Guru Har Krishan Sahib Ji is the eighth Guru of the Sikhs and they were the youngest Guru out of all the ten Gurus. Guru Har Krishan Sahib Ji was the youngest son of Guru Har Rai Ji, the seventh Sikh Guru, and Mata Krishan Ji. Guru Ji was born on 14th July, 1656 in Kiratpur Sahib. At the age of five, Guru Har Krishan Ji became the youngest Sikh Guru, with the shortest period of Guruship of only 2 years and 5 months. Guru Ji immersed into the Eternal Light before turning eight years of age 6th April 1664 AD at the place which is now Gurdwara Bala Sahib, Delhi.
In 1700, Guru Gobind Singh Ji sent out Hukamnaame (commands) to the Khalsa Panth (collective of initiated Sikhs) to come Tyar Bar Tyar (ready upon ready) to Anandpur Sahib to celebrate the first Holla Mahalla, after the righteous festival of Holi had taken a different path. Guru Gobind Singh Ji themselves got the Khalsa to practice and re-enact battles. There the Khalsa physically trained and prepared for the Jangs (battles) that were yet to come.
Holla Mahalla for us today is a reminder to be Tyar Bar Tyar (ready upon ready), both physically and spiritually. May it be a time of inspiration for us to progress on our journeys towards becoming both a Sant (saint) and a Sipahi (soldier). Holla Mahalla is still celebrated every year at Anandpur Sahib and many other places around the world.
Vand ke Chakna (sharing with others) is an important principle in Sikhi. We should share what we have with others around us, especially the needy. Guru Sahib Ji tells us that hoarding materialistic possessions, being selfish and only looking out for our own needs is not the path of a Sikh.
A Dastar (turban) serves as a constant reminder that God is forever present. It is an insignia of Guru Ji’s teaching that a Sikh must hold a high level of moral responsibility. A Dastar also gives Sikhs their unique identity and it is a royal crown given to Sikhs by the Gurus. A Dastar symbolizes equality and does not discriminate against anyone.
Do the Different Colors and Styles Mean Anything?
Essentially, no. Some styles, such as the Dumalla (du=two, malla=materials) were more commonly worn by Sikh warriors. Other styles may be more predominant in certain Sikh communities, such as the triangle style for Sikhs from Kenya.
Do All Sikhs Wear a Dastar?
All Sikhs have been ordained to keep their hair; therefore, most practicing Sikhs will wear a Dastar. Sikhi has no age or gender barriers, so women and children can also wear a Dastar. Some women and younger Sikhs may also wear a variety of head coverings such as a Chunni, Rumaal or Patka.
It is very disrespectful to touch or ask a Sikh to remove their Dastar. A Sikh will only remove the Dastar in extreme circumstances or when showering/sleeping, while still keeping their head covered. It is not headwear but an article of faith. A Sikh will treat Dastar with great respect even when removing it.
A Rehitnaama is a Sikh code of conduct written by a learned Sikh. Bhai Daya Singh Ji was the first Piaara of the Panj Piaare (Five Beloved), one of the closest companions of Guru Gobind Singh Ji, and the one who delivered the Zafarnama (Epistle of Victory) to Aurangzeb. Bhai Daya Singh Ji once requested Guru Gobind Singh Ji to tell the Sangat the code of conduct. Upon listening to Guru Sahib’s response, Bhai Daya Singh Ji wrote this Rehitnaama. There are eight subtopics in this Rehatnaama,
The point of a Rehitnaama is to outline the spiritual discipline for Sikhs. Some of the many disciplines outlined in this Rehitnaama include
A Baaj (falcon/hawk) represents the traits of the Khalsa. Below are the eight reasons for Guru Gobind Singh Ji keeping a Baaj:
Guru Gobind Singh Ji teaches us that there are five types of Sikhi, one based on dealings, one by copying others, one based on greed, one based on faith, and one based on emotions of love. Sikhi based on dealings or Dhandey Di Sikhi is when one becomes a Sikh to deal with other Sikhs or even the Guru. They might become a Sikh to marry a Sikh boy or girl or make deals with Guru Sahib asking for something in return for doing Seva. Sikhi based on copying others or Dekha Dekhi Vali Sikhi is when someone becomes a Sikh because they want to feel like they belong. This is when the focus is more about the external than the internal and does not last very long. Sikhi based on greed or Hirsee Di Sikhi is when someone who has embraced Sikhi with the motive of greed. This person might think that if they become a Sikh then they will receive a lot of monetary wealth and only pursue Sikhi for this reason. Sikhi based on faith or Sidak Di Sikhi is when one embraces Sikhi with full faith and dedication to Guru Sahib. This Sikh never turns his/her back to Guru Sahib no matter what happens. Sikhi based on emotions of love or Bhav/Prem Di Sikhi is when one embraces Sikhi out of love for Guru Sahib. Someone practising this will love Vaheguru so much that they obtain Vaheguru. The accepted forms of Sikhi are Sidak Di Sikhi and Bhav Di Sikhi. To learn more about these types of Sikhi check out our article on the Five Types of Sikhi.
Sometimes we wonder why it is so important to go into Satsangat (true/holy congregation)? What is the Greatness of Satsangat? A lot of the time when we read Gurbani our mind struggles to focus. Guru Sahib teaches us that at this time we should go into the Satsangat where our mind will settle. There are three main benefits of going into the Satsangat: when we go to the Sangat our challenges are solved, our sins are washed away, and our sleeping mind awakes to the truth of Vaheguru. Through the Satsangat our life can change.
To learn more about this topic, read our article on the Greatness of Satsangat - Advice by Guru Har Rai Ji.
A Dastar (turban) serves as a constant reminder that God is forever present. It is an insignia of Guru Ji’s teaching that a Sikh must hold a high level of moral responsibility. A Dastar also gives Sikhs their unique identity and it is a royal crown given to Sikhs by the Gurus. A Dastar symbolizes equality and does not discriminate against anyone.
Do the Different Colors and Styles Mean Anything?
Essentially, no. Some styles, such as the Dumalla (du=two, malla=materials) were more commonly worn by Sikh warriors. Other styles may be more predominant in certain Sikh communities, such as the triangle style for Sikhs from Kenya.
Do All Sikhs Wear a Dastar?
All Sikhs have been ordained to keep their hair; therefore, most practicing Sikhs will wear a Dastar. Sikhi has no age or gender barriers, so women and children can also wear a Dastar. Some women and younger Sikhs may also wear a variety of head coverings such as a Chunni, Rumaal or Patka.
