Sikh Sikhism

Guru Nanak Wallpaper

2010-05-21T10:03:00.000-07:00

Sri Guru Nanak Dev Ji Wallpaper
Click on Photo to get full size Guru Nanak Wallpaper, Then Click "Set As Desktop Background"

Guru Harkrishan Wallpapers

2010-04-06T08:12:00.000-07:00

Guru Harkrishan Wallpaper, Sikhism Wallpaper
Click on Image to View Full Size Wallpaper and then "Set as Desktop Background"

Pregnancy

2010-02-07T06:10:00.000-08:00

What to do while pregnancy in Sikhism

Recitation of Guru Granth Sahib, and doing Nit Nem (reading of the set scriptures) daily is the usual Sikh religious routine.

As soon as a Sikh woman becomes aware that she has conceived, she takes particular care especially to recite Sukhmani Sahib – peace giving psalm, every day. Some recite it more than once per day. It takes about 1-1.5 hours for its one reading at the usual speed.
It is a routine to recite Jappu Ji Sahib – the Morning Prayer and some start reciting it repeatedly – many times throughout the day.

A pregnant woman adopts Naam-Jaap – recitation of the Name of God and keeps reciting one or the other Shabad – Holy Hymn. She lives the God oriented life throughout her pregnancy. Listens to Kirtan – devotional singing may be it is pre-recorded. God orientation raises morale and gives peace.

All these things provide celestial environment to the developing baby. It is a well known fact that fetus is effected by environment and by the mental state of mother.

Worship of Guru Granth Sahib

2009-12-13T05:49:00.000-08:00

Worship of Guru Granth Sahib

A word has no form, and it needs speech, or a body for its communication with others. The physical body to the word is provided by writing on something e.g. paper.

Because the Word has no form, (Body of its own), it cannot be separated from paper on which the word is written. Body of the Word i.e. Guru Granth Sahib – the Shabad Guru (the Word Guru), is the collection of papers.

When Sikhs worship the Word, with it, its body (Guru Granth i.e. paper on which it is written), gets automatically honoured. Sikhs worship the Word, and their bowing to Guru Granth Sahib is not idol worship. Sikhs worship only One God through the Word i.e. Gurbani i.e. Hymns present in Guru Granth Sahib.

Daultan Dai - Midwife

2009-11-28T06:48:00.000-08:00

Daultan Dai - Daultan midwife. She delivered Guru Nanak. At the birth of Sri Guru Nanak Dev, Daultan perceived light in the room, a halo around him, and he gave a smile. When she went to burry placenta, she beheld treasure in the pit.

The Pandit who prepared his horoscope, told to Guru Nanak's father Mehta Kalu that the child would be a great God oriented person, a very high entity, and will emancipate the people. He got the word N and named him Nanak.

Ardas - The Sikh Invocation

2009-11-26T00:40:00.000-08:00

Ardas is an invocation, supplication, appeal or a humble prayer to Waheguru (God). Sikhs pray to God, with the Guru and Guru Granth Sahib as their witness.

Ardas is recited to start and end every Sikh ceremony, or a session of individual or a congregational prayer.

In Gurdwaras (the Sikh places of worship), Ardas is offered twice morning and evening.

Guru Gobind Singh authored its first Pauri – step, i.e. part at its start. In this part, no alteration is permitted. The sections following it have seen changes and additions according to the progressing Sikh historical events.

In congregation, Ardas is offered standing with folded hands and facing Guru Granth Sahib. The one person leads and others listen to it calmly and attentively.

In Ardas, after remembering to Sikh Guru, God, sacrifices, history and achievements of Sikhs are repeated, Waheguru is thanked for his boons, high morale is begged for, and well-being of the whole humanity – creation, is sought by saying “Nanak Naam Char.hdee Kala, T.aerae Bhaan.ae sarbat d.aa bhalaa” (Nanak, the Naam is giver of high morale, may all be blessed by God!)

We should say a personal Ardas, before and after Naam-Jaap. Such a personal prayer is usually short. We humbly beg from God –

Everyone humbly begs from You, O Lord! 3-86-5
Sabhe t.d:haae paas-hu man:gd.ae nit. kar-e Ard.aase

Types of Ardas approved by the Sikh world.
Panthic Ardas – It is full length Ardas
Chotee Ardas or Short Ardas – Only first section of Ardas

Panthic Ardas

A Panthic Ardas is standard, full-length invocation approved by the Sikh World. It is said after the end of a prayer-session in Gurduwara (Sikh place of worship).
It is made to God, Standing before the Holy Book. It is also made before the start and at the end of any Sikh ceremony, or a religious function. Even other Sikh function e.g. political, may as well be started after a Panthic Ardas.

A Panthic Ardas (full length) should be kept as short as possible, with no repetitions and unnecessary additions may be of quotation from the Holy Hymns. The stanzas (quotes) from Gurbani should not be said within the main body of Ardas, and their limited number (a few of them) may be used before starting it.

Chhotee Ardas - Short Invocation

It is said before opening and closing Guru Granth Sahib, and when some offerings are made to God, by placing these before Guru Granth Sahib.

Chhotee Ardas – Is is only recitation of the starting Pauri (step) of Ardas. This step is composition of the Tenth Guru Gobind Singh. It starts with “Ardas. Ik-Onkar Vaheguroo Jee Kee Fat.eh. Sree Bhagaut.ee jee sahaa-ae…” and ends at “D.assaan’ Pat.shaahee-aan’ d.ee jot.e Sree Guroo Granth Sahib… Bolo Jee Vaheguroo.”

Before opening the Guru Granth Sahib (Holy Book), to this Ardas is added supplication seeking permission to open it, and for the God’s Hukam (Order).

When closing Guru Granth Sahib, some at the individual level, first say Ardas and then close the Holy Book Guru Granth Sahib. Others, say Ardas after closing the Holy Book, Guru Granth Sahib.

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Amrit Dhara, Amrit Rass

2009-11-20T04:14:00.000-08:00

Amrit Dhara or Amrti Rass – Drip of Nector.

To enjoy that nector (love of God) leave this taste (attachments).
Once you enjoy the honey (Naam),
You will discard this drink (Maya).
Kabir (342-7)

Eh rass chhadae ouh rassu aavaa
Ouh rass peeaa eh rassu nahi bhaavaa
Kabir (342-7)

Amrit dhara – A trickle of Amrit. Amrit dhara is also known as Amrit-Rass, Amrit or simply Rass. Its source is the Tenth-Door (Dassam-Dwar) located at top of the head (claimed to be seat of God in the body). From there, it trickles on to the palate, tongue, and gives its sweet taste.

Rass mean essence. It is said to be honey like sweet (treacle). Perhaps, it is enjoyment of the state of absolute oneness with the lord, which is expressed as the sweetest of all. In fact, its real import is to enjoy oneness (Leenth) with Jaap of Naam. It is getting immersed into Naam-Jaap is too enjoy oneness or enjoying it. Leenth, deep absorption is the Rass (enjoyment, joy) and it may be with Naam, Gurbani, Kirtan, Simran, or with the thoughts of God. This is the spiritual thing, but it may be there in its physical form of taste, depending on the faith one has in it.

