shaheediyan

Gurbani

Introduction

‘Gurbani is the jewel, the treasure of devotion. Singing, hearing and acting upon it, one is enraptured.’ (Sri Guru Arjan Dev Ji, Adi Sri Guru Granth Sahib JI, Ang 376)

Sri Guru Gobind Singh declared to the Sikhs that the spiritual heart and authority of the Sikh Gurus was within the divine writings known as Gurbani. The tenth Guru advised the Sikhs that:

‘My physical body resides within the Khalsa, my soul is in the holy writings.’


Nihang Singhs worshipping and reading Gurbani.

The fourth Guru, Sri Gur Ram Das Ji had earlier written of the divine status of Gurbani;

‘Bani is the Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.’ (Adi Sri Guru Granth Sahib Ji, Ang 982)

Those who doubt any Gurbani such as Raagmala or writings of Sri Guru Gobind Singh Ji do not believe in the complete sublime divinity of their Guru and are therefore not Sikhs. Sodhi Ram Narain Singh Ji, in his work which was approved by all Sikh leaders in 1914 states that there are four Bania within the Sikh tradition which are revered: Primarily the bani of Adi Sri Guru Granth Sahib Ji, secondly the Bani of the Tenth King and also the Bani of Bhai Gurdas Ji and Bhai Nand Lal Ji. (Khalsa Dharam Shastar, page 59)

The Adi Sri Guru Granth Sahib is the primal source of worship for Sikhs. However, all writings of the Sikh Gurus are considered divine so the Khalsa reveres all Gurbani. Therefore, within Nihang Battalions and other at other Sikh shrines the writings of Sri Guru Gobind Singh Ji (namely Dasam Sri Guru Guru Granth Sahib Ji and Sri Sarbloh Parksash Granth) are also placed on a canopy and worshipped. The divine scriptures are often respectfully addressed as Adi Guru Durbar, Dasam Guru Gurbar and Sarbloh Guru Darbar. The term Durbar literally means royal court.

Learning and reading Gurbani

As Adi Sri Guru Granth Sahib Ji is the primal (Adi) focus of worship, Nihang Singhs first are trained in the its reading before moving on to other scripture. Santhiya, training in scriptural reading, begins at the moharni which through strenuous practise allows one to perfect all the sounds of the Gurmukhi language. Without learning the moharni it is impossible for one to correctly read Gurbani, therefore students spend weeks and months perfecting the moharni:

‘One can study the Punjabi language for many years but this will not make their Gurbani pronunciation correct. Even with many years of study one will have to first learn moharni without which they will not be able to correctly read Gurbani.’ (Jatheadr Baba Joginder Singh Ji 96 Krori, Oral interview, July 2007)


Nihang Sukha Singh reads from Adi Sri Guru Granth Sahib Ji

Gurbani is the central feature of a Gursikhs life around which all other aspects should revolve. Upon immediately waking and before sleeping a Sikh recites Gurbani. The following is the minimum Gurbanis which a Gursikh should recite daily;

Morning: Japji Sahib, Jaap Sahib, Svaiyai, Choupai Sahib, Anand sahib.

Evening: Rehras, Kirtan Sohila.

Additionally at encampments of Nihang Singhs the following Gurbani is recited daily:

Morning: Shabad Hazaray Patshahi 5, Shabad Hazaray Patshahi 10, Chandi Di Var, Akaal Ustat, Sukhmani Sahib, Braham Kavich, Uggardanti, Bhagauti Astotar. Chandi Chariter, Shastarnaam Mala, Asa Di Var is sung.

Evening: Aarti-Aarta.

Bhai Daya Singh Ji while describing the traits of an Akali Nihang writes;

‘He should read Akaal Ustat and recite Chandi Di Var from memory.’ (Rehatnama)

There is also some Gurbani which Nihang Singhs recite which are completely unheard of by many Sikhs. These include the Brahm Kavich, Atth Khalsa Mool Mantar and others which are read in Nihang Singh battalions.

The teaching of Gurbani in the Nihang Singh Dal’s is an old age tradition dating back to the time of the tenth Guru. At Sabo Ki Talwandi in the city of Bhatinda stands Gurdwara Damdama Sahib, Guru Ki Kanshi (Guru’s university). Here Sri Guru Gobind Singh Ji spent nine months and nine days teaching correct Gurbani Ucharan (pronunciation) and Arth (meanings) to 48 Singhs. Such was the intense spiritual wealth in katha (discourse) that all the Singhs ascended towards heaven at its completion while yet alive. Tradition states that The Guru reached out and brought back Baba Deep Singh and Bhai Mani Singh to earth so that they could pass on their teachings to other Sikhs, both of the great saints passed on their knowledge to many Singhs. Baba Deep Singh in fact went on to become a leader of an army of Nihang Singhs while also teaching and preparing manuscripts.

Baba Nihal Singh (Harianvela) states that;

‘In time as the Khalsa was increasingly persecuted, the Singhs somewhat divided roles, some lived a martial existence whereas others devoted themselves solely to spreading the teachings of Gurbani. The latter group of Singhs in contemporary times has become known as the Damdami Taksal which originated from those Nihang Singhs who were given the responsibility of teaching Gurbani.’ (Audio interview, December 2008)

Jathedar Baba Trilok Singh Ji Khyale Vale, nephew of Sant Baba Thakur Singh Ji who lead Damdami Taksal for more than twenty years, shares a story further illustrating this point;

“ On one occasion Baba Thakur Singh Ji arose and told his companions that he wanted to go and visit the Nihang Singhs. Baba Ji’s companions asked the great saint what is the need to visit the Nihangs? Baba Ji said, because we have all originated from Nihang Singh, even us. The first leader of our Taksal, Baba Deep Singh Ji, was but a Nihang Singh.” (Audio Recording, January 2009)


Jathedar Baba Deep Singh Ji Shaheed – one of the most famous Nihang Singhs in Sikh history who is also recognised as being the first leader of Damdami Taksal.


In the past century Nihang Singhs have taken great efforts to preserve the Gurbani tradition blessed to them by Sri Guru Gobind Singh Ji. A leading pioneer of this effort was Brahmgiani Baba Mit Singh Ji who preserved many rare writings of the Sikh Gurus and re-implemented many traditions such as the reading of Dusshera Mahatam Granth on the festival of Dusshera. Baba Mit Singh Ji’s also trained many students in the reading of Gurbani including Jathedar Baba Santa Singh Ji and Jathedar Baba Daya Singh Ji who would go on to lead the Budha Dal and Bidhi Chand Dal respectively. Baba Santa Singh himself trough during his leadership of Budha Dal trained hundreds of students in the reading of Gurbani, keeping alive the legacy of Baba Binod Singh Ji who was the first Jathedar of the Budha Dal and learnt Santhiya from Sri Guru Gobind Singh Ji.

It was at Gurdwara Damdama Sahib Patshahi 6 Raqba, where Baba Mit Singh began his Gurbani education from Jathedar Baba Variyaam Singh Ji. The successors of Baba Variyaam Singh have included the great saints Baba Karam Singh Ji and Baba Lehna Singh who had memorised all of Adi Sri Guru Granth Sahib Ji to memory. At present Baba Joginder Singh Ji is responsible for the care of the Gurdwara Sahib. In keeping with the tradition of his predecessors, he has trained many students in the reading of Gurbani. In recent years there have been an increasing number of international students visiting Raqba to learn Gurbani. As a result a taksal (education centre) is currently being constructed in order to accommodate and facilitate those who from India and abroad who wish to learn to recite Gurbani correctly whilst staying amongst the great warrior saints in the Gurus beloved army.

Gurbani as spiritual practise.

