IJJSingh

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

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
 

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

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
 

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
 

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

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

I bow to those who are truly in love with the Guru, and are doing these things spontaneously as an outpouring of love.  However, its a terrible slippery slope for many people like me who start feeling smug by just copying the ritual but are not listening to the Guru.


 
Humans always look for shortcuts.  It is very difficult to follow the Guru and work on controlling our mind.  Its relatively easy to buy trinkets.  Quite often these trinkets are bought with ill-gotten money, and come with strings attached with expectations of quid pro quo from the Guru.


 
I remember a story of a mother whose only son who was a soldier had gone to war.  In agony of separation, the mother would hold her son's shirt tight to her chest and cry for hours.  A servant in the household who had no worries or love for the soldier, started copying the ritual with the shirt.  Its quite possible that when idle worship started in Hinduism, its focus was to love and imitate the virtues of the deity.  Over time, with most it devolved to simply copying the actions of other followers with no connection to the path laid out by the deity.


 
Any type of interaction which leads us to listen to the Guru is a good thing.  We should make these offerings to SGGS if it motivates us in doing Guru's seva, but let’s not forget what Guru tells us his true seva is:

ਗੁਰ ਕੀ ਸੇਵਾ ਸਬਦੁ ਵੀਚਾਰੁ ॥ Guru's service is reflection upon the Shabad (SGGS 223)

ਗੁਰ ਕੀ ਸੇਵਾ ਕਰਿ ਪਿਰਾ ਜੀਉ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥ Serve the Guru, O my dear soul; meditate on the Lord's Name. (SGGS 246)

ਸਤਗੁਰ ਕੀ ਸੇਵਾ ਗਾਖੜੀ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਇ ॥ It is very difficult to serve the True Guru. Surrender your head; give up your selfishness. (SGGS 27).


 
Even when Guru refers to physical actions as seva, he still keeps focus on naam:

ਪੀਅਹਿ ਤ ਪਾਣੀ ਆਣੀ ਮੀਰਾ ਖਾਹਿ ਤ ਪੀਸਣ ਜਾਉ ॥ ਪਖਾ ਫੇਰੀ ਪੈਰ ਮਲੋਵਾ ਜਪਤ ਰਹਾ ਤੇਰਾ ਨਾਉ ॥ If You wish to drink, then I shall fetch water; if You wish to eat, I shall grind the corn for You.  I wave the fan over You, and wash Your feet, and continue to chant Your Name. (SGGS 991)

If we are not listening to the Guru and devising our own forms of “seva”, then we are wasting our life:

          ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ They do not serve the Perfect Guru; they waste away their lives in vain. (SGGS 32).


 
Waheguru ji ki Fateh, Waheguru ji ki Fateh

Acting Jathedar Giani Gurmukh Singh who has been accused as the middleman behind negotiating  Akal Takhat pardon of Sauda Sadh is now courting another controversy.  Giani Gurmukh Singh recently claimed that he has been doing seva by repairing damaged sarups of SGGS.  Bhai Sukhdev Singh Nagoke of Ajnala DDT on Feb 6th issued a statement claiming that Giani Gurmukh Singh is destroying historical evidence in the name of seva.  Sukhdev Singh claimed that a team of experts working under the supervision of Giani Gurmukh Singh has been working for the past year in restoring pages in: bullet ridden sarup from Nankana Sahib Massacre (1921),   sarup damaged by two bullets from Harimandir Sahib from Opeartion Blue Star (1984), and sarup with blood soaked hand prints from Har Ki Pauri also from Blue Star.
Waheguru ji ka Khalsa, Waheguru ji ki Fateh

https://medium.com/@vishavjitsingh/i-survived-a-genocidal-massacre-30-years-ago-a-cartoon-biography-339793afe902#.hpvtf81zl

ਪਸ਼ੂ = Farm animal.  A cow or a buffalo
ਸੂੰਦਾ = Is giving birth
ਮਟਿਆਂਡੀ =  Is the fluid filled sack which surrounds the calf emerging from the womb.
Unborn calf in the womb is surrounded by a sack made of translucent skin.  Placenta is part to this sack.  The sack is filled with fluid.  When an animal is about to give birth, the first thing which emerges out of the womb is six to twelve inches of this sack.  Which appears almost like a baloon (ਮਟਿਆਂਡੀ in Punjabi means a small balloon or bubble).  This hanging sack soon bursts due to the pressure and weight of the fluid and soon after, front hooves and the head of the calf emerges.
 