Kakkar 5 K, Ks in Sikhism

2009-11-20T03:44:00.000-08:00

Kakkar – 5 K
Kakkars are five

1. Kesh (Kes) – Hair
Unshorn hair to keep their appearance distinct and dignified. The head, hair must always be kept covered by everyone, by any sort of cloth, in any style. A short length of cloth called Keshki or Keski to cover the hair is considered to be the part of Kesh.
A Sikh should re-tie turban daily and must not wear a cap (topi) in its any form or style. Wearing a topi is easy to use and so it indicates laziness.

2. Kangha
Small comb, to keep the hair tidy.

3. Kara
A heavy, iron-bangle worn on the right wrist, as a handy weapon to deal an unexpected attacker. An expert may even take blow of sword on it. As well, it is too remind the pledge to the Guru at the time of partaking Amrit and to live an ethical life. To be considered a Kakkar, this bangle has to be made only of iron.

4. Kachha
A knee-length underwear of standard specifications which tight-fits both thighs just above the knees (should not go below them) to keep the movement of the knees free. It is a clothe fit for war and peace. It does not obstruct freedom of movement in fight, or hamper horse riding and provides protection against nudity. This reminds the self control, too. It should be kept on the body all the time.

5. Kirpan
It is a Small sword. Usually, it is small, curved dagger like sharp weapon. Its small version is always kept on the body. It is symbolic of the courage, liberty and rights. Wearing it is an undertaking to protect the weak, and to guard the faith, country and self.

Its supreme value in this atomic age, and ever after is that of a Sikh symbol. It is handy and very useful sharp weapon no doubt, but its cherished value is in this being a representative of high ethics and of philosophy of the faith (protection, rights, liberty etc.). Like other Kakkars, it is an integral part of the Sikh faith and a Sikh has always to keep it on his or her person.

The names of these five items start with the letter Kakkaa of the Gurumukhi script, equivalent to the Roman “K” and so, these are called 5 Kakkars, known in the overseas countries as 5 Ks. Once accepted (promised) these are never to be discarded, and have to be kept on the body.

Amrit is Not Baptism

2009-11-19T08:20:00.000-08:00

Amrit is not Baptism

Taking Amrit, holy drink is not Baptism, and it is not right to call it so. Amrit is Amrit and it is taking Amrit to get properly inducted into the Sikh Faith.

Baptism is a Christian ceremony. To make others understand, we may say, “It is Baptism like ceremony”, or “Like Baptism in the Christianity, Amrit is in the Sikh faith.”

There is the legend that Guru Gobind Singh waits for his Sikh to take Amrit and visit the Guru’s last resort, Sach-Khand Nander – Sri Hazoor Sahib, Nander, in Maharashtra, up to his or her 60th year of age.

Reht - Edicts of Amrit

2009-11-14T22:20:00.000-08:00

Reht or Edicts of Amrit
The institution of Amrit was established, Baisakhi day 1699 by the Tenth Master Guru Gobind Singh, to give his final seal to the perfect man - the Khalsa.

Khalsa is the institution to protect the faith and its edicts for balanced evolution of the spiritual and social obligations of higher order. Things that should be taken care of by an Amritdhari - One Who Takes Amrit, are:

Naam Jaap and Bani
Naam Jaap, Gurumantar, Mool Mantar.
High Class Living
Ethical living, honest earning, sharing with needy, Seva (Selfless Service), compassion, protection of the weak, selfless universal love with humanity etc.
Kakkaars
To observe five Kakkaars (5 Ks) - On accepting Amrit, It is promise of the Sikh to keep these five things on the body and never to discard these - Kesh, Kangha, Kara, Kirpan, Kachha.

Sikhs in Afghanistan

2009-04-22T06:37:00.000-07:00

Afghan Sikh children studying in a school

By: Steve Mccurry

Story - Moment of Clarity

2009-04-09T03:34:00.000-07:00

How did I get here? It’s a good question, I ask myself often. And by here I mean this place in my life. I somehow found Sikhism, an incredible husband, a meaningful life in a world where meaning is hard to come by. How did it happen? At what point did my path point in this direction?

For most of my life I’ve wandered. never one to settle down, I’ve moved, tried different jobs, different fashion statements… couldn’t commit to a relationship, dabbled in philosophy and meditation… typical for an American of my generation I suppose.

I travelled, I read, I researched, I self educated. I used, I abused, and I spent most of my life confused.

I decided to be a Buddhist when I was 14. I wasn’t very good at it. I discovered alcohol at 16 and realized drinking was easier than meditation, and so I became a disaffected youth with a fake ID.

I tried being a Christian briefly, but I didn’t buy the pissed off God idea, so that didn’t last long.

I abandoned all hope for many years and drowned my pain in various useless ways.

I decided to be a Buddhist again when I was a bit older, after visiting Thailand. it went better this time. But the lack of God pulled at the back of my mind and so I kept looking. I studied Sufism and loved the music, the poetry, the mysticism… and hated the misogynistic Islamic bits. I thought to myself, Buddha was a Hindu originally, right? Maybe there’s something to it. I read and studied and fasted on Mondays. I meditated by candle light in front of a cheap metal statue of Durga Mata, begging for strength. she never spoke. I listened to bhangra and watched Hindi movies. I partied too much with the wrong kind of people. I drank. a lot.

I went to India.

I went to a Gurdwara.

I changed my travel plans, dropped everything, and went to Amritsar. I went to another Gurdwara. I went every day. At 4 AM.

I had… a moment of clarity. in one moment, I went from being a confused, disillusioned party girl to having a purpose in life.

I stayed in Amritsar for seven incredible days. I put everything else on hold. I threw away my razor and tweezers and bottles of hair colour. I was given a Kara and finally felt comfortable wearing it. I bought a Sundar Gutka and read from it every day. I threw away a bottle of wine I had been saving and never took another drink again. I changed my travel plans to include the major historic Gurdwaras and skipped the usual tourist stuff.

I came home. I read. Constantly, Books about Sikhs. Websites about Sikhs. Websites by Sikhs. Forums where Sikhs talked, discussed, argued, and occasionally left incredibly insightful bits of information.

I started to cover my hair. I read Japuji sahib every morning. I went to the local Gurdwara every Sunday. I stopped wearing jewellery. I met the man who would become my husband. I fell in love with my husband. I fell in love with my Guru. I started to wear a dastaar. I read more. I learned more. I attended my first Akhand Kirtan Smagaam. I fell in love all over again. The clarity continued. In fact, things became more clear.

I offered my head to my Guru. He accepted.

I offered my heart to my husband. He accepted too.

So here I am. My life is clear, defined, and purposeful. bani. simran. seva. Love. These are the things that define me now.

I look back and wonder who that other girl was. I shake my head in wonder.