Upon learning to recite correctly Gurbani, one should devote time to learning as much Gurbani by heart as possible. It is only because of the rigorous reading of Gurbani and meditation on the Gurus mantars that Nihang Singhs have managed to survive and through centuries of persecution. It is of unparallel importance that a Nihang Singh and indeed every Sikh devote sufficient time the reciting and practising Gurbani. Singh Sahib Jathedar Baba Joginder Singh Ji states;

‘One should spend at least a tenth of their day (2 and half – 3 hours) sitting down and reading Gurbani. Throughout the day recite Gurmantar or Mulmantr and try to enshrine them within their hearts. Forever ask of the Guru that you remember and meditate upon the Timeless Being with each and every breath.’ (Oral Interview, August 2007)


Hari Singh Nihang receives Santhiya from Jathedar Baba Joginder Singh Ji at Raqba

A temporary barrier that many that begin meditating or reading Gurbani occur is an initial inability to concentrate and therefore enjoy their practise. Sant Seva, in the biography of Sant Harnam Singh Rampur Khera Vale, addresses this point;

‘Gurbani serves the purpose of spiritual soap and medicine for the diseased mind. Recitation of Gur-mantar and Gurbani is a must whether we concentrate or not. To clean our mind rapidly, Seva (humble service without material reward) of the congregation is essential. Slowly, after repeated trying, the mind becomes pure. Affection and liking for Gurbani arises in the mind. A taste then develops for uttering Waheguru. These are symptoms of a mind beginning to purify. A mind such as this is attracted to Gurbani and itself appeases the Guru. The purified mind will concentrate on Gurbani and it will enshrine the words of the Lord or naam. This becomes the stage of unity with the Almighty.’ (Se Kinehiya? Page 25)

While all Gurbani is equal in its immeasurable divinity, there are various types of Ras (relished essence) and Phul (fruit-benefit) associated with reciting certain Gurbani. The most common differentiation between Ras is of Shant Ras (peaceful/saintly spirit and Bir Ras (warrior spirit). Whereas the latter is sourced largely within the writings of Sri Guru Gobind Singh Ji, Adi Sri Guru Granth Sahib Ji largely embodies Shant Ras. For example, at the conclusion of Sri Sukhmani Sri Guru Arjan Dev precisely states both the Ras and Phul of reading that bani;

‘One, within whose mind it abides, and who listens to it with love that humble person consciously remembers the Lord God. The pains of birth and death are removed. The human body, so difficult to obtain, is instantly redeemed. Spotlessly pure is his reputation, and ambrosial is his speech. The One Name permeates his mind. Sorrow, sickness, fear and doubt depart. He is called a Holy person; his actions are immaculate and pure. His glory becomes the highest of all. O Nanak, by these Glorious Virtues, this is named Sukhmani, Peace of mind. 8.24.’ (Adi Sri Guru Granth Sahib Ji, Ang 296)

Likewise, Sri Guru Gobind Singh Ji ends the narration Krishanavtar by explicitly stating the purpose of the chapter;

‘I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2’ (Dasam Sri Guru Granth Sahib Ji, Ang 1133)

Sant Giani Gurbachan Singh Bhinderanwale writes that;

‘Sri Sukhmani Sahib Ji is equal to meditating on God with every breath for twenty four hours and Sri Asa Di Var Ji reduces our journey in the transmigration circle of 8.4 million life forms.’ (Gurmat Rehat Maryada, Page 66)

Different Bania invoke different feelings, spiritual states and experiences, and also bare different fruit. Before Sri Guru Nanak Dev Ji’s ascension the Guru’s devoted followers asked how they would attain vision of their great master who replied that they should recite Sri Japji Sahib with devout love, humility and understanding. Sri Guru Gobind Singh Ji told the Sikhs that when the recite Jaap Sahib the tenth master will be standing with their hand on the head of whoever is reciting, showering the reader with divine blessing.

Conclusion

The importance and need to recite, or if one cannot read then listen to, Gurbani is paramount. Those who do not should ask the Guru for assistance and begin their practise or reading and listening to Gurbani. Sri Guru Nanak Dev Ji states;

‘Offer your most sincere prayers to the True Guru, so that He may unite you with your Best Friend. Meeting your Best Friend, you shall find peace; the Messenger of Death shall take poison and die. I dwell deep within the Name; the Name has come to dwell within my mind. 5. Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained. Through the Guru's Teachings, you shall be enlightened; remain absorbed in the Love of the True Lord. Death does not go there; your light shall merge with the Light. 6.’ (Adi Sri Guru Granth Sahib Ji, Ang 55)

Nihangsingh.org

Impressive. He has an excellent fighting aptitude, I hope we see a lot more of him.

Also nice to see he is educated and can speak good English.

Impressive. He has an excellent fighting aptitude, I hope we see a lot more of him.

Also nice to see he is educated and can speak good English.

This is too complicated, lets jsut blame the Muslims or BNP, life is a lot easier that way..

Account of the Akali Nihangs by Macauliffe 1881

The Akalis are the most enthusiastic members of the Sikh faith. Their origin dates from the time of the tenth and last Guru. Their name is derived from one of the epithets of God, Akal,* the eternal or immortal, a word which they are supposed to frequently ejaculate. They wear a blue dress and lofty turbans which they call dumbala or high-tailed. These turbans are ornamented with steel discs or quoits, daggers, and knives. The Akalis appear to employ their turbans as our ladies employed chatelaines a few years ago, namely, to carry handy domestic article of frequent use. In au Urdu paper prepared far me by one of the chief priests of the temple, the Akalis are styled the most ignorant, cruel, and rapacious of the followers of Gobind Singh. But they would, in case of necessity, prove brave and determined soldiers, and devote themselves to death as of yore in the cause of the holy Khalsa. Most of them professedly adopt celibacy in which, however, chastity is not always au appreciable factor. And the few who are married are not capable either by their influence or the purity of their lives of retrieving the reputation of their much defamed monkish brethren.

Authorities differ as to the origin of the blue dress. One writer states that the blue dress is an imitation of the blue dress of Krishna, the well-beloved shepherd-god of the forest of Brindraban. Another states that the blue dress was adopted in imitation of Guru Gobind, who by means of it escaped from his enemies. In the time of the Emperor Auraugzeb, Gobind was closely and dangerously pursued by the imperial troops iuto the fortress of Chamkaur. He succeeded by the aid of a dark night and the gratitude of two Mughal soldiers in escaping to Bahlolpur. Here, too, his safety was not assured, and, donning the blue dress of a Mecca pilgrim and personating the Musalman priest of Uch, he made his way to the wastes of Bhatinda. It may, however, be here mentioned, that long before Muhammad appeared in the world, blue was a sacred color among the Egyptians and Hebrews. The blue costume which travellers remark worn by natives of Egypt at the present day, is as old as the Pharaohs.*

In most of the exoteric observances of the Sikhs a deep purpose may be traced. When fighting was part of a Sikh's duty, it was deemed necessary that his head should be properly protected with steel rings; and long hair with knives concealed in it protected that part of the person from sword-cuts. The kachh, or drawers, fastened by a waisthand, was more convenient and suitable for warriors than the insecurely tied sofa of general Indian wear. A Sikh's physical strength was kept intact by the use of meat dreaded by the Hindus ; and, the better to assist in this object, he was enjoined to abstain from the pernicious drugs, tobacco and bhang, then so freely consumed by both Hindus and Musalmaus.

Among the religious orders of the Sikhs in the Panjab, the Akalis may be said to preserve whatever remain of the customs of the last Guru. When they marry, they do not, like the other Sikhs, call a Brahmin to perform the nuptial ceremony. A Sikh priest is summoned. He reads the Anand, or epithalaminm, composed by Guru Arjan Das. A sis then thrown over the bride and bridegroom, the well-known chadar dalana marriage ceremony of the Panjab. The holy Granth is used as awitness on the occasion, instead of fire, which is an invariable concomitant of Hindu marriage ceremonies. Karaparshad is then offered to the Granth, and distributed among the guests, after which the ceremony is complete.

