IJJSingh

It would be wonderful, if both you and your husband took amrit together. However, according to Sikh Rehat Maryada (SRM) it is not forbidden for one spouse to take amrit alone. There are some sampardas who would refuse amrit to just one spouse, some others would insist that after taking amrit you lead a celibate life until the second spouse takes amrit. So I suggest that you look into the maryada of the group who is doing amrit sanchar in your area, and find the group which follows SRM. There is an interesting episode in biography of Sant Attar Singh ji Mastuane. Sant ji did not place any restrictions if only one spouse wanted to take amrit. Once the guruduara manager, where amrit sanchar was being held, tried to stop sant ji from administering amrit to a single spouse. Sant ji said to him, "Amrit is a seed for Naam-Ras (Naam), Prem-Ras (Love) and Bir-Ras (bravery), it has no connection with a body". The manager kept opposing sant ji and arguing that sant ji was going against the maryada. Finally, sant ji said to the manager, "Premiya! OK, I will let you have your way, if you agree to take this sin upon yourself when you face the Guru in his court". The manager backed down. (p319, Biography Sant Attar Singh ji, Vol 1, By Sant Teja Singh). Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Bibi ji, In addition to the praises of the Lord, Gurbani is also a set of instructions, and as such we must listen carefully, reflect upon, and then follow. One thing, that Gurbani urges us to do again and again is to join the true sangat and repeat God's name. Joining the sangat is as important as doing simran. Singing gurbani and doing simran in a sangat is lot more effective than doing so alone. I am not discouraging you to stop simran/gurbani while alone, on the contrary please do so as much as you can, but also find a regular time when you can join sangat. With the Guru's grace, I have been following the Guru's path for decades, and enjoy every moment I get to spend with the Guru. However, I especially yearn for the time I get to spend in sangat, and feel the deficiency if for whatever reason I miss sangat. Waheguru ji ka Khalsa, Waheguru ji ki Fateh

He passed away in 1969.

