Jump to content

Search the Community

Showing results for tags 'guru nanak dev ji'.



More search options

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


Forums

  • GENERAL
    • WHAT'S HAPPENING?
    • GUPT | ANONYMOUS
    • GURBANI | SCRIPTURES | REHAT | HISTORY
  • COMMUNITY
    • POLITICS | MEDIA | FEEDBACK | LIFESTYLE
    • HEALTH | FITNESS | DIET
    • Agree to Disagree
  • MEDIA
  • SEWADARS

Find results in...

Find results that contain...


Date Created

  • Start

    End


Last Updated

  • Start

    End


Filter by number of...

Joined

  • Start

    End


Group


Website URL


Location


Interests

Found 36 results

  1. Waheguru ji ka khalsa, waheguru ji ki fateh sangat ji! I wanted to share the following video with you. For the uninitiated, this YouTube channel does some content relating to sikhi in Pakistan, tracing family lineages across India-Pak border (whole of Punjab), Punjabi culture, apart from other things. I think the sangat would appreciate it. Would love to hear what you have to say. Waheguru ji ka khalsa, waheguru ji ki fateh!
  2. One wonders just how many sikhs are in Azerbaijan to look after this gurdwara https://sikhsiyasat.net/2019/02/11/gurdwara-sahib-to-be-build-in-baku-azerbaijan-to-mark-memory-of-guru-nanak-ji/?fbclid=IwAR0Zehbp7DzEsn3AHs6jESah86GjhULkAMQu49FXWLjjRVXC0eEu6RQ709k
  3. Efforts made for Hindu-Sikh unity by Thakur Dalip Singh ji succeeded https://www.facebook.com/GuruNanakNaamLeva/videos/2063852307025769/
  4. Waheguru ji ka Khalsa , Waheguru ji ki Fateh Sare Sikh Sangat nu Guru Sahiban di prakash purab di Lakh Lakh Vadhiyan to celebrate and also to support our bretheren let's take part in this uprala:
  5. mankeerat

    Who Is Sikh ?

    Who Is Sikh ?
  6. 13Mirch

    Sikhi and Politics

    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/
  7. In an effort to undermine Guru Nanak Dev ji's concept of Langar and relabelling it as a RSS yojna , the GST on Langar fiasco has hit a new twist the reprieve on Hramandir Sahib is only for two years. http://panthicspectrum.com/2018/06/08/gst-on-langar-vs-sarkari-financial-aid/ http://www.dnaindia.com/india/report-gst-spares-langar-but-not-ingredients-2499321 Bascially the tax is collected then if we prove more than 5000 people are served per month then we can apply to get our money back , whether we get it yet remains to be seen . If returned it will be returned under the title Sewa Bhog Yojna and be counted as a government project not Guru ji's langar i.e. undermining the meaning of Guru ji's langar. It also means begging for the money back year on year and having to disclose gurdwara finances , sangat numbers ...a lot of worrying data to be in the hands of the enemy.
  8. An article exploring the true genesis of the Sikh Warrior-Saint ideal. To quote the hypothesis: 'A creature of classic Indic thought, it was hard for Tagore to comprehend that in Nanakian philosophy spiritual freedom naturally leads to political liberty. The Guru criticized the Siddhs, of Tantric Buddhism, for acquiring some spiritual gains but not utilizing them for the betterment of society at large. (6) It is evident, however, that even centuries after the Guru’s edicts were in circulation the odium attached to force and politics were still in power and men like Tagore were their blind prey. What was Guru Nanak Dev Ji’s perspective on force and it’s utilization? In order to truly understand this query, and subsequently manifest an answer, we will approach it from several various directions.' To read more, visit: https://tisarpanthdotcom.wordpress.com/2016/02/09/the-warrior-who-was-nanak/
  9. A bit of background on Sikh warriordom and Guru Hargobind Sahib Ji: http://tisarpanth.blogspot.co.nz/2015/12/the-cherisher-of-humanity.html?view=magazine
  10. Guru Nanak Dev ji and the Hot Springs at Manikaran. Gurdwara Sri Guru Nanak Dev Ji is an historical sikh shrine which was discovered by Baba Narayan Hari, the history of the gurdwara sahib is mentioned in Bhai Bala Janamsakhi and Twarikh Guru Khalsa. Gurdwara Sri Guru Nanak Dev Ji is located where Sri Guru Nanak Dev Ji was with his Sikhs in the Himalaya mountains of India. His sikhs were hungry and there was no food. Guru Nanak sent his Good Friend Bhai Mardana to collect food for langar (the community kitchen). Many people donated rice and flour (atta) to make parsadas (bread). The problem was that there was no fire to cook the food. Guru Nanak than lifted a rock and a hot spring (hot water) appeared. The Sikhs were able to make rice and beans. Bhai Mardana was having trouble making parasadas (chapatis) because they kept sinking. Bhai Mardana said, "My life will be donated in the name of God". The parsada amazingly floated. Guru Nanak Dev Ji said that anyone who donates his life in the name of God, All his (or her) drowned items will float. This was a miracle. The place is famous for its hot boiling sulphur springs, which are revered by lakhs who come here for a dip in the curing waters. It is believed that the hot springs can cure skin diseases or even ease the swelling caused by gout. A huge Gurdwara has been erected in the memory of Guru Nanak who is believed to have visited this place. A number of Sikh and hindu pilgrims visit the Gurdwara every year. The Ram Temple mentioned above, built in the 16th century, is situated near the Gurdwara. An awe-inspiring experiment at Manikaran is that of cooking rice or dal in the boiling hot waters. Tourists can experience this by purchasing 'chawal potli' (rice in a muslin bag) from the nearby market. The gurdwara management prepares tea and food by putting huge vessels in the water. There is a water pool in the gurdwara where one can enjoy a hot bath. The local residents use hot water in narrow bazaar through pipes. Tibetans dominate the market here where one can buy religious idols, offerings, books, prasad, and Tibetan products. The amazing union of cold water and boiling springs in Parvati river has mystified many a scientist and the devout alike. Nature has used an array of colours, textures and materials to form fascinating mountains with many medicinal herbs. Transparent stone crystals, which resemble topaz, can be found at some points. Water flowing through the curves of hill land shapes has given rise to driftwood in various shapes and forms. Due to the climate, local vegetables and pulses like rajmah and urad are of rare quality and taste different from those available in the plains.
  11. simran345