The Sikh priest who has favoured me with this information, considers this marriage knot superior to the elaborate one of the Hindus. It is cheap, simple, and equally efficacious! Not only in the matter of marriage, but of other ceremonies also, is the Akali still more intelligent than his co-religionists. He does not, by piercing his ears and wearing ear-rings, render himself effeminate, or give a handle of attack to his enemies if ever engaged in close combat. When any of his friends dies, he does not call a Brahmin to read the mortuary service, or heap upon him a large recompense for his idle ministrations. The Akali, instead of this, bestows alms on poor Sikhs, and he collects his friends to read the Granth with him, and pray that the soul of his deceased relation may be speedily relieved from transmigrations.

The strictest of the Akalis have acquired the epithet Bibekis the discriminating, or the conscientious. These have engrafted all the prejudices of Hinduism on the bigotry of the Akalis. With all the irrational asceticism of the Vaishnu sect of Hindus, the Bibekis will not eat flesh or even partake of any article of food or drink which they have not prepared with their own hands. To such au extent is this carried, that they will not even taste food cooked by their wives, eat fruit purchased in the market, or drink water which they have not themselves drawn from the well. They consider it a sin to eat bare-headed, and will pay a fine (tankhah) to the temple if they do so even inadvertently. They do not remove hair from any part of their persons. For the Hindu janeo, or Brahminical thread, they wear a sword. They are very strict in wearing the five articles of Sikh dress, whose names begin with a K. They will not drink water without immersing in it a knife or dagger. And, with an irrational mixture of spiritual pride and spiritual humility, they think themselves equal to the tenth spiritual king, Gobind, while at the same time they acknowledge themselves his disciples.

The asceticism of this class not only extends to these bigoted observances, but also to their ordinary conversation. They add the word " Singh," which is peculiar to the Sikh religion, as an affix to all substantives and sometimes to other parts of speech. For instance, instead of saying, '' Put the inkstand on the table," they say " Put the inkstand Singh on the table Singh." Another verbal peculiarity of theirs may be mentioned. It is well known that in Hindustani, as in French and Italian, all substantives are either masculine or feminine. The Bibekis, with pharisaical ostentation, never use a word of the feminine gender. If an object can only be expressed by one word which is feminine, they alter its distinctive termination. Thus the word kanghi, a comb, in such frequent use among the Sikhs who religiously wear long hair, is grammatically feminine ; but when a Bibeki has occasion to use the word, he says Kangha, changing the final feminine into a masculine vowel, thus altering the gender of the word, and religiously and prudently preserving himself "from the contact or presence of even feminine substantives.

Some of the Akalis call themselves Nihangs. It is said, that one day there appeared before the tenth Guru an Akali in a lofty turban to which were attached miniatures of all the weapons of warfare employed at that period. The Guru was pleased and said, that the man looked like a nihang or crocodile. The Guru saw that the turban gave a ferocious appearance to the religious warrior, and forthwith recommended it to his followers. The high-peaked turbans of the Nihanga are said by others to have had their origin in one of the marauding expeditions of Zama'n Shah against the Sikhs. The latter on one occasion were few in number and unable to cope in fair fight with their adversaries. They therefore put on the high-peaked turbans of the Turki soldiers, went armed among them at night, and completely destroyed them. The high turban was therefore permanently adopted as an auspicious article of costume. A third more probable account, however, is that on which the Sikh priests themselves appear to be generally agreed, namely, that the custom of wearing high-peaked turbans was first adopted in the time of Ranjit Singh. Phola Singh, a man of prodigious stature, used to sit daily in the balcony of the Akal Bunga. His gigantic size appeared enhanced by his high-peaked turban ; and his advice and example induced other Akalis to adopt a similar head-gear. It soon became one of the distinctive articles of dress of their order.

The more insolent of the Akalis and those addicted to the use of intoxicating drugs, appear to have appropriated to themselves the designation Nihang. The word is in such bad odour in other parts of the Panjab, that a man is styled a Nihang who has taken to vicious ways and bad livelihood. All European travellers in the Panjab during the Sikh regime have complained of the gross insolence, and in some cases of the foul language or maledictions employed by these Nihanga, or Akalis, to Christians. No such thing has, I believe, ever been witnessed in recent times. Several of the Akalis still have, no doubt, a defiant air, but all of them with whom I have conversed I found uniformly courteous and civil.

(taken from Kamalroop Singhs Blog)

Who says Sikh is meant to be reconciliatory with science? Sikhi (Gur-Shabd) is Puran and Akaal, science is not, it's forever changing.

24 Avtar and other great stories that Maharaj has chosen to re-write, were given to us for reasons of moral lesson, inspirtation, courage and artistic exemplification - setting an open minded, intellectual benchmark for us to follow in terms of in depth study and correct understanding. They are not supposed to reflect actual history, and if this indirectly happens, this isn't the point of their utilisation by 10th Master (in my opinion, inc Bachitar Natak). Guru Sahiban were not historians or scientists, they were parmatma ka roop.

Real Sikh Vidvaans like Sant Singh Maskeen were well versed in all the Indic traditions, and didn't give a hoot what commitees (inc SGPC at Sri Harimandhir Sahib) had to say.

Todays employed gyani/paati are majboor, most need to earn a living to feed their families, whilst living a Gurmukh life, having plenty of knowledge, but not being able to share it due to anpar pardaans.

Sorry to go off topic, but in earlier posts (a few years earlier), forum was discussing the jyoti jot of Guru Sahiban. When my father passed away a few years ago, a Giani Ji asked me to read this powerful, extremely deep and beautiful shab'd, which gives Guru Amardas Ji's hukum to the sangat regarding what to do upon the time of his jyoti jot.


ਰਾਮਕਲੀ ਸਦੁ
रामकली सदु
Rāmkalī saḏu
Raamkalee, Sadd ~ The Call Of Death:


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik­oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:


ਜਗਿ ਦਾਤਾ ਸੋਇ ਭਗਤਿ ਵਛਲੁ ਤਿਹੁ ਲੋਇ ਜੀਉ ॥
जगि दाता सोइ भगति वछलु तिहु लोइ जीउ ॥
Jag ḏāṯā so­ė bẖagaṯ vacẖẖal ṯihu lo­ė jī­o.
He is the Great Giver of the Universe, the Lover of His devotees, throughout the three worlds.


ਗੁਰ ਸਬਦਿ ਸਮਾਵਏ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ਜੀਉ ॥
गुर सबदि समावए अवरु न जाणै कोइ जीउ ॥
Gur sabaḏ samāv­ė avar na jāṇai ko­ė jī­o.
One who is merged in the Word of the Guru's Shabad does not know any other.


ਅਵਰੋ ਨ ਜਾਣਹਿ ਸਬਦਿ ਗੁਰ ਕੈ ਏਕੁ ਨਾਮੁ ਧਿਆਵਹੇ ॥
अवरो न जाणहि सबदि गुर कै एकु नामु धिआवहे ॥
Avro na jāṇeh sabaḏ gur kai ėk nām ḏẖi­āvhė.
Dwelling upon the Word of the Guru's Shabad, he does not know any other; he meditates on the One Name of the Lord.


ਪਰਸਾਦਿ ਨਾਨਕ ਗੁਰੂ ਅੰਗਦ ਪਰਮ ਪਦਵੀ ਪਾਵਹੇ ॥
परसादि नानक गुरू अंगद परम पदवी पावहे ॥
Parsāḏ Nānak gurū angaḏ param paḏvī pāvhė.
By the Grace of Guru Nanak and Guru Angad, Guru Amar Das obtained the supreme status.


ਆਇਆ ਹਕਾਰਾ ਚਲਣਵਾਰਾ ਹਰਿ ਰਾਮ ਨਾਮਿ ਸਮਾਇਆ ॥
आइआ हकारा चलणवारा हरि राम नामि समाइआ ॥
Ā­i­ā hakārā cẖalaṇvārā har rām nām samā­i­ā.
And when the call came for Him to depart, He merged in the Name of the Lord.