I agree, locating the above documents would remove all doubt. If the evidence was limited just to the above three documents, I too might be inclined to call it hagiography. However, before making a decision, we should look at the overall picture: There are over thirty other pieces of evidence including monuments, buildings, and references in literature going back to Bhai Gurdas Ji (please see table below from Appendix A of the book). If you haven’t already done so, I suggest that you read the Appendix A of this book before making up your mind. Consider the credibility of Sant Syed Ji, who was an eyewitness to much of the evidence provided in his manuscript. There are at least five buildings built in memory of Guru Ji, referenced by Sant Syed, which still stood until 1930, which were documented and visited by several other Sikhs and non-Sikhs. Also, there is a much photographed stone slab, from 1511 in Baghdad, with an inscription related to Guru ji (this slab was destroyed in 2003). We must look at Mushtaq Hussein’s (Sant Syed’s) credibility before we accept or discount his testimony. Mushtaq Hussein belonged to a very well-to-do and influential Syed family of Jammu Kashmir (Syeds are respected in Islam for being direct descendents of Prophet Mohammad). His grandfather was a cabinet minister, and his father was the highest religious leader (Pir) of Jammu. Mushtaq’s decision to adopt Sikhism came at a lot of peril and personal sacrifice for him. He lost his family and a comfortable lifestyle. As a Sikh, for decades he lived in abject poverty with people constantly making attempts on his life. Sikhism doesn’t quite encourage conversions - Mushtaq had to beg and cajole before he was initiated a Sikh. Mushtaq didn’t come up with these stories to justify his conversion after the fact. Before he became a Sikh, he shared his documented findings from the Middle East with Jathedar Achhar Singh and others in Lahore to convince them that he be initiated a Khalsa. While in the the Middle East, Mushtaq was in a much stronger position than most to research the Guru’s history. He was well educated. He spoke the local language. As a Muslim, he had access to people, places, and documents which people from other religions didn’t have. Above all, he was driven to seek out all and any information related to Guru ji in the Middle East. Table of evidence extracted from Appendix A of the book 'Taajudin's Diary' (Book is available at the link: https://drive.google.com/open?id=1RZarO1zbeiH7OmgxJ1pjTJ-Z4LN38PuJ ) Important towns on Guru’s Route Monuments and Literature References Related to These Towns Talwandi, Sultanpur, Multan, Lakhpat, Karachi Meharban Janamsakhi, Historical Gurudwara at Lakhpat Hinglaj Puratan Janamsakhi, Meharban, Bhai Bala Janamsakhi, Historical monument at Hinglaj Aden Historical monument outside the fort Jeddah Monument of Nanak Shah Qalandar near the Tomb of Eve Makkah Taajudin – Sihayato Baba Nanak Shah Fakir , Zainul Abidin – Twarikhe Arab, Varan Bhai Gurdas, Puratan, Meharban, Bhai Bala, Makkahy Medina Di Gost, Dwelling of Nanak Shah – Guru’s Kharav (wooden shoe) was kept here (this dwelling is close to the Dwelling of Baba Farid), Another Memorial with a dome built in the middle of the city – Guru’s aasa (walking staff) was kept here Medina Taajudin, Bhai Gurdas, Meharban, Bhai Bala, Makkahy Medina Di Gost. A house where Guruji’s Kharav and Japuji Sahib pothi is kept. According to Mushtaq Hussein, he visited this house and talked to the owner Mehboob Ibne Jaffer who still followed Guruji. Amara, Kufa, Kai Kai Taajudin, Masjide Wali Hind in Amara, Memorial of Nanak Wali Hind outside Kufa in a cemetery near Karbala, Platform of Nanak Wali Hind in Kai Kai by Furat Canal – Karoon’s needle was kept here Baghdad Taajudin, Pir Abdul Rehman - Guniya-Ut-Salehin, Bhai Gurdas, Janamsakhi Bhai Mani Singh, Guru’s shrine in the cemetery, Guru’s well in the same cemetery, Stone slab with inscription (destroyed in 2003), Stone slab with inscription about the Guru and Pir Behlol (seen by Swami Ananda Acharya) Khorram Taajudin wrote that he separated from Guruji in Baghdad and went back to Medina as Guruji and Mardana left for Khorram Kandhar Bhai Bala Kabul, Jalalabad, Peshawar, Tila Bal Nath, Talwandi Puratan, Meharban, Guru’s shrines in Kabul and Jalalabad

In the year 1510 AD, Taajudin Naqshbandi, a Persian/Arabic writer met Guru Nanak Dev ji during his journey through the Middle East. For the next two years, Taajudin lived with the Guru and kept a detailed eyewitness account in a manuscript titled Siyahto Baba Nanak Fakir. After taking a leave from Guru ji, Taajudin deposited the manuscript in a library in Medina. In the year 1927, Mushtaq Hussein a young man from Kashmir, while studying as a moulvi in Medina came across Taajudin's manuscript. The manuscript changed Mushtaq's life, and he converted to Sikhism and and went on to become famous as Sant Syed Prithipal Singh. While in the Middle East, Mushtaq visited several places built in the memory of the Guru and spoke to Arabs who were still Guru ji's Sikhs. The book ‘Taajudin’s Diary’ is based on the unpublished autobiography of Sant Ji. The book retraces the transformational journeys of Taajudin and Mushtaq Hussein following in the footsteps of the great Guru. This remarkable must-read book references historical documents and monuments little-known in Sikhism. The appendices in this book also contain information on lesser-known travels of Guru Ji in Nepal and Himalayas. You can get a PDF version of the book Taajudin’s Diary by emailing to ijSingh6002@gmail.com or by downloading from the link below: https://drive.google.com/open?id=1RZarO1zbeiH7OmgxJ1pjTJ-Z4LN38PuJ

