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Hajara, its quiet obvious that you are in awe of Hindu dities and it wont surprise me if u even bow in front of them. But for me, guru sahibs word is final when he says

so muKu jlau ijqu khih Twkuru jonI ]3]

Let that mouth be burnt, which says that our Lord and Master is subject to birth. ||3||

If you consider Krishan to be an Avatar of God then see what Kabir sahib says about this

qum@ ju khq hau nµd ko nµdnu nµd su nµdnu kw ko ry ]

You say that Krishna was Nand's son, but whose son was Nand himself?

Drin Akwsu dso ids nwhI qb iehu nµdu khw Qo ry ]1] rhwau ]

When there was no earth or ether or the ten directions, where was this Nand then? ||1||Pause||


iblwvlu goNf ]

Awju nwmy bITlu dyiKAw mUrK ko smJwaU ry ] rhwau ]

pWfy qumrI gwieqRI loDy kw Kyqu KwqI QI ]

lY kir Tygw tgrI qorI lWgq lWgq jwqI QI ]1]

pWfy qumrw mhwdyau Dauly bld ciVAw Awvqu dyiKAw Qw ]

modI ky Gr Kwxw pwkw vw kw lVkw mwirAw Qw ]2]

pWfy qumrw rwmcMdu so BI Awvqu dyiKAw Qw ]

rwvn syqI srbr hoeI Gr kI joie gvweI QI ]3]

ihMdU AMn@w qurkU kwxw ]

duhW qy igAwnI isAwxw ]

ihMdU pUjY dyhurw muslmwxu msIiq ]

nwmy soeI syivAw jh dyhurw n msI

iq ]4]3]7]

Today, Naam Dayv saw the Lord, and so I will instruct the ignorant. ||Pause||

O Pandit, O religious scholar, your Gayatri was grazing in the fields.

Taking a stick, the farmer broke its leg, and now it walks with a limp. ||1||

O Pandit, I saw your great god Shiva, riding along on a white bull.

In the merchant's house, a banquet was prepared for him - he killed the merchant's son. ||2||

O Pandit, I saw your Raam Chand coming too

; he lost his wife, fighting a war against Raawan. ||3||

The Hindu is sightless; the Muslim has only one eye.

The spiritual teacher is wiser than both of them.

The Hindu worships at the temple, the Muslim at the mosque.

Naam Dayv serves that Lord, who is not limited to either the temple or the mosque. ||4||3||7||

Hajara, you can go blue in your face by carrying out RSS propaganda but Sikhism is a distinct religion and it has no place for Hindu dieties.

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For all the RSS sympathisers and those who pretent to be Sikhs but still are Hindu at the core of their hearts, I present one incident from the Hindu scriptures and which is also mentioned by Guru Nanak sahib.


".... Indra raped Ahalya and was cursed by her husband, the sage Gautama, to lose all his prosperity ...." -- Brahmavaivarta Purana 4:47:11-45.

goqmu qpw AihilAw iesqRI iqsu dyiK ieMdRü luBwieAw ]

gotham thapaa ahiliaa eisathree this dhaekh ei(n)dhra lubhaaeiaa ||

Ahalyaa was the wife of Gautam the seer. Seeing her, Indra was enticed.

shs srIr ichn Bg hUey qw min pCoqwieAw ]1]

sehas sareer chihan bhag hooeae thaa man pashhothaaeiaa ||1||

When he received a thousand marks of disgrace on his body, then he felt regret in his mind. ||1||

lol at " rss sympathisers" your giving 1 line to suit your one sided distorted view i come back and give you ten more giving you a dissectional aspect from the same Guru and im rss? man you would do serious damage in a court jury

rss persons is someone whos trying to convert others to hindus. Please show us where and how i have don ethat?.

Your definitions interpretations are hazy and you yourself are becoming paranoid even after recieving 10 more bani lines on the topics you started. Yove even missd the lines from Bhai Gurdas ji vara i stated which are the chabbi to Guru Granth sahib which talk about krishna and ram into detail. I sat here the day namdharis came who attacked sikhi please read my posts on the namdhari thread to see how much of an rss i am .

pretending to be sikhs but are hindus? lol your havin a lagh aint ya? now you show me how much more of a sikh you are than me? well! and how old are you? whats in you that isnt in me? is there milk running through your blood and dirt in mine?you come here all fired up with your third sources from jains bust out with one line from bani but even that failed to match with your jain sources, and ignore the rest only the one that suits you will do. yes you must be a better sikh than all of us put together.