ਜਗਿ ਅਮਰੁ ਅਟਲੁ ਅਤੋਲੁ ਠਾਕੁਰੁ ਭਗਤਿ ਤੇ ਹਰਿ ਪਾਇਆ ॥੧॥
जगि अमरु अटलु अतोलु ठाकुरु भगति ते हरि पाइआ ॥१॥
Jag amar atal aṯol ṯẖākur bẖagaṯ ṯė har pā­i­ā. ||1||
Through devotional worship in this world, the imperishable, immovable, immeasurable Lord is found. ||1||


ਹਰਿ ਭਾਣਾ ਗੁਰ ਭਾਇਆ ਗੁਰੁ ਜਾਵੈ ਹਰਿ ਪ੍ਰਭ ਪਾਸਿ ਜੀਉ ॥
हरि भाणा गुर भाइआ गुरु जावै हरि प्रभ पासि जीउ ॥
Har bẖāṇā gur bẖā­i­ā gur jāvai har parabẖ pās jī­o.
The Guru gladly accepted the Lord's Will, and so the Guru easily reached the Lord God's Presence.


ਸਤਿਗੁਰੁ ਕਰੇ ਹਰਿ ਪਹਿ ਬੇਨਤੀ ਮੇਰੀ ਪੈਜ ਰਖਹੁ ਅਰਦਾਸਿ ਜੀਉ ॥
सतिगुरु करे हरि पहि बेनती मेरी पैज रखहु अरदासि जीउ ॥
Saṯgur karė har peh bėnṯī mėrī paij rakẖahu arḏās jī­o.
The True Guru prays to the Lord, "Please, save my honor. This is my prayer".


ਪੈਜ ਰਾਖਹੁ ਹਰਿ ਜਨਹ ਕੇਰੀ ਹਰਿ ਦੇਹੁ ਨਾਮੁ ਨਿਰੰਜਨੋ ॥
पैज राखहु हरि जनह केरी हरि देहु नामु निरंजनो ॥
Paij rākẖo har janah kėrī har ḏėh nām niranjano.
Please save the honor of Your humble servant, O Lord; please bless him with Your Immaculate Name.


ਅੰਤਿ ਚਲਦਿਆ ਹੋਇ ਬੇਲੀ ਜਮਦੂਤ ਕਾਲੁ ਨਿਖੰਜਨੋ ॥
अंति चलदिआ होइ बेली जमदूत कालु निखंजनो ॥
Anṯ cẖalḏi­ā ho­ė bėlī jamḏūṯ kāl nikẖanjano.
At this time of final departure, it is our only help and support; it destroys death, and the Messenger of Death.


ਸਤਿਗੁਰੂ ਕੀ ਬੇਨਤੀ ਪਾਈ ਹਰਿ ਪ੍ਰਭਿ ਸੁਣੀ ਅਰਦਾਸਿ ਜੀਉ ॥
सतिगुरू की बेनती पाई हरि प्रभि सुणी अरदासि जीउ ॥
Saṯgurū kī bėnṯī pā­ī har parabẖ suṇī arḏās jī­o.
The Lord God heard the prayer of the True Guru, and granted His request.


ਹਰਿ ਧਾਰਿ ਕਿਰਪਾ ਸਤਿਗੁਰੁ ਮਿਲਾਇਆ ਧਨੁ ਧਨੁ ਕਹੈ ਸਾਬਾਸਿ ਜੀਉ ॥੨॥
हरि धारि किरपा सतिगुरु मिलाइआ धनु धनु कहै साबासि जीउ ॥२॥
Har ḏẖār kirpā saṯgur milā­i­ā ḏẖan ḏẖan kahai sābās jī­o. ||2||
The Lord showered His Mercy, and blended the True Guru with Himself; He said, "Blessed! Blessed! Wonderful!"||2||


ਮੇਰੇ ਸਿਖ ਸੁਣਹੁ ਪੁਤ ਭਾਈਹੋ ਮੇਰੈ ਹਰਿ ਭਾਣਾ ਆਉ ਮੈ ਪਾਸਿ ਜੀਉ ॥
मेरे सिख सुणहु पुत भाईहो मेरै हरि भाणा आउ मै पासि जीउ ॥
Mėrė sikẖ suṇhu puṯ bẖā­īho mėrai har bẖāṇā ā­o mai pās jī­o.
Listen O my Sikhs, my children and Siblings of Destiny; it is my Lord's Will that I must now go to Him.


ਹਰਿ ਭਾਣਾ ਗੁਰ ਭਾਇਆ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਕਰੇ ਸਾਬਾਸਿ ਜੀਉ ॥
हरि भाणा गुर भाइआ मेरा हरि प्रभु करे साबासि जीउ ॥
Har bẖāṇā gur bẖā­i­ā mėrā har parabẖ karė sābās jī­o.
The Guru gladly accepted the Lord's Will, and my Lord God applauded Him.


ਭਗਤੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਸੋਈ ਜਿਸੁ ਹਰਿ ਪ੍ਰਭ ਭਾਣਾ ਭਾਵਏ ॥
भगतु सतिगुरु पुरखु सोई जिसु हरि प्रभ भाणा भावए ॥
Bẖagaṯ saṯgur purakẖ so­ī jis har parabẖ bẖāṇā bẖāv­ė.
One who is pleased with the Lord God's Will is a devotee, the True Guru, the Primal Lord.


ਆਨੰਦ ਅਨਹਦ ਵਜਹਿ ਵਾਜੇ ਹਰਿ ਆਪਿ ਗਲਿ ਮੇਲਾਵਏ ॥
आनंद अनहद वजहि वाजे हरि आपि गलि मेलावए ॥
Ānanḏ anhaḏ vajeh vājė har āp gal mėlāva­ė.
The unstruck sound current of bliss resounds and vibrates; the Lord hugs him close in His embrace.


ਤੁਸੀ ਪੁਤ ਭਾਈ ਪਰਵਾਰੁ ਮੇਰਾ ਮਨਿ ਵੇਖਹੁ ਕਰਿ ਨਿਰਜਾਸਿ ਜੀਉ ॥
तुसी पुत भाई परवारु मेरा मनि वेखहु करि निरजासि जीउ ॥
Ŧusī puṯ bẖā­ī parvār mėrā man vėkẖhu kar nirjās jī­o.
O my children, siblings and family, look carefully in your minds, and see.


ਧੁਰਿ ਲਿਖਿਆ ਪਰਵਾਣਾ ਫਿਰੈ ਨਾਹੀ ਗੁਰੁ ਜਾਇ ਹਰਿ ਪ੍ਰਭ ਪਾਸਿ ਜੀਉ ॥੩॥
धुरि लिखिआ परवाणा फिरै नाही गुरु जाइ हरि प्रभ पासि जीउ ॥३॥
Ḏẖur likẖi­ā parvāṇā firai nāhī gur jā­ė har parabẖ pās jī­o. ||3||
The pre-ordained death warrant cannot be avoided; the Guru is going to be with the Lord God. ||3||


ਸਤਿਗੁਰਿ ਭਾਣੈ ਆਪਣੈ ਬਹਿ ਪਰਵਾਰੁ ਸਦਾਇਆ ॥
सतिगुरि भाणै आपणै बहि परवारु सदाइआ ॥
Saṯgur bẖāṇai āpṇai bahi parvār saḏā­i­ā.
The True Guru, in His Own Sweet Will, sat up and summoned His family.


ਮਤ ਮੈ ਪਿਛੈ ਕੋਈ ਰੋਵਸੀ ਸੋ ਮੈ ਮੂਲਿ ਨ ਭਾਇਆ ॥
मत मै पिछै कोई रोवसी सो मै मूलि न भाइआ ॥
Maṯ mai picẖẖai ko­ī rovsī so mai mūl na bẖā­i­ā.
Let no one weep for me after I am gone. That would not please me at all.