I can understand your curiosity, because of your family connection. However, its best to stay away from these things. Even if one uses these powers for good, they are still anti-gurmat. I don't have any personal experience with it, I am including below what I have heard and read. The practice involves going to graveyards and controlling spirits through dark knowledge. The spirits resent this practice and the practitioner cannot have any offspring (Babies are killed usually before birth. In rare circumstances a baby survives if a saint intervenes.). I knew a man who practiced black knowledge in India, he told me that he chose to remain single rather than ruining his wife's life. Below are some excerpts from 'Katharian Santah' its a bigraphy of Sant Sangat Singh ji Kamaliye Wale. Sant ji hailed from a long line of saints which included Bhai Shamu Sachayar (a famous Sikh of Guru Har Rai ji). Bhai Seetal Das ji, Sant Sangat Singh ji's father, was a famous Sikh preacher but was also involved in dark knowledge. As a result, Bhai Seetal Das's offspring kept dying. Sant Sangat Singh ji was born with the blessing of Sant Sangat Das of Sachi Dahri. Eventually, Bhai Seetal Das's death was caused by one of the spirits he controlled. Before passing away, Bhai Seetal Das ji made Sant Sangat Singh ji promise that he will stay away from dark knowledge. The first excerpt describes briefly how these powers are attained. The second excerpt is about spirits trying to kill Sant Sangat Singh ji when he was a toddler.

A truly sad story, but an inspiring struggle for justice by a remarkable man. May Chaman Lal find peace in Lord's court. The following is another article about the same man: http://thewire.in/49212/chaman-lal-punjab-mass-cremations/

The five payare were the five Sikh volunteers who were the first five to be inducted in the Khalsa Order by Guru Gobind Singh ji. The Five K on the other hand are five mandatory signs Kesh (uncut hair), Kara (iron bracelet), Kangha (comb), Kirpan (dagger) and Kachh (Shorts) which every Khalsa must maintain. I assume that you mean 5 Pyare (the five beloved ones) and not 5K in your query above. Gurbani tells us that a person must efface ego before he/she can merge with God. A mark of effacing ego is to surrender tan/man/dhan (ie. surrender your body, mind and pocessions to the Guru or God). By the time of Guru Gobind Singh ji, the Sikhs had been reading this message in Gurbani for generations but not many were living it. The Guru wanted to establish Khalsa using correct role models. Hence he asked a Sikh to come forward to get his head chopped by the Guru's sword. When the first Sikh arose to the challenge, the Guru took the Sikh into a tent and emerged with a sword dripping blood. He repeated this action five times. In the end, the Guru brought the five volunteer Sikhs from the tent as Five Pyare. Other than the 5P and the Guru, no other mortal knows what really happened inside the tent. There is lots of speculation (you have mentioned two versions above). Once a Sikh asked Sant Isher Singh ji Rarawale what really happened inside the tent? Sant ji, who was an enlightened soul answered, "Since the Guru wanted to keep it a secret, why should we be speculating"? Waheguru ji ka Khalsa, Waheguru ji ki Fateh

The truth Guru and spiritual guides of other faiths want us to seek is God, which is inside us. This truth can be sought by weaning our mind from external (Maya/material world) and focusing on our own true-self (soul/God). Spirituality is a study of self. History is a study of the material world. Spirituality erases our perceived differences which are causing strife, and moves us towards one-ness. History on the other hand introduces a hodge-podge of truths/half-truths/lies spun often by people with large egos and deep biases and it is used by most to validate their own biases and to prove that they are better than others. Spirituality is a lens to God, one-ness and bliss. History is a lens into the ugliness of the material world, a battle less for truth more for ego, a source of strife. In spite of availability of abundant resources, writers and artists, Gurus went out of their way to discourage documentation of personal accounts or development of the personality cult so that seekers could instead focus on gurbani. Gurus took a lot of pain to explain that a Sikh's guru is not a physical person but rather the word. It didn't matter if the word was introduced to humanity by a Hindu or a Muslim, it is recognized as the Guru in SGGS just the same. If you wish to understand Guru Nanak, then read what Guru Nanak wrote himself, and read the definition of "Guru" given by Nanak. Your pursuit is trying to drag things into Guru's message, which the Guru worked hard to keep outside. I am the last person to discourage anybody from studying history. If used correctly, it is a valuable tool for improvement of human condition. However, this is a study orthogonal to spirituality - trying to reach a spiritual destination through history is like trying to reach North while traveling East. Spirituality tries to take us out of the muck of the material world, and history is all about getting into the muck of the material world. I am not sure what your real objective is. If you are looking for eternal truth, then reflect on your own self, start by following any prophet you respect, and inside you will meet God and all of his prophets. If your idea of "truth" is searching for what happened to some dead people long ago, then you can sift through "myriads of truths" and try to construct your "own version of the truth". Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Touching story of Satwant Singh Manak who has spent the last 19 years of his life trying to secure a fair hearing in the Indian court system for the innocent Sikhs he saw killed.