Hindu at the core of their hearts? lolllll bruv wake up smell the coffee go into bani get your mind in that your the one sucked by some jain at the moment. You wanna get rid of the brahminst practices creeping in sikhism huh? then perhaps wed better look closer to home henah? um caste gurdwaras including the hegomy caste dominance of singh sabha, akali dal seats, defining a fine line between idol worshipping and revering gurbani, caste marriages? see nobody wants to get rid of this kind of brahminism its only the rss bits where its ok to them so they can feed their ego a lil.

you crack me up 60 million poor chumars were kicked away from sikhism last century like they were not human beings now aint that hinduism or brahminist ancient practices to reject a massive group of people because of their jaat? something they cud not help ? but cos you think your singh sabha idols were blotless you come back denieing history trying to sweep i

t under the mat even after i gave you the sources. maybe im the one who can learn from your amazing bir ras.

khalsa mate you just done your besti again and twisted it as a rape when it was mutual consumation lol. no one here worships indra man i dont know what you think your gonna achieve by posting that up i cudnt care less what or who indra is but i am concerned when you are trying to back twisted propag with 1 line of bani in which that too didnt work. why not give the whole subject matter in context from other parts of gurbani to say sangat this is what guru granth sahib ji says from a bigger context?

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Some people on this forum give an impression that they are converting to Sikhi but still are Hindu at the core of their hearts, so much so that they will not even accept Guru sahibs bani if its attacking their Hindu Gods. Guru sahib doesnt consider Ram and Krishna to be incarnations of God.

i seen more sikh qualities in rochak than i seen in some here who jus wana poke fun, yeh he might be a convert but at least he resonates sikhi through his words his saying stick to bani and you call that hindu at core of his heart? are we missing something here? lol.

khalsa in what position are you to say me or rochak is rejecting the bani you gave?

the facts are clear now you have twisted bani tried a match from mutual consent to rape, and your asking me and rochak to accept that? when we dont we r rss?you are guilty here!

bani says many things from different angles on the same topic. thats why the bottom line is stick to bani mate Gods word and open your mind up to the whole topic not just one bit that puts a smile on your face. jeez where the damn smoking world have i or rochak claimed ram or krishna are incarnations of God? But you cant deny they meditated as bani says on God to get their powers.

when did i or rochak claim hindu gods are mine or his? lol God is One mate the rest are not praiseworthy .

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Guest mehtab

ma 2 ||

eaek kirasana(n) sarab dhaevaa dhaev dhaevaa th aathamaa ||

aathamaa baasudhaevasiy jae ko jaanai bhaeo || naanak thaa kaa dhaas hai soee nira(n)jan dhaeo ||4||

Second Mehl:

The One Lord Krishna is the Divine Lord of all; He is the Divinity of the individual soul.

Nanak is a slave to anyone who understands this mystery of the all-pervading Lord; he himself is the Immaculate Divine Lord. ||4||


Wandering through 8.4 million incarnations, Krishna's father Nand was totally exhausted.

Because of his devotion, Krishna was incarnated in his home; how great was the good fortune of this poor man! ||1||

You say that Krishna was Nand's son, but whose son was Nand himself?

When there was no earth or ether or the ten directions, where was this Nand then? ||1||Pause||

He does not fall into misfortune, and He does not take birth; His Name is the Immaculate Lord.

Kabeer's Lord is such

a Lord and Master, who has no mother or father. ||2||19||70||


maajh mehalaa 5 ||

paarabreham apara(n)par dhaevaa ||

agam agochar alakh abhaevaa ||

dheen dhaeiaal gopaal gobi(n)dhaa har dhhiaavahu guramukh gaathee jeeo ||1||

guramukh madhhusoodhan nisathaarae ||

guramukh sa(n)gee kirasan muraarae ||

dhaeiaal dhamodhar guramukh paaeeai horath kithai n bhaathee jeeo ||2||

nirehaaree kaesav niravairaa ||

kott janaa jaa kae poojehi pairaa ||

guramukh hiradhai jaa kai har har soee bhagath eikaathee jeeo ||3||

amogh dharasan baea(n)th apaaraa ||

vadd samarathh sadhaa dhaathaaraa ||

guramukh naam japeeai thith thareeai gath naanak viralee jaathee jeeo ||4||6||13||

Maajh, Fifth Mehl:

The Supreme Lord God is Infinite and Divine;

He is Inaccessible, Incomprehensible, Invisible and Inscrutable.

Merciful to the meek, Sustainer of the World, Lord of the Universe-meditating on the Lord, the Gurmukhs find salvation. ||1||

The Gurmukhs are emancipated by the Lord.

The Lord Krishna becomes the Gurmukh's Companion.

The Gurmukh finds the Merciful Lord. He is not found any other way. ||2||

He does not need to eat; His Hair is Wondrous and Beautiful; He is free of hate.

Millions of people worship His Feet.

He alone is a devotee, who becomes Gurmukh, whose heart is filled with the Lord, Har, Har. ||3|


Forever fruitful is the Blessed Vision of His Darshan; He is Infinite and Incomparable.