It is very disrespectful to touch or ask a Sikh to remove their Dastar. A Sikh will only remove the Dastar in extreme circumstances or when showering/sleeping, while still keeping their head covered. It is not headwear but an article of faith. A Sikh will treat Dastar with great respect even when removing it.
Guru Gobind Singh Ji teaches us that there are five types of Sikhi, one based on dealings, one by copying others, one based on greed, one based on faith, and one based on emotions of love. Sikhi based on dealings or Dhandey Di Sikhi is when one becomes a Sikh to deal with other Sikhs or even the Guru. They might become a Sikh to marry a Sikh boy or girl or make deals with Guru Sahib asking for something in return for doing Seva. Sikhi based on copying others or Dekha Dekhi Vali Sikhi is when someone becomes a Sikh because they want to feel like they belong. This is when the focus is more about the external than the internal and does not last very long. Sikhi based on greed or Hirsee Di Sikhi is when someone who has embraced Sikhi with the motive of greed. This person might think that if they become a Sikh then they will receive a lot of monetary wealth and only pursue Sikhi for this reason. Sikhi based on faith or Sidak Di Sikhi is when one embraces Sikhi with full faith and dedication to Guru Sahib. This Sikh never turns his/her back to Guru Sahib no matter what happens. Sikhi based on emotions of love or Bhav/Prem Di Sikhi is when one embraces Sikhi out of love for Guru Sahib. Someone practising this will love Vaheguru so much that they obtain Vaheguru. The accepted forms of Sikhi are Sidak Di Sikhi and Bhav Di Sikhi. To learn more about these types of Sikhi check out our article on the Five Types of Sikhi.
Sometimes we wonder why it is so important to go into Satsangat (true/holy congregation)? What is the Greatness of Satsangat? A lot of the time when we read Gurbani our mind struggles to focus. Guru Sahib teaches us that at this time we should go into the Satsangat where our mind will settle. There are three main benefits of going into the Satsangat: when we go to the Sangat our challenges are solved, our sins are washed away, and our sleeping mind awakes to the truth of Vaheguru. Through the Satsangat our life can change.
To learn more about this topic, read our article on the Greatness of Satsangat - Advice by Guru Har Rai Ji.
Guru Gobind Singh Ji once heard a Sikh mispronounce a line from Gurbani. Upon hearing this Guru Sahib taught the Sikh that one should recite Gurbani with the correct pronunciations. If one makes a mistake when reciting Gurbani then they should re-read it correctly. Often when we make mistakes while reciting we change the meaning of Gurbani without knowing. One must have the true desire to read Gurbani in order to understand the essence of Gurbani. Often we think that reading the transliterations or translations is enough to understand Gurbani. This is a very big misunderstanding, translations and transliterations do not do justice to the great depth of Gurbani. While they may be good stepping stones, one should move on from these and learn Gurmukhi.
Many of us want to enjoy life by indulging in worldly pleasures but Guru Ji says there is a higher pleasure than worldly pleasure. Guru Ji isn’t trying to give us a boring life. Guru Ji is trying to give us deep spiritual bliss which is higher than any worldly pleasure. If you think you will not remember anything, certainly you will remember everything at the time of your death. You will remember not only this life but all your past lives. You will know what happened to you and why it happened. You will regret it at that time.
In Gurbani, we hear the word Pehar many times. To understand what this means, we must understand the Pehar System. This system is used to keep track of time. Below we have broken down the system and shown how it compares to the system of hours and minutes.
1 Day = 8 Pehars = 24 hrs
1 Pehar = 8 Gharis = 3hrs
1 Ghari = 60 Pal = 22.5 minutes = 1350 secs
1 Pal = 3 Chassa = 22.5 secs
1 Chassa = 15 Visuas = 7.5 secs
1 Visua = 15 Nimakh = 0.5 secs
1 Nimakh = 0.0333 secs
Sikhs don't believe in color, creed, caste or race. You don't have to be a Punjabi to be a Sikh. You don't have to be Indian to be a Sikh. You just have to be a human being to be a Sikh. Be a part of the human race, that's it. A black person and a white person can definitely merge with the Creator. There are many mystics from Christianity and Islam, whom we have accepted as great beings. The best example of this is the fact that Sri Guru Granth Sahib Ji contains writings of people who weren't Sikhs, such as Bhagat Kabir Ji and Bhagat Fareed Ji. So Guru Ji (Enlightener) has given them the highest status. For Sikhs, when they bow down to Sri Guru Granth Sahib Ji, they bow down to the writings of those people as well. Why? Because those writings are concurrent with Guru's writings. Those people from other faiths have realized the Truth. The eternal true reality exists everywhere. People can access that reality and they write about it. Those writings are going to be enlightened writings. Enlightenment is not something that only Sikhs have. Everybody has it.
You can watch Bhai Jagraj Singh explain this in the video below:
Yes, we should give Dasvandh to develop selflessness, compassion and to get the blessings of Guru Sahib. We work, take care of our children and do other household chores but this does not help us to develop compassion towards all of humanity. Giving Dasvandh is also Guru Ji’s Hukam (order) so we must follow it. We should also understand that Guru’s Golak (donation box) isn’t just the Gurdwara but it is also the mouth of a poor person.
Government taxes are different from what we give as Dasvandh. The government takes taxes from us and then makes infrastructures and provides other services to us. Thus, we benefit from those taxes. The income that we get after paying the taxes is our money and we have to take out Dasvandh from that money. This would help us to become selfless.
This is a transcribed version of the video:
One must reap what they sow in this life based on Karma. Upon all of our foreheads, Vaheguru has placed the mark of our fate. When we do Ardaas to Guru Sahib, they bless us with what we ask for. The question now arises, how does Guru Sahib bless us with what we want if our destiny is already pre-written? Guru Gobind Singh Ji once explained this using the analogy of a stamp/seal. If one is to look at a stamp/seal before it is stamped, it will be backwards. Until the seal is stamped onto the paper, it cannot be read. This is the state of our bad actions, when a Sikh bows down and touches his/her forehead onto the feet of the True Guru with utmost faith, then those bad fortunes become obverse. Just like the stamp on the paper, our bad fortune become reversed and become good fortune. Guru Gobind Singh Ji teach us here that bowing down to your Guru with full faith is a great action. To learn more about this topic, read our article on the Greatness of Doing Ardaas and Matha Tek.
The ten qualities of a Dharmik Person are,
We should all attempt to bring these ten qualities into our lives. To learn more about these qualities and what the realm of Dharam (Dharam Khand) is, check out our article on the Ten Qualities of Dharmik Person.
