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This is what hindus are writing on guru ji


Guru Govind Singh Ji was born in Patna, as at the time of his birth, his father guru teg bahadur was a part of a mughal military expedition to Assam" he became the tenth guru at the tender age of fourteen, after his fathers martydom in 1675.he was a versatile scholar who knew several languages, kept the company of learned brahmins and composed excellent poetry on varied themes. He had been fascinated by the puranic story of goddess Durga, particularly in her incarnation as Mahisasuramardini.

Whilst growing up Guru Govind Ji and his men had been plundering the domains of the semi independent hindu rajas in the hills of the north eastern Punjab, who had given him refuge after his fathers execution.

He performed an elaborate yajna presided over by pandits of the ancient lore and invoked the Devi for the protection of dharma. The Devi came to him in the shape of the sword which he now asked some of his followers to pick up and ply against bigotry and oppression.

In order to motivate the hindus and sikhs in Punjab to take up arms and fight against their muslim oppressors Guru Govind Singh ji revived hindu ksatrya dharma (the brave fighting ways of the hindu ksatrya’s as seen in Mahabharat). Khalsas before going to war would read a prayer "Chandi Ki vaar" written by Guru Govind Singh ji depicting the battle between Durga Mata Ji and Maheshasur.

Guru Govind Singh Ji also carried a small book of Sri Hanuman ji, (a devotee of Lord Ram bhagvan ji,) called hanuman chalsa(natak) with him to war. Guru Govind Singh ji had also gone to the Himalayas for several years to meditate in prayer to lord Shiva Ji bhagvan.

Guru Govind Singh Ji (Sodh lineage) had three wives: Mata Ajit Kaur Jee, Mata Sunder Kaur Jee, Mata Sahib Kaur Jee

Those who could muster the courage and dedication to die in defence of dharma were invited by him to become members of the khalsa by wearing the five emblems of this heroic order—kesh (unshorn hair) kangha (comb), kada (steel bracelet), kachha (shorts) and kirpan (sword). a new style of initiation termed pahul was ordained for this new class of warriors—sipping a palmful of water sweetened with sugar and stirred by a double- edged sword. every member of the khalsa had to add the honorofic singh (lion) to his name so that he may be distinguished from the non-khalsa hindus who could continue with their normal attire and lives. no distinction of caste or social status was to be recognised in the ranks of the khalsa.

The khalsa was not a new religious sect, it was only a martial formation within the larger hindu fraternity, it was started with the specific mission of fighting against muslim tyranny and restoring freedom for the hindus in their ancestral homeland.

soon it became a hallowed tradition in many hindu families, to dedicate their eldest sons to the khalsa which rightly came 'to be regarded as one of the sword arms of hindu society.

"Guru Govind ji selected five of the most scholarly of his disciples and sent them to Benares to learn Sanskrit and the hindu religious texts, to be better able to interprete the writings of the gurus, which were full of allusions to hindu mythology and philosophy"

A Shourie quotes Guru Govind Ji, as saying :

" let the path of the pure ( khalsa panth) prevail all over the world, let the hindu dharma dawn and all delusion disappear...may I spread dharma and prestige of the veda in the world and erase in it the sin of cow slaughter"

Guru Govind Ji was forced to fight against a whole muslim army before they could consolidate the khalsa. His two teen aged sons courted martyrdom along with many other members of the khalsa in a running battle with a fully equipped force in hot pursuit.

Many sikhs left the guru in anger at his foolhardy tactics. during his flight a brahmin family concealed his two remaining sons, but they were found out and the boys were walled up alive.

The death of his remaining sons provides yet another demythologizing insight about Guru Govind Ji through its obvious connection with his abolition of the guru lineage.

A believer may, of course assume that it was because of some divine instruction that Guru Govind ji replaced the living guru lineage with the Granth, a mere book.

However a more down to earth hypothesis which takes care of all the facts is that after the death of his sons, Guru Govind Ji simply could not conceive of the guru lineage as not continuing within his own family. it is up to the reader to make up his own mind.

After his defeat and escape (made possible by the self sacrifice of a disciple who impersonated the guru) Guru Govind Ji himself became a loyal subject of the moghul empire..

He felt he had been treated unfairly by the local governor Wazir Khan, so he wrote a letter of complaint to his suzerain, not through the hierachical channels but straight to the padshah. in spite of its title "Zafar nama" this letter was fundamentally submissive.