He is Awesome and All-powerful; He is forever the Great Giver.

As Gurmukh, chant the Naam, the Name of the Lord, and you shall be carried across. O Nanak, rare are those who know this state! ||4||6||13||


peeth basan ku(n)dh dhasan pria sehith ka(n)t(h) maal mukatt sees mor pa(n)kh chaahi jeeo ||

baevajeer baddae dhheer dhharam a(n)g alakh agam khael keeaa aapanai oushhaahi jeeo ||

akathh kathhaa kathhee n jaae theen lok rehiaa samaae sutheh sidhh roop dhhariou saahan kai saahi jeeo ||

sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||3||8||

As Krishna, You wear yellow robes, with teeth like jasmine flowers; You dwell with Your lovers, with Your mala around Your neck, and You joyfully adorn Your head with the crow of peacock feathers.

You have no advisors, You are so very patient; You are the Upholder of the Dharma, unseen and unfathomable. You have staged the play of the Universe with joy and delight.

No one can speak Your Unspoken Speech. You are pervading the three worlds. You assume the form of spiritual perfection, O King of kings.

You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||3||8||


vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||

kaval nain madhhur bain kott sain sa(n)g sobh kehath maa jasodh jisehi dhehee bhaath khaahi jeeo ||

dhaekh roop ath anoop moh mehaa mag bhee ki(n)kanee sabadh jhanathakaar khael paahi jeeo ||

kaal kalam hukam haathh kehahu koun maett sakai ees ba(n)mya gyaan dhhyaan dhharath heeai chaahi jeeo ||

sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||1||6||

Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o.

You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. Mother Yashoda invited You as Krishna to eat the sweet rice.

Gazing upon Your supremely beautiful form, and hearing the musical sounds of Your silver bells tinkling, she was intoxicated with delight.

Death's pen and command are in Your hands. Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts.

You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||


sathajug thai maaniou shhaliou bal baavan bhaaeiou ||

thraethai thai maaniou raam raghuva(n)s kehaaeiou ||

dhuaapur kirasan muraar ka(n)s kirathaarathh keeou ||

ougrasain ko raaj abhai bhagatheh jan dheeou ||


ug pramaan naanak gur a(n)gadh amar kehaaeiou ||

sree guroo raaj abichal attal aadh purakh furamaaeiou ||7||

In the Golden Age of Sat Yuga, You were pleased to deceive Baal the king, in the form of a dwarf.

In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty.

In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans.

You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness.

In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das.