    Guru Nanak Dev Ji & The Leper

    Guru Nanak and the Leper Cured One day Guru Nanak and Bhai Mardana reached a village in Tehsil Dipalpur of Montgomery district which Is now In Pakistan. It was raining and night was approaching. Bhai Mardana requested Guru Nanak, "If he could go and ask if somebody agrees to give us shelter for the night. Had it not been raining, we would have spent the night In the jungle as usual." Guru Nanak said, "Bhai Mardana, you may go and ask." Taking leave Bhai Mardana asked the people of the village. Nobody gave them shelter. Everyone refused with this argument, had both of you been hindus, some hindu would have kept you or if both of you were Muslims, a Muslim would have been given you a place to stay but who will keep a hindu and a Muslim in his house?" Bhai Mardana was coming back when his eyes caught sight of a hut outside the village in which an oil amp was burning. Guru Nanak and Bhai Mardana reached that hut. A leper was living In that hut. He had been turned out of his house by his people, because they thought he was sultering from an Incurable and infectious disease. The people from his house would give him meals In his hut and filled a pitcher of water in the hut for him to drink. Seeing, Guru Nanak enter his hut the leper said, "Do not come near me. Keep away from me. I am a leper. You will be Infected by my disease." Guru Nanak paid no heed to that. He entered the hut. Bhai Mardana followed him inside. Seeing the leper in great distress, Guru Nanak recited a hymn which the leper understood. When God is forgotten, the mind becomes sick. When the mind is sick, diseases take root in the body. A man cries due to the sickness of the body because it can be seen and it gives discomfort and pain. The cure for these diseases is to attune the mind to God who has given hands, feet and all the parts of our body. The body has been given for service. Without service the body becomes diseased." The illusion was lifted from leper's mind that his disease was incurable. He got up and sat down. He kept listening to Guru Nanak's teachings well into night. In the morning leper went to the river for his bath, after taking a bath he felt that he had no disease. Leaving Bhai Mardana in his hut, lepur went to his house. The people at home were amazed to seeing him walking. They asked, "Who has cured you?" Leper said, "Two fakirs who are sitting in my hut." Hearing this, the people of his household. set out to look for the fakirs. The whole village followed them. When the villagers saw the fakirs, they asked forgiveness for the happening of the night before. Guru Nanak said, "I shall be pleased only if you construct a place in the village where travellers may spend the night". The villagers agreed to it.
  12. simran345