Aurangzeb, who was at this time in Maharashtra fighting the Marathas, was sufficiently pleased with the correspondence (possibly several letters) he received from the guru and he ordered Wazir Khan to trouble him no longer.

Many claim the Zafarnama was a victory letter, however one must question what victory? Aurangzeb lived a long life and died a natural death, he remained as emperor throughout his lifetime.

After Aurangzebs death in 1707, Govind tried to curry favour with the heir apparent, Aurangzebs son Bahadur Shah. He supported him militarily in the war of succession. His fight was for one Mughal faction against another, not for Hinduism and against the Mughal empire. In fact one of the battles he fought on Bahadur Shahs side was against rebellious Hindu rajputs.

Some historians may question his position here, as a man of god surely one must only fight in defence of dharma? was it right for him to partake in a non religious or non righteous war? This war maybe termed adharmic.

As a reward for his services the new Padeshah gave Guru Govind ji, a fief in Nanded on the Godavari river in the south, far from his natural constituency in the Punjab.to acquaint himself with his new property, he followed Bahadur shah on an expedition to the south ( leaving his wives in Delhi under Moghul protection) but there he himself was stabbed by two Pathan assasins ( possibly sent by Wazir khan, who feared Guru Govinds influence on Bahadur shah) in 1708.

Although he never defeated Aurangzeb or the governor of Punjab Wazir Khan, Guru Govind Singh should be commended for his bravery, strength and determination in standing up for dharma against the mighty, but evil Mughal empire.

He started a great tradition known as the Khalsa (the pure) and fought many battles against the mughals during his time as guru (1675-1708), leading the people of the Punjab, (which made up 15-16 districts out of 540 districts in India), and standing up to the local governor of Punjab, Wazir Khan, a representative of the evil Aurangzeb.

Through his strength, depicted both spiritually and physically, he led an army of Hindus largely from the Kshatrya (warrior) caste, aptly renamed the Khalsa, small in number but large in courage, against this mighty foe.

It is worth noting that at this time there were no Jatts in his army, as people from this caste, mostly became known as Khalsa/Sikhs during maharaja Ranjit Singhs reign as king (1799-1839) around 100 years later.

Guru Govind Singh led the people of Punjab, much like Chattrapatti Shiva ji, led the people of Maharashtra, and similarly so, his charisma, strength and leadership was an inspiration to all his people, and many years after his death, this continues to be the case.WHY DID

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More bakwas from chandu gangu dal

The Guru Granth Sahib contains around 15,028 of references to Hindu concepts and the names of Hindu gods.

A near-exact count is given in K.P. Agrawala: Adi Shrî Gurû Granth Sâhib kî Mahimâ (Hindi: “The greatness of the original sacred Guru scriptureâ€), p.2, and in Ram Swarup: “Hindu roots of Sikhismâ€, Indian Express,

The name of the Hindu god Shri Ram, is recited 2,400 times, (the gods name whose constant repetition leads to salvation).

Hari (Vishnu) over 8,300 times, 630 times by Guru Nanak alone,

Parabrahman, 550 times, Omkara, (the primeval sound of OM) 400 times.

Please note the names of countless other Hindu gods are also mentioned and are one and the same.

In contrast the name Mohammed is never mentioned and the name allah is used but a couple of times, merely as an example. It is interesting to note that the Granth itself contains banis from seven of the sikh gurus, two muslim Sufis, but EIGHTEEN Hindu saints and pandits.

The religious source of Sikhism is Hinduism, Sikhism is a tradition developed within Hinduism. Guru Granth Sahib reflect Vedantic philosophy, the Vedanta of Rishi Vedvyas who wrote the Mahabharat. The Japji Sahib is based on Upanishads.


if there is still any DOUBT READ THIS BY GURU ANGAD lol:

Awpy sUrw Amru clwieAw ]

aapae sooraa amar chalaaeiaa ||

You Yourself are the hero, exerting Your regal power.

1 Maaroo Guru Arjan Dev

Awpy isv vrqweIAnu AMqir Awpy sIqlu Twru gVw ]13]

aapae siv varathaaeean anthar aapae seethal thaar garraa ||13||

You Yourself spread peace within; You are cool and icy calm. ||13||

1 Maaroo Guru Arjan Dev

ijsih invwjy gurmuiK swjy ]

jisehi nivaajae guramukh saajae ||

One whom You bless and make Gurmukh

2 Maaroo Guru Arjan Dev

nwmu vsY iqsu Anhd vwjy ]

naam vasai this anehadh vaajae ||

the Naam abides within him, and the unstruck sound current vibrates for him.

