. It is the most perspicuous minded tool of an attributive Creator ergo it’s epithet; the Kaal Purakh Ki Fauj (army of the Divine). The actions of the present day Sikh orthodoxy has rendered the very purpose of the Khalsa’s existence moot. Khalsa-Raaj, Khalsa sovereignty, is often dismissed as some historic affair bearing no relation whatsoever to Sikh philosophy. What, then, is the Khalsa? An appendage of Hindu militarism? A saintly nexus of renunciates? Some saintly legion which cowers from the world and meditates 24/7? In light of Nanakianism’s socio-political tenets, the Khalsa too emerges as a potent force for political change. To avoid a prolonged exegesis, let us focus on some of the more conspicuous facets of the Khalsa vis-a-vis our query: Revolutionary: The creation of the Khalsa and events prior establish its revolutionary nature. It was designed to acquire political prominence, supplant existing tyrannies and radically alter the incumbent socio-political equilibrium. From Guru Gobind Singh Ji onwards, the Khalsa passed through the valley of death in a bid to annihilate existing empires and birth it’s own. Those who claim to be Khalsas yet imbibe a contradictory spirit rarely mention the Sikhs of the eighteenth century who carved out the Sikh state, and what a state it was. Even in it’s embryonic phase, under Banda Singh Bahadur, the Hindu practice of Caste was annihilated irrespective of it’s religious origins. Irvine narrates: ‘A low scavenger or leather dresser, the lowest of the low in Indian estimation, had only to leave home and join the Guru (referring to Banda), when in a short time he would return to his birthplace as its ruler with his order of appointment in his hand. As soon as he set foot with the boundaries, the well-born and wealthy went out to greet him and escort him home. Arrived there, they stood with joined palms, awaiting his orders… Not a soul dared to disobey an order, and men who had often risked themselves in battlefields became so cowed down that they were afraid even to remonstrate. Hindus who had not joined the sect were not exempt from this.’ -(William Irvine, Later Mughals, i.98-99). It was a revolutionary state in an epoch where religious stratification was an accepted more. Leadership: The significance of Guru Gobind Singh Ji undergoing the Khalsa initiation can never be underscored enough. It was a prescient move on the Guru’s part as it transformed the Khalsa into Guru Panth Khalsa. The entire body was made quasi-democratic, therefore self-directive and also self-sovereign. No one man could lord over the Khalsa; only an elected body- Misls- could direct it. When Ranjit Singh implemented autocracy within the body, the results were disastrous- we are still witnessing the fallout even to this day. Violent: Socio-political movements, by nature, are violent and prone to utilizing force. The Khalsa too is accorded the right to employ force, hence the Gurus’ emphasis on retaining arms around the clock. The political significance of the Khalsa, after a brief analysis of both its history and philosophy, can be summarized as such: the annihilation of the tyrant and the exaltation of the downtrodden. SECONDARY: Q: What is the Sikh perception of social responsibility? A: When the Siddhs asked Guru Nanak Dev Ji as to why their spiritual progress remained inert even after centuries of meditation, the Guru enunciated that they were only reaping the fruits of what they had sown i.e. their spiritual state reflected their perception of reality which, for them, consisted of some illusion originating from the cogitations of some dormant Creator(s). The Creator, in the Nanakian purview, resides in his Immanence or Naam. Naam, as the constituent reality of creation, emanates from an attributive Creator who is altruistic. It is natural then that the Sikh too be altruistic and perform selfless service seva through the medium of Immanence. Social responsibility, in Sikhi, consists of realizing one’s role as a tool of the Creator and selflessly serving him via serving his creation.* Q: Why is the householder’s life given primacy in the Sikh ethos? A: Social responsibility, as a mandate, can only be retained in the householder’s life. The latter ensures full commitment in the socio-political paradigm and adherence to serving Immanence. Guru Nanak Dev Ji would sum up the principle succinctly when he would observe that though the Siddhs acted all holy and wise, they would beg for sustenance from families (householders) for their daily upkeep. TERTIARY: Q: What are some significant milestones in the evolution of the Sikh state? A: The Sikh state, conceptually, was founded by none other than Guru Nanak Dev Ji. He added a practical dimension to his socio-political themes by establishing Kartarpur, a locus which was run on his philosophical tenets. The history of the Sikh state, and it’s significant achievements, then commences with Kartarpur Sahib: -The establishment and growth of Kartarpur. –The establishment of Khadoor Sahib. -The establishment of Goindwal. -The establishment Amritsar. -The establishment of Akal Takhat Sahib. -The construction of several forts augmenting the Sikh military prowess in the Punjab. -The establishment of Kiratpur Sahib. -The establishment of Anandpur Sahib. -Guru Gobind Singh Ji’s renewal of Sikh autonomy via manifesting the Khalsa. -The establishment of the first Khalsa-Raaj, under Banda Singh Bahadur, in the post-Guru era. -The rise of the Khalsa Misls. -The rise of Ranjit Singh. Q: What was the Dal Khalsa? A: The Dal Khalsa was a general commune of the Sikh leadership, in both military and political circles, which was composed of Misl Sirdars (or chiefs). Though it’s main purpose was militaristic, the Dal Khalsa also implemented the quasi-republican ideals of Khalsa-Raaj and saw to the progress of Nanakianism sub-continentally. It dominated 18th century Sikh politics and imbibed the pragmatic concepts of Nanakianism per se. Further Reading: Analytical: 1.) Dr. Trilochan Singh, The Turban And the Sword of the Sikhs. 2.) S. Kapur Singh, Parasharprasna. 3.) S. Kapur Singh, Sikhism For The Modern Man. 4.) S. Kapur Singh, Sikhism and the Sikhs. 5.) S. Jagjit Singh, Percussions of History. 6.) S. Daljit Singh, Essentials of Sikhism. 7.) Surjit Singh Gandhi, Sikhs in the Eighteenth Century. 8.) Dr. Tarlochan Singh Nahal, Religion and Politics in Sikhism: The Khalsa Perspective. 9.) Dr. Harjinder Singh Dilgeer, Akal Takhat Sahib: Concept and Role. 10.) Capt. Amarinder Singh, The Last Sunset: The Rise and Fall of the Lahore Durbar. 11.) Patwant Singh, The Sikhs. 12.) Karamjit K. Malhotra, The Eighteenth Century in Sikh History. 13.) Dr. Ganda Singh & Baba Teja Singh, The History of the Sikhs vol. i. 14.) Gurinder Singh Mann and Kamalroop Singh, The Granth of Guru Gobind Singh. 15.) Ajmer Singh, Kis Bidh Ruli Patshahi? Contemporary: 1.) Sri Gur Sobha. 2.) Sri Gur Katha. 3.) Gurbilas Patshahi Chevin. 4.) Gurbilas Patshahi Dasvin. 5.) Sri Gur Panth Prakash. 6.) Navin Panth Prakash. 7.) Twarikh Guru Khalsa. 8.) Bansavalinamah Dasan Patshahian Ka. 9.) Sikhaan Di Bhagatmala. 10.) Shahid Bilas: Bhai Mani Singh. https://tisarpanthdotcom.wordpress.com/2018/08/12/empire-builders/