    Guru Nanak Dev Ji And Brahmans

    Guru Nanak and Brahmans Guru Nanak travelled everywhere with his faithful companion Mardana. One day he made his way to a sacred place called Hariduar, which means Gods Gate. This place, where three holy rivers join together was said to have been blessed by the gods, Shiva, Brahma and Vishnu. Huge crowds of people gathered there,. They were chanting and praying. Led by so-called holy men, called Brahmins, the people threw water towards the morning sun to honor people in their families who had died. As this huge crowd of people chanted and threw water, Guru Nanak went into the river too and he also began throwing water. But there was something different about how he did it. Everyone was throwing water towards the rising sun, but Guru Nanak was throwing water in the exact opposite direction as everyone else. A crowd gathered around to see this crazy man. Obviously he didnt know what he was doing! A Brahman said, If you are not Hindu why have you come to a Hindu place of worship? Yes said another Foolish man! Who has taught you to do such a strange thing? Another one said, Why on earth are you throwing water the wrong way? Guru Nanak looked at the Brahman and said, Why do you throw water to the sun? The priest said proudly, We throw water to the sun to honor our ancestors, it gives them happiness, blessings and prosperity. So, how far away are your ancestors? Asked the Guru. A man nearby heard this conversation. He had read a lot of books, so he thought he had the right answers to everything. He said, Our ancestors live thousands and thousands of miles away. Again, the Guru started throwing water in the direction away from the sun. He was throwing the water faster and faster now, as though he was putting out a fire. As he splashed the water around, the Brahmans yelled, STOP, STOP, what are you doing!!? Guru Nanak was panting from all his splashing. He told them, I have a farm in the Punjab which is in this direction. My fields really need water, especially at this time of year. If I dont get this water over to them, my crops might dry up! Now they really thought he was totally crazy. One of them asked, How can water get from here all the way to the Punjab?! The Guru said, Well, my farm is much closer than your ancestors. How can water reach your ancestors if it cant even reach my farm in Punjab? Well, it was true - his fields were much closer than the ancestors who, according to the Brahmins were thousands and thousands of miles away. The Brahmans still did not understand what this strange man was talking about. But Guru Nanak read their thoughts, and pointed to each one of them saying: You were thinking of business you are going to do in Kabul, the man he pointed at looked very surprised. That was exactly what he was thinking. Then Guru ji pointed to another man and said, And you, dear Brahman, you are thinking of your business in Dehli. Guru ji continued, Pundit ji, you were thinking of how you are going to make money from the people who are coming here today. He knew precisely what each of them was really thinking. Now the men were shocked and defenseless. He had just proven that their minds were somewhere else entirely. Their minds were thinking of money and they didnt hold God in their hearts. They were the spiritual leaders, but they were thinking of money instead of God. Guru Nanak had humbled them. What can we do? Asked the Pundit. The Guru said Sincerely chant Sat Nam and let it fill you with love. Pray from your heart. Be full of God every day and every moment. Help people, be with them and guide them to the Truth. As these deep words sank in, the men stood there still in silence. Mardana and Guru Nanak continued on their journey spreading truth with love and kindness. What does it matter what we do or what religion we believe if we dont keep God in our Hearts? Let us be honest with everyone, and especially with ourselves! Let us chant and meditate together with love in our hearts.
  13. Satguru Nanak pargateya, mitti dhund jag chanan hoya ?? Dhan Guru Nanak Dev ji de janam dihade dia, sab nu lakh lakh vadhayi hove Ji. Waheguru. ? ?? ? Guru Nanak Dev Ji. A true revolutionary, Guru Nanak Dev Ji advocated fiercely for egalitarianism, equality, and civil rights during their lifetime. Hukamnama Sahib Ji ( Sri Harmandir Sahib Ji) Hukamnama Sri Harmandir Sahib Ji November 25th, 2015 Ang 611 [WEDNESDAY], 10th Maghar (Samvat 547 Nanakshahi) ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਕਰਿ ਇਸਨਾਨੁ ਸਿਮਰਿ ਪ੍ਰਭੁ ਅਪਨਾ ਮਨ ਤਨ ਭਏ ਅਰੋਗਾ ॥ ਕੋਟਿ ਬਿਘਨ ਲਾਥੇ ਪ੍ਰਭ ਸਰਣਾ ਪ੍ਰਗਟੇ ਭਲੇ ਸੰਜੋਗਾ ॥੧॥ ਪ੍ਰਭ ਬਾਣੀ ਸਬਦੁ ਸੁਭਾਖਿਆ ॥ ਗਾਵਹੁ ਸੁਣਹੁ ਪੜਹੁ ਨਿਤ ਭਾਈ ਗੁਰ ਪੂਰੈ ਤੂ ਰਾਖਿਆ ॥ ਰਹਾਉ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਅਮਿਤਿ ਵਡਾਈ ਭਗਤਿ ਵਛਲ ਦਇਆਲਾ ॥ ਸੰਤਾ ਕੀ ਪੈਜ ਰਖਦਾ ਆਇਆ ਆਦਿ ਬਿਰਦੁ ਪ੍ਰਤਿਪਾਲਾ ॥੨॥ सोरठि महला ५ ॥ करि इसनानु सिमरि प्रभु अपना मन तन भए अरोगा ॥ कोटि बिघन लाथे प्रभ सरणा प्रगटे भले संजोगा ॥१॥ प्रभ बाणी सबदु सुभाखिआ ॥ गावहु सुणहु पड़हु नित भाई गुर पूरै तू राखिआ ॥ रहाउ ॥ साचा साहिबु अमिति वडाई भगति वछल दइआला ॥ संता की पैज रखदा आइआ आदि बिरदु प्रतिपाला ॥२॥ ☬ English Translation:- ☬ Sorat'h, Fifth Mehl: After taking your cleansing bath, remember your God in meditation, and your mind and body shall be free of disease. Millions of obstacles are removed, in the Sanctuary of God, and good fortune dawns. ||1|| The Word of God's Bani, and His Shabad, are the best utterances. So constantly sing them, listen to them, and read them, O Siblings of Destiny, and the Perfect Guru shall save you. ||Pause|| The glorious greatness of the True Lord is immeasurable; the Merciful Lord is the Lover of His devotees. He has preserved the honor of His Saints; from the very beginning of time, His Nature is to cherish them. ||2||
  14. simran345

    Dhan Guru Nanak Dev Ji ??