ਮਿਤੁ ਪੈਝੈ ਮਿਤੁ ਬਿਗਸੈ ਜਿਸੁ ਮਿਤ ਕੀ ਪੈਜ ਭਾਵਏ ॥
मितु पैझै मितु बिगसै जिसु मित की पैज भावए ॥
Miṯ paijẖai miṯ bigsai jis miṯ kī paij bẖāv­ė.
When a friend receives a robe of honor, then his friends are pleased with his honor.


ਤੁਸੀ ਵੀਚਾਰਿ ਦੇਖਹੁ ਪੁਤ ਭਾਈ ਹਰਿ ਸਤਿਗੁਰੂ ਪੈਨਾਵਏ ॥
तुसी वीचारि देखहु पुत भाई हरि सतिगुरू पैनावए ॥
Ŧusī vīcẖār ḏėkẖhu puṯ bẖā­ī har saṯgurū paināva­ė.
Consider this and see, O my children and siblings; the Lord has given the True Guru the robe of supreme honor.


ਸਤਿਗੁਰੂ ਪਰਤਖਿ ਹੋਦੈ ਬਹਿ ਰਾਜੁ ਆਪਿ ਟਿਕਾਇਆ ॥
सतिगुरू परतखि होदै बहि राजु आपि टिकाइआ ॥
Saṯgurū parṯakẖ hoḏai bahi rāj āp tikā­i­ā.
The True Guru Himself sat up, and appointed the successor to the Throne of Raja Yoga, the Yoga of Meditation and Success.


ਸਭਿ ਸਿਖ ਬੰਧਪ ਪੁਤ ਭਾਈ ਰਾਮਦਾਸ ਪੈਰੀ ਪਾਇਆ ॥੪॥
सभि सिख बंधप पुत भाई रामदास पैरी पाइआ ॥४॥
Sabẖ sikẖ banḏẖap puṯ bẖā­ī Rāmḏās pairī pā­i­ā. ||4||
All the Sikhs, relatives, children and siblings have fallen at the Feet of Guru Ram Das. ||4||


ਅੰਤੇ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਮੈ ਪਿਛੈ ਕੀਰਤਨੁ ਕਰਿਅਹੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥
अंते सतिगुरु बोलिआ मै पिछै कीरतनु करिअहु निरबाणु जीउ ॥
Anṯė saṯgur boli­ā mai picẖẖai kīrṯan kari­ahu nirbāṇ jī­o.
Finally, the True Guru said, "When I am gone, sing Kirtan in Praise of the Lord, in Nirvaanaa".


ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥
केसो गोपाल पंडित सदिअहु हरि हरि कथा पड़हि पुराणु जीउ ॥
Kėso gopāl pandiṯ saḏi­ahu har har kathā paṛeh purāṇ jī­o.
Call in the long-haired scholarly Saints of the Lord, to read the sermon of the Lord, Har, Har.


ਹਰਿ ਕਥਾ ਪੜੀਐ ਹਰਿ ਨਾਮੁ ਸੁਣੀਐ ਬੇਬਾਣੁ ਹਰਿ ਰੰਗੁ ਗੁਰ ਭਾਵਏ ॥
हरि कथा पड़ीऐ हरि नामु सुणीऐ बेबाणु हरि रंगु गुर भावए ॥
Har kathā paṛī­ai har nām suṇī­ai bėbāṇ har rang gur bẖāv­ė.
Read the sermon of the Lord, and listen to the Lord's Name; the Guru is pleased with love for the Lord.


ਪਿੰਡੁ ਪਤਲਿ ਕਿਰਿਆ ਦੀਵਾ ਫੁਲ ਹਰਿ ਸਰਿ ਪਾਵਏ ॥
पिंडु पतलि किरिआ दीवा फुल हरि सरि पावए ॥
Pind paṯal kiri­ā ḏīvā ful har sar pāv­ė.
Do not bother with offering rice-balls on leaves, lighting lamps, and other rituals like floating the body out on the Ganges; instead, let my remains be given up to the Lord's Pool.


ਹਰਿ ਭਾਇਆ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਹਰਿ ਮਿਲਿਆ ਪੁਰਖੁ ਸੁਜਾਣੁ ਜੀਉ ॥
हरि भाइआ सतिगुरु बोलिआ हरि मिलिआ पुरखु सुजाणु जीउ ॥
Har bẖā­i­ā saṯgur boli­ā har mili­ā purakẖ sujāṇ jī­o.
The Lord was pleased as the True Guru spoke; he was blended then with the all-knowing Primal Lord God.


ਰਾਮਦਾਸ ਸੋਢੀ ਤਿਲਕੁ ਦੀਆ ਗੁਰ ਸਬਦੁ ਸਚੁ ਨੀਸਾਣੁ ਜੀਉ ॥੫॥
रामदास सोढी तिलकु दीआ गुर सबदु सचु नीसाणु जीउ ॥५॥
Rāmḏās sodẖī ṯilak ḏī­ā gur sabaḏ sacẖ nīsāṇ jī­o. ||5||
The Guru then blessed the Sodhi Ram Das with the ceremonial tilak mark, the insignia of the True Word of the Shabad. ||5||

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਜਿ ਬੋਲਿਆ ਗੁਰਸਿਖਾ ਮੰਨਿ ਲਈ ਰਜਾਇ ਜੀਉ ॥
सतिगुरु पुरखु जि बोलिआ गुरसिखा मंनि लई रजाइ जीउ ॥
Saṯgur purakẖ je boli­ā gursikẖā man la­ī rajā­ė jī­o.
And as the True Guru, the Primal Lord spoke, and the Gursikhs obeyed His Will.


ਮੋਹਰੀ ਪੁਤੁ ਸਨਮੁਖੁ ਹੋਇਆ ਰਾਮਦਾਸੈ ਪੈਰੀ ਪਾਇ ਜੀਉ ॥
मोहरी पुतु सनमुखु होइआ रामदासै पैरी पाइ जीउ ॥
Mohrī puṯ sanmukẖ ho­i­ā Rāmḏāsai pairī pā­ė jī­o.
His son Mohri turned sunmukh, and become obedient to Him; he bowed, and touched Ram Das' feet.


ਸਭ ਪਵੈ ਪੈਰੀ ਸਤਿਗੁਰੂ ਕੇਰੀ ਜਿਥੈ ਗੁਰੂ ਆਪੁ ਰਖਿਆ ॥
सभ पवै पैरी सतिगुरू केरी जिथै गुरू आपु रखिआ ॥
Sabẖ pavai pairī saṯgurū kėrī jithai gurū āp rakẖi­ā.
Then, everyone bowed and touched the feet of Ram Das, into whom the Guru infused His essence.


ਕੋਈ ਕਰਿ ਬਖੀਲੀ ਨਿਵੈ ਨਾਹੀ ਫਿਰਿ ਸਤਿਗੁਰੂ ਆਣਿ ਨਿਵਾਇਆ ॥
कोई करि बखीली निवै नाही फिरि सतिगुरू आणि निवाइआ ॥
Ko­ī kar bakẖīlī nivai nāhī fir saṯgurū āṇ nivā­i­ā.
And any that did not bow then because of envy - later, the True Guru brought them around to bow in humility.


ਹਰਿ ਗੁਰਹਿ ਭਾਣਾ ਦੀਈ ਵਡਿਆਈ ਧੁਰਿ ਲਿਖਿਆ ਲੇਖੁ ਰਜਾਇ ਜੀਉ ॥
हरि गुरहि भाणा दीई वडिआई धुरि लिखिआ लेखु रजाइ जीउ ॥
Har gureh bẖāṇā ḏī­ī vadi­ā­ī ḏẖur likẖi­ā lėkẖ rajā­ė jī­o.
It pleased the Guru, the Lord, to bestow glorious greatness upon Him; such was the pre-ordained destiny of the Lord's Will.