All of this, from one moment of clarity.

raamakalee mehalaa 5 ||

Raamkalee, Fifth Mehla:

pavahu charanaa thal oopar aavahu aisee saev kamaavahu ||

Place yourself beneath all men’s feet, and you will be uplifted; serve Him in this way.

aapas thae oopar sabh jaanahu tho dharageh sukh paavahu ||1||

Know that all are above you, and you shall find peace in the Court of the Lord. ||1||

sa(n)thahu aisee kathhahu kehaanee || sur pavithr nar dhaev pavithraa khin bolahu guramukh baanee ||1|| rehaao ||

O Saints, speak that speech which purifies the gods and sanctifies the divine beings. As Gurmukh, chant the Word of His Bani, even for an instant. ||1||Pause||

parapa(n)ch shhodd sehaj ghar baisahu jhoot(h)aa kehahu n koee ||

Renounce your fraudulent plans, and dwell in the celestial palace; do not call anyone else false.

sathigur milahu navaI nidhh paavahu ein bidhh thath biloee ||2||

Meeting with the True Guru, you shall receive the nine treasures; in this way, you shall find the essence of reality. ||2||

bharam chukaavahu guramukh liv laavahu aatham cheenahu bhaaee||

Eradicate doubt, and as Gurmukh, enshrine love for the Lord; understand your own soul, O Siblings of Destiny.

nikatt kar jaanahu sadhaa prabh haajar kis sio karahu buraaee||3||

Know that God is near at hand, and ever-present. How could you try to hurt anyone else? ||3||

sathigur miliaI maarag mukathaa sehajae milae suaamee ||

Meeting with the True Guru, your path shall be clear, and you shall easily meet your Lord and Master.

dhhan dhhan sae jan jinee kal mehI har paaeiaa jan naanak sadh kurabaanee ||4||2||

Blessed, blessed are those humble beings, who, in this Dark Age of KalI Yuga, find the Lord. Nanak is forever a sacrifice to them. ||4||2||

Story - got into Sikhism

2009-04-09T03:25:00.000-07:00

A friend of mine was telling me about how her dad got into Sikhism… with her permission I’m posting his story anonymously.
Anyway my dad took amrit at 37, he used to be a huge drinker, once upon a time he smacked a dog on the nose and it bled to nearly death on our doorstep. he had a bad temper. My mum was lovely always bearing the crap from him. I don’t think he ever hit her but was always shouting gussey drinking meat etc
Anyway so one day he started getting nose bleeds and really bad I was only little back in 1988 I was 8 yrs old
the bath tub was full of blood and my mom was crying
he went to hospital and was put on life support and his nose was stuffed up
condition was very bad
Anyway doctors said that no sure of he’s going to make it
So I remember mom coming home crying every day from hospital we had aunties cooking for us because she was too depressed too
anyway the next morning a miracle he recovered - nurses said it was weird they couldn’t get into his room for a second and something odd was going on but never mind he was discharged and sent home
Your probably thinking what happened in the room - well I don’t tell anyone because people don’t believe me or my dad they think he hallucinated because of medication
but he had a messenger from death visit him
he says this thing kept saying to him come on lets go and was walking to him fast and trying to grab him, he was screaming said he was scared
Then he says he started doing simran (my dad never believed in god b4 this, thought it was routinely to go gurdwara Sunday morning)
Anyway the more he did simran the thing stepped back- and when he stopped he said it came closer
so then he said i closed my eyes and i prayed and did ardaas with Harimander Sahib in vision
He did this for ages and ages and ages
and finally this thing went away
After that he changed his life - he stopped meat, drink, started growing his hair, reading path, we have Maharaj (Guru Grath Sahib Ji) at home in our house too !!
37 isn’t that young compared to some people who take amrit young, but I thought it was for my dad the way he was … so I do believe in it all deep down because I’ve been told about this first hand by my dad.

Importance of Amrit

2009-01-30T07:42:00.000-08:00

Amrit is the top institution of the Sikh faith. It is “Abae-Hayat” the water bestowing eternal life – eternity and immortality.
They become immortal by drinking Amrit of the Lord (Naam-Jaap), and vices lure them no more. 5-81-1
"ਅਮ੍ਰਿਤ ਹਰਿ ਪੀਵਤੇ ਸਦਾ ਥਿਰੁ ਥੀਵਤੇ ਬਿਖੈ ਬਨੁ ਫੀਕਾ ਜਾਨਿਆ" || ੫-੮੧-੧
Amrit has spiritual as well as, physical aspects. Spiritually speaking, Amrit is the Name of God and its recitation. Physically, it is a special drink, meant for the spiritual growth. The aim o recitation of the Name of God and of taking Amrit, is the same. Amrit is meant to put a fellow to Gurbani and Naam- Jaap (reading Scriptures and reciting His Name) – the path leading to God.
Taking “Amrit” is the cherished desire common both to the Guru and his Sikh. The Guru desires the disciple to take it, and one fully oriented to the faith, becomes keen to do so. Taking Amrit is the Sikh way of getting inducted into this faith. Drinking Amrit is a vow to live an elevated life and to do Naam-Jaap – recite God’s name.

Preparation of Amrit

2009-01-27T20:11:00.000-08:00

The Khalsa

It is prepared by the five faithful (Panj Piarae – five beloved of the Guru – those who have taken Amrit). After Ardas (Invocation) sugar cakes (Patasae) are put in an iron bowl, and are dissolved in the water taken preferably from a river or well. Water-taps used to have washers made of hide from cows, and it was generally not acceptable. Now no more hides and plastics are in the forefront.
All the five Amritdhari Gurmukh (God oriented persons who have taken Amrit) place their hands on the edge of the Bata (Bowl) and focus on the tip of the Khanda, double edged sword, dipped in sweetened water. With full concentration, these five Sikhs, turn by turn recite the specific – prescribed, five Gurbanis (Scriptures), and work Khanda to and fro. When recitation of five Gurbani is complete, Amrit is ready. Ardas – supplication is said, and Amrit is administrated to the devotees.
Amrit is given to drink to the person gathered to get inducted into the Sikh faith. They pledge to live a high ethical life according to the Reht (Edicts – dictates) of the Guru prescribed at that time.

Holy Golden Temple

2009-01-27T20:08:00.000-08:00

Holy Golden Temple
Sri Harmandir Sahib, Sri Amritsar, Punjab.

Non Violense in Sikhism

2009-01-27T05:50:00.000-08:00

This is mental and physical non-injury to anyone. Every creature is created by the creator [God], all is His property, and no one in this world has permission to kill or hurt anyone for one’s profit. Prime thing is not to injure or hurt anyone, even in thought. This is the rule of The God, those who make violence get stuck into the cyclone of time. This is important to get the peace of mind.
Bear it yourself, but do not hurt anyone. 3-1128-6
Aape maraae avraa nah maarae || 3-1128-6

Sahib Sri Guru Nanak Dev

2009-01-27T04:27:00.000-08:00

Sahib Sri Guru Nanak Dev

The Eternal Guru

2009-01-27T04:17:00.000-08:00

Guru Granth Sahib - The Eternal Guru

Sikh Faith - Simplicity

2009-01-27T04:09:00.000-08:00

The Sikh faith is simple. It is free from superstitions, and discrimination. It advocates an ethical conduct, equality, a householder’s life, freedom from drugs, and freedom from lust. It is based on the honest earnings, sharing with the needy, selfless service and love, equality and attachment to God.
Anyone who believes in Ten Gurus, Guru Granth Sahib and God, he is a Sikh. Strict edicts of the faith are applicable to a person, who gets inducted into the faith by taking Amrit – the holy drink. Such person promises to the Guru and God to lead an ethical life, and to always keep in the presence of the Lord – remember Him. Sikhs in general, even non-Amritdhari, live by the edicts of their faith.