    Birth of a Guru Nanak Dev Ji Guru Nanak was born at Talwandi, in the present district of Shekhupura (Pakistan). Talwandi is now called Nankana Sahib and is about 20 kilometers from Lahore. It was then a small village situated in the midst of a dense forest and waste-land, away from seats of power and tyranny. Rai Bhoe, a Rajput of Bhatti clan and retainer of the ruler of Delhi, had been its founder and proprietor. Rai Bhoe owned about a dozen villages around Talwandi. After his death, his son, Rai Bular, succeeded him. Both Rai Bular and his father were new converts to Islam. They had accepted the religion of the rulers under the effects of force or the influence of some other powerful persuasion. But, unlike most converts, they were neither fanatics nor bigots. Rai Bhoe was a warrior and had made himself the master of a great tract of fertile land. People of both persuasions were treated by him equally. In consequence, he had come to be honoured by all. His son, Rai Bular, was of a quiet, religious temperament and loved the society of Sadhus and Faqirs. He had none of the fIre of hatred that was then raging in the breasts of the Indian followers of the Arabian Prophet. This was, no doubt, partly due to his being out of touch with the outside Muhammadan world. Talwandi was away from the tumults and excitements, brutality and fanaticism of the outer world. But there was also a deeper source of his toleration for his fellow man. As a truly religious man and not a fanatic, Rai Bular was inspired with sympathy for the downtrodden persecuted race. We shall fInd how this human touch in his nature made him discern, long before many others did, the true light in the divine child who was born in his village. Guru Nanak's Family The Guru's mother was Bibi Tripta and father was Mehta Kalu Ram but people called him simply Kalu Ji. He was a Khatri and his sub-caste was Bedi. What was Kalu ji's profession? There were many more villages around his village. Rai Bular had appointed Mehta Kalu as a 'Patwari'. A Patwari is a person who keeps account of all the land and the money coming and being spent. Mehta Kalu, besides keeping the account of the governor's money, was also keeping account of the lands and land revenue. So, he was also called a revenue officer. He was senior to the heads of all other villages. A girl was born to Mehta Kalu in her mother's home at village of Chahal (now in Lahore district of Pakistan Punjab) in the year 1464, her name was Nanaki. She was loved by all and was known as Bibi Nanaki. She was a loving girl. Even in childhood she was very sensible and intelligent. At a young age, Bibi Nanaki would help her mother listening to her prayers to the Lord. Guru Nanak's Birthday Legend says that, at the time of his birth, which had taken place at about 1 o'clock at night, when the full moon was shining in all its glory, there were visible supernatural signs. On the day of the Guru's birth, Bibi Nanaki was at home with her father. When the child was born the nurse, named Daultan, came running to tell the news. She looked sad and frightened. "What is the matter Daultan? Why are you so sad?" asked Mehta Kalu. "O sir, I am not sad, I am pleased to tell you that you have got a very handsome son in your family" replied Daultan. Birth of a Guru "But you do look sad Daultan. What's wrong with the child?" asked Mehta Kalu once again. "Nothing's wrong with the child sir, but I have seen something very strange I never saw before," said Daultan. "What's that? Mehta Kalu in surprise. He looked upset too. "Children cry when they are born, sir," said Daultan. "But this child did not cry. He simply smiled." "There must be something wrong with the child then," said the father. "What should I do ?" "How should I know sir? I have never seen this happen before. But the most wonderful thing is the light," said Daultan, looking all the more surprised. "Light? What light?" asked Mehta Kalu. Daultan said, "I don't know whether it is good or bad sir, but I saw a dazzling light when the child was born. The light shone round his head like a star." Mehta Kalu was worried, so he ran to fetch Pandit Hardyal. Hardyal was a Brahman. At once he came with Mehta Kalu to see the strange child. He asked Daultan many questions and also saw the child. He thought for a time and then said, "Mehta Kalu, you are very lucky to have this child. When he grows up, he will be a great man. He may be a king or a Guru." "What is the matter Daultan? Why are you so sad?" asked Mehta Kalu. On hearing these words Bibi Nanaki was very pleased and she said, "I am sure, father, he won't be a king." "Keep quiet Nanaki," said the father, "Don't you want to see your brother a king?" "I would love to," said Nanaki. "But father, believe it or not, my dear little brother will never be a king. He will be a Guru. He will love everybody and give great ideas to the world. He will be a friend to all. People will remember him for a very long time. They will call him the Guru." Mehta Kalu, Pandit Hardyal and Daultan were all amazed at Nanaki's words. And so it happened, Bibi Nanaki's words came true. The infant was named Nanak after his elder sister, Bebe Nanaki. How glad must she have been! Brothers named after them are especially dear to Punjabi sisters. Nanak was Bibi Nanaki's own 'special' brother. Thus, apparently quite by accident, but probably by a divine pre-ordination, a lasting bond was established between the brother and the sister. He shared her name. We shall see that he came to own her very soul. She alone, of all his family, discerned, at a very early time, the Eternal Light that shone in her divine brother. Baby Nanak never cried as other children do. His mother used to give him milk on time. But even if he was hungry at milk time, he would not cry. He would calmly remain laying down. Sometimes he looked up. Sometimes when he slept, his face looked very bright and his tender lips seemed to smile. If his mother went away, he would remain calm in his cradle. Sometimes when sister Nanaki would hold and talk to him lovingly, he would look at her and his face would shine with delight. The child grew up to be a very wise man. We still remember him. We still enjoy his great thoughts. This great man taught us to love everybody, black or white, rich or poor, man or woman. Guru Nanak said, "God is one, and we are all his children. So we are brothers and sisters in one family. God is our father. He loves us only if we love one another. If we do not love one another, our father God, will not be pleased with us."