new course running from Havard U online, guess sikhi is getting profile in the USA https://www.edx.org/course/sikhism-through-its-scriptures

In India there are: 400 million so-called untouchables + 600 million so-called backward castes So given that there are ONE BILLION people who could benefit from Sikhi just inside India then ... ... why are Sikhs raising thousands for Arabs in Syria or Bangladeshi's calling themselves Rohingya?

Does anyone have any information about the Sikh view not Hindu view of Kalyug? How far are we in and how long is left? What happens after Kalyug?...

In other thread, while the sikhs were busy waiting about the coming back of Kalki (vishnu 10th avatar) to come and save them --perhaps because the kirpan our dasam pita gave us has rusted , hence we rather wait for the dasam vishnu (kalki) , the rss has launched a fresh attack on sikhi by its usual tactic -- distorting history and assimilation of sikhs into hindu fold. In the new hindu textbooks launched by RSS , Guru Arjan dev ji sahib is called a "Gau bhakt" (cow worshipper) and encourages all hindus to "become" like Guru Gobind Singh , as if Guru Gobind Singh ji were an ordinary mortal . Guru Arjan dev shahadat was a sacrifice for 'Sampoorna Hindu Samaj'. There are also objections to some historical facts represented in these books. Then there're books named 'Guruputra Fateh Singh Zorawar Singh', 'Guru Tegh Bahadur' and 'Guru Gobind Singh' in particular, about whose content there is unrest. Guru Gobind Singh ji , which to us is a guru/prophet has been compared to an ordinary mortal , Shivaji , the founder of maratha empire. This is blasphemy to another level. Sikhi and Khalsa has been reduced to "Hindu power house" (against invaders) in these books Now will you still say "hindus and sikhs have close brotherly relationship" ? "nau maas da rishta" my foot ! Even the author , a hindu brother himself is appaled by the kind of evil agenda and craap in these books . WAKE UP SIKHS ! WAKE UP ! they want to slowly hinduize the coming sikh generations by such education source :http://www.catchnews.com/india-news/how-hindutva-groups-are-provoking-sikhs-by-meddling-in-their-community-affairs-112771.html

VJKK VJKF I was wondering if Daangs that are used in gatka and shastar use can be made from bamboo? I have large sets of bamboo, thick and thin. Would it be right to use it as a shastar (daangs)? VJKK VJKF