All Sikh Gurus Photo

2009-01-27T04:01:00.000-08:00

Very Old Photo of All The Sikh Gurus
with Sahibjaade : Princes - 4 sons of Guru Gobind Singh in center around 11th Guru Granth Sahib Ji.

Sikh Faith - Originality and Reality

2009-01-27T03:45:00.000-08:00

The Hindus and Sikhs are inseparable socially, culturally, and as well have markedly common spiritual approach, although their spiritual paths may not be exactly the same. Most of their social customs are common. They have great closeness and socially, they move as one integrated group.
A Hindu family felt proud of making at least one male issue a Sikh. The child was taken to Gurdwara with brass band, and the occasion was joyously celebrated. Hindu and Sikh intermarriages are not rare. A great number of Hindus revere the Gurus, Gurbani, visit Gurdwara, and take active part in the matters related to Sikh faith.
Deep roots of Sikhs are in the mainstream Hindu-block of India. The Sikhs emerged (diverged, separated) from the Hindus, and an independent as well as original faith was established. The first four Sikh Gurus came directly from the Hindu families, though their teaching was opposing the Hindu way of worship of One God.
The Sikh Gurus heavily quoted the Hindu mythology in their Hymns. It was popular in the masses at that time, and these were used to elaborate and illustrate their own philosophy.
The Sikh, Sikh faith established its own independent, individual and distict path.
What Guru Nanak, founder of Sikh faith preached the nine Gurus following him, promoted the same. The God given Spiritual Light-Essence of all the ten Gurus is one and the same – The same God factor. After Guru Nanak, all the Gurus that followed him are Nanak – Nakak I, Nanak ii, Nanak iii etc. (The Spirit of Nanak is the same.)
When we think of, or remember, or take the name of one Holy Guru, all the ten Gurus get included in that one name. A Holy Composition of one Guru belongs to all the ten Gurus.
Only seven Gurus out of the ten composed the Holy Hymns, and Hymns of only the first six are present in the Holy Guru Granth Sahib. But it is right to presume that Hymns of all the Ten Gurus are present in the Holy Guru Granth Sahib (Essence of all Gurus being one and the same). The Holy Spirit (Words of Gurus) being the same in Guru Granth Sahib, bow to Guru Granth Sahib, anywhere and you bow to all its volumes everywhere in the world.
Gurus conveyed in their Holy Hymns (Bani) to the people, what the Lord Himself revealed to them – they followed His command. Anything said by anyone Guru, pertains to all the ten of them (being one in the Spirit), and it collectively becomes in it’s totally the philosophy and psyche o the Sikh faith.
Guru Nanak gave the original basic formula (Mool Mantra) and Guru given formula (Gur Mantra). The Gurus kept revealing to the people the “Words of God” through their revelations i.e. Holy Hymns. They equally shared with everyone what the Lord gave to them. They illuminated the world equally, all over, with the God’s Light. Sikhs have their own discipline and procedures of the faith. Their leading religious customs are also unique.
The beauty is that the Guru’s preaching: Hymns were composed by themselves. The immortal Spirit of the Gurus is what they said – their Hymns and these are contained in Guru Granth Sahib. This is the reason why the Sikhs revere their Holy Granth. They worship the Word in it (Hymns by the Gurus).

Ardas - The Invocation

2009-01-23T06:30:00.000-08:00

Every "Ardas" - humble invocation is very important in the Sikh faith. It mainly is a brief repetition of the Sikh history.
Their supplication is true for all the times by not mentioning the names of the persons, dates or places. It ends with "O Lord, Be merciful to all, bless everyone with high morale, and peace be on the earth."
'Sikhi', is the right word rather than calling the Sikh faith as "Sikhism". In the Sikh world, the Guru means a Sikh Prophet or the master. Sikhs do not use this word lightly for any other person.

Waheguru - Name of God

2009-01-23T06:19:00.000-08:00

Sikhs call God "Waheguru" - The Wondrous One i.e. the Wonderful God. 'Wahe' means an appreciation in wonder. 'Guru' means the eliminator of ignorance.
The central theme of their teaching is known as "Mool-Mantar" - the Basic i.e. Root Formula. This is - "There is One God for all, He is all pervading, the Supreme, Truth, the only Creator, all powerful and without discrimination. He is above the time and space (Immortal), not bound by any birth and death, never born as creatures and He is self created. And this realization comes through grace of the Guru and God.

What is Gurdwara

2009-01-22T05:38:00.000-08:00

The Sikh hold their gatherings in the presence of Guru Granth Sahib, the Divine, Holy Book of Sikhs in their place of worship called "Gurdwara" - residence of the Guru. This holy place is identified by the saffron colored triangular flag bearing the Sikh symbols. All services in a Gurdwara are absolutely free. Everyone from any faith is welcome to visit it, participate in worship, and to take food there without any obligation.
Sometimes, they get together to pray at their homes, too. Their every ceremony is performed in the presence of Guru Grath Sahib. Their gatherings mostly end with "Langar" - common free (community) food, eaten together, ex gratis.

Sikh Prayer

2009-01-21T19:30:00.000-08:00

Sikhs recite their set prayers in the morning, evening and at bedtime.They bow to the Holy Guru Granth Sahib and recite it with reverence. The Hymns composed by the Gurus, which is written in Guru Granth Sahib, were revealed to them by God.

Besides, individual i.e. personal meditation on God and prayer, they perform "Kirtan" - sing in Sad Raagas in praise of the God. And do Naam-Jaap - so called meditate on Him, in congregation - joined toghter (collecttivly), and as well as individually.

Defining Khalsa

2009-01-21T19:19:00.000-08:00

The Tenth Master Guru Gobind Singh, established "Order of the Khalsa," Khalsa means the Guru's own i.e. his special one, loved one, the pure one.
The people properly initiated into Sikh faith by taking Amrit, the holy drink, are called Khalsa. The Khalsa keeps the hair unshorn, head covered, and observe other dictates of taking Amrit to attach themselves to God.
Khalsa was created to get oriented to God, and to uplift the masses to fight for their rights, to struggle for total freedom - including that of their faith, to actively stand against oppression, discrimination, cruelty, and to lead the people for selfless service combined with universal love, help to the needy and protection to the weak. Khalsa - Sant Sipahi mean, the saint soldier.

Sikh Faith

2009-01-19T00:40:00.000-08:00

The Sikh faith advocates an ethical life, to pray for well-being of everyone and for peace in the world. Sikhs are advocated to lead a householder's life, and stick to monogamy. They do not use or even touch tobacco, and many do not eat meat.
A Sikh believes in One God and prays only to him, has faith in Ten Gurus, and follows the dictates of Guru Granth Sahib - their Holy Book, and the Khalsa Panth - the Sikh World.
Guru Granth Sahib, has Hymns not only of the Sikh Gurus, but also of the saints from other faiths, eg. different castes of Hindu and Muslim religion.
The last i.e. the tenth Guru, Guru Gobind Singh, declared the Granth Sahib as Guru of Sikhs, and designated it "Guru Granth Sahib." He declared that after him, there would be no more any human being a Guru of Sikhs. Sikhs consider Guru Granth Sahib (Gurbani i.e. Holy Hymns in it the Word) as their Living Guru.
Sikhs keep attached to their Gurus, and worship God through the path shown by them in Guru Granth Sahib (Their Scriptures). They say their humble supplication to God with the Gurus and Guru Granth Sahib (their Words in Guru Granth Sahib) as their witness.