The rest of the page is translated below: Dohra (couplet) I hear that for [his] ten generations there is no sex with women Buddha Sahib (Baba Buddha ji) has given this up (sex), and he is greatly fortunate (713) Kaulan Speaks – Choupaee (four-lined verse) If Sahib Buddha were to renounce [sex], then he will have no descendants in this world Who would remember his name, my case will be the same? How will renouncing sex lead to happiness? (714) Shri Guru ji Speaks By meeting Guru Nanak, all the sorrows of Buddha Sahib disappeared If one were to receive mantar from somebody like Guru Nanak, he will enjoy great happiness of sons (715) Soratha (type of verse) Third in line, Bhana was born (Bhai Bhana was Baba Buddha ji’s son. I am not sure why Bhai Bhana ji would be third in line, by my count, he should be second), and listen more were born [down the generations] Then I tell you about Sahib Sarwan (Bhai Sarwan was the son of Bhai Bhana ji) he was lal (ruby or favorite son) in the fourth generation (716) Dohra Sahib Jhanda, in the fifth generation became world famous (Bhai Jhanda ji was the son of Bhai Sarwan ji) Sahib Gurditta , born in the sixth had great powers (Bhai Gurditta ji was the son of Bhai Jhanda ji) (717) Choupaee He [Bhai Gurditta] shall accompany the Ninth Guru, and with the Guru will sacrifice his life in Delhi Sahib Raam Kaur is his [Gurditta’s] son, he will attain great fame (718) With the Tenth Guru, he will do marvelous things, he [Raam Kaurji] will be immensely holy and people will sing his praises The Guru will bestow a khitaab (title) on him (Raam Kaurji became Bhai Gurbakhsh Singh ji). Listen to me Kaulan, he will be given the name by the Guru (719) Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Chatanga ji, The following is my take on the Chaupi above: Guru's speech Chaupai Hari/Raam has created this roaring play and put this world under the control of foolish men and women The Pure, Eternal, True being, has placed them under a veil which has concealed the color [truth] from them If a man were to contemplate on what’s important, then he will become aware of nij-roop (his true being) and will attain bliss Such an [enlightened] man will perceive this world as a dream, and a mine of pains, he will shun attachment to women [family] (711) Guru Nanak the pure Primal Spirit started this tradition, listen with concentration He [Nanak] revealed the mantar from the True Name, consuming which the desire of having sons [children] goes away Because of this I did not indulge in sex, but my mantar created the 4 sons (Alternative meaning: My focus in life was not to have sex and produce children. Instead, my focus was mantar, and those who focus on mantar get blessed with comforts of family - i.e. four sons) So focus your mind on that (mantar of Guru Nanak), give up thoughts of sex and achieve happiness.(712) Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Thanks for providing the list. Going by this list, I counted 19 (16%) people who appear to be Sikhs. This is over ten times the proportion of Sikhs in per-independence India. Waheguru ji ka Khalsa, Waheguru ji i Fateh

Freedom struggle was multi-faceted, it would be difficult to define what constitutes a "sacrifice", let alone assign a statistic to it. However, when you look at official statistics for some key areas and events, Sikhs' contribution was overwhelmingly higher compared to the other Indian communities. The following are statistics provided by Maulana Abul Kalam Azad (Maulana was a famous scholar and a freedom fighter, he became the first Education Minister of Independent India): Out of 2125 Indians killed in atrocities by the British, 1550 (73%) were Sikhs. Out of 2664 Indian deported for life to Andaman islands (the place where the British exiled political prisoners and hardened criminals), 2147 (80%) were Sikhs. Out of 121 Indians sent to gallows, 73 (60%) were Sikhs. At Jalliawalla Bagh out of the 1302 men, women and children slaughtered, 799 (61%) were Sikhs Above statistics are also quoted on p185, The Sikhs in History a millenium study. by Dr. Sangat Singh. Waheguru ji ka Khalsa, Waheguru ji ki Fateh