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh! Basics of Sikhi urgently needs help, it only has enough money to last 3-4 months! Basics of Sikhi has helped spearhead Parchaar of Sikhi online. The parent organization “Everythings 13” has multiple projects which include not only Parchaar, but also training the first generation of western Parchaariks, creating content for the children of the Panth, countering anti Sikh propaganda in the media, and spreading the message of Sikhi to the world. Organizations such as Basics of Sikhi are currently playing an important role in the survival of the Sikh Dharam. Basics of Sikhi is more important than any single Gurdwara, because without organizations such BoS, there won’t be anyone to use all these big and fancy Girdwara’s that we like to throw money at. It’s time to invest in the community, which will only generate more returns in the future! Basics of Sikhi had a very major role in my, and many other Sikhs lives. I know for a fact that if it wasn’t for that famous Jagraj vs Dhawa Man video, that I would have never be inspired to become a Sikh, and would just be some Punjabi Boi who plays video games on YouTube. I personally know a lot of Sikhs and families who had their entire lives changed by BoS. I am not getting paid to say this message, I’m just an average Sikh who is trying to do my part. It is my request that you all donate to Basics of Sikhi. If you don’t have the money, then try to donate your time, but in both cases, please share this message EVERYWHERE!

What if I told you that the slavery on sikh people is because of something we did not do , and that in the long run there's one quick fix to more than half of the issues sikhs face today. And that quick fix is this : 1) Higher rate of reproduction, 2) Proselytization , 3) Preaching to orphans .' 1) Higher rate of reproduction In the latest indian census, Sikhs as a group were the ones who had the lowest fertility rate. It means Sikhs are having lesser children than hindus or muslims. Not surprisingly , muslims had the highest fertility rate . Whenever I encouraged Sikhs to have more kids per couple, the usual nonsensical , condescending reply I got was one of the following : 1) Muslims are R-type species, while Sikhs are K-type . In plain words, it means we prefer quality over quantity . However the argument is rather ludicrous . Sikhs of today can't claim the good, old , oft-boasted "1 sikh = 125000 enemies" . Its a no-brainer our people have anything but quality. Would the people who make such ludicrous argument would rather be happy if Sikhs became an exotic, rare-to-be-found community like the zoroastrians . Money of all the world , but no future to look to . 2) Muslims have multiple wives , so it makes it easier for them. Ok, fine , but what about the christians rapid growth-rate in india ? They manage to get a heavy majority in many north eastern states without having multiple wives. Their sword is capturing the orphans and the needy. I have always asked Sikhs what stops us from having more than 1,2 kids per couple ? I never got a satisfactory answer. Its a fact that in a democracy your numbers dictate your political power. In every country , there're the sell-outs , the leftist who will pander to you and your needs , only if you have the votes. As the saying goes, "either be a note bank or a vote bank" . Else politicans couldn't care less about you . We see it in europe, we see it in india and elsewhere. Its a fact, when will out simple sikhs realize this ? The reason politicians don't pander to sikhs is because we hardly make a mark in their political votebank. The votebank of pandering goes like this : One would think its a common sense that the number of kids once have will have a domino effect once you go down generations , something like this : In the first case, the so called nuclear family , look at the degrading domino effect which is suicidal for a sikh population . In the second case, its merely maintaining the population. The 300% growth rate actually happens in third case If you think I am being ridiculous , lets not forget our gurus too had atleast 3 kids . Guru Gobind Singh ji had 4 children. And the sikhs after that had even higher number of children , some as high as 12 or 15. The reason muslim population is so successful and causes terror in hearts of those who wish them ill is because of their humongous birth rate. Just look at how many kids the famous saudis had , you will be shocked ! 2) Proselytization This is another place where we're totally nullied ourselves. We like to preach that we don't preach ! I guess this is another fukra symptom in our community that we just wanna sound good to outsiders, esp amongst the elite , and give ourselves an exotic feel in front of people . However the Sikh gurus themselves had manji system in punjab which were nothing but centers of preaching. 3) Preaching to Orphans Why should we not preach to orphans ? Forcible conversion is against sikhi, however if christians can raise kids under them as christian , why we despite so much money can't pull sikh orphanages to sikhi-ize kids out there. Infact we're doing their halat-palat good , meaning now and the hereafter good by raising them and preaching them sikhi. Having said this , I think there's a great probability most of those young sikh men would just cut off their hairs and turbans off once they grow up . I think sikhi by its nature is not meant to be followed by the masses, esp vast majority of men who find the uncut hair , uncut facial hair and turbans uncomfortable.