Once, Bhai Nand Lal Ji (One of Guru Gobind Singh Ji's fifty-two poets) asked Guru Gobind Singh Ji how they can get their Darshan (blessed vision) even after Guru Sahib leaves their physical body. Guru Gobind Singh Ji responded, saying they have three forms. The first is the Nirgun Form, this is the formless form which is pervading in every heart everywhere. The second is Guru Granth Sahib Ji. Know Guru Granth Sahib Ji to be the body of the Guru. The pages are the limbs, and each word is like Guru Sahib Ji’s hairs. The third is the Sikh who has love for Gurbani day and night. That Sikh who serves others with love, forsakes ego and self-pride is also Guru Sahib Ji’s form. To learn more about these three forms, check out our article Rehitnama Bhai Nand Lal Ji
Guru Gobind Singh Ji once heard a Sikh mispronounce a line from Gurbani. Upon hearing this Guru Sahib taught the Sikh that one should recite Gurbani with the correct pronunciations. If one makes a mistake when reciting Gurbani then they should re-read it correctly. Often when we make mistakes while reciting we change the meaning of Gurbani without knowing. One must have the true desire to read Gurbani in order to understand the essence of Gurbani. Often we think that reading the transliterations or translations is enough to understand Gurbani. This is a very big misunderstanding, translations and transliterations do not do justice to the great depth of Gurbani. While they may be good stepping stones, one should move on from these and learn Gurmukhi.
According to Mahaan Kosh (Encyclopedia of Sikh literature), a Tankha is a religious punishment given to a Sikh who has vilated the Rehit (Spiritual Discipline) given by the Guru. Since the Guruship/Guru Gaddi was passed to Guru Granth Sahib Ji, a Tankha is given by the Panj Piaare in the presence of the Guru. This is a place where a Sikh can come and admit their mistakes. After this the Panj Piaare collectively give a Tankha for a certain period. A Tankha may vary from reading extra Bani (Guru’s Words), to doing Seva (Selfless Service) daily in the Gurdwara. The point of a Tankha is to reconnect us with Guru Sahib and prevent a mistake from recurring. Bhai Nand Lal Ji wrote a Tankhanama which has written down religious punishments as described by Guru Gobind Singh Ji. To learn more about this topic check out our article on Tankhanama Bhai Nand Lal Ji.
The time of Amrit Vela (Ambrosial hours before dawn) and the time of Rehraas Sahib (evening daily Sikh Prayer) are essential in a Sikh’s life. During these two periods our attendance is taken into account even in Sachkhand (the Realm of Truth). Those who did not do Rehraas Sahib whilst alive are removed from Vaheguru’s court for three hours every evening. One should take time out every evening to do Rehraas Sahib and listen to the Guru’s Hukam. To learn more about this topic, check out our article on Importance of Doing Rehraas Sahib.
Guru Nanak Dev Ji teach us that there are four types of pain/suffering. The first is the pain of separation, specifically separation from Vaheguru. Guru Sahib says that we can avoid this pain of separation by doing Simran (remember Vaheguru), Seva (Selfless Service) and going into the Sangat (Congregation). The second is the pain of hunger, this can be hunger for food, wealth, desires or other things. We should try to become only hungry for Vaheguru. The third is the fear of death, this only comes to those who are separated from Vaheguru. If we do Simran, Seva, and go into the Sangat we can eradicate this fear of death. The last type is the pain of disease, when one’s body has an illness they go through extreme pain. The medicine which will cure all illnesses is Naam (God’s Name). One will notice that in order to alleviate all four types of pain we must do Seva, Simran and go into the Sangat.
Ajaamal was the son of a high caste Brahmin who was a priest and minister of the King. From a young age, Ajaamal learned from a sensible teacher and was quickly able to memorize many teachings. For this reason, scholars from all around would come to meet Ajaamal. Once, Ajaamal’s teacher gave him the order to never walk through the town on his way home. Ajaamal obeyed this order for a long time, but one day he disobeyed his teacher and walked through the town. Upon doing so, he was fascinated by the colors, people and sounds in the city. Ajaamal continued to walk through the town for days until one day a young girl grabbed his wrist and lured him to the brothel. They indulged in a sinful act together. For many days Ajaamal continued to do this and his teacher found out. His teacher stopped teaching him and advised his father to get Ajaamal married. Even after marriage, Ajaamal continued to see the prostitute, and by now he had fallen in love with her. Ajaamal inherited his father’s position in the kingdom, but when the King found out the truth about Ajaamal, he banished Ajaamal and the prostitute. Ajaamal and the prostitute, Kalavanti, lived in the slums and became very poor. They had seven children and named the seventh Narayan (A Name for God). When Ajaamal was on his deathbed, the messengers of death came to take him away. Upon seeing these messengers, Ajaamal became frightened and called out for Narayan. Hearing the name of God, the messengers of death ran away and Ajaamal was blessed to go to heaven. To learn more about this topic, check out our article on Ajaamal.
No. It's not in Gurbani and nor is it in our history. People will sell you a version of Sikhi which is not Sikhi and you might end up buying it.
Bhagat Dhru was born in Satjug in the house of King Uttanpad. His mother was Suneeta who was a religious and truthful woman. The story of Bhagat Dhru is included in Bhai Gurdas Ji’s Vaaran (Ballads written by Bhai Gurdas Ji, known to be the key to unlocking the wisdom of Sri Guru Granth Sahib Ji). King Uttanpad’s other wife, Suruchi, despised Bhagat Dhru as a child because she hoped for her own son to inherit the whole kingdom. One day, Suruchi removed Bhagat Dhru from King Uttanpad’s lap by his arm and told him to leave. Bhagat Dhru then went and asked his mother why he was not allowed to play in his father’s lap. She told him that they had not worshiped God enough, which was why they were treated as such. She taught Bhagat Dhru that those who worship and meditate on God receive everything they wish for. After this, Bhagat Dhru left his palace for the forests in search of God. On this journey, Bhagat Dhru met Naarad Muni, who told him he would receive half of his father’s kingdom if he went home. Bhagat Dhru laughed at this and said, “I have not met God, and I can obtain half the kingdom. If I do meet God, then I definitely would get the whole kingdom.” He then continued on his journey and after immense worship, he was given his father’s kingdom to rule for 26,000 years. This story is written in Sri Gur Bhagat Mala Steek by Giani Narain Singh Ji. To learn more about this, check out our article on Bhagat Dhru.