The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. ||7||


maaroo mehalaa 5 ||

achuth paarabreham paramaesur a(n)tharajaamee ||

madhhusoodhan dhaamodhar suaamee ||

rikheekaes govaradhhan dhhaaree muralee manohar har ra(n)gaa ||1||

mohan maadhhav kirasa muraarae ||

jagadheesur har jeeo asur sa(n)ghaarae ||

jagajeevan abinaasee t(h)aakur ghatt ghatt vaasee hai sa(n)gaa ||2||

dhharaneedhhar ees narasi(n)gh naaraaein ||

dhaarraa agrae prithham dhharaaein ||

baavan roop keeaa thudhh karathae sabh hee saethee hai cha(n)gaa ||3||

sree raamacha(n)dh jis roop n raekhiaa ||

banavaalee chakrapaan dharas anoopiaa ||

sehas naethr moorath hai sehasaa eik dhaathaa sabh hai ma(n)gaa ||4||

bhagath vashhal anaathheh naathhae |


gopee naathh sagal hai saathhae ||

baasudhaev nira(n)jan dhaathae baran n saako gun a(n)gaa ||5||

muka(n)dh manohar lakhamee naaraaein ||

dhropathee lajaa nivaar oudhhaaran ||

kamalaaka(n)th karehi ka(n)thoohal anadh binodhee nihasa(n)gaa ||6||

amogh dharasan aajoonee sa(n)bho ||

akaal moorath jis kadhae naahee kho ||

abinaasee abigath agochar sabh kishh thujh hee hai lagaa ||7||

sreera(n)g baiku(n)t(h) kae vaasee ||

mashh kashh kooram aagiaa aoutharaasee ||

kaesav chalath karehi niraalae keethaa lorrehi so hoeigaa ||8||

niraahaaree niravair samaaeiaa ||

dhhaar khael chathurabhuj kehaaeiaa ||

saaval su(n)dhar roop banaavehi baen sunath sabh mohaigaa ||9||

banamaalaa bibhookhan kamal nain ||

su(n)dhar ku(n)ddal mukatt bain ||

sa(n)kh chakr gadhaa hai dhhaaree mehaa saarathhee sathasa(n)gaa ||10||

peeth peetha(n)bar thribhavan dhhanee ||

jaga(n)naathh gopaal mukh bhanee ||

saari(n)gadhhar bhagavaan beet(h)ulaa mai ganath n aavai saraba(n)gaa ||11||

nihaka(n)ttak nihakaeval keheeai ||

dhhana(n)jai jal thhal hai meheeai ||

mirath lok paeiaal sameepath asathhir thhaan jis hai abhagaa ||12||

pathith paavan dhukh bhai bha(n)jan ||

aha(n)kaar nivaaran hai bhav kha(n)ddan ||

bhagathee thokhith dheen kirapaalaa gunae n kith hee hai bhigaa ||13||

nira(n)kaar ashhal addolo ||

joth saroopee sabh jag moulo ||

so milai jis aap milaaeae aapahu koe n paavaigaa ||14||

aapae gopee aapae kaanaa ||

aapae goo charaavai baanaa ||

aap oupaavehi aap khapaavehi thudhh laep nehee eik thil ra(n)gaa ||15||

eaek jeeh gun

kavan bakhaanai ||

sehas fanee saekh a(n)th n jaanai ||

navathan naam japai dhin raathee eik gun naahee prabh kehi sa(n)gaa ||16||

outt gehee jagath pith saranaaeiaa ||

bhai bhaeiaanak jamadhooth dhuthar hai maaeiaa ||

hohu kirapaal eishhaa kar raakhahu saadhh sa(n)than kai sa(n)g sa(n)gaa ||17||

dhrisattimaan hai sagal mithhaenaa ||

eik maago dhaan gobidh sa(n)th raenaa ||

masathak laae param padh paavo jis praapath so paavaigaa ||18||

jin ko kirapaa karee sukhadhaathae ||

thin saadhhoo charan lai ridhai paraathae ||

sagal naam nidhhaan thin paaeiaa anehadh sabadh man vaaja(n)gaa ||19||

kiratham naam kathhae thaerae jihabaa ||

sath naam thaeraa paraa poorabalaa ||

kahu naanak bhagath peae saranaaee dhaehu dharas man ra(n)g lagaa ||20||

thaeree gath mith thoohai jaanehi ||

thoo aapae kathhehi thai aap vakhaanehi ||

naanak dhaas dhaasan ko kareeahu har bhaavai dhaasaa raakh sa(n)gaa ||21||2||11||

Maaroo, Fifth Mehl:

The Supreme Lord God is imperishable, the Transcendent Lord, the Inner-knower, the Searcher of hearts.

He is the Slayer of demons, our Supreme Lord and Master.

The Supreme Rishi, the Master of the sensory organs, the uplifter of mountains, the joyful Lord playing His enticing flute. ||1||

The Enticer of Hearts, the Lord of wealth, Krishna, the Enemy of ego.

The Lord of the Universe, the Dear Lord, the Destroyer of demons.

The Life of the World, our eternal and ever-stable Lord and Master dwells within each and every heart, and is always with us. ||2||

The Support of the Earth, the man-lion, the Supreme Lord God.

The Protector who tears apart demons with His teeth, the Upholder of the ea


O Creator, You assumed the form of the pygmy to humble the demons; You are the Lord God of all. ||3||

You are the Great Raam Chand, who has no form or feature.

Adorned with flowers, holding the chakra in Your hand, Your form is incomparably beautiful.

You have thousands of eyes, and thousands of forms. You alone are the Giver, and all are beggars of You. ||4||

You are the Lover of Your devotees, the Master of the masterless.

The Lord and Master of the milk-maids, You are the companion of all.

O Lord, Immacuate Great Giver, I cannot describe even an iota of Your Glorious Virtues. ||5||

Liberator, Enticing Lord, Lord of Lakshmi, Supreme Lord God.

Savior of Dropadi's honor.

Lord of Maya, miracle-worker, absorbed in delightful play, unattached. ||6||

The Blessed Vision of His Darshan is fruitful and rewarding; He is not born, He is self-existent.

His form is undying; it is never destroyed.

O imperishable, eternal, unfathomable Lord, everything is attached to You. ||7||

The Lover of greatness, who dwells in heaven.

By the Pleasure of His Will, He took incarnation as the great fish and the tortoise.

The Lord of beauteous hair, the Worker of miraculous deeds, whatever He wishes, comes to pass. ||8||

He is beyond need of any sustenance, free of hate and all-pervading.

He has staged His play; He is called the four-armed Lord.

He assumed the beautiful form of the blue-skinned Krishna; hearing His flute, all are fascinated and enticed. ||9||

He is adorned with garlands of flowers, with lotus eyes.

His ear-rings, crown and flute are so beautiful.

He carries the conch, the chakra and the war club; He is the Great Charioteer, who stays with His Saints. ||10||

The Lord of yellow robes, the Master of the three worlds.

The Lord of the Universe, the Lord of the world; with my mouth, I chant His Name.