2 Maaroo Guru Arjan Dev

iqs hI suKu iqs hI TkurweI iqsih n AwvY jmu nyVw ]14]

this hee sukh this hee thakuraaee thisehi n aavai jam naerraa ||14||

He is peaceful, and he is the master of all; the Messenger of Death does not even approach him. ||14||

2 Maaroo Guru Arjan Dev

kImiq kwgd khI n jweI ]

keemath kaagadh kehee n jaaee ||

His value cannot be described on paper.

3 Maaroo Guru Arjan Dev

khu nwnk byAMq gusweI ]

kahu naanak baeanth gusaaee ||

Says Nanak, the Lord of the world is infinite.

3 Maaroo Guru Arjan Dev

Awid miD AMiq pRBu soeI hwiQ iqsY kY nybyVw ]15]

aadh madhh anth prabh soee haathh thisai kai naebaerraa ||15||

In the beginning, in the middle and in the end, God exists. Judgement is in His Hands alone. ||15||

3 Maaroo Guru Arjan Dev

iqsih srIku nwhI ry koeI ]

thisehi sareek naahee rae koee ||

No one is equal to Him.

4 Maaroo Guru Arjan Dev

iks hI buqY jbwbu n hoeI ]

kis hee buthai jabaab n hoee ||

No one can stand up against Him by any means.

4 Maaroo Guru Arjan Dev

nwnk kw pRBu Awpy Awpy kir kir vyKY coj KVw ]16]1]10]

naanak kaa prabh aapae aapae kar kar vaekhai choj kharraa ||16||1||10||

Nanak's God is Himself all-in-all. He creates and stages and watches His wondrous plays. ||16||1||10||

5 Maaroo Guru Arjan Dev

mwrU mhlw 5 ]

maaroo mehalaa 5 ||

Maaroo, Fifth Mehl:


Acuq pwrbRhm prmysur AMqrjwmI ]

achuth paarabreham paramaesur antharajaamee ||

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

6 Maaroo Guru Arjan Dev

mDusUdn dwmodr suAwmI ]

madhhusoodhan dhaamodhar suaamee ||

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

6 Maaroo Guru Arjan Dev

irKIkys govrDn DwrI murlI mnohr hir rMgw ]1]

rikheekaes govaradhhan dhhaaree muralee manohar har rangaa ||1||

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

6 Maaroo Guru Arjan Dev

mohn mwDv ik®s~ murwry ]

mohan maadhhav kirasa muraarae ||

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

7 Maaroo Guru Arjan Dev

jgdIsur hir jIau Asur sMGwry ]

jagadheesur har jeeo asur sanghaarae ||

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

7 Maaroo Guru Arjan Dev

jgjIvn AibnwsI Twkur Gt Gt vwsI hY sMgw ]2]

jagajeevan abinaasee thaakur ghatt ghatt vaasee hai sangaa ||2||

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

7 Maaroo Guru Arjan Dev

DrxIDr eIs nrisMG nwrwiex ]

dhharaneedhhar ees narasingh naaraaein ||

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

8 Maaroo Guru Arjan Dev

dwVw AgRy ipRQim Drwiex ]

dhaarraa agrae prithham dhharaaein ||

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

8 Maaroo Guru Arjan Dev

bwvn rUpu kIAw quDu krqy sB hI syqI hY cMgw ]3]

baavan roop keeaa thudhh karathae sabh hee saethee hai changaa ||3||

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

9 Maaroo Guru Arjan Dev

sRI rwmcMd ijsu rUpu n ryiKAw ]

sree raamachandh jis roop n raekhiaa ||

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

9 Maaroo Guru Arjan Dev

bnvwlI ck®pwix dris AnUipAw ]

banavaalee chakrapaan dharas anoopiaa ||

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

10 Maaroo Guru Arjan Dev

shs nyqR mUriq hY shsw ieku dwqw sB hY mMgw ]4]

sehas naethr moorath hai sehasaa eik dhaathaa sabh hai mangaa ||4||

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

10 Maaroo Guru Arjan Dev

Bgiq vClu AnwQh nwQy ]

bhagath vashhal anaathheh naathhae ||

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

11 Maaroo Guru Arjan Dev

gopI nwQu sgl hY swQy ]

gopee naathh sagal hai saathhae ||

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

11 Maaroo Guru Arjan Dev

bwsudyv inrMjn dwqy brin n swkau gux AMgw ]5]

baasudhaev niranjan dhaathae baran n saako gun angaa ||5||

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

11 Maaroo Guru Arjan Dev

mukMd mnohr lKmI nwrwiex ]

mukandh manohar lakhamee naaraaein ||

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

12 Maaroo Guru Arjan Dev

dRopqI ljw invwir auDwrx ]

dhropathee lajaa nivaar oudhhaaran ||

Savior of Dropadi's honor.