Bhagat Prahlad was born into the house of Harnakash, a great King. Harnakash had done a large amount of spiritual penance and meditation in order to receive a boon from God. After his devotion was accepted, Harnakash asked for the boon not to die in the day or night, nor inside or outside, that no weapon can kill him, no fire can burn him, and he cannot drown. When he was blessed with this, he believed he was invincible and forced people to worship him instead of God. Harnakash’s son, Bhagat Prahlad Ji, was a devotee of Raam and refused to worship his father instead of God. Upon hearing this, Harnakash tried to drown Bhagat Prahlad. This did not work. He then tried to drop Bhagat Prahlad off a mountain. This also did not work. Harnakash even tried to burn Bhagat Prahlad alive, but all his efforts failed. When nothing worked, Harnakash tied Bhagat Prahlad to an iron pole and reached for his sword. Before he could lift his sword, the pole broke and God, in the form of Narsingh (Head of a lion, body of a human), came out from the pole. Narsingh tore Harnakash’s body with his nails and killed him. In this way God protected his devotee, to learn more about this check out our article on Bhagat Prahlad.
No. Guru Ji wasn't a Hindu, Muslim or Sikh. Guru Ji was enlightened by God directly. Guru Nanak Dev Ji was the first Guru and God was Guru Nanak Dev Ji’s Guru. If Guru Nanak Dev Ji was a Muslim, they would've killed Guru Ji for being a bad Muslim. For more information on this topic, refer to the four-part video series Was Guru Nanak Muslim?
Sikhs are instructed by Guru Sahib Ji to not indulge in smoking, sheesha, drugs and alcohol. Guru Gobind Singh Ji Maharaj calls tabacco “Jagat Jhooth” (the falsehood of the world). With Guru Sahib’s Kirpa (grace), even Guru Ji’s horse refused to walk into the tobacco field. Instead of getting high on worldly poisons, Maharaj Ji emphasizes for us to get high on the Amrit of Naam and feel the real Anand (bliss). Our body is Harmandir (the temple of God), so we must respect it. We cannot pollute or harm it by consuming these worldly poisons. If we do indulge in these intoxicants, then finding Sadh Sangat (holy congregation) and learning about Naam (connection to the Divine) will be life-changing for us.
Unlike Sarabloh (iron), gold is not a strong metal. Gold is a malleable metal, which makes it unfit to serve the multiple purposes of a Kara. A Kara is a strong defensive and protective Shastar (handheld weapon). It can be seen as a spiritual handcuff on our wrist as a reminder to do the right thing. If wearing a Sarbloh Kara gives your arm a medical reaction, you should wear steel, not gold.
Many of us want to enjoy life by indulging in worldly pleasures but Guru Ji says there is a higher pleasure than worldly pleasure. Guru Ji isn’t trying to give us a boring life. Guru Ji is trying to give us deep spiritual bliss which is higher than any worldly pleasure. If you think you will not remember anything, certainly you will remember everything at the time of your death. You will remember not only this life but all your past lives. You will know what happened to you and why it happened. You will regret it at that time.
The Chaur Sahib (royal whisk) is a sign that this is for a king. For us, Guru Sahib Ji is the true king.
No, because these are the words of Vaheguru Ji/God. There is no difference between the two. We can't find the end of Guru Granth Sahib Ji because Guru Granth Sahib Ji is Vaheguru Ji Themselves.
Acquiring knowledge to impress others does not allow one to understand wisdom truly. With Guru Ji’s blessing, anyone can achieve liberation whether they are educated or not. Guru Ji is powerful and the inner-knower of all hearts; hence they cannot be tricked.
From afar, it will be assumed that anyone wearing a Dumalla (large turban) is an Amritdhari (initiated Sikh) since it is usually Amritdharis who will wear it. For this reason, it is important for anyone wearing a Dumalla to strive to upkeep the overall lifestyle qualities associated with an Amritdhari - even if they are still on their way to Amrit (nectar of immortality). For Sikh identification purposes, Dumalla colours include yellow/orange, black, white and blue. This is so that from afar, you can tell the person is a Sikh. These colours do not have a particular spiritual significance.
Ganika was a prostitute who lived in a market in the center of a town. Every evening she would light up her house and many men would come to see her. One night it was raining quite hard and a Saint’s hut was destroyed. The Saint had a parrot who would repeat ‘Raam, Raam,’ and saw that it would not survive the night without shelter. The saint began walking into town to look for a place to stay the night. The people of the town were in their homes with the doors and windows closed. The only house lit up was Ganika’s house. He walked into Ganika’s house, and she became happy hearing someone walk in. The saint saw Ganika as his daughter, and she gave him shelter for the night. Through speaking to the saint, she began reflecting on her own life and regretted her sins. She asked the saint to give her the parrot that repeated ‘Raam, Raam’ so she could remember God with it all day long. The saint gave her the parrot and departed. This way she began repeating the name of God over and over again and became a great devotee. To learn more about this topic, check out our article on Ganika.
Rishi Valmik Ji was born into a royal family, was a great devotee from a young age, and was skilled in martial arts. On various occasions, he used to go to the jungle to meditate for many years at a time. Once, he meditated as such for so long that termites began to build a home on his body. The word Valmik means home of termites in Sanskrit, and from this point onward, he was known as this. Due to his intense meditation, he could tap into the past and future. Through this, he attained knowledge of the life of Sri Raam Chandar Ji (incarnation of Treta Jug). Rishi Valmik Ji then wrote the Ramayana in 24,000 verses with deep thoughts and hidden meanings. Through deep meditation, he could recall all the events that took place in Raam Chandar Ji’s life and wrote everything down.
A time came when Sita Ji (Raam Chandar Ji’s wife) was banished from the kingdom and came to stay with Rishi Valmik Ji. Rishi Ji raised Sita Ji’s two children, Luv and Kush, who then became great scholars and memorized the Ramayana. Rishi Valmik Ji sent Luv and Kush to go to distant places to preach the great Ramayana to sages, poets, and the general public. Luv and Kush eventually returned and lived at the ashram with their mother and Rishi Valmik Ji. A time came when they engaged in wars with the greatest armies of that time. Luv and Kush had learned the art of war from Rishi Ji and were able to destroy even Raam Chandar Ji’s army. After seeing the brave warriors his sons had become, Raam Chandar brought Luv, Kush, and his wife back to his palace. Upon hearing the Ramayana, Raam Chandar Ji said that until this world remains, Rishi Valmik’s Katha (discourse) shall remain. This story is written within Sri Gur Bhagat Mala Steek by Giani Narain Singh Ji. To learn more about this topic, check out our article on Rishi Valmik Ji.