The man in above video is Narinder Grewal. You can read more about him below: http://www.sikhsentinel.com/sikhsentinel0306/narindergrewal.htm http://www.sikhsangat.com/index.php?/topic/18766-narinder-grewal-the-return/ Waheguru ji ka Khalsa, Waheguru ji ki Fateh

kdsingh80 ji, I couldn't find any reference to the alleged taunter's religion anywhere. Where did you see a reference to his religion? Just curious, how did you determine that the person is a Muslim? Waheguru ji ka Khalsa, Waheguru ji ki Fateh

As far as Daas knows (might be wrong), Cdnsikhgirl is based in Halifax (Nova Scotia), not Ottawa. Is that (whatever you said) still possible? Bhul chuk maaf Yes, Government of Canada offices in all cities will be on a single network, and very likely a single punch-out to the public internet for all of the Canadian cities. I work for a multi-national with offices in over 80 countries with over 150,000 employees. The whole corporation is on a single internal network. We have one public internet access point per country. For example, all Canadian employees regardless of the their work cities would appear on a single IP address to an outsider. Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Amardeep ji, Unwittingly, you may be falsely accusing Sukhdev Bindra of deception. If you are inferring that he is Cdnsikhgirl based solely on an IP address, you may have reached a wrong conclusion. Organizations do not expose IP addresses of workstations inside their network. Thousands of employees inside the network of an organization punch out to internet using one or a small handful of IP addresses. Both Cdnsikhgirl and Sukhdev work for Govt of Canada. If either of them use their workstation to post a message, you will not see their individual IP, instead you will see IP address of Govt of Canada's proxy server at the external firewall. Hope this helps to clear a misunderstanding. Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Sikhs' root is SGGS. Many have tried to extinguish Sikhism, and many more will try unsuccessfully. Since the root cannot be destroyed, Sikhs will keep sprouting out of it. Any Sikh who is connected with SGGS remains in chardi kala. Waheguru ji ka Khalsa, Waheguru ji ki Fateh

I made a mistake above. Guru Teg Bahadur ji's name should not have been included in the list of the four sons of Guru Hargobind ji who met Mata Kaulan. Guru Teg Bahadur ji was born after the arrival of Mata Kaulan to the Guru's house. As a result, the fourth son of Guru ji, at that time, must have been Baba Atal Rai ji. In fact, Baba Atal Rai ji is referenced in verse 693. Waheguru ji ka Khalsa, Waheguru ji ki Fateh