In the above text, Brars are taunting the Sikhs and are telling them to drink the slightly off-clear fluid which gushes from the birth-sack.
 
Sorry for the graphic detail.
 
Waheguru ji ka Khalsa, Waheguru ji ki Fateh
 

ਪਸ਼ੂ = Farm animal.  A cow or a buffalo
ਸੂੰਦਾ = Is giving birth
ਮਟਿਆਂਡੀ =  Is the fluid filled sack which surrounds the calf emerging from the womb.
Unborn calf in the womb is surrounded by a sack made of translucent skin.  Placenta is part to this sack.  The sack is filled with fluid.  When an animal is about to give birth, the first thing which emerges out of the womb is six to twelve inches of this sack.  Which appears almost like a baloon (ਮਟਿਆਂਡੀ in Punjabi means a small balloon or bubble).  This hanging sack soon bursts due to the pressure and weight of the fluid and soon after, front hooves and the head of the calf emerges.
 
In the above text, Brars are taunting the Sikhs and are telling them to drink the slightly off-clear fluid which gushes from the birth-sack.
 
Sorry for the graphic detail.
 
Waheguru ji ka Khalsa, Waheguru ji ki Fateh
 

Paapiman is correct Bhagat Ramanand ji was Bhagat Kabeer ji's Guru (gurbani of both these bhagats is in SGGS).  Bhagat Kabeer ji tricked Bhagat Ramanand ji into giving him gurmantar because the later would not make a low-caste like Kabeer his disciple.
Bhagat Ramanand ji as part of his daily routine, used to go to the river Ganga in dark very early in the morning for bath.  Bhagat Kabeer ji decided to lie in Ramanand's path thinking that he will do whatever Ramanand ji says when he stumbles against his body.  The plan worked.  Ramanand ji didn't notice Bhagat Kabeer lying in the dark.  As soon as, Ramanand ji's foot touched Kabeer he realized that he has kicked a human being and he spontaneously uttered, "ਉਠ ਰਾਮ ਕੇ ਰਾਮ ਜਪੁ Meaning: Get up O God's child and remember God".  Bhagat Kabeer ji went home and started simran of the gurmantar "ਰਾਮ" and over time became a famous saint.  Ramanand ji found out that Kabeer is his disciple only after Bhagat Kabeer ji became famous.  This incident is described by Bhai Gurdas ji in Vaar 15:
ਹੋਇ ਬਿਰਕਤੁ ਬਨਾਰਸੀ ਰਹਿੰਦਾ ਰਾਮਾਨੰਦੁ ਗੁਸਾਈਂ।
Hoi Birakatu Banaarasee Rahindaa Raamaanadu Gousaaeen.
Being detached from the world, Brahmin Ramanand lived in Varanasi (Kasi).
 
ਅੰਮ੍ਰਿਤੁ ਵੇਲੇ ਉਠਿ ਕੈ ਜਾਂਦਾ ਗੰਗਾ ਨ੍ਹਾਵਣ ਤਾਈਂ।
Anmritu Vaylay Outdi Kai Jaandaa Gangaa Nhaavan Taaeen.
He would rise early in the morning and go to the Ganges to bathe.
 
ਅਗੋ ਹੀ ਦੇ ਜਾਇ ਕੈ ਲੰਮਾ ਪਿਆ ਕਬੀਰ ਤਿਥਾਈਂ।
Ago Hee Day Jaai Kai Lamaa Piaa Kabeer Tidaaeen.
Once even before Ramanand, Kabir went there and lay in the way.
 