There are two meanings of the word Raam, one referring to God and the other referring to Sri Raam Chandar Ji (Incarnation of Treta Jug). When referring to God, the word Raam means the one who is omnipresent. One will find that in Gurbani, Guru Sahib refers to God using the name Raam many times. Guru Sahib also refers to the story of Sri Raam Chandar Ji within Gurbani. Sri Raam Chandar Ji was born in the house of King Dasharath and learned from a great Sage during their early life. Sri Raam Chandar Ji also fought wars and destroyed all the demons. They went on to marry Sita Ji and made their father very proud. Sri Raam Chandar Ji was later banished to the forest due to the selfish acts of his stepmother. Sri Raam Chandar Ji obeyed and respected his parents’ wishes, even when that meant he could not sit upon his father’s throne. To learn more about this topic, read our article on Sri Raam Chandar Ji.
Gautam Rishi was a great devotee of God whose name comes in Gurbani. Gautam Rishi sang the praises of God and reached an extremely high spiritual state. He was given the boon that whatever he asked for, he would receive. A time came when many deities were fighting over a beautiful woman named Ahliya. Rishi received Ahliya’s hand in marriage and married her. Upon this happening, Indra (King of Demigods) became furious and was overcome by lust. He took the form of Gautam Rishi and tricked Ahliya into indulging in lustful acts with him. Gautam Rishi found out about this and became furious, he cursed King Indra and Ahliya for committing adultery. To learn more about this topic, check out our article on The Story of Gautam Rishi and Ahliya.
bi Bhani Ji was a great Sikh of the Guru’s house. If we look at Bibi Bhani Ji’s lineage, we will find that she is the daughter of Guru Amar Das Ji, wife of Guru Raam Das Ji, mother of Guru Arjan Dev Ji, grandmother of Guru Hargobind Sahib Ji, great-grandmother of Guru Tegh Bahadur Sahib Ji, and great-great-grandmother of Guru Gobind Singh Ji. Throughout Bibi Bhani Ji’s life, she lived according to thee ਭ: ਭਲਾ (bhalla or seeking others' wellbeing), ਭੁੱਲੀ (bhulli or humble acknowledgment), and ਭਾਣਾ (bhana or acceptance). Through her Seva (selfless service), Bibi Bhani Ji would work with lepers and seek the wellbeing of all. Bibi Bhani Ji was very humble, this was demonstrated when she contently lived with very little even though she came from the Guru’s house. Bibi Bhani Ji always accepted God’s will even when her son, Guru Arjan Dev Ji, was being tortured on the hot plate. To learn more about Bibi Bhani Ji, check out our article Bibi Bhani Ji: Prioritizing Bhalla, Bhana and Bhul.
Raja Janak Ji was a just and compassionate king. He worshipped Shiva Ji’s bow and did not have a Guru for a long time. Once, a saint informed Raja Janak Ji that it is impossible to obtain liberation without a Guru. After hearing this, Raja Janak Ji called many saints and scholars to his palace. He asked for someone to provide him with spiritual knowledge in the amount of time it took him to mount on his horse. Nobody came forward to fulfill this request, as they all believed this was impossible. One person named Ashtavakar stepped forward. He had a hunchback and only had one arm. Ashtavakar asked Raja Janak Ji to give him his body, mind, or wealth before receiving any wisdom. Raja Janak Ji decided to give up his mind, thinking that he would not lose much in doing so. At that time, Ashtavakar took control of Raja Janak’s mind and said that the mind no longer wished to mount the horse. Ashtavakar even said that the mind wished to take off the royal clothes and robes that he was wearing. At this time, Raja Janak took off his clothes and received spiritual wisdom. The path of happiness is to not listen to one’s mind. Raja Janak then spent his whole life as a devotee of God. To learn more about him, check out our article Raja Janak Ji.
In Gurbani, we hear the word Pehar many times. To understand what this means, we must understand the Pehar System. This system is used to keep track of time. Below we have broken down the system and shown how it compares to the system of hours and minutes.
1 Day = 8 Pehars = 24 hrs
1 Pehar = 8 Gharis = 3hrs
1 Ghari = 60 Pal = 22.5 minutes = 1350 secs
1 Pal = 3 Chassa = 22.5 secs
1 Chassa = 15 Visuas = 7.5 secs
1 Visua = 15 Nimakh = 0.5 secs
1 Nimakh = 0.0333 secs
Asa Di Vaar is written in 24 Pauria (steps) and 24 Chake (stanzas). In each of the 24 Chake, we recite the Chants (verses) of Guru Ram Das Ji, the Saloks/Mehale (stanzas) of Guru Nanak Dev Ji and Guru Angad Dev Ji and the Pauria (steps) of Guru Nanak Dev Ji. This Bani is known to condemn hypocrisy and explain the wondrousness of the world. This is a very practical Bani.
If we implement Asa Di Vaar and its meanings in our hearts, we will truly understand what Gurmat (Guru’s wisdom) and Maryada (Guru’s system of discipline) mean.
This article is a transcribed version of the video:
No, we cannot do a formal Ardaas (a humble request) sitting down. The Maryada (system of discipline) is to do Ardaas standing up because we are present during that period. Some people may be lying down or sleeping. But the ones who stand are present in Ardaas. For example, at the time of marriage, the people partaking in the Ardaas stand up. The couple and their parents stand up in Ardaas. They are accounted as present in the Ardaas and if the whole Sangat stood up during that Ardaas, they would all be accounted as present too. So it is important as it is the Maryada.
You can watch Bhai Jagraj Singh explain this in the video below:
Sikhs don't believe in color, creed, caste or race. You don't have to be a Punjabi to be a Sikh. You don't have to be Indian to be a Sikh. You just have to be a human being to be a Sikh. Be a part of the human race, that's it. A black person and a white person can definitely merge with the Creator. There are many mystics from Christianity and Islam, whom we have accepted as great beings. The best example of this is the fact that Sri Guru Granth Sahib Ji contains writings of people who weren't Sikhs, such as Bhagat Kabir Ji and Bhagat Fareed Ji. So Guru Ji (Enlightener) has given them the highest status. For Sikhs, when they bow down to Sri Guru Granth Sahib Ji, they bow down to the writings of those people as well. Why? Because those writings are concurrent with Guru's writings. Those people from other faiths have realized the Truth. The eternal true reality exists everywhere. People can access that reality and they write about it. Those writings are going to be enlightened writings. Enlightenment is not something that only Sikhs have. Everybody has it.