The Archer who draws the bow, the Beloved Lord God; I cannot count all His limbs. ||11||

He is said to be free of anguish, and absolutely immaculate.

The Lord of prosperity, pervading the water, the land and the sky.

He is near this world and the nether regions of the underworld; His Place is permanent, ever-stable and imperishable. ||12||

The Purifier of sinners, the Destroyer of pain and fear.

The Eliminator of egotism, the Eradicator of coming and going.

He is pleased with devotional worship, and merciful to the meek; He cannot be appeased by any other qualities. ||13||

The Formless Lord is undeceivable and unchanging.

He is the Embodiment of Light; through Him, the whole world blossoms forth.

He alone unites with Him, whom He unites with Himself. No one can attain the Lord by himself. ||14||

He Himself is the milk-maid, and He Himself is Krishna.

He Himself grazes the cows in the forest.

You Yourself create, and You Yourself destroy. Not even a particle of filth attaches to You. ||15||

Which of Your Glorious Virtues can I chant with my one tongue?

Even the thousand-headed serpent does not know Your limit.

One may chant new names for You day and night, but even so, O God, no one can describe even one of Your Glorious Virtues. ||16||

I have grasped the Support, and entered the Sanctuary of the Lord, the Father of the world.

The Messenger of Death is terrifying and horrendous, and sea of Maya is impassable.

Please be merciful, Lord, and save me, if it is Your Will; please lead me to join with the Saadh Sangat, the Company of the Holy. ||17||

All that is seen is an illusion.

I beg for this one gift, for the dus

t of the feet of the Saints, O Lord of the Universe.

Applying it to my forehead, I obtain the supreme status; he alone obtains it, unto whom You give it. ||18||

Those, unto whom the Lord, the Giver of peace, grants His Mercy,

grasp the feet of the Holy, and weave them into their hearts.

They obtain all the wealth of the Naam, the Name of the Lord; the unstruck sound current of the Shabad vibrates and resounds within their minds. ||19||

With my tongue I chant the Names given to You.

'Sat Naam' is Your perfect, primal Name.

Says Nanak, Your devotees have entered Your Sanctuary. Please bestow the Blessed Vision of Your Darshan; their minds are filled with love for You. ||20||

You alone know Your state and extent.

You Yourself speak, and You Yourself describe it.

Please make Nanak the slave of Your slaves, O Lord; as it pleases Your Will, please keep him with Your slaves. ||21||2||11||


maalee gourraa baanee bhagath naamadhaev jee kee

ik oa(n)kaar sathigur prasaadh ||

dhhan dhha(n)n ou raam baen baajai ||

madhhur madhhur dhhun anehath gaajai ||1|| rehaao ||

dhhan dhhan maeghaa romaavalee ||

dhhan dhhan kirasan oudtai kaa(n)balee ||1||

dhhan dhhan thoo maathaa dhaevakee ||

jih grih rameeaa kavalaapathee ||2||

dhhan dhhan ban kha(n)dd bi(n)dhraabanaa ||

jeh khaelai sree naaraaeinaa ||3||

baen bajaavai godhhan charai ||

naamae kaa suaamee aanadh karai ||


Maalee Gauraa, The Word Of Devotee Naam Dayv Jee:

One Universal Creator God. By The Grace Of The True Guru:

Blessed, blessed is that flute which the Lord plays.

The sweet, sweet unstruck sound current sings forth. ||1||Pause||

Blessed, blessed is the wool of the sheep;

blessed, blessed is the blanket worn by Krishna. ||1||

Blessed, blessed are you, O mother Dayvakee;

into your home the Lord was born. ||2||

Blessed, blessed are the forests of Brindaaban;

the Supreme Lord plays there. ||3||

He plays the flute, and herds the cows;

Naam Dayv's Lord and Master plays happily. ||4||1||


halae yaaraa(n) halae yaaraa(n) khusikhabaree ||

bal bal jaa(n)o ho bal bal jaa(n)o ||

neekee thaeree bigaaree aalae thaeraa naao ||1|| rehaao ||

kujaa aamadh kujaa rafathee kujaa mae ravee ||

dhvaarikaa nagaree raas bugoee ||1||

khoob thaeree pagaree meet(h)ae thaerae bol ||

dhvaarikaa nagaree kaahae kae magol ||2||

cha(n)dha(n)aee hajaar aalam eaekal khaanaa(n) ||

ham chinee paathisaah saa(n)valae baranaa(n) ||3||

asapath gajapath nareh nari(n)dh ||

naamae kae svaamee meer muka(n)dh ||4||2||3||

Hello, my friend, hello my friend. Is there any good news?

I am a sacrifice, a devoted sacrifice, a dedicated and devoted sacrifice, to You.


very to You is so sublime; Your Name is noble and exalted. ||1||Pause||

Where did you come from? Where have You been? And where are You going?