NOTE: This post is a work in progress Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh! Often times I hear Non-Sikhs bring up common arguments against Sikhi, and as someone who likes to create a lot online resource hubs for Sikhs, I am taking it upon myself to create a list of Q/A's. I recently got a series of arguments (posing as questions) from an anonymous user on the Sikh Reddit who was allegedly Ex-Sikh. He frequently made references to Islam, and also claimed that he had done a lot of research on his "questions", yet the questions themselves seem as if they are taken from wikipedia or some anti-sikh site. Here are some of the arguments I would like to debunk: Q: If Sikhi is against the Caste System, then why are their Caste based Gurdwara's? A: Anyone can just create a "Gurdwara" and install their own beliefs into it, that doesn't make it valid. The key part here is that this cannot be supported by the actual theology of Sikhi, and all the main Gurdwara's still allow people of lower-caste to enter. All of these so called "caste Gurdwara's" are also not backed by the Akal Takth, and are not recognized by the Khalsa Panth. Q: Why were the Gurus themselves all from the Khatri caste and married within their own caste despite preaching against such barriers? A: The very premise of this question is incorrect, Guru isnt from the Khatri caste becuase the concept of caste itself is invalid. There is no evidence to suggest that caste was involved in the marrage decision, and neither was any proposal rejected due to caste. Furthermore, the Siri Guru Granth Sahib Ji itself contains writings from people of different "castes" and backgrounds. When the Guru created the Khalsa Panth, the Panj Pyare were from different occupations, locations, and families, the entire concept of the Khalsa itself destroys the caste system. If the Guru was secretly supporting the caste sustem, he would have not created the Khalsa and passed on the Guruship. Gurbani itself is the Guru, and its anti-caste message is very clear, but it's some food for thought. Q: How about the succession of the Gurus? How do we go from the 4 first being chosen by merit and from different lineage, then suddenly it turns into a system of monarchy resulting in the succession of Guru Harkrishan Ji at such a young age who also passed away at a young age. A: "Nepotism" is defined as: The practice among those with power or influence of favoring relatives or friends, especially by giving them jobs. A lot of people like to accuse the Guru of being Nepotistic, and use it to bring down Sikhi by stating the successors of the Guru were not truly worthy of the title. The next Guru was never chosen on the basis of nepotism, and was always chosen based on Merit, the Guru tested each of his followers to see if they were worthy of the title of Guru. We are all just vessels filled with the same light, "family" is an illusion, we are all One. Although some of the Gurus did pass the Guruship on to their human sons, many did not, and even if they did, it was becuase their sons just happened to pass the test.If Sikhi allowed Nepotism, then why didnt Guru Nanak Dev Ji or many of the other Guru's pass it on to their children? Guru Nanak could have easily made Sri chand or Lakhmi Das the next Guru, the same applies with Guru Gobind Singh ji who did not have to let any of his sons sacrifice themselves for Sikhi, and could have asked them to not give Shaheedi. The fact that Guru Gobind Singh Ji established the Khalsa in 1699 before the death of all his human offsprings shows that he was going to stop the line of Human Guru's anyways. The ultimate argument against nepotism in Sikhi is the fact that the Siri Guru Granth Sahib Ji & the Khalsa Panth were made the eternal Guru. Hypothetically, even if the Guruship was passed down based solely on Nepotism, I would have no problem with it becuase it is the Guru's decision and looking back at history and how each Guru lives his life, I can say the Guru made the perfect decision. As for Guru Harkrishan Ji, the reason the Guru chose the vessel of a young boy was to show that spirituality isnt affected by age, and even a child can attain liberation. The reason Guru Harkrishan Ji physically passed away at such a young age was to exemplify shaheedi, it makes no sense for the Guru to go around curing other people of small pox, yet die from it himself. Q: why has Sikhi remained confined for the most part to the Punjabi population? A: Sikhs dont go out and actively convert people like people of Abrahamic theologies do, the Sikh community is also generally very young compared to others. This issue is already starting to change, there are already hubs of non-punjabi Sikhs thriving in places like America, Indonisia, UK, Canada, etc, and we just need time. Q: Why did/are some Sikhs converting to other religions, if Sikhi is supreme, then why would people leave it? A: The message itself is supreme, but the people themselves are not. The argument of people leaving/joining a