12 Maaroo Guru Arjan Dev

kmlwkMq krih kMqUhl And ibnodI inhsMgw ]6]

kamalaakanth karehi kanthoohal anadh binodhee nihasangaa ||6||

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

12 Maaroo Guru Arjan Dev

AmoG drsn AwjUnI sMBau ]

amogh dharasan aajoonee sanbho ||

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

13 Maaroo Guru Arjan Dev

Akwl mUriq ijsu kdy nwhI Kau ]

akaal moorath jis kadhae naahee kho ||

His form is undying; it is never destroyed.

13 Maaroo Guru Arjan Dev

AibnwsI Aibgq Agocr sBu ikCu quJ hI hY lgw ]7]

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

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

14 Maaroo Guru Arjan Dev

sRIrMg bYkuMT ky vwsI ]

sreerang baikunth kae vaasee ||

The Lover of greatness, who dwells in heaven.

14 Maaroo Guru Arjan Dev

mCu kCu kUrmu AwigAw AauqrwsI ]

mashh kashh kooram aagiaa aoutharaasee ||

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

15 Maaroo Guru Arjan Dev

kysv clq krih inrwly kIqw loVih so hoiegw ]8]

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

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

15 Maaroo Guru Arjan Dev

inrwhwrI inrvYru smwieAw ]

niraahaaree niravair samaaeiaa ||

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

16 Maaroo Guru Arjan Dev

Dwir Kylu cqurBuju khwieAw ]

dhhaar khael chathurabhuj kehaaeiaa ||

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

16 Maaroo Guru Arjan Dev

swvl suMdr rUp bxwvih byxu sunq sB mohYgw ]9]

saaval sundhar roop banaavehi baen sunath sabh mohaigaa ||9||

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

16 Maaroo Guru Arjan Dev

bnmwlw ibBUKn kml nYn ]

banamaalaa bibhookhan kamal nain ||

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

17 Maaroo Guru Arjan Dev

suMdr kuMfl mukt bYn ]

sundhar kunddal mukatt bain ||

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

17 Maaroo Guru Arjan Dev

sMK ck® gdw hY DwrI mhw swrQI sqsMgw ]10]

sankh chakr gadhaa hai dhhaaree mehaa saarathhee sathasangaa ||10||

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

17 Maaroo Guru Arjan Dev

pIq pIqMbr iqRBvx DxI ]

peeth peethanbar thribhavan dhhanee ||

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

18 Maaroo Guru Arjan Dev

jgMnwQu gopwlu muiK BxI ]

jagannaathh gopaal mukh bhanee ||

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

18 Maaroo Guru Arjan Dev

swirMgDr Bgvwn bITulw mY gxq n AwvY srbMgw ]11]

saaringadhhar bhagavaan beethulaa mai ganath n aavai sarabangaa ||11||

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

18 Maaroo Guru Arjan Dev

inhkMtku inhkyvlu khIAY ]

nihakanttak nihakaeval keheeai ||

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

19 Maaroo Guru Arjan Dev

DnµjY jil Qil hY mhIAY ]

dhhananjai jal thhal hai meheeai ||

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

Summary :

IN 1500 , Guru Nanak Dev Ji ( 1469-1538 ad.), went to bathe in a stream and was missing for three days.His first statement when he came out was “neti, neti " (neither here, nor there from the Upanishads-Vedas) na koi hindu, na koi turkh, kudrat keh hain sab bandey".

...three days is a short time if you want to free yourself from acquired physics and start a new religion... the insight with which he came back with after three days retreat, as quoted by Khushwant Singh was entirely within Hindu tradition:

" their is no muslim, no hindu" it does not mean that I Nanak, am neither hindu or muslim, it means that the self ( atma , timeless indweller, the object of this mystical experience) is beyond worldly divisions....