Tell me the truth, in the holy city of Dwaarikaa. ||1||

How handsome is your turban! And how sweet is your speech.

Why are there Moghals in the holy city of Dwaarikaa? ||2||

You alone are the Lord of so many thousands of worlds.

You are my Lord King, like the dark-skinned Krishna. ||3||

You are the Lord of the sun, Lord Indra and Lord Brahma, the King of men.

You are the Lord and Master of Naam Dayv, the King, the Liberator of all. ||4||2||3||


theen shha(n)dhae khael aashhai ||1|| rehaao ||

ku(n)bhaar kae ghar haa(n)ddee aashhai raajaa kae ghar saa(n)ddee go ||

baaman kae ghar raa(n)ddee aashhai raa(n)ddee saa(n)ddee haa(n)ddee go ||1||

baaneeeae kae ghar hee(n)ag aashhai bhaisar maathhai see(n)ag go ||

dhaeval madhhae leeg aashhai leeg seeg heeg go ||2||

thaelee kai ghar thael aashhai ja(n)gal madhhae bael go ||

maalee kae ghar kael aashhai kael bael thael go ||3||

sa(n)thaa(n) madhhae gobi(n)dh aashhai gokal madhhae siaam go ||

naamae madhhae raam aashhai raam siaam gobi(n)dh go ||4||3||

Here is a verse with a three-fold play on words. ||1||Pause||

In the potter's home there are pots, and in the king's ho

me there are camels.

In the Brahmin's home there are widows. So here they are: haandee, saandee, raandee. ||1||

In the home of the grocer there is asafoetida; on the forehead of the buffalo there are horns.

In the temple of Shiva there are lingams. So here they are: heeng, seeng, leeng. ||2||

In the house of the oil-presser there is oil; in the forest there are vines.

In the gardener's home there are bananas. So here they are: tayl, bayl, kayl. ||3||

The Lord of the Universe, Govind, is within His Saints; Krishna, Shyaam, is in Gokal.

The Lord, Raam, is in Naam Dayv. So here they are: Raam, Shyaam, Govind. ||4||3||


pehil pureeeae pu(n)ddarak vanaa ||

thaa chae ha(n)saa sagalae janaa(n) ||

kirasaa thae jaanoo har har naacha(n)thee naachanaa ||1||

pehil purasaabiraa ||

athhon purasaadhamaraa ||

asagaa as ousagaa ||

har kaa baagaraa naachai pi(n)dhhee mehi saagaraa ||1|| rehaao ||

naacha(n)thee gopee ja(n)naa ||

neeaa thae bairae ka(n)naa ||

tharak n chaa ||

bhrameeaa chaa ||

kaesavaa bachounee aeeeae meeeae eaek aan jeeo ||2||

pi(n)dhhee oubhakalae sa(n)saaraa ||

bhram bhram aaeae thum chae dhuaaraa ||

thoo kun rae ||

mai jee || naamaa || ho jee ||

aalaa thae nivaaranaa jam kaaranaa ||3||4||

First of all, the lotuse

s bloomed in the woods;

from them, all the swan-souls came into being.

Know that, through Krishna, the Lord, Har, Har, the dance of creation dances. ||1||

First of all, there was only the Primal Being.

From that Primal Being, Maya was produced.

All that is, is His.

In this Garden of the Lord, we all dance, like water in the pots of the Persian wheel. ||1||Pause||

Women and men both dance.

There is no other than the Lord.

Don't dispute this,

and don't doubt this.

The Lord says, ""This creation and I are one and the same.""||2||

Like the pots on the Persian wheel, sometimes the world is high, and sometimes it is low.

Wandering and roaming around, I have come at last to Your Door.

"Who are you?"

"I am Naam Dayv, Sir."

O Lord, please save me from Maya, the cause of death. ||3||4||


sorat(h) mehalaa 4 ||

aapae saevaa laaeidhaa piaaraa aapae bhagath oumaahaa ||

aapae gun gaavaaeidhaa piaaraa aapae sabadh samaahaa ||

aapae laekhan aap likhaaree aapae laekh likhaahaa ||1||

maerae man jap raam naam oumaahaa ||

anadhin anadh hovai vaddabhaagee lai gur poorai har laahaa || rehaao ||

aapae gopee kaan hai piaaraa ban aapae goo charaahaa ||

aapae saaval su(n)dharaa piaaraa aapae va(n)s vajaahaa ||

kuvaleeaa peerr aap maraaeidhaa piaaraa kar baalak roop pachaahaa ||2||

aap akhaarraa paaeidhaa piaaraa kar vaekh

ai aap chojaahaa ||

kar baalak roop oupaaeidhaa piaaraa cha(n)ddoor ka(n)s kaes maaraahaa ||

aapae hee bal aap hai piaaraa bal bha(n)nai moorakh mugadhhaahaa ||3||

sabh aapae jagath oupaaeidhaa piaaraa vas aapae jugath hathhaahaa ||

gal jaevarree aapae paaeidhaa piaaraa jio prabh khi(n)chai thio jaahaa ||

jo garabai so pachasee piaarae jap naanak bhagath samaahaa ||4||6||

Sorat'h, Fourth Mehl:

The Beloved Himself commits some to His service; He Himself blesses them with the joy of devotional worship.