certain religion can be made for any group. The larger abrehamic religions are the ones that generally have a higher turnover rate compared to easter Dharams. Q: why hasn’t history seen Gurus with a similar message in the West or other corners of the world? A: There are other people with similar messages, there's even some new relgion in the west called "Eckankar" which is very similar to Sikhi on certain aspects. Gurbani also contains Bani from a lot of people who lived before the physical arrival of Guru Nanak Dev Ji, who's Bani is inline with Gurmat. Q: Why is Gurbani repetitive? A: I dont know if your reading the english translation or something, but in Gurmukhi the way certain words are used has a different meaning depending on the context. Furthermore, Gurbani is also multilayered, and speaks to the mind during its different states. As for repetitiveness in message, it's important becuase Humans learn from repetition, when you were a child, your parents had to constantly call you by your name so you remember it, etc. Gurbani is not like the abrehamic texts, it is not divided by chapters, but rather by Music. Gurbani does not have dedicated sections for certain topics, becuase as a Sikh our job is not to pick and choose what we want to learn, the Guru teaches us what we need, and the format Gurbani is written in ensures its multi layered and speaks to different people at different stages in their spiritual journey. The fact that there are other Bhagats whose Bani is inline with the Guru, reinforces the Oneness of the message of Sikhi. Q: Why did the Gurus have multiple wives? At least with Islam there is a specific guidelines prescribed, a lot of Sikhs like to argue based on emotion rather than historical evidence. A: The narrative that the Gurus were polygamists is highly contestable on the basis of historical analysis, not emotion. "The story of Guru Har Rai having married seven wives, who were all sisters, is found only in one MS of Suraj Prakash and is written on unpaged leaves which are clearly an interpolation. Unfortunately this copy became the basis of the editions nowadays in vogue. Other copies mention only one marriage. Mahima Prakash, which is much older than this book, also mentions only one wife. See on this point the annotation of Bhai Vir Singh on Suraj Prakash" -Dr. Ganda Singh, Baba Teja Singh; 'A Short History of the Sikhs,' vol. i, pg. 48. Here is a good post discussing this issue As for Islam, providing specific guidelines, I hope you realize that it also provides guidelines to beat ones wife, among many other things... Q: Why so much debate over a simple matter of canon scriptures (the Dasam Granth which oddly enough contains 2 of the prayers forming the Nitnem) A: There isnt "so much" debate over this. the Anti-Dasam granth crowd is a vocal minority, and the Dasam Granth is accepted by the Khalsa Panth as a whole, and even backed by the Akal Takth. Furthermore, the Debate that does happen isnt about the nitnem banis from Dasam Granth (Jaap Sahib, Tav Prasad Savaiye, Chaupai Sahib). Overall, Sikhs have still preserved their scriptures far better than many others, and the Quran itself was never even written down by Muhammad, Jesus never wrote the Bible, etc... Q: Why is there such a controversy over vegetarianism vs meat eating? Why didnt the Guru lay our a clear guideline? A: This wasn't really an issue before the start of the modern day meat industry, but we as a community have turned it into an issue. Sikhs historically ate meat, this is a fact, the reason there is a big vegetarian movement in the Sikh community is mainly due to the modern day meat industry and the idea that Sikhs dont really need meat anymore becuase they have so many more alternatives. As for the actual theology regarding this issue, its already clearly laid out by the Guru: Sikhs are to refrain from Halal Meat, if a Sikhs is to hunt or eat meat, then they must follow the Jhatka Maryada set up by the Guru. More information and sources can be found at jhatkamaryada.com Q: Why are Sikhs encouraged to be critical thinkers, yet told not to ask questions? A: People are getting two concepts confused: its ok to question the Guru similar to how a student questions a teacher, however its discouraged to question for the sake of trying to create an arguement or disruption. Final Thoughts A deep underlying issue that motivates a lot of these arguments is the idea that if Sikhi is true, then why would it not also temporally reign supreme, and why would "bad things" happen to Sikhs if they are morally correct? The answer to this is the simply: Hukam, and the fact that "good" and "bad" dont really exist. However, the issue here is that others will see this as a cop out. I am interested in developing a more indepth response to this strain of thought. Any recommendations? Feedback If you have any suggestions, please let me know any way you can, you can also email me at TheTurbanatore@gmail.com or contact me via Reddit at reddit.com/u/TheTurbanatore