In Punjabi, ਹਰਖ means happiness or joy. ਹਰਖਤ = joy So the line can be translated as: The three blessed mehal [the three wives of the Guru: Mata Damodri, Mata Nanaki and Mata Maha Devi] of the Guru, Kaulan fell at their feet In joy, [Kaulan] congratulated everybody, and they showed her great respect and affection Kaulan then looked for the four sons [Baba Gurdita, Baba Suraj Mal, Baba Ani Rai and Guru Teg Bahadur, probably by this time Baba Atal Rai had passed away] and daughter [Bibi Biro] of the Guru, and seeing them she went in bliss. Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Bhai Sukhraj Singh ji, I have transcribed and translated the requested poem below. Please forgive me, If I misheard something from the attached recording. It’s a powerful poem, and I wish you luck with your rendition and katha at the guruduara. Background to the poem Five Sikhs accepted a terrifying challenge from the Guru and offered their heads to become the the first ones to receive pahul. After giving pahul to the five, the Tenth Guru then requested pahul from Bhai Daya Singh ji, the head of the Panj Pyare. As the Guru had asked a price from his Sikhs, so did Bhai Daya Singh demand a price from the Guru in exchange of the pahul. In keeping with his position as the father of the Panj Pyare, the guru couldn’t just get away by offering merely his own head. In this imaginary conversation penned by the poet, the Guru is going through the offerings he shall make to earn the pahul. The poem is a reminder to us how incredibly valuable the pahul is. The Guru has granted us this priceless pahul for free; maybe that’s why we have lost appreciation of its value. ਦਾਮ ਤੋ ਦੇ ਨਾਂ ਸਕੂੰ ਭੇਟਾ ਮੰਜੂਰ ਕਰੋ Daam to de na saakun, Bheta manjoor karo I am incapable of paying the price, but please accept a token offering instead ਸੁਣੋ ਦਿਆ ਸਿੰਘ ਜੋ ਜੋ ਭੇਟ ਮੈਂ ਚੜਾਊਂਗਾ Suno Daya Singh jo jo bhet mein charaunga Listen to me O Daya Singh, the offerings I am going to make ਪਿਤਾ ਕਟਵਾਕੇ ਜੈਸੇ ਖੂਨ ਕੀ ਖਿਲਾਈ ਹੋਲੀ Pita katwake jese khoon ki khilai holi, Getting my father slaughtered as I played Holi (the Hindu festival of throwing red colour on others) with his blood ਵੈਸੇ ਹੋਲੀ ਬੇਟੋਂ ਕੇ ਖੂਨ ਸੇ ਖਿਲਾਊਂਗਾ Vaise holi beton ke khoon se khilaunga The similar Holi I shall play with the blood of my sons ਸਿਹਰੇ ਕੁਰਬਾਨੀਓਂ ਕੇ ਬਾਂਧ ਕਰ, ਕਰ ਸੰਗ Sehre kurbanion ke baandh kar, kar sangh Sacrifice of life shall be the wedding ornament which I will tie on their head ਮੌਤ ਕੀ ਘੋੜੀ ਬੇਟੇ ਆਪਨੇ ਬਿਠਾਊਂਗਾ Maut ki ghori bete aapney bithaunga Death will be their wedding steed on which I will make my sons ride ਦੋ ਚਮਕੌਰ ਮੇਂ ਕਟਾਊਂਗਾ ਕਟਾਰੋਂ ਸੇ Do Chamkaur main kataunga kataron sang Two of them I shall get slaughtered by daggers in Chamkaur ਦੋ ਸਰਹੰਦ ਕੀ ਦਿਵਾਰੋਂ ਮੇਂ ਚਿਣਾਊਂਗਾ Do Sirhind ki divaron mein chinaunga The other two will I get buried alive in walls of Sirhind ਕਿਸੀ ਤਰਫ ਮਾਤਾ ਔਰ ਕਿਸੀ ਤਰਫ ਬਾਪ ਹੋਗਾ Kisi taraf mata aur kisi taraf baap hoga Mother will be led in one direction, and father somewhere else ਕਿਸੀ ਤਰਫ ਬੇਟੇ ਕਹੀਂ ਮਹਿਲੋਂ ਕੋ ਰੁਲਾਊਂਗਾ Kisi taraf bete, kahin mehlon ko rulaunga Sons sent separately, and I will get my wives harassed somewhere else ਹਾਥ ਪੇ ਨਾਂ ਬਾਜ ਹੋਗਾ ਸੀਸ਼ ਪੇ ਨਾਂ ਤਾਜ ਹੋਗਾ Haath pe na baaj hoga, seesh pe na taaj hoga There will be no falcon on my arm, no crown shall adorn my head ਖੁਸ ਗਿਆ ਰਾਜ ਹੋਗਾ ਲਾਵਾਰਿਸ ਕਹਿਲਾਊਂਗਾ Khus gaya raaj hoga, lavaris kehlaunga Banished will be my kingdom, and I will make people say that nobody is left to look after me ਹੂਂਗਾ ਇਕੇਲਾ ਔਰ ਫਿਰੂਂਗਾ ਜੰਗਲੋਂ ਮੇਂ Hoonga ikela aur phiroonga jungalon mein Alone I will wander in the jungles ਛਾਡ ਕੇ ਪਲੰਗ ਸੇਜਾ ਕਾਂਟੋ ਕੀ ਬਿਛਾਊਂਗਾ Chhaad ke palang seja kanton ki bichhaunga Abandoning my comfortable bed, I will lie on a bed of thorns ਮਾਤਾ ਕਾ ਨਾਂ ਪਿਆਰ ਹੋਗਾ ਬੇਟੋਂ ਕਾ ਨਾਂ ਹਾਰ ਹੋਗਾ Maata ka no piyar hoga beton ka na haar hoga Taken away the affection of my mother, no garland of arms of my beloved sons around my neck ਸੁੰਨਾ ਸੰਸਾਰ ਹੋਗਾ ਸਾਂਈ ਗੁਣ ਗਾਊਂਗਾ Suuna sansar hoga, saaeen gun gaunga Lonely will become this world, and I will sing songs of the Lord ਸੁੱਖ ਕੇ ਸਮੇਤ ਸਰਬੰਸ ਸਭ ਭੇਟ ਕੀਆ Sukh ke samet sarbans sabh bhet kiya I am offering all comforts and my whole family in exchange ਅਬ ਤੋ ਪਿਲਾਦੋ ਪਾਹੁਲ ਸੇਵਕ ਕਹਿਲਾਊਂਗਾ Aab to pilado pahul sewak kehlaunga. Now! will you please give me pahul to drink, I wish to be called your servant. Waheguru ji ka Khalsa, Waheguru ji ki Fateh