The Beloved Himself causes us to sing His Glorious Praises; He Himself is absorbed in the Word of His Shabad.

He Himself is the pen, and He Himself is the scribe; He Himself inscribes His inscription. ||1||

O my mind, joyfully chant the Name of the Lord.

Those very fortunate ones are in ecstasy night and day; through the Perfect Guru, they obtain the profit of the Lord's Name. ||Pause||

The Beloved Himself is the milk-maid and Krishna; He Himself herds the cows in the woods.

The Beloved Himself is the blue-skinned, handsome one; He Himself plays on His flute.

The Beloved Himself took the form of a child, and destroyed Kuwalia-peer, the mad elephant. ||2||

The Beloved Himself sets the stage; He performs the plays, and He Himself watches them.

The Beloved Himself assumed the form of the child, and killed the demons Chandoor, Kansa and Kaysee.

The Beloved Himself, by Himself, is the embodiment of power; He shatters the power of the fools and idiots. ||3||

The Beloved Himself created the whole world. In His hands He holds the power of the ages.

The Beloved Himself puts the chains around their necks; as God pulls them, must they go.

Whoever harbors pride shall be destroyed, O Beloved; meditating on the Lord, Nanak is absorbed in devotional worship

an>. ||4||6||

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Rochak & Hajaras objection is that I have used a Muslim website to gather information on the Hindu religion. Does it matter where we get the information as long as its correct and helps us in warding off the RSS attack on our religion?

objection lol. noooooo.listen gurbani is a language which some sikhs understand right? as punjabi spoken 500 years back is not exactly same as punjabi spoken nowdays.

how can an arab interpret gurbani without practical terminology studying the lingo first? wudnt the translations come out wrong? so how can a muslim interpret old time indian languages unless they are learned in them? and if they are they wud state that for authenticity source purposes.

it does matter where u get ur data from from if its not correct as equal consent is not rape for a start.

rss is gov sponsored doin the same ting dey do will get u nowhere. think long term with rss not short term make more sikhs everywhere . preaching sikhi is a successful counter medicine to any form of rss.

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jains were a successful lot they worked hard, established bussineses in gujerat. then India is formed, the first thing nerhu bander does is publicice privatised industries the jains built in gujerat, jains were robbed of their hard earned capital their families built. The jains were signed over as hindus by nehru . You think jains will talk about loving expereinces of hindus ?

lolllll me bowing me head to a murti? sorry khalsa bir you need to work more harder than that look at my posts there in front of sangats eyes to show who and what i respect guru granth sahib.

stop accusing me of using rss propaganda you liar sharm ondhi ah sikha di sangat vich bhaitkai choot boldah? before you raise accusations like that show me which part you reckon is rss propaganda then we will take it next step. dont lie here just because your gunth you started isnt gettin you anywhere.

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Who is real Khalsa?

Yuktanand Singh

We can understand the enthusiasm of people who want to proudly bear the name Khalsa, and I do not want to discourage them in any way. However, when I see a mistake being made, I have to continue mentioning it, until, either, I am proven wrong, or the people admit their mistake and start correcting themselves. Even though I myself would like to proudly add Khalsa to my own name, I believe that such an act would be egotistic and blasphemous. Let us see why.

The term Khalsa is reserved for those Gursikhs who have perfected the spiritual principles of The Tenth Master. Khalsa is meant to be a spiritual clone of Guru Gobind Singh Ji, who is the father of Khalsa Panth. Let us not forget that Amrit is just a beginning on this Path. It is wrong to assume that a baptized Sikh is a Khalsa. The Sikhs respectfully call each other 'Khalsa'. However, calling ourselves Khalsa does not make us a 'Khalsa'.

We should strive to adhere to the traditions set by the ten Masters. It is quite obvious that Guru Gobind Singh Ji did not mean to use this word as a last name. Otherwise, he deserved to adopt it first, and he would have given it to his best Sikhs also. Instead, he named them 'Singh'.

To save myself some typing, I am going to use a few paragraphs from my article 'Guru and Sikh'. As I had written in that article, Khalsa is the highest, and the most glorified state, of a Sikh, who has attained spiritual perfection. The term 'Khalsa Panth' is used to indicate a fellowship of Sikhs who adhere to the pri

nciples taught by the Ten Sikh Masters, but this word should not be used for a single Sikh, simply on the basis of Baptism and the Five K's etc.