Wjkk wjkf I am buying kachera for the first time and I check my waist all around is 56 inch but when it says the kachera is 36 inch is that just the front part Please help.me by sending a link that has a kachera my size I need to buy urgently

I want to help my friends sikhi. They wanna get into it and stuff and I know they will eventually they only like a few months and they don't see they're wasting their time rn and even then they'll only start making changes and I really want to help. Should I care about their sikhi or should I not care?

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh! A Basic Rundown of Vaisakhi Vaisakhi is a dharmic, and cultural festival which is celebrated on the 13th or 14th of April every year. For Sikhs, it commemorates the formation of Khalsa Panth, for Punjabi's it marks the beginning of the harvest season. The celebration of Vaisakhi predates Sikhi itself, however after the formalization of the Khalsa in 1699 it was mainly celebrated as a religious event for Sikhs. A lot of people might not realize this, but Guru Nanak Dev Ji was also born on Vaisakhi 1469 (Wikipedia is wrong), the same day Guru Gobind Singh Ji, the 10th Human form of Nanak, decided to lay down the formalization for the Khalsa Panth. This fact is often forgotten, but it amplifies the importance of Vaisakhi for Sikhs, as not just a celebration for the creation of the Khalsa, but also the day Guru Nanak Dev Ji was born. The Truth about Vaisakhi Vaisakhi used to be a Punjabi new years harvest festival, and was transformed by Guru Gobind Singh Ji to celebrate the creation of the Khalsa, but modern day Vaisakhi has mostly devolved from a celebration of the Khalsa back into a Punjabi festival. Vaisakhi for Sikhs isnt about Bhangra dancing, colorful cloths, or free food, it's about celebrating the creation of the Khalsa Panth. When I ask non-sikhs, and even some sikhs about Vaisakhi, they seem to be clueless as to why we celebrate it in the first place, and instead make it about free food or socializing with friends. We attend all these Nagar Kirtan parades and we eat food and meet friends, but at the end of the day we dont end up learning anything about Sikhi. Sadly, Vaisakhi also gets hijacked by corporations trying to promote their business, and Politicians trying to promote their party. This is bad becuase their are taking advantage of such an important occasion, however isn't that bad becuase these corporations and politicians also contribute a lot of funds to organizing Vaisakhi, help spread awareness, and participate in it themselves to attract even more people. I think we should find a way to limit them, if not cut them out completely. We are not responsible for promoting another culture at a Sikh event, especially when they are using Gurdwara money, on Gurdwara property, under the name of a Sikh event. Punjabi culture itself is often times anti Sikh as it promotes alcohol, sexism, caste system, etc. If we allow any of it, then we risk mixing it and passing it off as Sikhi to the rest of the world. This will create a lot of problems becuase people will be fed misinformation that will be the direct result of Sikhi being watered down by Punjabi culture. Now before you get triggered and start calling me a radical, fundamentalist, zealot, extremist or any of the buzzwords people like to use, just keep in mind that I am a freedom of speech and expression advocate, and I dont feel like we should outright ban Bhangra, Punjabi Music, or food. I definitely feel like their are a lot of people who come to Vaisakhi just for the food, music, dancing, etc, and to ban the aforementioned practices would cut off a lot of people who could be potentially educated on Sikhi. Instead of having a complete blanket Ban like some Sikhs propose, I think that we should try to somehow limit the Punjabi culture and push back hard and find a way to bring the focus on Vaisakhi back to Sikhi instead of Punjabi culture. Typical Punjabi "Counterarguments" When I bring up the issue of the Punjabiization of Vaisakhi, I often times hear the same pathetic counterarguments from Punjabis who try to defend the Punjabification of Vaisakhi. I will now address some of these common "counterarguments" that Punjabis bring up in defense of the current state of Vaisakhi. One common argument Punjabis like to bring up is "oh but most people who attend Vaisakhi are already Sikh, why do you have to promote relgion so much?", that might be true, but keep in mind that most people are only Sikh in name, and when confronted, they know very little about Sikhi, or just know misinformation. When I personally do parchaar and hand out the "3 Facts about Sikhi" leaflets at Vaisakhi, a lot of Punjabi "Sikhs" reject my lefts saying something along the lines of "were already Sikh,we know about Sikh-ism, just focus on the white people, not us", however when I ask them to explain the basic principles they fail miserably and then finally bend the knee and accept the leaflet. Another common argument is "oh but Vaisakhi existed before Sikhi, and was celebrated by farmers as a new year's/harvest festival, you can't just hijack it", it's true that Vaisakhi and was celebrated as a new year's/harvest festival prior to Sikhi, however Sikhs celebrate it becuase of the creation of the Khalsa, and that is what really popularized Vaisakhi, and is what it's known for today. How many people, especially Sikhs in the west, honestly celebrate Vaisakhi as a harvest festival? Most of us aren't even farmers, without Sikhi, Vaisakhi would be all but irrelevant in the modern age. If someone wants to celebrate Vaisakhi as a harvest festival, then they are free to do so and we aren't stopping them, however we as Sikhs must remember that we celebrate Vaisakhi as the creation of the Khalsa. Make Vaisakhi Great Again At the moment Vaisakhi is nothing more than a Punjabi festival with a Sikhi twist, we need to reverse that. I propose that we start by increasing all efforts to do parchar and educate the community on Sikhi. Vaisakhi attracts hundreds of thousands of people, all of whom have the potential to be educated. This is a golden opportunity that only comes once a year, and we as a Panth need to capitalize on it if we are to grow Sikhi. What better place and time to spread Sikhi than at a Nagar Kirtan during Vaisakhi time. It honestly says a lot about the Sikh community when very few "Sikhs" are educated on it, and even fewer are fully committed to the faith. I feel like we need to really focus on our community, and not sideline them in favor of non-sikhs, becuase at the end of the day these are the people who identify as Sikh and still practice some form of Sikhi, even tho it is a watered down, and heavily Punjabiized version. Punjabi culture is like a double edged sword, it promotes anti-sikh practices, however it also promotes pride & bravery to defend ones way of life. When things get serious, Punjabi's are often the first one to go fight on the frontlines. During 1984 many non Amritdhari Punjabis, who were otherwise never religious and would never wake up for Amritvela, joined the fight and died fighting in defense of Harmandir Sahib. The thing about Punjabi's is that they are always ready to die for the Panth, but aren't willing to live for the Panth. I feel like Punjabis have a place in the Sikh community becuase without them we wouldn't get very far. We need to take the good things about Punjabi culture and leave the bad, this is why I dont feel like Punjabis are a lost cause and are worth doing Parchaar to. What I propose is that we drastically increase our education efforts. This can be done in the form of educational events, school programs, university courses, and most importantly: street parchaar. We must also compare and contrast between Sikhi and Punjabism in order to separate them, and demonstrate Sikhi's obvious superiority. Instead of a straight up ban, I would suggest we specifically stop Music that contains anti Sikh themes that promote drugs, alcohol, degrading women, etc at Sikh associated events and Gurdwaras. If someone wants to go around blasting anti Sikh music then by all means go ahead, but not at a Sikh event. As for bhangra, although it does not represent Sikhi, if someone wants to dance to celebrate the creation of the Khalsa then I think it's fine. If we follow through with the aforementioned strategies, we can still keep the Punjabis happy, all while promoting Sikhi! My Question for the Community What would you improve or change for Vaisakhi to make it focus more on sikhi, rather than Punjabi culture? Please leave your suggestions down below. Resources Informative Leaflets RajoanaTV Exposing the Culturalization of Vaisakhi Nanak Naam on why Sikhs celebrate Vaisakhi, & its significance Basics of Sikhi on The Unique Khalsa Panth! Vaisakhi Katha