ਕਹੈ ਸੁੰਦਰੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਭੁ ਜਗਤੁ ਪੈਰੀ ਪਾਇ ਜੀਉ ॥੬॥੧॥
कहै सुंदरु सुणहु संतहु सभु जगतु पैरी पाइ जीउ ॥६॥१॥
Kahai sunḏar suṇhu sanṯahu sabẖ jagaṯ pairī pā­ė jī­o. ||6||1||
Says Sundar, listen, O Saints: all the world fell at His feet. ||6||1||

This is a very brief introduction of Sikh historical texts, particualry for youngsters and also for those who have only ever relied on hearsay re the history of our faith.

https://edit.britannica.com/getEditableToc?tocId=253174

Apart from the Adi Granth and the Dasam Granth, the main works of Sikh literature can be divided into devotional works, janam-sakhis (writings on the life of Guru Nanak), rahit-namas (manuals containing the Rahit), gur-bilas (hagiographic works concerning the 6th and 10th Gurus that stress their roles as warriors), historical works, scriptural commentaries, the contribution of Vir Singh (1872–1957), and a brief anthology consisting largely of quotations from the Sikh scriptures.

The devotional works of Bhai Gurdas (1551–1637) and Nand Lal (1633–1715) are the only texts aside from the Granths that can be recited in the gurdwaras. Their compositions are more than just devotional, including social and historical commentary. This was particularly true of the works of Bhai Gurdas, whose 40 lengthy poems, composed in Punjabi, remain popular. Their popularity is vastly greater than that of his 556 brief poems in Braj, a language little read in the Panth today. The compositions of Nand Lal, who wrote in Persian, are also not well known to members of the Panth, because of the language barrier. Nand Lal joined the retinue of Guru Gobind Singh, adopting the pen name Goya (“Eloquentâ€). His works were greatly admired, and such was the respect accorded to him that three rahit-namas were mistakenly attributed to him.

The principal janam-sakhis are the Bala, the Puratan, the Miharban, and the influential works of Santokh Singh (1787–1853), which were published in the first half of the 19th century. Santokh Singh's first contribution, completed in 1823, was Gur Nanak Prakash (“The Splendour of Guru Nanakâ€; also known as the Nanak Prakash), which treated the life of Guru Nanak and relied principally on the Bala tradition. In 1844 he published Gur Pratap Suray (“The Glorious Light of the Gurusâ€; widely known as the Suraj Prakash), which covered the lives of the remaining Gurus.

The earliest of the extant rahit-namas is the Nasihat-Nama (1718–19; “Manual of Instructionâ€), which was erroneously attributed to Nand Lal and wrongly titled the Tanakhah-Nama (“Manual of Penancesâ€). A much longer work dating from the middle of the 18th century and bearing witness to its Brahmanic origins is the Chaupa Singh Rahit-Nama (“The Rahit Manual of Chaupa Singhâ€). Another lengthy rahit-nama from later in the same century is the Prem Sumarag (“The Path of Loveâ€). The series of rahit-namas finally ended with the publication in 1950 by the Tat Khalsa of Sikh Rahit Marayada (“Sikh Custom Concerning the Rahitâ€), which was, unfortunately, little more than a pamphlet and poorly produced, though it remains an influential work in contemporary Sikhism.

The gur-bilas literature produced a style of hagiography that focused on the mighty deeds of the Gurus, particularly Hargobind and Gobind Singh. Unlike the janam-sakhis, the gur-bilas emphasized the destiny of the Gurus to fight against the forces of evil and their supreme courage in this struggle. The enemy against which they fought was, of course, the Mughal Empire. Some gur-bilas also attach great importance to the story of the goddess Devi as a preparation for the founding of the Khalsa. The tradition began with the writing of Bachitar Natak, which appears in the Dasam Granth. Later works include Sukkha Singh's Gur-Bilas Dasvin Patshahi, Koer Singh's Gur-Bilas Patshahi 10, and Sohan's Gur-Bilas Chhevin Patshahi. All gur-bilas predate the rise of the Tat Khalsa and, apart from Bachitar Natak, have received little attention. Their general message is, however, firmly fixed in the modern traditions of the Sikhs.

Among the many works that record the history of the Panth, four are particularly important. The first is Sainapati's Gur Sobha (1711; “Radiance of the Guruâ€), which provides a general account of Guru Gobind Singh's life as well as a description of the founding of the Khalsa. A second work, Ratan Singh Bhangu's Panth Prakash (later termed Prachin Panth Prakash to distinguish it from Gian Singh's work of the same name), was composed in 1809 and completed in 1841; it is notable for its description and high praise of the Khalsa. The two remaining works are Gian Singh's Panth Prakash and his lengthy Tavarikh Guru Khalsa, a labour finally concluded in 1919. These texts, however, cannot be described as works of history in the modern sense, and the works of Ratan Singh Bhangu and Gian Singh are similar to gur-bilas in their treatment of the heroic deeds of the warrior Gurus.

Several commentaries on the Adi Granth have appeared since the rise of the Tat Khalsa. The first, Faridkot Tika, was commissioned by Raja Bikram Singh of Faridkot in response to Ernest Trumpp's translation into English of part of the Adi Granth, which Sikhs regarded as grievously insulting. Three volumes were issued during 1905–06, and a fourth volume followed some years later. This work failed to assume an important place among Sikh exegetical works. This, however, was not the fate of the four-volume Shabadarath Sri Guru Granth Sahib Ji, published between 1936 and 1941. Although published anonymously, it was mainly the work of Teja Singh. Vir Singh published seven volumes of commentary between 1958 and 1962 but left Santhya Sri Guru Granth Sahib unfinished. Another commentator, Sahib Singh, issued the 10-volume Sri Guru Granth Sahib Darapan between 1962 and 1964.

Among the most important and influential Sikh writers and theologians was Vir Singh, a leading member of the Tat Khalsa, who produced an extraordinary range of literary works in Punjabi prose and poetry. He first won wide popularity as a writer of novels such as Sundari (1943) and Vijay Singh (1899), which dealt with subjects such as the heroism and chivalry of the Sikhs in response to the oppression of Muslim rulers and the subservience of the Hindu masses. His novels also highlighted the excellence of the Sikh religion in comparison with all that surrounded it. Although his novels had lost their appeal by the early 21st century, they were eagerly read in their own time by a large number of Sikhs and set a useful example to other writers. Later in his career Vir Singh gave up writing novels and turned to scriptural commentary. He published a series of pamphlets through his Khalsa Tract Society and in his weekly newspaper (the Khalsa Samachar) and began work on his multivolume commentary on the Adi Granth. Meanwhile, he began to write poetry in Punjabi, including many short poems and also the longer Rana Surat Singh (1905) in blank verse. As always, the background was provided by the Sikh religion. He then turned to Sri Kalgidhar Chamatkar (1935), a life of Guru Gobind Singh, followed by Sri Guru Nanak Chamatkar (1936), and later he produced Sri Asht Gur Chamatkar (1951; “The Marvel of the Eight [Other] Gurusâ€), complete only as far as Guru Arjan.

A final work is the polemical treatise Ham Hindu Nahin (“We Are Not Hindusâ€) by Kahn Singh Nabha. First issued in 1898, it was the author's answer to a publication by a Sanatan Sikh, Thakur Das, entitled Sikh Hindu Hain (“Sikhs Are Hindusâ€). Ham Hindu Nahin consists of a discussion between a Sikh and a Hindu and includes sacred Sikh texts on subjects such as the Vedas, gods and goddesses, and caste, among others. The title of the work became the slogan of the Tat Khalsa, and it remained in print throughout the 20th century.

Yes, interesting.

I have read articles written 90 years ago (by an Akali) which refer to Suraj-Vansia Khalsa Panth.

I have also heard old Dhadi songs using this term in pride.

There is no doubting the Hindu-phobia - Niranjanas stance is quite correct - we need to preserve and use our heritage to advantage (this requires calm and cunning/strategy) rather than pull the cheap shiny tulwars out everytime someone mentions something that doesn't fit into their little box world.

Legs go numb when one sits on a nerve or vein. It's good to keep changing positions if in a divaan etc - ultimately one may even figure out an exact position where they are not putting pressure on these vital flowing points.