ਪੈਰੀ ਟੁੰਬ ਉਠਾਲਿਆ ‘ਬੋਲਹੁ ਰਾਮ’ ਸਿਖ ਸਮਝਾਈ।
Pairee Tounbi Outdaaliaa Bolahu Raam Sikh Samajhaaee.
Touching with his feet Ramanand awakened Kabir and told him to speak ‘Ram’, the true spiritual teaching.
 
ਜਿਉ ਲੋਹਾ ਪਾਰਸੁ ਛੁਹੇ ਚੰਦਨ ਵਾਸੁ ਨਿੰਮੁ ਮਹਕਾਈ।
Jiu Lohaa Paarasu Chhuhay Chandan Vaasu Nimu Mahakaaee.
As the iron touched by philosopher’s stone becomes gold and the margosa tree (Azadirachta indica) is made fragrant by sandal.
 
ਪਸੂ ਪਰੇਤਹੁ ਦੇਵ ਕਰਿ ਪੂਰੇ ਸਤਿਗੁਰ ਦੀ ਵਡਿਆਈ।
Pasoo Paraytahu Dayv Kari Pooray Satigur Dee Vadiaaee.
The wondrous Guru turns even animals and ghosts into angels.
 
ਅਚਰਜ ਨੋ ਅਚਰਜੁ ਮਿਲੈ ਵਿਸਮਾਦੈ ਵਿਸਮਾਦੁ ਮਿਲਾਈ।
Acharaj No Acharaju Milai Visamaadai Visamaadu Milaaee.
Meeting the wonderous Guru the disciple wonderfully merges into the great wonderous Lord.
 
ਝਰਣਾ ਝਰਦਾ ਨਿਝਰਹੁੰ ਗੁਰਮੁਖਿ ਬਾਣੀ ਅਘੜ ਘੜਾਈ।
Jharanaa Jharadaa Nijharahu Guramoukhi Baanee Agharh Gharhaaee.
Then from the Self springs a fountain and the words of the gurmukhs shape a beautiful form
 
     ਰਾਮ ਕਬੀਰੈ ਭੇਦੁ ਨ ਭਾਈ ॥੧੫॥
Raam Kabeerai Bhaydu N Bhaaee ॥15॥
Now Ram and Kabir became identical.
 
Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Paapiman is correct Bhagat Ramanand ji was Bhagat Kabeer ji's Guru (gurbani of both these bhagats is in SGGS).  Bhagat Kabeer ji tricked Bhagat Ramanand ji into giving him gurmantar because the later would not make a low-caste like Kabeer his disciple.
Bhagat Ramanand ji as part of his daily routine, used to go to the river Ganga in dark very early in the morning for bath.  Bhagat Kabeer ji decided to lie in Ramanand's path thinking that he will do whatever Ramanand ji says when he stumbles against his body.  The plan worked.  Ramanand ji didn't notice Bhagat Kabeer lying in the dark.  As soon as, Ramanand ji's foot touched Kabeer he realized that he has kicked a human being and he spontaneously uttered, "ਉਠ ਰਾਮ ਕੇ ਰਾਮ ਜਪੁ Meaning: Get up O God's child and remember God".  Bhagat Kabeer ji went home and started simran of the gurmantar "ਰਾਮ" and over time became a famous saint.  Ramanand ji found out that Kabeer is his disciple only after Bhagat Kabeer ji became famous.  This incident is described by Bhai Gurdas ji in Vaar 15:
ਹੋਇ ਬਿਰਕਤੁ ਬਨਾਰਸੀ ਰਹਿੰਦਾ ਰਾਮਾਨੰਦੁ ਗੁਸਾਈਂ।
Hoi Birakatu Banaarasee Rahindaa Raamaanadu Gousaaeen.
Being detached from the world, Brahmin Ramanand lived in Varanasi (Kasi).
 
ਅੰਮ੍ਰਿਤੁ ਵੇਲੇ ਉਠਿ ਕੈ ਜਾਂਦਾ ਗੰਗਾ ਨ੍ਹਾਵਣ ਤਾਈਂ।
Anmritu Vaylay Outdi Kai Jaandaa Gangaa Nhaavan Taaeen.
He would rise early in the morning and go to the Ganges to bathe.
 