Proud Sikhs - Inspiring Real Story

2009-01-16T16:29:00.000-08:00

It is a real story of Indian army proud Sikhs. As usual those Sikhs soldier were sent to remote area of the India, whole army known that Sikhs are extraordinary brave people, because they have a heart squeezing and blood-spattered background. The history of Sikhs is blocked with sacrifices, pain and agony. The Sikh soldiers are supposed to be greatest ones. The always sent in first units while war.
It’s about 5-6 Sikh soldiers, ordered to bake the chapattis (breads) on tavi (Big round pan). They had started to bake breads on hot surface. One of the Sikhs has turned sad looking at that hot surface. He talks about Sri Guru Arjan Dev Ji who sacrificed his life for truth and religion of “One God”.
He was crying by hiding his face in his knees. Suddenly one of the officer reached to them while they discussing about Sikhism and Guru Arjan Dev Ji. He was an arrogant, Hindu officer. He stopped over them and start listening there talks.
He speak suddenly, “How could it be?” No one can sit on this hot pan by just saying one time to save his religion. And you also were saying that your Guru was muttering the name of God still. There was none who can sit on hot fire happily.”
“Sir, Our Guru Sahib sat on extremely hot tavi, its true,” Sikhs replied. Hindu said, “I don’t believe you all, the Sardars. How could he sit on red hot iron tavi?”
One Sikh, who was crying, got up and sits on red hot tavi on which they were backing breads, rapidly. And said this is how my Guru sits on hot tavi. He was in his loose dress, with bare legs. Remaining Sikhs shouted loudly and pulled him away from the red hot tavi. His legs were burned seriously.

Persona, Disciplines and Nature of the Sikhs

2009-01-10T06:07:00.000-08:00

The cherished discipline of the Sikhs is to make an honest living, share the boons with the needy, and to keep God in minds.
As a rule, Sikhs do not practice discrimination of any domination – faith, caste, color, place, country, and social status etc. They believe in protecting the weak and selflessly serving others. They keep above prejudices of every kind, understanding, accommodating and adjusting. Mostly, they are well educated.
Sikhs are sincere, honest, hard working, law abiding, and value their duties, rights and liberty. Sikhs strongly stands for equality and oppose every type of terrorism. Throughout their history of the Sikhs, they kept struggling with determination to eliminate cruelty and torture.

Tibetan Buddhist View - Sikhism in Tibet

2009-01-03T20:08:00.000-08:00

Tarungpa Tulku - A Tibetan Buddhist: View on Sikhism
It gave me great pleasure when I was asked to write this article as I have wanted for a long time to say something about my impressions of the Religion of the Sikhs in India, and my connections with it. After my escape from Tibet, I lived as a refugee in India for several years, alongside so many of my countrymen. There I had the great good fortune to be looked after by a Sikh family, by Baba Bedi, his English wife, and their three children. While I was with them, I was able to visit many of the Sikh holy places and I was given hospitality there.
My interest in Sikhism is not only a personal one, however. In Tibet, Guru Nanak is revered as an emanation of Guru Padmasambhava. Many of our pilgrims visited Amritsar and other holy places which they looked upon as equal in importance to Buddha-Gaya. They always said that the Sikhs treated them with great respect and were very hospitable: " as our expression goes, they bowed down to their feet." It seems that the Sikhs really practice the doctrine of their religion; perhaps they are the only ones who give such wonderful dana to travellers.
Most Tibetans know that Guru Nanak visited Tibet, and the mystical ideas of our two religions are very similar. I have noticed that the Sikhs never worship images in their shrines, but that there is in the centre the book, the Guru Granth Sahib. In our tradition, one of the last things that the Buddha said was that in the dark age after his death he would return in the form of books. "At that time," he said, "look up to me and respect me." Just as we do not believe in mystifying rituals, so in the Sikh ceremonies, it seems that the people simply read and contemplate the words of their text, so that no misunderstandings arise.
I was interested in the Sikh symbolism of the three daggers: in Buddhism, a knife often appears as the cutting off of the roots of the three poison, greed, hatred and illusion. I was also very interested in the Sikh practice never to cut one's hair, as this is also the practice among Tibetan hermits and contemplatives. The most famous of these was Milarepa, who said that there were three things that should be left in their natural state; one should not cut one's hair, dye one's clothes, nor change one's mind. It is true that most Tibetan monks wear yellow, and shave their heads; these are practices that come from India, and symbolise humility and detachment from worldly things. Outside the more organized monastic tradition, however, the emphasis is that the natural goodness and power of growth within should be allowed to develop freely without interference from outside.
Both Guru Nanak and the Buddha said to their followers that the real nature of the universe should not be limited by the idea of personal god and gods. Those who made offerings at their shrines should remember that the whole universe was the power offering offered before and to itself. Although Guru Nanak did not think of himself as a founder of a new school of thought, it seems that there is very much in common between our philosophies.
When I return to India, I hope to increase understanding of the Sikh religion among Tibetan people, and it is my wish one day to translate the Guru Granth Sahib into Tibetan. Now I am living in England, and I can see that much good might be accomplished by Sikhism in England, and Europe and America, and I wish success to everyone whose concern this is.
The belief in the role of maya (illusion) in bringing suffering and keep from salvation is a
key part of the philosophy of both religions. Gurbani speaks of moh maya in many places:

Quote:
Page110 Line 1 Raag Maajh: Guru Amar Das
houmai maar sadhaa sukh paaeiaa maaeiaa mohu chukaavaniaa
Subduing your ego, you shall find a lasting peace, and your emotional
attachment to Maya will be dispelled.

Quote:
Page122 Line 1 Raag Maajh: Guru Amar Das
maaeiaa mohu eis manehi nachaaeae anthar kapatt dhukh paavaniaa
The love of Maya makes this mind dance, and the deceit within
makes people suffer in pain

This story was published in the Indian Express, March 6th, 1966

The Blessing of Prashad with Ardas

2008-12-21T03:22:00.000-08:00

Photo © [S. Khalsa]
A young Sikh woman offers ardas. To one side a woman holds the kirpan which will touch the prashad as it is blessed.

"Bandhan kaatt mukath jan bhaeiaa ||
The bonds of His humble servant are cut away, and he is liberated." (Guru Arjan Dev) SGGS ||289

Blessing and distributing prashad is an intricate ceremonial part of a complete Sikh worship service. Prashad is sanctified during ardas, a prayer of petition. Ardas has many parts and is most often recited in Panjabi. If offered in English, the part of the prayer asking a blessing for the prashad may go something like this:
Please bless and sanctify this offering. Impart to those who partake of it thy sweetness and strength so that our character and comportment reflect these qualities. Like steel of the kirpan cuts easily through this karah prashad please sever the bonds which entrap us in ego.