When one goes into meditation, it's strange, but this problem ceases to happen, the whole body feels light and even non-existent, so it's not a problem for simran.

For kirtani etc, unfortunately, unless you can reach a meditative or masti type state (or figure out an optimum postion), you just have to learn to live with numbness and get used to it, same for kathaakar/parchaarak. I often see some of these poor sevadaar walking off awkwardly after a long divaan i.e. the late Sant Singh Ji Maskeen. They will be rewarded in heaven of course...

Obvioulsy not a fan of Guru Gobind Singhs bani then....

"I think GGS ji's 'Mitar pyaray nu' is a good example of this."

The Shabd is from Sri Dasam Granth Sahib.

The superior man, when resting in safety, does not forget that danger may come. When in a state of security he does not forget the possibility of ruin. When all is orderly, he does not forget that disorder may come. Thus his person is not endangered, and his States and all their clans are preserved.

Confucius


Ishwar Singh, Ta.

Found this on SS, thought it would be good to share, and make 'many' peoples lives, that little bit easier, lol. On a serious note, many of us become complacement and unappreciative from time to time, taking many things for granted, so it is good to reflect on our actions towards others (namely family) from time to time...

1. Respect the opinion of your wife and show you are listening and value her suggestions.
2. Don't be moody. Your tone and attitude matter sometimes more than the words.
3. Smile. You don't need a reason, just smile.
4. Avoid anger and avoid speaking roughly or rudely.
5. Give surprises and gifts.
6. Love is broken with harsh words and strengthened by sweet ones.
7. Pay compliments to your wife. Express your appreciation to her.
8. Break the routine every once in a while.
9. Do amrit-vela as well as nitnem or sehaj paath or some bani together everyday. Guaranteed that reading bani together will make your love stronger.
10. Help in the house.
11. Pay attention in raising the children. It is your responsibility too.
12. Don't leave the small problems unsolved or ignored. They will grow otherwise.
13. Eat meals together.
14. Keep her informed about your plans. Consult her on major decisions (personal and family). Do not surprise her on these matters
15. Don't walk away and leave home during arguments. Try to resolve the issue before ending the day.
16. Do not resort to silence when unhappy.
17. Don't dwell on past mistakes or fights. Forgive and forget.
18. Never threaten divorce or separation. Never say you regret having entered the marriage.
19. Don't admonish and criticise your wife in public. Don't tolerate or participate in her insult (joking or otherwise) in public.
20. In front of her family and friends, show her respect and show you value her.
21. Don't reveal your marriage's or your wife's secrets and private details to anyone.
22. Say Fateh to your wife when you greet her upon coming home or meeting her in general. Remember that she is also a Gursikh and deserves the respect associated with that position.
23. Walk on the path of Sikhi together. This means, seva, sangat, simran, kirtan, yatra (this last one is often neglected but is a very good exercise in building marriage relationships).
24. Don't be inflexible. Look for compromise.
25. Understand you are not always right. Be willing to apologise.
26. Physically be delicate with her. Do not be physically aggressive or imposing.
27. Respect your wife's family and encourage her to do the same.
28. Show that you are interested in what she is interested in (hobbies, pass times, etc.)
29. Don't seek marital advice openly. If you wish to have advice, take it only from someone you trust, and is capable of advising properly.
30. Show concern for her health and do not ever put it at risk.
31. Be there for her during difficult times and be sure she knows you are there to listen to her.
32. Share your own feelings with her regularly.
33. Be fragile when dealing with her weaknesses. Do not press the issue.
34. Have good intentions in your heart for your wife. Wish the best for her because her success is yours as well.
35. Speak politely and show courtesy to your wife. Open doors, help carry heavy objects, arrange for her to sit or rest when she is tired.
36. If your wife says or does something minor that you did not like, ignore it.
37. During pregnancy and during her menstruation period, be sure to be even more considerate and patient than usual.
38. Never try to impose upon her how great you are due to your education or job, etc. Do not belittle her level of education or job.
39. Don't say or try to show that your earning income or bringing food is a favour to her. Recognise that only God is the giver.
40. Never betray your wife's trust through words or deeds. All other women are mothers, sisters or daughters.
41. Don't give her the opportunity to think that your love or regard for her is any less than her love and regard for you.

With all due respect, Yogi Bhajan was no light weight!

Master of aversion!

No, I would prefer a Mango, but thanks for asking.

Excellent summary Kalyug. Only point to add is Balbir Singh asking the stupidist question of the century and then crying when he is refuted with a completely relevant counter-arguement in the form of questions he obviously is too nervous to answer, lest people think he has been lying about the mango he has eaten.

"im having a hard time understanding what your argument is."

Lol, thats the whole point, its not their arguement! Its the Bhasauria jad and the Afghani/Gaggu/Darshani phal - the Naastik buta - that these unimaginative folk from CA are parroting!


"I feel that all these manmukh bande should be made to stand in line , beaten up with sticks, I feel that debating with them is useless, I am not a fan of verbal discussion, haramjaadean de jadon shittar paye naa taan saari akl thikane aa jaani a"

I know how you feel, as civil as one tries to be, when you know these people are not interested in real debate i.e. a probability that they may be convinced otherwise, then you know that its useless talking to these hatemongering, preaching, insulting, Victorian minded puritan heretics.

Lol, Fudge, you have ignored the many reponses proving your gender theory wrong.

You really are a jester.

The Khhasam metaphor is derived from Sufi thought, Guru Sahiban adopted this as one of many well languages (religious) to reach out to the populace.

Male/female are material Sarguna attributes, how can Ajooni Nirankaar Parmatma be limited by gender?

In Shahee-Shahaan-Shah Guru Gobind Singhs Jaap Sahib we find:

ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥੫੨॥

Oh, I just remembered, you will probably say that Jaap Sahib is not Gurbani or is An-Tie Gurmat or something, so here you go.

Here is the perfect tuk from Aad Guru for you to do abhyaas and vichaar on:

ਭੂਲਹਿ ਚੂਕਹਿ ਬਾਰਿਕ ਤੂੰ ਹਰਿ ਪਿਤਾ ਮਾਇਆ ॥੧॥

Guru Arjun Dev Ji Maharaj

How many concepts and characters from the Bible or Quran appear in Gurbani?

Akaal_Das, get an education, Indic Dharmic traditions and very much a large part of Sikhi and the teachings of Aad Guru. Without them, you would not have Simran, Seva and Kirtan (esp in Raag)- for example.

1. The ban surely wasn't i vigor during the Mughal period.

Discrete way to concede your earlier point.

From the little research I have done, I have found that Orissa was a Hindu kingdom ruled by King Mukundadeva as at 1568, when it was first "annexed" to Muslim rule, Afghan (not Mughal) in 1568 by the ruler of Bengal, Suleiman Karrani. Orissa only came under Mughal rule in 1576.

I think you will agree that Mahraj visited Puri before these dates. HENCE, the rule was in vigor, during the HINDU period.

2. There is no prohibition on burial in Sikhi. I live not far away from cemeteries from WWI with THOUSANDS of Sikh soldiers buried there.If creamtion is the only funerary ritual then why did they get buried?

Who do you think buried those Sikhs Soldiers? (I am assuming you are talking about the Tehran WW1 burial ground). My grandfathers great grandfather Subedar Major Jaimal Singh (he was 80 years old and leading his Unit) and his son (Narain Singh) fought alongside each other in Basra and other campains in 1914 onwards, and are possibly likely buried at the cemetary you mention.

It was the British who decided how to "lay" the dead to rest. Practicallity, lack of family being present in war, Christian bias all contributed to the decision to bury the Indian soldiers.

This was a really desperate example to choose.

3. I never said Maharaj went on Hajj. Your interpolation.

Then for what other reason do "Muslims" go to Macca?

4. You'd be surprised at the variety of funerary practises among the ghulat ranging from burial to cremation (in rare cases) to absence of
mourning.