You can watch Bhai Jagraj Singh explain this in the video below:
Yes, we should give Dasvandh to develop selflessness, compassion and to get the blessings of Guru Sahib. We work, take care of our children and do other household chores but this does not help us to develop compassion towards all of humanity. Giving Dasvandh is also Guru Ji’s Hukam (order) so we must follow it. We should also understand that Guru’s Golak (donation box) isn’t just the Gurdwara but it is also the mouth of a poor person.
Government taxes are different from what we give as Dasvandh. The government takes taxes from us and then makes infrastructures and provides other services to us. Thus, we benefit from those taxes. The income that we get after paying the taxes is our money and we have to take out Dasvandh from that money. This would help us to become selfless.
This is a transcribed version of the video:
Yes, ego came into the children of the Gurus (Enlightener). The first Guru's sons weren't very happy because none of them became the second Guru. The first son was especially expecting it to be him, but Bhai Lehna Ji, the first Guru's disciple, became the second Guru. The second Guru's son, Bhai Dattu Ji, was so upset that the third Guru wasn't him. He actually went up and kicked the third Guru, Guru Amar Daas Ji, even though Guru Amar Daas Ji was much older than him. Out of respect for Guru Angad Dev Ji (second Guru), Guru Amar Daas Ji didn't attack this young man back.
The fifth Guru's elder brother (Baba Prithi Chand Ji) was actually quite upset that the Guruship went to the youngest brother. He expected it to come to him because he was the eldest. However, it didn't go to him, it went to the younger one and he was quite upset. For many years, he would call himself the True Guru. He would steal all the donations from the Sangat (congregation), just for himself. He did this with hopes that his younger brother, Guru Arjan Dev Ji would have a really hard time. Guru Arjan Dev Ji did have a harder time building Harmandir Sahib in Amritsar. This is because there was very little funding coming for it. Most of the money was taken by the elder brother. So ego was inside all the families of the Guru. Ego is just everywhere.
You can watch Bhai Jagraj Singh explain this topic in the video below:
It is because we are forgetful and Guru Maharaj Ji (great king) knows everything. The things that are meant to be emphasized are repeated by Maharaj Ji. It’s up to them, they are the Guru (Enlightener). The one who is a Guru teaches and the one who is a Sikh accepts. May the Sikh never say to Guru Sahib Ji, “Why are you teaching me this?” Now look, some Sikhs say and fight over why Maharaj didn’t do this or that. Go and ask them, “Would you change Mool Mantar (root mantra)?” Nobody can change Mool Mantar. But if someone stood up and said, “Guru Ji should have put the word Meharvaan (merciful) in the Mool Mantar” and said, “Why isn’t it there? Put it in the Mool Mantar!” Nobody would do this. Whatever Guru Ji said, we are to accept it. There is a lot in what Guru Sahib Ji tells us and if it is repeated, so what?
You can watch Bhai Jagraj Singh explain this in the video below:
At Darbar Sahib (the court of Guru Granth Sahib Ji), the Sikhs often recite “Satnaam Sri Vaheguru Sahib Ji.” It’s a very old Mantar. They’ve been chanting that for a very long time, from the very beginning. We can use the word Sri, as it simply means the highest. Sri (sometimes spelled as Siri) is the abbreviated form of the word Shromani (highest). Sri Vaheguru means the highest Wondrous Enlightener. We often recite, “Satnaam Vaheguru” as a short Mantar and “Satnaam Sri Vaheguru Sahib Ji” as a longer Mantar. It’s the same thing, so don’t get confused.
Understand what Satnaam means first. Then understand what Vaheguru means as well. There’s a lot hidden in the Vaheguru Mantar, such as there are four main letters in Vaheguru and each letter means something. There’s a video on our channel called Why do we chant the Vaheguru Mantar? since there are many meanings of the mantar. So don’t worry about the word Sri. Some people say, “Dhan Sri Guru Nanak Dev Ji'' and “Sri Guru Angad Dev Ji”. While others may just say, “Guru Angad Dev Ji.” Ultimately, Sri is a way of showing respect. Whether someone says it or not, there’s no need to have debates and arguments over it.
You can watch Bhai Jagraj Singh explain this in the video below:
There are 9 main physical openings in the body which include 2 eyes, 2 ears, 2 nostrils, 1 mouth, 1 anus and 1 urinal opening. The Dasam Duaar (Tenth Door), is the tenth opening of our body, but it is not a physical opening. Rather, it is a metaphysical or spiritual one. The purpose of Dasam Duaar is to connect to God and to experience God. It is a way for us to truly experience God’s existence. The Dasam Duaar is hidden and we can only open it and experience God if we read Bani, connect to Naam and reach out to God with love and devotion.
One example of Guru Ji describing the Dasam Duaar is in Anand Sahib when Guru Ji says,
ਵਜਾਇਆ ਵਾਜਾ ਪਉਣ ਨਉ ਦੁਆਰੇ ਪਰਗਟੁ ਕੀਏ ਦਸਵਾ ਗੁਪਤੁ ਰਖਾਇਆ ॥
Vaheguru blew the breath of life into the physical body, and revealed the nine doors; but They kept the Tenth Door hidden.
ਗੁਰਦੁਆਰੈ ਲਾਇ ਭਾਵਨੀ ਇਕਨਾ ਦਸਵਾ ਦੁਆਰੁ ਦਿਖਾਇਆ ॥
When one comes to the Guru’s Door with loving devotion, then the Tenth Door is revealed to them.
You can watch Bhai Jargaj Singh discuss this in detail in the video:
Sikh charitable organisations have been actively taking efforts all across the world.
Some of the initiatives include:
There have been active efforts in the US, Canada, UK, Australia, India, Kenya and other countries, to support local communities during times of lockdown.
You can watch Bhai Dawinderpal Singh from Sikh Press Association discuss these initiatives in extensive detail in the video below:
Sikhs have 11 Gurus. They are as follows:
Bhai Gurdaas Ji was the nephew of Guru Amar Das Ji (Third Sikh Guru) and was married to Bibi Amro Ji (the daughter of Guru Angad Dev Ji). Bhai Gurdaas Ji was dedicated to the Guru’s house and wrote amazing poetry describing the history of our Gurus and explaining different Gurmat concepts in Gurbani. HIs writings are famously known as Bhai Gurdaas Ji dian Vaaran (Vaaran Bhai Gurdaas Ji).
The word Gurdwara is pronounced as 'Gur-Dwa-raa'. The word Gurdwara literally means the 'Guru's Door' or 'through the Guru'. Sikhs come here to learn how to live a spiritual and moral life and earn Guru's blessings. Gurdwaras are commonly known as Sikh Places of Worship in the Western world.