By: Sukhmandir Khalsa

Rabindranath Tagore

2008-12-08T19:15:00.000-08:00

The simplicity and beauty of Sikhism left a lasting impact on Nobel laureate and Bengali poet Rabindranath Tagore, who was later inspired to write three beautiful poems titled 'Gobind Guru', 'Veer Guru' and 'The Last Lesson', Himandri Banerji, Guru Nanak Professor of Indian History in Jadawpur University of Kolkata, told Times News Network on Thursday.
He wrote about Guru Gobind Singh and a composition titled 'Bandi Veer' about Baba Banda Singh Bahadur. Rabindranath Tagore was also inspired by the sacrifice of Bhai Taru Singh.
Not only this, Banerji said that Tagore also wrote an essay on Guru Nanak's Sacha Sauda at the age of 21 years for a Bengali children's magazine called 'Balak'.
But Tagore's opinion about Sikhism changed with the sudden partition of the Bengal Presidency. He held Guru Gobind Singh's militant approach responsible for contemporary Bengali politics.
He said that he later wrote an article in 1909 and in 1914, which was criticised by Professor Vinu Sarkar.
Rabindranath Tagore, however, changed his opinion on seeing the peaceful movement of the Akali Morcha. This was followed by a poem about Sikh sacrifice and martyrdom, Banerji said.
Banerji who is also author of "The Other Sikhs: A View From Eastern India" based on Assamese, Bengali and Oriya writings on Sikh history and religion, said that Tagore had visited Golden Temple with his father Davinder Nath Tagore in 1873.
Back then, 'kirtan' performed by a noted Sikh Kirtankar had left a lasting impression on him. Speaking about Rabindra Sangeet, he said the Gurbani has inspired certain songs. In fact, Rabindranath Tagore also translated Guru Nanak's 'aarti' 'Gagan Mein Thal' to Bengali.
Banerji said that a Nanak Panthi Sikh Lal Bihari Singh translated the Guru Granth Sahib to Bengali in 1899 and by later Prof Chakladhar during the pre-independence era.

Who are Sikhs?

2008-11-19T08:18:00.000-08:00

Sikhs, especially those properly inducted into the faith, keep their hair uncut as gift of the Guru - Prophet, and God, and they keep their heads covered with a turban of any style and color. The Sikh women also keep their heads covered, mostly with a length of cloth. Both men and women may wear their traditional or western dresses. There are others, not properly inducted into the faith, and although most of them do, but a few may not preserve their hair.

Sikhs, in general are peace loving and polite. They are always ready to put resistance for their rights, justice and freedom. Their main avocations are farming, army service and they excel in the fields of engineering and medicine, especially surgery. In their history, they had great scholar like Bhai Gurdas, Bhai Mani Singh Shahid, Bhai Nand Lal, Baba Deep Singh Shahid and many more.

Sant Jarnail Singh Ji Khalsa Bhindrawale - speech

2008-11-18T03:39:00.000-08:00

Sant Jarnail Singh Ji Khalsa Bhindrawale - speech

Lord of the Sikhs

2008-11-18T03:25:00.000-08:00

Dear, Visitor, this video has been removed, We Regretted for inconvenience.

Lord of the Sikhs

Sikhs and Sikh Faith - Geographically

2008-11-18T03:09:00.001-08:00

The Sikh faith is the most recent, it came into being with birth of the first Sikh Prophet Guru Nanak Dev, in 1469 A.D. At present there are about twenty-two million Sikhs, and the Sikh faith is the fifth largest in the world.
Sikhs are settled all over India, as well as almost in every part of the earth. The homeland of Sikhs is the State of Punjab, in the far north of India.
A big chunk of the Punjab went to Pakistan at the time of partition of India in 1947. Out of the remaining State of Punjab, two more independent states called Haryana and Himachal were carved out in 1966.
Sikhs ruled whole of the State of undivided Punjab, for about one hundred years, from the borders of Afghanistan to Delhi, and from Tibet to Rajasthan. There is a great history of Sikh rules in Afghanistan too in the time of Maharaja Ranjeet Singh when they ruled upon the Afghanistan.

The Five K symbols of the Khalsa

2008-11-12T22:45:00.000-08:00

"KHALSA"
Guru Gobind Singh's Gift to the world in 1699
The Five "K" symbols of the Khalsa

Kesh - Establish the relationship of the Khalsa with Waheguru the Primal Lord. Khalsa is thus a representative of Waheguru on the earth.
Kangha - To maintain Keshas in perfect form.
Kara - The iron or steel Kara worn on the right wrist reminds the Khalsa against performing any evil deeds. Khalsa recommends this Kara for universal use.
Kachhera - Specially designed underwear to remind Khalsa against adultery.
Kirpan - Emblem of Sovereignty of the Khalsa.

Sadh Sangat

2008-10-18T07:08:00.000-07:00

Literally, Sadh Sangat is ‘the congregation of the good people’. In Sikh parlance it mean the Sikh congregation composed of such Sikh believers who are known to be poised and steadfast in the Panth. The founder of the Sikh religion had declared the Sadh Sangat and the Sikh testament as the only twin ‘miracles’ vouchsafed to the Sikh religion by God for revitalizing and transforming the human society and ever since the Sadh Sangat or the congregation of those well-established in the Sikh faith has been treated with a great deal of reverence and invested with much power in relation to matters concerning the Sikhs and their religion.

Singh Sabha

2008-10-17T04:26:00.000-07:00

What is Singh Sabha?

Singh Sabha Movement

During the third quarter of the 19th century, the Sikhs ultimately came to the bitter conclusion that they cannot oust the British Power from their homeland, the Punjab, since neither the Hindus nor the Muslims would joint them in doing so and the Sikhs, there fore, turned their face towards the roots of their religious faith. It was in this background that they invited a Hindu demagogue from Maharashtra, Swami Daya Nand, to preach against idolatry amongst Hindus. Swami Daya Nand, who had faild to strike roots in any other part of India readily, accepted this invitation and he was warmly welcomed and aided by the Sikhs to establish Arya Samaj Societies in Punjab with the object of purifying Hindu Society of idolatry and other superstitions so that it may regain its pristine spiritual vigour and thus become a natural and ultimate ally of Sikhism.

As it happened, however the Arya Samaj Organisation and Swami Daya Nand, both passed into the hands of an element of Hindu whose primary motivation was the hatred and opposition to Sikhism and not reversion to the original roots of Hinduism. In this manner the Arya Samaj movement became primarily a virulently anti-Sikh movement obliging its Sikh founders and office holders to quit it. Thus a positive Sikh religious reform movement came into existence; called the Singh Sabha movement. The originators and founders of Singh Sabha movement were precisely theose Sikhs who had invited Swami Daya Nand to Punjab and who fostered the Arya Samaj Societies to begin with. In the year 1873, the first central Singh Sabha organisation was established at Amritsar under the chairmanship of Sardar Thakur Singh Sandhawalia, with Giani Gian Singh, the famous Sikh scholar as its secretary. In the year 1879, a rival Singh Sabha Central Organisation was established at Lahore with Professor Gurmukh Singh of the Oriental College as its secretary and in the year1880 both these central organisations merged into one. The clarion call of Singh Sabha movement was ‘back to the original purity of Sikhism’ and to achieve this objective, a large number of social and religious reforms were affected.