BhagatSingh ji, If we accept your assertion that in SGGS Vishnu is in fact Waheguru, then how do you explain numerous explicit references in SGGS where Vishnu is portrayed as an insignificant deity under the influence of maya who is suffering from the disease of ego? The following are some examples: ਐਸੀ ਇਸਤ੍ਰੀ ਇਕ ਰਾਮਿ ਉਪਾਈ ॥…ਪਾਇ ਠਗਉਲੀ ਸਭੁ ਜਗੁ ਜੋਹਿਆ ॥ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਮੋਹਿਆ ॥ Such is Maya, the woman, which the One Lord has created… Through her illusion, she has dominated the whole world. Brahma, Vishnu and Shiva are under her spell. (SGGS 394) ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਰੋਗੀ ਵਿਚਿ ਹਉਮੈ ਕਾਰ ਕਮਾਈ ॥ Brahma, Vishnu and Shiva suffer from the disease of the three gunas - the three qualities; they do their deeds in egotism. (SGGS 735) ਕੋਟਿ ਮਹੇਸ ਉਪਾਇ ਸਮਾਏ ॥ He created and destroyed millions of Shivas. (SGGS 1156) ਰੋਗੀ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਰੁਦ੍ਰਾ ਰੋਗੀ ਸਗਲ ਸੰਸਾਰਾ ॥ Brahma, Vishnu and Shiva are diseased; the whole world is diseased. (SGGS 1153) ਏਕਸੁ ਕੀ ਸਿਰਿ ਕਾਰ ਏਕ ਜਿਨਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਰੁਦ੍ਰੁ ਉਪਾਇਆ ॥ Everyone must serve the One Lord, who created Brahma, Vishnu and Shiva. (SGGS 1130) Waheguru ji ka Khalsa, Waheguru ji ki Fateh