  15. World Exclusive: For the first time ever, Sri Akhand Path Sahib live from Gurudwara Sri Nankana Sahib (3days) only on Sikh Channel. Arambh: Thursday 19th November 2015 Bhog: Saturday 21st November 2015 With the blessings of Dhan Dhan Sri Guru Granth Sahib ji, Sikh Channel is pleased to announce yet another world exclusive, bringing millions of Sikhs together. For the first time in Sikh history, Sikh Channel shall air the continuous broadcast of Sri Akhand Path Sahib from the birthplace of Dhan Sri Guru Nanak Dev ji. Gurdwara Sri Nankana Sahib, for the chardi kala of the Sikh panth.
  16. Guru Nanak Dev Ji & the Establishment of Kartarpur Having completed the 4 udasisa (journeys), after a short stay at Lahore, Guru Nanak began his travels once more. This time he directed his steps towards his native village, Talwandi. As usual, he travelled by short stages. He halted at every village on the way, delivering his message to the people, and gained many followers. In due course, he arrived at his destination. His aged parents were glad to meet him. His disciples and admirers assembled to hear him every day. His parents were blessed with spiritual insight. They accepted him as their spiritual guide and saviour. Soon Guru Nanak started again on his tour. Travelling in his usual manner, he arrived near the river Ravi. He selected for his stay a beautiful spot on the right bank, not far from Batala. The area was covered in vast number of farms. During one of the mid day time, seated there he was blissfully engrossed in singing GOD's Holy Shabads / SatGur from GurBani. Staying nearby, wife of the farm owner Meeto was busy in packing lunch for her husband Karoria (Karori Mal) and other workers, working in fields. She was mesmerized by the heavenly kirtan of 'Devine and holy Messages for Humanity descending right from GOD'. So absorbed was she that she just did not realise as to when she completed the job in hand , picked it up, walked her way like a zombie and was face to face with Guru Nanak and Bhai Mardana. Having found both lost in singing, She placed the food basket in front of her and sat down on the grass a safe distance from Guru Ji and Bhai Mardana so as no to disturb them. Now Meeto was a member of the singing Jatha (team). In due course, Guru Ji stopped the kirtan and found Meeto sitting nearby. "Haa Bhatee, come near, so we can talk", said Guru Ji. Meeto moved forward at presented the food basket to Babaji and said "Baba Ji, please accept this." Guru Ji, observing the love in Meeto's eyes, served the food to all three of them as is the tradition in the culture of that time. They all eat the food and exchanged some words. Meeto asked Guru Ji to be excused as she was late meeting her husband, Karoria. She was so excited to tell her husband that she almost ran all the way to the west fields. Upon reaching her husband, she passionately described the scene wonderful "Sadhu" that she had just met. As Meeto was late, Karoria was too hungry to take any notice of what she was saying. "Why are you so late? You know how hard we have to work! I don't want to hear about any Sadhu. Let's have the food first", he blurted. She served the food to her husband and the 5 workers. Then she again told Karoria about Guru Ji. Now that he was not hungry, he listened and agreed to meet the Guru. They immediately went to meet Guru Nanak and Mardana. When they met the Guru, Karoria said, "Baba Ji all these fields as far as the eye can see belong to me." Guru Ji said, "Karoria, who owned the fields before you". "Baba Ji, my father owned these fields before me", he replied. "And Karoria, who owned them before your father?" ask Guru Ji Karoria got a bit worried as he got the impression Guru Ji may be testing him. So he began to think carefully and answered, "Well, Babaji, my grandfather owned the fields before my father did". "Karoria Ji, tell me where have they (meaning father and grandfather) gone now?" asked Guru Ji. As Karoria answered "Well Baba Ji, they have left this world", it dawned on him that the fields did not really belong to him as he will be gone soon as well. Karoria having understood the clear message given by Guru Ji, touched Guru Ji feet in reverence and asked Guru Ji to stay with them for a little while. Guru Ji agreed to this request. Soon people came to know of Guru Nanak and of his divine message. They were delighted to hear his soul-inspiring songs and discourses. They accepted him as their spiritual guide and became his disciples. The Gurus fame soon spread in that locality. hindus and Muslims, of all classes and castes, and sadhus and faqirs, flocked to him. Inspired by his songs and discourses, they gave up their mutual hatred and jealousy, and began to live together like brothers. Karoria, who was the owner of the area, became annoyed with the daily growing popularity of the Guru. He decided to go and tell the Guru to move away from his land. Mounting his horse, and taking with him a strong party of foot-men, he started on his mission. He had not gone far when his horse stumbled and fell headlong on the ground. He however, suffered no serious injury, but followers