If we understand the real meaning of this word, then we will see that the act of calling ourselves Khalsa after taking Amrit is comparable to a scenario where every student enrolled in a (hypothetical) school called "Dean's University" calls himself a dean. If we understand correctly, we will see that the act of calling someone, who has taken Amrit a 'Khalsa', is, just a Sikh version of the worship of appearance and the ritual of Amrit. This results in spiritual degradation because taking Amrit is not an automatic conversion into Khalsa. Khalsa is a rare soul.

How rare is Khalsa? Most Sikhs of today have probably never met one. For a true Khalsa Gursikh, in his humility, this word represents an ideal that he will continue to revere all his life. But it does not represent himself in his own eyes. He sees Khalsa in the Sangat, or another Gursikh, and ignores his own greatness. This is why the Sangat is often called Khalsa Ji, or Guru Khalsa Ji. Though the term "Guru Panth Khalsa" is popular, it has been misunderstood. In reality, it stands only for such rare and obscure Gursikhs in the Sangat who deserve to be called a Khalsa. A Gursikh or a Khalsa Gursikh would not consider himself worthy of such an honor. He would not accept to be called a saint, a sadhu nor a guru, either.

Let us study (again) the words of The Tenth Master describing Khalsa. We can see that a Sikh does not become worthy of this title simply because he has taken Amrit and is starting to walk on this path:

"Day and night, he worships the Living Light. He does not entertain any thought of duality. Perfect Love and perfect conviction adorn his personality. How can he follow fasting (rituals) or, even by accident, pray to an idol or a grave? His pilgrimage will be Daan (giving), mercy, self-discipline of tolerance, and self-control. He sees only the One, One God ev

erywhere. Only when The Perfect

Light fully illuminates his heart, can you call him Khalsa. Otherwise, he is not Khalsa." (DG, p.712)


"One who knows the delight of abiding in the Overself alone, is Khalsa, worthy of adoration. There is not a miniscule difference between him, me, and my beloved God." (SLG, p.668)

The Tenth Master has attributed the highest virtues to Khalsa: "Khalsa is my Dharma and my aim. Khalsa is my innermost secret. Khalsa is my Perfect True Guru. Khalsa is my brave and true friend. Khalsa is my intellect and my knowledge. Khalsa's form is what I meditate on now. I cannot say enough in praise of Khalsa......If I had as many tongues as the hair on my body, still I may not be able to finish counting all the virtues of Khalsa. I belong to Khalsa, and Khalsa belongs to me, just like the sea and the drop of sea. Khalsa is the army of God. Khalsa has emerged now only because of His own wish." (SLG, p.667)

The Tenth Master has made it very clear that only a soul who has realized the perfect truth, who has become a Brahmgyani and a Saint, in the real sense, can be called a Khalsa also. We could say that the foreign Sikhs were not guided properly, but why do the Punjabi Sikhs find it so hard to understand the words of Guru Gobind Singh Ji?

Somewhere along the line, the meaning of Khalsa became reversed among the Sikh masses. First we call ourselves Khalsa on the basis of Amrit, Five K's, and daily recital of the Five Bani's, etc. Then we delude ourselves with a false pride that The Tenth Master said that we bear his personal appearance! Thus, we have diluted this word to our own level of existence, when, in reality, we should adore the greatness of Khalsa so that, some day, we will reach that greatness.

I see that people have even started to name their children as Khalsa. How incredible! How can small children understand a truly spiritual Sikh life? How can we guarantee that they will even stay true to the Sikh faith and Rehet as th

ey grow up?

By the way, Guru Ji has already designated the last name 'Singh' to identify the person who is committed to follow Khalsa Panth after taking Amrit. How many people can you find who live up to this name (as a true Sikh) today? What will we do when, in the same way, after two or three generations, only the name remains in some households but the lifestyle has degenerated completely into something totally disgraceful towards 'Khalsa'? Are we going to demand that such people relinquish their family name, or, are we going to invent another name then?

I can see that, we will be in the same pit then, as those others who have erroneously fallen there, trying to protect the society from the false 'saints' today. We will have no one to blame but us when, to alleviate the disease created by people who merely bear this name or exploit it, we will see arguments that there is no such person as a Khalsa anymore. This is how the true statements in Gurbani are turned into 'false' statements for the masses. Hindsight is always 20/20. People will call us wise if we take care of our future, now.

So, my contention is this: 'Khalsa' is not an ordinary term. It represents a Master, not a student. We should not adorn others or ourselves with such sacred words and thus, make them ordinary. We need to understand their true meaning and leave them reserved for the kind of people they are meant for: people who have been truly successful in living completely according to Gurbani. We need to actively, seek to meet such people, early in our lifetime. This is the heart of Sikh faith and this is what Gurbani teaches us, almost on each page!

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