ਅਗੋ ਹੀ ਦੇ ਜਾਇ ਕੈ ਲੰਮਾ ਪਿਆ ਕਬੀਰ ਤਿਥਾਈਂ।
Ago Hee Day Jaai Kai Lamaa Piaa Kabeer Tidaaeen.
Once even before Ramanand, Kabir went there and lay in the way.
 
ਪੈਰੀ ਟੁੰਬ ਉਠਾਲਿਆ ‘ਬੋਲਹੁ ਰਾਮ’ ਸਿਖ ਸਮਝਾਈ।
Pairee Tounbi Outdaaliaa Bolahu Raam Sikh Samajhaaee.
Touching with his feet Ramanand awakened Kabir and told him to speak ‘Ram’, the true spiritual teaching.
 
ਜਿਉ ਲੋਹਾ ਪਾਰਸੁ ਛੁਹੇ ਚੰਦਨ ਵਾਸੁ ਨਿੰਮੁ ਮਹਕਾਈ।
Jiu Lohaa Paarasu Chhuhay Chandan Vaasu Nimu Mahakaaee.
As the iron touched by philosopher’s stone becomes gold and the margosa tree (Azadirachta indica) is made fragrant by sandal.
 
ਪਸੂ ਪਰੇਤਹੁ ਦੇਵ ਕਰਿ ਪੂਰੇ ਸਤਿਗੁਰ ਦੀ ਵਡਿਆਈ।
Pasoo Paraytahu Dayv Kari Pooray Satigur Dee Vadiaaee.
The wondrous Guru turns even animals and ghosts into angels.
 
ਅਚਰਜ ਨੋ ਅਚਰਜੁ ਮਿਲੈ ਵਿਸਮਾਦੈ ਵਿਸਮਾਦੁ ਮਿਲਾਈ।
Acharaj No Acharaju Milai Visamaadai Visamaadu Milaaee.
Meeting the wonderous Guru the disciple wonderfully merges into the great wonderous Lord.
 
ਝਰਣਾ ਝਰਦਾ ਨਿਝਰਹੁੰ ਗੁਰਮੁਖਿ ਬਾਣੀ ਅਘੜ ਘੜਾਈ।
Jharanaa Jharadaa Nijharahu Guramoukhi Baanee Agharh Gharhaaee.
Then from the Self springs a fountain and the words of the gurmukhs shape a beautiful form
 
     ਰਾਮ ਕਬੀਰੈ ਭੇਦੁ ਨ ਭਾਈ ॥੧੫॥
Raam Kabeerai Bhaydu N Bhaaee ॥15॥
Now Ram and Kabir became identical.
 
Waheguru ji ka Khalsa, Waheguru ji ki Fateh

I agree whole heartedly with N30, I don't think anybody should have the audacity to become a gatekeeper in a meeting between the Guru and a potential Sikh. Shabad Guru, the basis of Sikhism has been established by God to provide guidance for his own parts. Sikhism is not a club where we dictate pre-requisites for membership. We don't know under what circumstances will Guru attract his Sikh. If self-appointed gatekeepers were allowed to control who is good enough to meet the Guru, then Kauda Rakhash, Sajjan Thug, Guru Angad Dev ji, Guru Amar Das ji would have been barred.

Waheguru ji ka Khalsa, Waheguru ji ki Fateh

I agree whole heartedly with N30, I don't think anybody should have the audacity to become a gatekeeper in a meeting between the Guru and a potential Sikh. Shabad Guru, the basis of Sikhism has been established by God to provide guidance for his own parts. Sikhism is not a club where we dictate pre-requisites for membership. We don't know under what circumstances will Guru attract his Sikh. If self-appointed gatekeepers were allowed to control who is good enough to meet the Guru, then Kauda Rakhash, Sajjan Thug, Guru Angad Dev ji, Guru Amar Das ji would have been barred.

Waheguru ji ka Khalsa, Waheguru ji ki Fateh