took him back home. He rested for a couple of days, and then set out again, determined to drive away the Guru. He had not yet gone far from the gate of his house, when he felt that he could not see; his eye-sight had gone. The horse came to a halt and refused to move. He got down from the horse and went back home. He was filled with wonder at what had happened. His followers said to him, "He is a holy man, a lover and servant of God. You were going to him with the intention of expelling him. So God did not allow you to proceed." "Yes," said he, "that seems to be the case. I shall go and show him all respect." Saying this, he mounted his horse again. But as he proceeded, he lost his sight again. He was puzzled all the more. His followers advised him to go on foot. They said, "Make your heart free from pride and anger, and humbly beg his forgiveness before starting." Karoria accepted this advice. He humbly prayed that he might be forgiven and started barefoot to meet the Guru. Soon he reached the place where the Guru was. He saw the latter seated calmly, surrounded by a large number of devotees. The sweet music that was being played filled Karoria with indescribable peace. He fell at the Gurus feet. His whole being got filled with joy that he had never known before. The Guru affectionately asked him to take a seat near him. A great change took place in his heart. A desire to serve the Guru awoke in him. He bowed, touched the Gurus feet, and said, 0 true teacher! I am blessed at the sight of you. I feel sure that I have been forgiven. Kindly permit me to dedicate all this land to you. Allow me to build here a village for you and your disciples to live in. Let us call the village "Nanakpur" in keeping with tradition of the time when the landowners name was used to name the local village. The Guru smiled and said, "Let it be as you please, but as the land is of Kartar (God the Creator), and you are blessed for dedicating it to divine service. We shall call the village Kartarpur, the seat of Kartar, the Creator." Bhai Duni Chand also built a dharamsala and a house for the Guru. Here the Guru stayed for some time. He put off the extraordinary dress which he had put on during his wanderings. He began to wear the usual dress of the people around him. In a short time, the place grew in importance. Hearing of the Gurus settlement at Kartarpur, people came from far and near to pay their homage. Houses and dbar~nsa1as were built, and the village grew in size, importance and population. His family also moved to the village. Kartarpur became the seat of the Guru. Amid singing of hymns, morning and evening, and discourses by the Guru, the congregation grew larger and larger. The free kitchen fed all who came. In the Gurus langar (free kitchen) no distinction of caste, creed or sex was observed. All sat and dined together as members of one family. The Guru started a small farm which he cultivated and ploughed it himself. Of course, his disciples also worked there. He held that the right way to live was to do so by the produce of ones own labour. He produced not only what was enough for himself and his family, but much more. He gave the surplus to the kitchen. Guru Nanak himself set the example of leading a simple householders life, and realizing the true spirit of religion devotation to God and the service to fellow-beings, combining simple life with lofty thoughts, free from outer shams and hypocrisies which keep the mind away from truth. By his own example he showed that salvation could be obtained by righteous living even amidst gaiety and laughter.
  17. Solar Eclipse at Kurukshetra When Guru Nanak Dev Ji was at Kurukshetra it was the day of solar eclipse. People in large numbers had gathered there. In those days people had wrong ideas about Solar and Lunar eclipse. They believed that on such occasions Moon and Sun are attacked by demons and this attack can be averted if people take bath in the holy rivers and give money in charity. In order to enlighten the people that these ideas are not true, the Guru went to Kurukshetra when a fair on the day of Solar eclipse was being held there. The Guru set up a camp at an open space outside the city and started singing hymns (Kirtan). Mardana played at the rebeck (rubab) and accompanied the Guru in singing. It so happened that the Ruler of Hansi and his queen passed that way. He had been driven out of his kingdom by his opponents. He had come to Kurukshetra to get the blessings of some holy man. He sat near the guru and listened to the kirtan. As he sat there and looked at the divine face of Guru and listened to to the kirtan he was convinced that the Guru was a holy man with great spiritual power. On his way to Kurukshetra, the ruler had hunted a dear and asked his attendants to cook its meat. People consider it a sin to cook on day of eclipse and cooking meat at pilgrim centres was considered to be an unpardonable sin. When the priests saw the smoke rising from the cooking fire they raised a hue and cry and on when they learnt that meat was being cooked they were even more angry. They gathered large number of people and led them to attack and kill such a sinner. As the cooking was being done near the place where the Guru was singing they thought that he was the culprit. They abused the Guru and threatened to kill him. The Guru spoke to them gently and said, "If it is a sin to cook the flesh of a dear during Solar eclipse how can killing a man be an act of piety? If killing an animal is a sin, killing a man cannot be a virtue". Guru's answer silenced them. The Guru said, "If you want to discuss the issue, ask Pandits, Scholars and Sanyasis to come here". Many Pandits were called. One of them was pandit Nanoo. He called himself Nanak. The debate of eating non-vegetarian food started. Large number of people stood there, listening