The Singh Sabha Movement remained vigorous for about half a century when under the impact of political upheaval in the rest of country, the Sikh ethos was transformed into political yearnings. This change in Sikh attitude became reflected in the Akali Movement with the twin object of purifying Sikh practices and of ousting the foreign political power form India Currently, an influential committee has been set up by the Shiromani Gurdwara Parbandhak Committee to celebrate the Centenary of the Singh Sabha Movement as well as to revive the pristine purity of Sikh practices.

Sahib Guru Nanak Dev

2008-09-21T11:13:00.000-07:00

Sahib Sri Guru Nanak Dev Ji

Classic Photo of Sahib Sri Guru Nanak Dev Ji in Mecca of Saudi Arab, Hundreds of year before.

Mystic Music

2008-09-13T08:42:00.000-07:00

The Formless is Attributed and Unattributed,
And gone into absorption in the cosmic Void,
Himself has He made creation,
Himself on it meditates.

In the cosmic Void is He absorbed,
Where plays the unstruck mystic music.
Beyond expression is this miraculous wonder.

Adi Granth, Gauri Sukhmani

How to see God

2008-09-11T00:36:00.000-07:00

How to see God?
And How to love him?
How to worship that 'One' greatest, extreme power?

The question is taken up by Sahib Sri Guru Nanak Dev Ji in Japji Sahib.

What shall we offer to him that we may behold His council chamber?
What shall we utter with our lips which may move Him to give us His love? In
the ambrosial hours of morn meditate on the Grace of the True Name. For your good actions may procure for yo a better birth, but emancipation is from Grace alone.

We should worship His Name, believe in the Name, which is ever and ever the same and true for good. The practice of the Name is emphasised again and again in the Sikh Scriptures, and requires a little explanation.

Salvation

2008-09-09T07:05:00.000-07:00

The aim of life, according to the Sikh Gurus, is not to get that salvation or a heavenly abode called paradise, which is all good for further journey of a soul. Where there is no sadness, no work to do, no poverty just all wealth, rest and enjoyment which is not here on earth. Sikhism says, "Those who tasted the love of God (Ikonkar), place like salvations are phony to him."

"If a man loves to see God, what care he for salvation or paradise."

(Sahib Sri Guru Nanak Dev Ji Asa)

"Everybody hankers after salvation, paradise or Elysium setting their hopes on them every day of their lives. But those who love to see God do not ask for salvation. The sight itself satisfies their minds completely."

(Sahib Sri Guru Ram Das Ji in Kalyan)

Sardar

2008-08-13T05:17:00.000-07:00

Sardar is a Persian word which means the elite, or one belonging to the ruling race. The Pathans and Mughals who had become the ruling races in India for several hundred years were referred to as Sardars, when by the close of the 17th century, the Tenth Sikh Guru founded the Order of the Khalsa and one each member of this order, he conferred the title of Sardar. During the 18th century, the Sikhs succeeded in wresting the political power from the hands of the Pathans and Mughals in the entire region of the North Western India and thus became de facto Sardars also in addition to de jure Sardars. Ever since, a Sikh has been addressed as a Sardar by way of courtesy during the British period by the Government authorities as well as by his own non-Sikh compatriots and neighbours. After India became free in 1947, a set policy has been adopted to discourage the use of this courtesy title in relation to a Sikh and Sikh is now invariably referred to as a Shri in official pharaseology and as a giani, when not something worse, by his neighbours and co-citizens of a free India.

Nihang Sikhs

2008-08-03T20:22:00.000-07:00

Nihang, literally, is an alligator, who is all supreme in the waters, just as the lion is the supreme king amongst the fauna of the forest. Nihang is a Persian word meaning crocodile. Nihang, in Sikh terminology, is a synonym of an Akali, Just equivalent to a staunch Sikh. The Nihangs trace their origin form a son of Guru Gobind Singh robed with a blue battle-dress with his own hands and a Nihang is, therefore invariably in blue clothes.

Nihangs were suicide squads of the Mughal army and wore blue uniforms. Nihangs constitute an order of Sikhs who, abandoning the fear of death, are ever ready for martyrdom and remain unsullied by worldly possessions. A Nihang is one who has nothing and is free from anxiety. The order is said to have been founded by Guru Gobind Singh himself as a fighting body of the Khalsa. The Nihangs were also called Akalis (servitors of the Timeless God) which term has now become synonymous with the members of a political party in Punjab. (Most of them wear blue turbans).

Nihangs can be recognized from a distance as they wear dark blue robes with their legs bare below the knees and high blue and yellow turbans laced with steel discs. They usually carry spears, swords, daggers and shields. They use a charming vocabulary of Braggadocio, which has found its way into the Punjabi language.

These Nihangs, and Akalis were identical till the middle of the 19th century when the Sikh political supremacy was extinguished in the Punjab and ever since two bands of Nihangs have continued to exist under license from the Government of the day with the right to roam about in military formations, in free possession of their customary steel weapons of the 19th century, including th4eright to possess and retain a few old cannons, which are more symbolic than battle worthy. These Nihangs have their headquarters at Damdama Sahib, a holy Sikh shrine in the Bathinda district of the present Punjab in India and they claim that they are keeping themselves alert and ready for the day when the Khalsa will regain its political power and glory.

During the last 25 years, in a free India an irate bereaucracy have proceeded to annihilate small bands of Nihangs by mowing them down with rifle and machine gun, at the slightest pretexts, presumably to communicate unmistakably to the Sikhs the omnipotent character of the new power in a free India.

Akali

2008-08-03T08:14:00.000-07:00

Its dictionary meaning is, a worshipper of Akal e.i. the Timeless God. Originally, the Akalis were the death-squads of the Sikhs, who spreaheaded the task of topping down the 'Mughals and Pathans' political hegemony in the North West of India, according to the programme given to Banda Singh Bahadur by Guru Gobind Singh in the year 1708 A.D. Ever since, these Akalis have been in the vanguard of the Sikh struggle against tyranny and foreign rule and during Sikh Raj in the Punjab, the Akalis were the custodians of the Seat of Spiritual Sikh Authority, the Akal Takht at Amritsar.

In the year 1922 and afterwards, those who came forward to recognize themselves into bands of volunteers to rescue the Sikhs' Holy shrines from the management of the hereditary priests, who were backed by the British Government, labeled themeselves as Akalis and when these well-endowed historical holy shrines passed under the statutory management of elected Sikh representatives, these Akalis captured the management bodies and eversince have maintained their position as the managers of the Sikh Gurudwaras as well as the true spokesmen of Sikh political ideas and aspirations. The Shiromani Gurudwara Prabandhak Committee holds a way over the important Sikh Gurudwaras, while the Shiromani Akali Dal which is merely another side of the medal reigns supreme as political spokesman of the Sikhs.

In current political parlance of Akali is one who holds the view that the management of the Sikh religious institutions must remain outside the control and influence of the Government in power whether in Punjab or at Delhi and who demands that in the North of India there should be a region where the Sikh voice accorded a special political importance and who further acclaim that politics must not be wholly divorced from the postulates of religion.

Whatever the external dissensions and the fratricidal conflicts amongst these Akali organizations, these three aims and objectives remain as unchanging foundations of the Akalis politics and mode of thought.