BhagatSingh ji, I know very little about other religions, and can't comment that when a Hindu says Brahma, Vishnu or Mahesh they really mean the same God which Guru Nanak Dev ji defined in Mool Mantar. I can, however, say with some confidence that when Guru Nanak Dev ji speaks of Brahma, Vishnu, Mahesh and other Devi Devte, he doesn't equate them to Waheguru. Instead, the Guru is categorical in pointing out that these deities are temporary (mortal) creations of God, are under the sway of maya, are numerous in numbers, and they can't lead others to God because they themselves are yearning for the same (please see quotes below from SGGS) . The Guru instructs his Sikhs to not go after anything which is temporary and instead connect with One who is permanent and absolute. If a Hindu's version of Vishnu is the same as Waheguru, then he is on the right path and his worship of Vishnu will take him to Waheguru. However, when somebody claims to be a Sikh of Guru Nanak, then that person needs to live by the terminology and instructions the Guru has provided. One cannot claim to be the Sikh of Guru Nanak and then worship Brahma, Vishnu or Mahesh. In order to achieve oneness, Sikhs have to embrace and respect everybody and everything and see Waheguru in Maya but not be fooled by Maya. If a puratan or a current-day Sikh is worshiping a devi/devta, then that person is not following the Guru. If people associated with the sanatansikhi blog are pointing icons of devis on Sikh flags as a common cultural background to foster understanding and tolerance, then they are doing a worthwhile thing. If these people are trying to confuse Sikhs to worship and run after devi devte against the wishes of the Guru then they are doing a terrible thing. ਐਸੀ ਇਸਤ੍ਰੀ ਇਕ ਰਾਮਿ ਉਪਾਈ ॥…ਪਾਇ ਠਗਉਲੀ ਸਭੁ ਜਗੁ ਜੋਹਿਆ ॥ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਮੋਹਿਆ ॥ Such is Maya, the woman, which the One Lord has created… Through her illusion, she has dominated the whole world. Brahma, Vishnu and Shiva are under her spell. (SGGS 394) ਕੋਟਿ ਮਹੇਸ ਉਪਾਇ ਸਮਾਏ ॥ He created and destroyed millions of Shivas. (SGGS 1156) ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਰੋਗੀ ਵਿਚਿ ਹਉਮੈ ਕਾਰ ਕਮਾਈ ॥ Brahma, Vishnu and Shiva suffer from the disease of the three gunas - the three qualities; they do their deeds in egotism. (SGGS 735) ਰੋਗੀ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਰੁਦ੍ਰਾ ਰੋਗੀ ਸਗਲ ਸੰਸਾਰਾ ॥ Brahma, Vishnu and Shiva are diseased; the whole world is diseased. (SGGS 1153) ਬ੍ਰਹਮ ਮਹੇਸ ਸਿਧ ਮੁਨਿ ਇੰਦ੍ਰਾ ਭਗਤਿ ਦਾਨੁ ਜਸੁ ਮੰਗੀ ॥ Brahma, Shiva, the Siddhas, the silent sages and Indra beg for the charity of His Praise and devotion to Him. (SGGS 1322) ਜਿ ਸਾਹਿਬ ਕੈ ਘਰਿ ਵਥੁ ਹੋਵੈ ਸੁ ਨਫਰੈ ਹਥਿ ਆਵੈ ਅਣਹੋਦੀ ਕਿਥਹੁ ਪਾਏ ॥ If there is something in his master's house, he can get it; but how can he get what is not there? (SGGS 306) ਏਕਸੁ ਕੀ ਸਿਰਿ ਕਾਰ ਏਕ ਜਿਨਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਰੁਦ੍ਰੁ ਉਪਾਇਆ ॥ Everyone must serve the One Lord, who created Brahma, Vishnu and Shiva. (SGGS 1130) Waheguru ji ka Khalsa, Waheguru ji ki Fateh

John Surman, the English Ambassador in Delhi, was an eyewitness to the torture of Banda Singh and his companions. The following is an excerpt from March 10, 1716 letter written by him to the English Governor of Calcutta: “The great Rebel Gooroo who has been for these 20 years so troublesome in the Subaship of Lahore is at length taken with all his family and attendance by Abd-us-Samad Cawn [Khan] the Suba of that province. Some days ago they entered the city laden with fetters, his whole attendants which were left alive being about seven hundred and eighty all severally mounted on camels which were sent out of the City for that purpose, besides about two thousand heads stuck upon poles. being those who died by the sword in battle. He was carried into the presence of the King, and from thence to a close prison. He at present has his life prolonged with most of his mutsuddys in the hope to get an Account of his treasure in the several parts of his Kingdom, and of those that assisted him, when afterwards he will be executed, for the rest there are 100 each day beheaded. It is not a little remarkable with what patience they undergo their fate, and to the last it has not been found that one apostatised from his new formed Religion.”