â€the self is neither black nor white, neither hindu nor muslim, neither this nor that : neti, neti ,†is the Upanishadic phrase from the Vedas, is as typically Hindu as you can get’’

Guru Nanak Dev Ji, continued the bhakti methods of the saints before him, starting with the oral repetition of the name "Rama Nama'

If Guru Nanak Dev Ji’s discovery " neither hindu nor muslim" had meant a positive conclusion, wouldn’t he have said: "neither Hindu, nor Muslim , sab Sikh?

It is strange that the statement used by many to say, he founded a new religion does not even mention this new religion?

Ek Om Kar, was already there in the Vedas - Hindu text, it is still there today. Ek = single OM = supreme being KAR= sound. Guru Nanak merely emphasised that particular path. Ek Om Kar is originally a Hindu concept. some Sikh separatists like to say EK ‘ON’KAR! what does ‘on’ mean?

Guru Angad was a devoted worshipper of the Goddess Durga. Every year he used to lead a group of devotees from Khadur Sahib, where he had settled, to the temple of Jwalamukhi in the lower Himalayas. In 1532 ad he met Guru Nanak at Kartarpur (pakistan) on his way to Jwalamukhi and became his disciple. Guru Nanak was most impressed with the devotion and selfless services of Lehna, that he proclaimed him as his successor guru in ad1539. As Nanak had previously embraced him, and because of the touch with his body e.g. "ang", he changed the name of Lehna to Angad, Guru Angad made Khadur sahib his headquarters. Humayun, the Mughal emperor called on him here and paid him homage.

Sikhs were always known as a sect of Hinduism, which is why they continued celebrating traditional Hindu festivals such as Rakhri, Diwali, Lohri, Vaisakhi, Dusshera and Holi. Unlike the Hindus who became known as muslims and started celebrating muslim festivals.

If indeed the Gurus wanted to create a new religion, would they not have created religious festivals to coincide and mark this new religions separate?

The fourth guru, Ram Das (1574-1581a.d ), excavated a tank which subsequently became known as Amritsar (pool of nectar) and gave its name to the city that grew around it. in due course, a splendid edifice, Har-mandir (temple of Hari-Vishnu), rose in the middle of this tank and became the supreme centre of the sikh sect of hinduism


Instead, All ten Gurus marriages were conducted by Hindu pandits and they were married within Hindu rituals, as were other Sikhs until the Anand Karaj Act was passed in 1909.

The Laava written by teh 4th Guru Ram Dass were about mans spiritual union wiv god, which can never be BROKEN, not about a union between man and woman!


Hindus and the Hindus who later became known as Sikhs, would worship together at Hari(Vishnu)-mandir Sahib, aptly named by the fourth guru Ram Dass,(1574-1581), it housed murtis of Lord Shiva, Lord Vishnu and the 6th Guru Harigobind until 1906 and is today known as the golden temple.

Some closed minded bigots refer to Hindus as Idol worshippers, but Idol worshiping is truly something that we do not do, we worship with great vigor, with heart and soul.

Idol-worshipping is an offensive and derogatory term used by the British during the British Raj through shear ignorance to degrade our ancient religion. We use Murtis to help us worship we do not specifically worship these images, we use these as focal points to help us worship god

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so this is what "ALL" hindus are writing about Guru Sahib is it?

talk about painting everyone with the same brush!!!

perhaps have a look at what certain "Sikhs" have written about Guru Sahib...and I don't only refer to the so-called 'neo' types...have a good look at the much-loved Sanatani scholars...

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  • 1 month later...

sag_roti, the issue is fair enough, there is a concerted attempt to undermine or dilute Sikh values by certain groups of far right or far left political parties.

HOWEVER, these types of "sikhi khatre mai hai" attitudes combined with the "chardi kala" backlash only fuel the fire. The fact is, that many Sikhs for the past 150 years have been ridiculing Hindu beliefs and tenants together with their history and heroes and now wonder why they are doing the same to ours...

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once some one said to me our guru is like mirror .... u can get with what ever bhavna u have in ur mind .... if a yodha comes he can have beer ras from guru sahib if a bhagat comes he can have bhakti from guru sahib ... in same way hindus look they want to worship guru sahib as a hindu and muslims want to wroship guru sahib as muslims ... and some times even sikhs tend to go at extreme .... this extreme thing is root problem ....

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Get over it amar_jkp, will you. Hindus & Sikhs have a shared history, heritage & dharma. People like you just want to cause hatred. Your very title is disrespectful. How would you feel if I posted a thread on 'Sikh Bakwas'.

Admin Cut. Please mind your language in this forum amar_jkp, read the rules and regulations of this forum before posting. If you keep posting like this, you wont last a day here.

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