Sirdar Kapur Singh

An Inspiring Real Story

2008-08-01T14:00:00.000-07:00

An inspiring story, a real incident by Gagan Deep Kaur bhenjee.
My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever.

After the assassination of Indra Gandhi on October 31, 1984, Sikhs were butchered across India. This is a story about a Sikh couple living in an isolated village outside of Punjab. The couple was young and were amritdhari. The Singhni wore a dastaar and they had a young child.The Sikh couple had an isolated farmhouse in a Hindu dominated area. When news of the assassination reached the area, and it was found out that Sikhs were being killed, some local thugs also decided it was the perfect chance to loot the farmhouse.

The Singh found out about these plans from some well wishers and told his wife that they had very little time and an attack was coming. The Singh said that they should leave their farm and escape to save their lives. The Singhnee however reminded him that they had done Parkash of Sri Guru Granth Sahib on the top floor of the house and how could they run away from Guru Sahib? The Singh again repeated that there was an attack coming and said that their young child would be killed. Singhnee jee insisted again that it would be wrong to run away from Guru Sahib and let the mob disrespect Guru Sahib’s saroop. The Singh in frustration then said, “Once they kill us, they will disrespect the saroop anyways so what is the point in staying? We can’t save the saroop if we’re dead. The best we can do is save ourselves now. There is no benefit in staying! You are being stubborn and stupid.”

The Singhnee replied that while she had breath in her body, she would not abandon Guru Sahib, even to save her life and while she was alive, no one could dare do any disrespect. With the mob now on its way, the Singh in frustration told his Singhnee that she could do what she wanted but he was leaving with their son. He then took the infant and escaped. Singhnee jee went to Guru Sahib’s room, and did ardaas. She asked Guru Sahib for protection and for the courage to, if need be, become Shahid in this seva. She then took a kirpan and waited.

When Singhnee jee saw the mob arrive, yelling and carrying weapons, ready to attack the house. She came down and stood at the door holding her unsheathed Sri Sahib. All of a sudden, the thugs in the mob began to turn around and run away, looking back in terror and then continuing to run. Singhnee jee was confused but amazed at Guru Sahib’s kirpa as the mob retreated and did not return…

Some days later, the Singh came back to the village to check on the fate of his wife and their property. He fully expected that his wife would be assaulted and killed and their home looted. As he was nervously walking to his home, a Hindu acquaintence stopped him and asked, “Singh, where did you gather all those Nihangs from so quickly that day???!” The Singh was confused and asked, “What do you mean?”The Hindu replied, “That day, when the mob went to attack your house, your wife came and stood in the door and she was surrounded by so many massive Nihangs who were so tall and carrying all kinds of weapons. Where did you gather all of them from so quickly?”

The Singh realised that Shaheed Singhs had themselves come and protected Guru Sahib’s saroop and his Singhnee’s courage had been rewarded . He went home and begged for forgiveness from his Singhnee and told her about how all the villagers were talking about the army of Nihangs that had protected their house.

so sathigur piaaraa maerai naal hai jithhai kithhai maino le ae shhaddaaee

That Beloved True Guru is always with me; wherever I may be, He will save me

Author : Sumit Singh

Sikh Arti

2008-07-27T06:44:00.000-07:00

Sikh arti – Nature’s Own arti

Once actor Balraj Sahni asked the late Nobel Laureate Rabindra Nath Tagore, “You have written the national anthem for India. Can you write an international anthem for the whole world?” “It has already been written, not only international but for the entire universe, in the 16th century by Nanak,” replied Tagore. He referred to the Sikh arti (ceremony of light). Gurudev Tagore was so enamoured of this arti that he personally translated it into Bengali.

Every evening in all Gurudwaras, after the recitation of Rehraas Sahib, we can hear a melodious rendition of the arti sung by the Raagis in Raga Dhanashri. This is a tremendously soothing experience, capable of taking us directly into the spiritual realms of devotion through music.

As Guru Arjan Dev has written on page 393 of Sri Guru Granth Sahib Ji - arti kirtan sada anand. Singing God’s praises is His arti, bringing boundless bliss.

As legend has it, in 1508 CE Guru Nanak Dev visited the famous temple of Jagannath at Puri in Orrisa, which was very well known for its arti for Lord Krishna. In the evening, priests brought a platter full of many lighted lamps, flowers, incense and pearls and began the arti. Guru Nanak Sahib meanwhile spontaneously gave words to the wonderful arti which was being hummed by Nature before the invisible altar of God, the creator of this universe:
Gagan mein thaal rav chand dipak bane,
tarika mandal janak moti,
dhoop malyanlo pavan chavro kare saal banray phulant joti,
kaisi arti hoye bhav khandna teri arti. (SSGSJ page 663)

The sky is puja thaal (platter used for the artis), in which sun and moon are the diyas (lamps)/The stars in the constellations are the jewels/ The wind, laden with sandal-wood fragrance, is the celestial fans/All the flowering fields, forests are radiance! What wonderful worship this is, oh! Destroyer of fear, THIS is your arti!

However, the art that is sung daily in the Gurudwaras is however only partly composed by Guru Nanak Dev Ji. The second stanza, from “Naam tero arti majan muraare Hark e Naam bin jhoothey sagal pasaarey” - SGGSJ page 695 (O Lord, Thy name to me is the arti and holy ablutions. Everything else is false, onward has been composed by Bhagat Ravi Das, who, incidentally, was a cobbler.

The third stanza, “Dhoop deep ghrit saaji arti vaarne jaau kamalapati” (May I be a sacrifice unto the Lord: that for me is the arti performed with lamps, ghee and incense’ (SGGSJ: 695) onwards, was composed by Sant Sain, a barbe in the court of Raja Ram, King of Rewa.

The fourth stanza, from “Sun sandha teri dev devaakar adhpat aad samaayi”, ‘Brothers! That is how the Immaculate Lord’s arti is made: Let Divine essence be the oil, the Lord’s Name the wick and the enlightened self, the lamp. By lighting this lamp we invoke the Lord’ (Sri Guru Granth Sahib Ji: page 1350) onwards, was composed in the same vein by Sant Kabir, the Muslim Julaha (The Weaver).

Thereafter, from “Gopal tera arta jo jan tumhri bhagat karante tin ke kaaj sanvaarta”, ‘O Gopala, accept your arti! You grant the wishes of those who worship you! (Sri Guru Granth Sahib Ji: page 695) onwards, was composed by Bhagat Dhanna, a simple Jat farmer from Rajasthan.

The final part was composed by Guru Gobind Singh Ji, right from Ya te… maha mun devar ke tap mein sukh pave jag kare ik ved rarey”. The Lord is pleased by penance, prayers, rituals, recitation of scriptures, meditation music and dance of celestial beings and the melody of the arti. The cosmic worlds rejoice and chant the Divine Name onwards

That the arti which we sing daily has been composed by two Gurus, a cobbler, a barber, a weaver and a farmer is yet more proof that Sikhism believes in the equality of all human being:
Awal Allah noor upaya/
Kudrat ke sab bandey/
Ek noor te sab jag upjaya/
Kaun bhale ko mande.
‘First of all, God created light; Mother Nature created all human beings equal; from that one Light the entire world came into being; so how do we differentiate that one is better that the other?’

Jo tis bhave so arti hoye (That which pleases Him is true worship)