Hi. So I had this idea of putting together a 'morality code', initially for youth, but also for older sikhs we want to connect more with the religion and also for non-sikhs interested to learn. I want all the rules to be based on teachings of SGGS. Sort a basic moral guidance based in Gurbani. I invite you all to suggest alterations and additions. It would be good to have Gurbani quotes to go with the list, but I'm have not memorised SGGS well enough, so if anyone can help with that too, that would be good. Moral 'guides' for sikhs: 1. Always remember God/Gods name. This is a must. You can do this while living your day to day life. As per Gurbani, to do Naam Simran is to live, and to forget it is to die. The definition of maya is whatever makes you forget God. God and His Name are the same. You remember one, you remember the other. You can (and should) remember Him in a natural and unstrained manner. Remembering Him also means remembering He is nearby. The gradual aim is to remember Him with each breath and morsel of food and drink. 2. Always remember God's Will. What is Gods Will? It is the supreme power, by which everything happens. As per Gurbani, the definition of blindness is forgetting God's will. 3. Be an honest person. This means- don't tell lies, don't deceive people. Its doesn't that you have to walk down the road with a megaphone, announcing your deepest darkest secrets. But it means that you should not deceive people. Be one person, inside and out. Don't lead 'double lives'. If you are an adult, earn money honestly (not by cheating or slacking off your job). 4. Don't have any hatred. Instead of hatred, seek wisdom. 5. Don't have any fear, and don't put fear into anyone. Have faith in God instead. Not having fear does not mean getting into fights or climbing tall buildings or playing stupid 'dare' games- these things are actually the signs of fearful people battling repressed fears. 6. Don't slander or gossip about anyone. Avoid anyone who does. Do not mind if anyone slanders you, just see it as a cleansing exercise (gives you humility). 7. Avoid bad company. Remember that someone may seem religious externally, but may have bad characteristics. don't judge people by external appearances. 8. Avoid the five thieves/ demons- lust, anger, pride, enchantment (mohe) and greed. Recognise them for what they are- demons (that posses and drive people to do evil things they wouldn't otherwise do) and thieves (that steal people's wisdom, self-control and intelligence). 9. Show kindness (dayal) and forgiveness. 10. Believe that God exists and trust Him. 11. Follow Gurbani instead of precepts of mind (manmukhi). 12. Get up early. Keep God hygiene. Practise Naam Simran in a seated position, with concentration in the morning. 13. Show respect to your parents and your elders. Don't criticise them for their flaws. Don't deceive them, speak rudely to them. Show them consideration. Treat all elderly people like they are your grandparents. 14. Speak softly, and avoid bad language. Guru ji says talking filth is like putting filth into your mouth. Speak only truth, but do so in a kind manner. Know when it is better to keep quiet. 15. Have good hygiene, show respect for the body God has given you. Have a neat appearance. Keep a good posture. 16. Do all your work honestly, and work hard. 17. Remember the poor and needy and do something for them. E.g. give to the homeless. Give dasvand if you are earning money.

I am in my 30s, have a career that is just starting to take off and quite ambitious. It is stressful but I have a good support system. Yet I feel like leaving it all and just meditating. I've noticed whenever i do start my meditation I become a little sad. As though this isn't my home. I start seeing the futility of it all. I stop engaging with the world. My needs and wants are very less, if it weren't for family and the poor that I want to help I would be happy working at someplace like tescos. I need advise on how to deal with this detachment.

Can we really take hukamnamas from this website? Please clarify if we can or not.

Why is it that we have been placed in this cycle first of all? Was there a fall from grace similar to the Abrahamic religions? I'm curious to know if this is addressed within Sikhi?