Guru Tegh Bahadur Ji was beheaded by the executioner named Jalaal-Din in Chandni Chowk, Delhi, India. Guru Tegh Bahadur Ji teaches us that nothing is permanent in this world, not even our life. After witnessing the Shaheedi (Martyrdom) of their three Gursikhs (Sikhs of the Guru) in front of their eyes, Guru Ji lived up to their name by not only mastering the use of a sword but also by sacrificing their life to the Tegh (Sword) so that others could continue to practice their faith.
Bhai Mati Das Ji, Bhai Sati Das Ji and Bhai Dayala Ji. Bhai Mati Das Ji was sawed (cut in half) alive. Bhai Sati Das Ji was burned alive and Bhai Dayala Ji was boiled alive in hot water.
By considering both the quality and quantity of our time spent with Gurbani, we can begin to immerse ourselves more into it. Also by reading more Gurbani, we start to understand Gurbani more and thus strengthen our relationship with Guru Sahib Ji. Along with financial Dasvandh, dedicating at least 10% of our day (2.4 hours) towards Guru Sahib Ji and Gurbani, is just as important. In addition, integrating Rehit (Code of Conduct) into our lives, makes a big difference within our relationship with Gurbani.
Sikhs respect that Christ was Martyr (Shaheed) and had the ability to forgive the sins of others. We deeply understand Shaheedi/Martyrdom as two Sikh Gurus and many Sikhs throughout our history have given Shaheedi for the Panth. Sikhs also believe that saints who have reached that high state of Spirituality (Karam Khand), have the ability to forgive people of their sins. However, Sikhs do not believe in the notion that one must give blood in order to forgive sins. We disagree with the idea that one must give/sacrifice something to receive forgiveness. Sikhi teaches us that the forgiveness of sins comes from chanting God’s name which is within us and cleansing our insides with Naam (God’s Name).
Nitnem is an extremely important aspect of every Sikh's day. It’s like a bath in the morning to make you feel strong and prepared for the day. Then, after being influenced by this world all day, we do Rehraas Sahib in the evening to reconnect. Doing Sohila Sahib before bed washes all the filth accumulated throughout the day and reminds us of our purpose in life. Nitnem is prescribed to us in the Rehit (daily code of conduct), meaning it is Guru Sahib Ji's Hukam (order) that we do our Nitnem every day. Doing Nitnem daily is like having a conversation with Guru Sahib Ji every single day. Another important aspect of Sikhi is to earn Naam, through doing Nitnem daily, we do this and receive that indescribable flavour. At the end of the day, through doing our Nitnem we please Guru Sahib and receive their Grace. To learn more about this topic, check out our article on Why Pray Daily/Do Nitnem?
1. Sarvan - Sarvan means listening. You are constantly listening to someone’ body being praised. Such thoughts enter your mind through your eyes and eyes.
2. Chitvan - Chitvan means contemplating. The lustful thoughts that we hear and watch get ingrained in our mind. Thus, the second form that Kaam takes is Chitvan.
3. Baat Ekaant - Baat Ekaant means time to speak to a person alone, you want to have a conversation with a specific person in private whether they are the same gender or not.
4. Kal Karan - Kal Karan means attachment with that person. You are becoming very fond of that person and getting attached to them.
5. Parja Thampan - Parja Thampan means trying to associate with them anyway. You try to associate with groups or people who that person is associated with.
6. Parapat - Parapat means to strategize on how to keep that person forever. You will be willing to fight others and sacrifice other things for this one person.
7. Simran - Simran means remembering that person day and night. You will be constantly living in that person's remembrance.
8. Keertan - Keertan means praising them day and night. you are constantly wanting to praise or talk about that person whenever you are talking to someone.
Bhai Gurdas ji states that
ਵਾਹਿਗੁਰੂ ਗੁਰਮੰਤ੍ਰ ਹੈ ਜਪਿ ਹਉਮੈ ਖੋਈ।
His Guru-manta is Vahiguru, whose recitation erases egotism.
He says that the word “Vaheguru” is the Gurmantar. By doing Naam Japna (chant) or Naam Simran (remember) of this Gurmantar, you will lose your Haumai (ego). Haumai (ego) is the biggest illness inside us that keeps us separate from Vaheguru/Creator. The point of Sikhi is to get you away from the sense of separateness from the divine.
Recognize your mind is wandering and try to stop it. Do not follow your thoughts and bring your mind back to doing Simran (remembering Vaheguru). Do Simran out loud, so that your ears can hear it. Don’t lean against a wall. Stand up and walk around if you’re sleepy. Wandering mind and you bringing it back to doing Simran is all a part of the game.
Guru Nanak Dev Ji was the first Sikh Guru. Guru Ji had Guruship from birth since they were sent by Vaheguru to help humanity. They were born in Rai Bhoe Di Talwandi (now Nankana Sahib) in 1469 AD in the house of Baba Mehta Kalu Ji and Mata Tripta Ji. Guru Ji had a five years older sister named Bebe Nanaki Ji.
Guru Nanak Dev Ji was one of the most well-travelled people of premodern history and went on Udasis (travels) to spread the Truth. On those trips Guru Ji traveled several places including across India, Tibet, Mecca, Turkey and Iran. Guru Ji traveled with Bhai Mardana Ji, a longtime Muslim companion, who would play the rabab, an Afghani instrument, every time Guru Ji recited Bani (teachings).
These values were emphasized by Guru Nanak Dev Ji as an essential part of Sikhi.
Naam Japna - Recitation of Creator’s Name: having a personal and internal connection with Vaheguru through meditation and Simran (remembering Vaheguru).
Kirat Karni - Earn a Righteous Living: work hard and earn a righteous wage and then share that with others.
Vand Ke Chakna -Sharing with Others: serving everyone regardless of socioeconomic status, gender, race, caste, etc.
Guru Angad Dev Ji’s original name was Bhai Lehna Ji and was born on Saturday, Vasakhi Sudi 1, 1561 Bikrami which converts into 23rd April 1504 AD. Guru Ji was born in the family of Trehan lineage. Guru Ji’s father was Baba Pheru Mal Ji who worked as a trader. Guru Ji’s mother was Mata Sabrai Ji (Mata Daya Kaur Ji) and Guru Ji was born at a place called Matte Ki Serai (Nagge Di Serai), Ferozepur. Guru Ji got married to Mata Khivi Ji of Khadur Sahib at a young age and had two sons, Baba Dasu Ji and Baba Datu Ji. Guru Ji also had two daughters, Bibi Amro Ji and Bibi Anokhi Ji.