You really try hard to stretch and and find comparisons to Sikh tradition, sadly having to rely on "rare" cases, and "diversity" amongst the many Muslim/Shia'te sects.

Sikh traditions are taken from our Guru's, there example and word is our Sharia. Read Ramkali Sadu.

"Most - 99.99999%" Muslims do the same - i.e. the example of the Prophet, the Imams and "Sura 5:35".

5. Why did Baba Sri Chand become a jogi. Let me rephrase it: why did he become a faqir? And why did Mian Mir praise him to Jahangir? Why would the head of the Qaderiyya praise a kafir?Why do two of the char dhuan wear Muslim names (Balu Hasna and Almast). And why did they wear Sufi attributes?

Did you ever watch the not so funny series "Goodness Gracious Me", the phrase "Indian, everything Indian" comes to mind, obviously transposed for your equivalent.

Funny you mention Kafir here, in your intepretation anyone who believes in God but does not accept the Prophet Mohammed as Gods last messenger is a Kafir? I think Hazrat Mian Mir had a more universal outlook than this.

6.Puran and Kuran are mentioned in the same light in the same way as they are in the ginan literature.

So what does that mean? Perhaps that enlightened people see the world outside of and above religions and sects?

In any case the Ginans are not comparable the Jagdi Jyot Sri Guru Granth Sahib Ji Maharaj, which was gifted to us "directly" by the "face of God".

You forgot to paste the rest of your "priests" article (1 priest out of thousands employed there) :

"The temple's door is open to all those who are Hindus by birth irrespective of caste. It is also open to Sikhs, Buddhists and Jains, but people of other religious faiths are not allowed to enter. This restriction has been in place for several centuries. It is a tradition that the priests say is rooted in its history.

The temple suffered a dozen attacks by Muslim invaders in the medieval period and the priests had to secretly shift the idols to safer places. During the British rule, Jagganath was painted as a cruel deity, as a Jaggernaut, who rode a car that crushed people under its wheels.

Interestingly, it's the British and not the Brahmin priests who in the early 19th Century formalised the ban."

Note: Your scholar says the ban was only "formalised" by the British, meaning written down on some legal document. This implies that it existed as a tradition before hand. Also note the scholar saying that the tradition existed for several centuries and is "priests" say is rooted in history.

"Because the Gurus weren't shari'ati just like the Ahl e Haq, Safavis, Qizilbash, Alevis"

And Guru Nanak Dev Ji was?

You provide one example of "A Sikh" who was buried? And why not the rest of the panth?

You explicitly state that Satguru abided by and accepted the laws and outcomes concerning Haj and Adhan, then why not accept all other laws concerning the points I mentioned? Giving examples of a few Sufis from Sindh doesn't cut it.

The whole theory of Guru Nanak Dev Ji being a Muslim (in your restrictive understanding of the word) is non-sensical. On one hand you preach Guru's weren't shari'ati, on the other you rely on sharia to prove that Guru Nanak Dev Ji was a Muslim?

Another question, if Guru Ji was a Muslim, how is it that their
son became a Yogi?

Also please explain why Ram Raheem and puran koran are mentioned in the same light (many times) if Guru Ji bore allegiance to Islam?

I am sure your interpretation will be different from anyone else that has ever existed, of all whom must have stupid in your shadow of course.

Sikhs follow their Guru by example, Guru Amardas Ji asked for his rmains to immersed in water, this is the Sikh death rite. We are not to weep or have a mourning period upon death, a Sikh rite.

Does this not contradict "sharia" or whatever version/amalgamation taken from various Muslim sects you believe in?

You can't have it both ways, if your version of Islam is transcendental, then so are were the actions of Maharaj at Macca and Baghdad.

Javanmard Ji, you seem to have serious hate issues, for someone who is a scholar, you should read carefully before making childish comments:

"This is such a shame. My dads cousin used to work in Iraq around 18 years ago, he said the Iraqis' and Saddam Hussein had much respect for Sikhs, Saddam had actually helped restore the Gurdwara once upon a time.... "

Where is Saddam being admired, I was simply relating a relatives first hand experience, someone who lived and worked in Iraq. Like it or not, Saddam did restore the Gurdwara (for whatever reason), this was simply a statement of fact, nothing else.

The "real" shame was that sacred ground where my Guru resides had been destroyed, Shaikh Bahlol's tomb means nothing to Sikhs or Sikh thought, and it's mention is irrelevant here.

I recall you once having one of your daily digs at Punjabi Sikhs re the outdated pagan practice of Jaterai, please explain how honouring and worshiping at a tomb is any different, especially as in the Sufi experience, many even pray to have darshan of their murshid?

And kindly veer ji, please "quote" the exact lines from the Janam Sakhi and vaaran you mention.

It seems to me, that the only person that has "serious" tribalism issues on this forum is you, trying again and again to prove that Guru Nanak Dev Ji was a Muslim, of the specific sect which you aspire to. I personally have no problem with anyone calling Guru Ji a Muslim or Hindu, because in true primal understanding, they are one and the same, and Guru Ji is above both (in their wordly presence). It is only "Tribesman" who try and "classify" my Guru, when his nature is universal.

"He publicly recited the Shi'a adhan which includes the shahada:
I witness that there is no God but God
that Muhammad is his rasul
and that Ali is his wali!"

"If" this is the adhan that was recited (of which there is no proof), anyone with a truely universal outlook could recite this, where is the binding element within? Muhammad is his Rasul and Ali his wali, thats fine, many members of the forum wouldn't have a problem with that, alongside knowing that they were not the only Rasul and Wali to exist. It's all in the interpretation. You say this made them automatically a Muslim, yet we do not know the exact adhan that was recited, yet in Puri, Guru Ji recited the aarti (albeit improved version) and were allowed in the temple, does this then not make them Hindu as well?

Only Hindus' have been (and still are) allowed in the Jaggannath temple in Puri, how was it that Guru Nanak Dev Ji was accepted their, and is revered there? We know that Guru Ji changed the aarti their, without a backlash, why can't the same be true for the adhan recited in Baghdad also?

You restrict Guru Ji's actions in the Middle East to what would have been "acceptable" to the Muslims of the day, when clearly, Guru Ji has shown in all his udasis, his actions were not "limited" to the ritual or law of the people being blessed with his presence.

Guru Ji did not go on "specific" haj to Macca (to preform his Muslim duty), they were visiting many religious places and people are part of their Udasis, Macca and Baghdad were just some of them.

Ram and Raheem and the Puran and Koran are spoken equally throughout Gurbani, only to show, the universality of faith, not to limit faith to these to facets.

Niether does Guru Ji bear allegiance to any sect of Islam, Hindu dharm or any other faith, this is further evidenced by the fact that none of the other Guru Sahiban were known to recite the adhan nor were they known to do haj to Macca (same for any of the original devoted Sikhs thereon).

I am not saying that their is not sany shared thought or philosophy with Ghullat or Islamic traditions, but to want to have the monopoly on Sikhi is insane and foolish.

This is not about Hindu or Sikh tribalism as you wish to see it as, but to do with "all" tribalism and it's irrelevance.

They are stats, and as is standard, would have been taken from a sample population, but irrelevant - the report highlights that which everyone who visits the Punjab (real Punjab) or lives in Punjab knows - that the large part of the youth are addicted to nasha, as well as other things. This is the reason why so many Sants try and do parchaar in Punjab for most of the year, rather than taking up numerous diasphora invites - so that they they can help combat this disease. Sadly, thats a generation lost to MTV culture combined with bad socio-political culture and bad Government/s.

There will be many suggestions of improving the situation, but none will be as relevant as the fact that Dharma has become an alien concept, and those that try and become Singhs are laughed/shouted at, called Gyani/Baba and ridiculed by their own family - and go through hell in educational institutions down to peer pressure and media portayal.

I salute those diamonds who in my very strong and substantiated opinion, who are able to become Guru Gobind Singhs children in Punjab and Delhi today. Ironically, these are the hardest places to be a Sikh in the world today.