to the debate. It was argued that the scriptures forbade meat eating. Our ancestors took only vegetarian food. The Guru said, "Your holy books say the animals were killed and their flesh offered as sacrifice to fire. Aryans ate flesh. When marriage feasts are held at Kshatri houses, goats are slaughtered and non-vegetarian food is served. Why do you accept charity from those who are meat eaters?" The Guru did not say whether one should eat non-vegetarian food. He simply opposed hypocrisy. We should not do one thing and say the other. There should be no difference between our words and deeds. The guru made his point of view very clear. He said, "We should not eat the food which harms the body, makes it sick and leads mind astray. Only that food is good which keeps the body healthy and the mind pure". The principle laid down by the Guru in this respect is such as can be adopted by people in any country. By following this principle all can lead a happy life.
  18. Guru Nanak Dev Ji at Gaya After Banaras Sri Guru Nanak Dev Ji reached Gaya which is a famous hindu pilgrimage place situated at the river Phalgu (Sarju). It was the holy place where Lord Budha is said to have attained enlightenment. In those days, Gaya had become a strong hold of Hindhu worship. There existed forty-five points from where it was supposed that the forefathers could be supplied things... The common people people were assured that rice cakes given in the name of their forefathers would bring them satiety. And if, lighted lamps were given to the priests they could use them to illuminate their ancestors paths in heaven. The simple minded people made huge offerings and the priests fed the piters (ancestors) by offering rice balls, lighted up little lamps to illuminate their paths in the high heavens. When Sri Guru Nanak Dev Ji and Bhai Mardana arrived, the priests considered them rich men and surrounded them. They asked Sri Guru Nanak Dev Ji and Bhai Mardana to accept their services. Guru Nanak declined their services and said, 'First tell me where my ancestors are resident?'. The priests were bewildered to hear this and they could not answer. Then the Guruasked, 'Can you tell me about my parents? Are they alive or dead?' The Brahmins felt ashsamed and looked at each other. The hindu priests had declared that any offerings made at Gaya especially at the time of Baisakhi would secure salvation for seven generations of those who had departed from this world. The Guru started laughing which made the priests very angry. At that point the Guru explained that those who left their bodies on earth, did not need any food nor a glow of lamp to see. If this body could not go to the other world, obviously it was not possible for any material substance of this world to reach the other side. The Guru advised them; 'Rice cakes placed on plates made of leaf are useless. God's name alone is man's support here and in the next world You make the rolls for the departed souls but you eat those yourself. The light of tiny lampsdoes not illuminate the dark paths of your ancestors. You are sitting in the darkness of ignorance. First attain enlightenment yourself. For that purpose make the sole name of God your lamp, then pour in it oil of sufferings. This oil should be burnt by the light of realisation. Don't befool the ordinary people. You should make the praise of God as a holybath at the Ganga and Banaras. The true ablution is that when one is attuned foreever in the praise of God.' So the Guru enlightened the people and asked them to worship One God, the Formless. On hearing the Guru's words, the Brahmins were greatly impressed and they fell at the feet of the Guru. There also lived a Dev Gir, the chief priest of the Budha Gaya. He became an ardent devotee of Guru Nanak. The Guru honoured him as his representative and he led his congregation of disciples following the teachings of Guru Nanak.
  19. Dhan Sant Baba Isher Singh ji whom made Sant Baba Mann Singh Ji Pehowa Wale come into the light of God; they have founder over 50,000 Sikhs world wide including India, England, Canada, Australia, California ect. Showing so much dedication to seva and simran Sant Baba Mann Singh Ji have absorbed thousands of Sikhs into our lords sanctuary. They have also changed Pehowa humongously (they have killed the 5 choor {the 5 evil powers that destroy the path of light to god}vastly around their dhiraa). [however, as gossip and rumours and Kaljug is still spreading, it is impossible for people to realise how much shaktee or honour it is for us to actually have met Sant Ji Pehowa Wale. I have heard that people say "sant Baba Mann Singh Ji has been exposed" and this is a 100% so false! it's these individuals that have been corrupted with hells ambitions that they cannot seek love and truth] Sant Baba Isher Singh Ji (whom Sant Baba Mann Singh Ji absolutely adored) was one of the most remembered Sikh idols in history; as they persuaded minds of un-natural sinners to open up and see truth. Personally, if I had not bumped into this Mahaporak (Pehowa Wale Ji), I would be lurking in the pub down the street smoking and drinking ect... so much. I was so corrupted and dirty that it was not until God gave me the eyes to see compassion and humility of life which was clearly visualised in Sant Ji. It has been so honouring to meet up with Maharaj Sri Guru Granth Sahib Ji and Sant Baba Mann Singh Ji that I have embedded gods wish and engaged people to help see the truth . I have explored up and down England and Canada to exfoliate Gods message and hope that I will find new generations to help guide truth into this world. Waheguru Ji Ka Khalsa Waheguru Ji Ke Fateh !!! - #LOVE#GOD#4#EVER#DHAN SANT BABA ISHER SINGHJI#DHAN SANT BABA MANN SINGH JI#NEVERFORGET1984#DHANSRIGURUNANAKDEVJI#DHANSRIGURUGOBINDSINGHJI#WAHEGURU!!! Waheguru
  20. hsingh8963