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh! Often times when I or many other Sikhs are debating people of other faiths, I allways hear some Sikhs bring up the line: ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ - Siri Guru Granth Sahib Ji, Ang 1350 Which is translated to mean: "Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false." Link to full shabad: https://www.searchgurbani.com/guru-granth-sahib/ang-by-ang I have asked many people about the true meaning behind this tuk, and most people would agree that its correctly translated, however there are some who would disagree, and translate it in a way that is directly the opposite of what the English translation means. Let me give you an example: Literal meaning breakdown ਬੇਦ = Literally meaning "Ved" referring to the Vedas from Sanatana Dharma (often called "Hinduism") ਕਤੇਬ = Literally meaning "books", however in the context of Bhagat Kabeer it means the three major abrehamic books: bible, quran, torah. ਕਹਹੁ = Literally meaning "Say" ਮਤ = Now this is the part that is often disputed. How one interprets this one word can change the entire shabads meaning, and even affect Sikhi as a whole. Often times people will say "mat" means "do not", however the same word is also used with different meanings. An example is the word "Gurmat", this word doesn't mean "Guru Dont". ਝੂਠੇ = Literally meaning "false" or "untrue" Differences in Opinion The AKJ founder Randhir Singh translated this tuk to mean that Bhagat Kabeer (who is technically not a Muslim but a Sikh as per Gurbani) is saying that this tuk is saying that the ved and abrehamic books are false, however most of the English translations that Sikhs read, seem to suggest the exact opposite. I am personalty not AKJ or any other jatha, and I disagree with some stuff Bhai Randir Singh says, however on this specific issue, I lean towards "ਮਤ" not meaning "do not" in this context. The reason for this is becuase if you take the entire shabad, as well as the life of Bhagat Kabeer, its obvious that hes criticizing Islamic practices, and fundamental ideas of the abrehamic regions, and the eastern dharmas under the blanket of Sanatana Dharma. People often bring up the counter argument that "all relgions/dharmas have some truth in them", and this is generally true, and varies on specific relgion or dharma, however in general, the reason Sikhi needed to be revitalized in the 4th age (Kal Yug "the dark age") was becuase all other religions and dharms had failed (as stated in Dasam Granth which is generally believed to be written by the Guru in his 10th temporal form). Bani also criticizes the vedas on other shabads, correct me if im wrong, but at one point it literally says that its make belief, so then why would the Guru contradict itself? Here is an example of a counterargument against the English translation of "Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false." Link to counterargument: http://www.searchsikhism.com/islam-in-gurbani My questions for Sikh who are educated in Gurbani: What do you guys think of this? Do you think the English translation of Gurbani was deliberately changed to not offend others? If so, what is the correct way to interpret this tuk?

Last time i checked only hindus don't eat beef, there's no bani that specifically says beef is not allowed. I did hear there was some lines in Aggardanti bani where Guru Gobind Singh Ji speaks about cow slaughter, but i've been told the context is different.

There are repeated posts on this forum that I frequently highlight, predominantly by jagsaw and jkv, although there are others, that effectively are blatant incorrect lies and factually incorrect. They are written in a manner to spread false information and stir up emotional responses to show that Sikhs are being hard done by. Whilst this may be the case in some situations, the damage that you're doing to the kaum is immeasurable as you are showing Sikhs to be idiotic bullshi••ers, in a similar way to the way that the Sunday sport reported "news". The last people to do that successfully with deliberately incorrect propaganda were the nazis...... But regardless of that, SGGS JI is explicit about a sikh not lying. There are many things written about chootth. But to do it in the name of sikhi is besharaami at its finest. I see it as no better than having a steak whilst doing paath or smoking a spliff in the gurdwara. A total disgrace. Wjkk wjkf

One line from Sukhmani sahib answers this question. ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਰਭਿ ਨ ਬਸੈ ॥ Remembering God, one does not reside in the womb. Ang 262 There are some Sikhs who don't believe the soul travels through any other life. However the above line from Sukhmani sahib is telling us if a person does simran of Akal Purakh they won't come in the womb again. The word "again" is being added in the interpretation because we came into this world through the mother's womb as a human already. Now Sukhmani sahib is saying to prevent from coming again we need to do his simran (remember Akal Purakh). Some Sikhs will play with the word ਗਰਭਿ (which means womb) and say we won't reside in the world if we do his simran. Such an analogy does not work because we reside in the world whether we do his simran or not. A jivan mukht person reside on earth till its time to leave the world. Similarly replacing the word womb with mind. The person resides in the mind by thought whether we do his simran or not. A jivan mukht person resides in the mind to fulfill the worldly duties as was shown by Bhagat Dhanna Jatt ji who asked for a good wife and cow after being jivan mukht. The analogies don't work and this bothers some Sikhs very much. They are stuck with their belief system. Sukhmani sahib says remember him and the mind will be soothed to accept what Gurbani says. Gurbani tells us what to do and also gives us facts on how Vaheguru runs his creation.