    Guru Nanak Dev Ji Barsha

    I read that Guru Nanak Dev Ji always had a Barsha with them wherever they went, and when Guru Nanak Dev Ji came back after 3 days, they passed Shastar Vidya to Baba Budha Ji, Raagvidya to Bhai Mardana, and Brahmvidya to the Panth... Any Sakhis, Katha, or more info. on this?
  21. in japji sahib it says "gur esar gur gorakh barmaa gur paarbatee maa-ee" which means guru is shiva, the guru is vishnu and brahma, the guru is paatvati and lakhshmi btw not questing bani or anything i just want to understand it more does this mean that we believe in hindi gods? and guru nanak dev ji is saying they are equivient to him? and also another question i wanted to add on to this is, throughout guru granth sahib ji mahraj there are references to islam and hinduism but why are there no refernces to other religions such as christianity? im sure mahraj knew it existed. im not trying to question gurbani i was just curious thanks wjkk wjkf
  22. 1 Submission to the Will of God (WAHEGURU) Guru Nanak Dev ji gave the message of “Hukam Rajayee Chalna Nanak Likheya Naal“. Guru Nanak Dev ji says that everything happens by God’s Grace, so Rest assured that God knows better what is right or wrong for us. We should, therefore, accept His decisions without any grudge or question. 2. There is One GodGuru Nanak Dev ji said, ” I am neither Hindu Nor Muslim, I am a follower of god”, which actually spoke about his belief in one god. In Sikhism, the god is omnipresent, shapeless, timeless, and sightless. ( Nirankar, akar, alakh). Sikhism stress that, before creation there was God, and because of His will ( Hukam), the Illusion ( maya of attachment and enticement) came into being. The God in Sikhism is not male/female, and can only be seen through inward eye. Guru Nanak Dev ji explained one thing clearly that there is only One who gives to Everyone and we should not forget to Him. The Guru stressed that full knowledge of god is impossible in human form. 3. Goodwill for all – SARBAT DAA BHALAA Guru Nanak dev ji passed the message of Universal brotherhood. He said that religion is not mere consistence of words but actually looks all men and women equally. Universal brotherhood is a strong theme in Gurbani written by Guru Nanak Dev ji. In our prayer, we say this line towards the end of daily Ardaas – “Nanak Naam Chardi Kala Tere Bhane Sarbat da bhala”, which can be translated as “Nanak asks for ‘Naam’ (name of God) with which comes well being, happiness and positive spirit and with your blessings, Lord may everyone in the world prosper and be in peace“ or can be broken down as: Nanak, With Naam comes Chardi Kala and with your blessings, may there be peace for all We request Him for the welfare of the whole humanity and not just of our community or our family alone. 4. SACH SUNAISI SACH KEE BELA – (to speak the truth)Guru Nanak Dev Ji told in front of King Babar “You are not Babar but JABAR”. We should always speak the truth without any fear. According to the Guru’s doctrine, the victory of truth is not dependent on ending or suppressing falsehood but in standing firmly by truth. That is why Guru Nanak Dev ji exhorts that to stick to truth and to remain on the side of truth when it is necessary is very essential – Sach ki bani Nanak aakhai sach sunaisi sach ki bela I have related the true Word of the True Lord as per His Will. 5. SEWA AND SIMRAN Guru Nanak says that no one can save anybody else. It is only Guru who guides us to safety, and to be saved, one have to follow the right path of SEWA and SIMRAN told by him. Further the Guru is not to be found in big palaces, he lives with poor. Let us love the poor, God will bless us. If we recite Gurbani with love, we will find the Guru is speaking to us. We have been reminded of his observations many times in our life. When we barely make both ends meet, we are usually sincerely devoted to GURBANI and the Sikh way of life. But when we have excess money to spend on worldly pleasures we follow vices and ignore the real mission of human life. DHARAM is usually the first casualty when we become rich. About SEWA Gurbani explains: (In the midst of this world, do SEWA and you shall be given a place of honour in the Court of the Lord) 6 The three Principals Vand Chako: Sharing with others, helping those with less who are in need Kirat Karo: Earning/making a living honestly, without exploitation or fraud Naam Japna: Chanting the Holy Name and thus remembering God at all times (ceaseless devotion to God) 7 Shun five EvilsGuruNanak Dev Ji asked his followers to shun five evils which leads to illusion ( maya) which eventually acts as roadblock towards attainment of salvation. The five evils are Ego, Anger, Greed, Attachment and Lust. 8 Importance of GuruGuru Nanak Dev ji lay great emphasis on having the importance of Guru in one’s life. He put forward the thought that salvation occurs not from pilgrimage or rites etc, but through heart, spirit and soul. For this to happen continuous seeking of knowledge must take place which is dependent on one’s guru. Guru according to him is the voice of the god, the true source of knowledge and salvation. 9. No DiscriminationGuru Nanak Dev ji was strongly against all artificially created divisions and all discrimination, both in word and deed. He said that the caste of a person is based on what he does. His idea of a caste-free society transpired also in his concepts of Sangat and Pangat. 10. Against Rituals/SuperstitionsGuru Nanak Dev Ji preached against superstitions, false rituals, worship of demi-gods and goddesses. He stressed that only One God, the Formless, is to be glorified. In this way, he showed the path of truth and enlightenment. Source: http://singhstation.net/2014/11/top-10-key-lessons-teachings-from-guru-nanak-dev-ji-life/
×

Important Information

Terms of Use