One day, Bhai Lehna Ji heard Bhai Jodh Singh Ji singing the following Shabad (hymns) of Guru Nanak Dev Ji’s
ਜਿਤੁ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈਐ ਤੇਰੀ ਦਰਗਹ ਚਲੈ ਮਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Serving Him, peace is obtained; you shall go to His Court with honor. ||1||Pause||
Bhai Lehna Ji felt as if he had found his spiritual home. He traveled to Kartarpur Sahib to visit Guru Nanak Dev Ji and stayed to selflessly serve his Guru. Bhai Lehna Ji did anything Guru Sahib asked of him without hesitation.At the age of 35, after seven years doing seva, Guru Nanak Dev Ji gave Bhai Lehna Ji the name Angad, which means “the limb of Guru Nanak Dev Ji” and installed him as the second Sikh guru.
At the time of Guru Nanak Dev Ji, there was a basic Punjabi alphabet. Guru Angad Dev Ji further developed the alphabet to give us the Gurmukhi script that we have today. The Gurmukhi alphabet helped to maintain the purity of Gurbani. The name “Gurmukhi,” means “Guru’s script.” While Sanskrit was taught to high-caste Hindus, Gurmukhi was made accessible to everyone. This allowed people from any background to understand Sikhi and Gurbani. Building on Their love for seva, Guru Angad Dev Ji started schools to help the underprivileged, teaching them Gurmukhi personally.
Guru Amar Das Ji is the third Guru of Sikhs. Guru Ji was born into the family of Bhalle lineage of the Kshatriya clan in Barsake, near Amritsar. Guru Amar Das Ji was born a few months before Guru Nanak Dev Ji in the same year of 1469 AD. They became the 3rd Guru at the age of 82 years 11 months 10 days, after serving Guru Angad Dev Ji for 12 years. Guru Ji formalized the practice of Langar (free communal food), uplifted the status of women in the society by getting Sikh women involved in preaching the Sikh Dharam, and banning the practice of Sati (widow throwing herself into her husband’s pyre) and wearing a Purdha (veil).
Bhai Ram Das Ji, who later became Guru Ram Das Ji, had a heartbreaking and difficult childhood. Born to Baba Hari Das Ji and Mata Daya Kaur Ji Chuna Mandi, Lahore on Thursday, Katak Vedi 2, 1591 BK (2nd November 1534 AD), he was orphaned at the age of 7.
His maternal grandmother took him back to her village Basarke, near Amritsar, where they struggled to make ends meet. Bhai Ram Das Ji made his living selling roasted chickpeas. Similar to Guru Nanak Dev Ji’s Sacha Sauda (True Bargain), once, when Bhai Ram Das Ji came across some starving saints, he offered them his chickpeas for free and went home without any earnings.
Basarke is also the village where Bhai Amar Das Ji (who would later become Guru Amar Das Ji) lived. Bhai Amar Das Ji instantly took a liking to Bhai Ram Das Ji and told his grandmother that he would be available to help the family with anything they needed. Bhai Ram Das Ji followed Guru Amar Das Ji to Goindwal Sahib, where he became a dedicated Sevadar (one who selflessly serves). Over the years, Bhai Ram Das Ji grew very close with Guru Sahib and Their family. Guru Ji married Guru Amar Das Ji’s daughter Bibi Bhani Ji.
Guru Amar Das Ji was debating which of Their son-in-laws, Bhai Ram Das Ji or Bhai Rama Ji, to make Guru. Both were dedicated Sevadars. To ensure that there was no conflict, Guru Sahib worked to make the selection process transparent. Guru Ji asked Bhai Ram Das Ji and Bhai Rama to construct a platform. Guru Sahib inspected the platforms and said They wanted Bhai Rama Ji and Bhai Ram Das ji to try again. 3 days later, Bhai Rama Ji got frustrated and told Guru Amar Das Ji that They did not remember the instructions. Bhai Ram Das Ji, on the other hand, asked for the wisdom to do it again properly. Seeing this, the Sikhs were convinced that Bhai Ram Das Ji would be the next Guru for he had a love for seva.
Creating Amritsar City - In June of 1570, before Bhai Ram Das Ji had received the Gurgaddi, Guru Amar Das Ji and Bhai Ram Das Ji went to speak with local leaders about establishing a new town. The leaders supported the proposal and Bhai Ram Das Ji laid the foundation for Chak Ramdas, which is now called Amritsar. The city flourished into an important center of trade for Punjab. Bhai Ram Das Ji helped create the Santokhsar Sarovar and started a Langar (community kitchen) as well.
Creating the Lavaan - Guru Ram Das Ji created the Lavaan, which are now used in the Sikh Anand Karaj. Guru Ram Das Ji’s son Sri Arjan Dev Ji and Mata Ganga Ji were the first to get married with the Lavaan. The Lavaan helped to formalize Sikh marriage, enabling Sikhs to step away from Hindu Vedic traditions and claim their own identity.
On Tuesday, Vesakhi Vedi 7, 1620 BK (14th April, 1563 AD), Sri Arjan Dev Ji was born into the family of Guru Ram Das Ji and Bibi Bhani Ji (Guru Amar Das Ji’s daughter) in Goindwal. He had two older brothers: Baba Prithi Chand and Baba Mahadev.
From a young age, Arjan Dev Ji had a strong love for Gurbani. He used to do Kirtan on the Sarangi and was well-versed in the different Raags. Additionally, he used to do seva in the Guru’s Langar (community kitchen). When Arjan Dev Ji returned from a long trip in Lahore, Guru Ram Das Ji decided to pass on the Gurgaddi. Guru Ram Das Ji’s other sons were not a good fit. Prithi Chand had too much ego and desire, while Baba Mahadev Ji was too detached. On Bhadron Sudhi 2, 1638 BK (September 18, 1581 AD), Guru Arjan Dev Ji was appointed as the 5th leader of the Sikhs. Guru Arjan Dev Ji had the perfect balance of Naam (remembering Vaheguru), Seva (selflessly serving) and engaging with Sangat and community. Bhai Gurdas Ji describes in his Vaaran:
ਫਿਰਿ ਆਈ ਘਰਿ ਅਰਜਣੇ ਪੁਤੁ ਸੰਸਾਰੀ ਗੁਰੂ ਕਹਾਵੈ।
Adi Granth - Each Guru’s bani used to be compiled into separate Pothis (holy books). Guru Arjan Dev Ji decided to compile all the Guru’s Bani into a single text called the Adi Granth. He organized it by Raag. Guru Ji asked Bhai Gurdas Ji, a leading Sikh scholar, to be the scribe. It is estimated to have taken 18 months for Bhai Gurdas Ji to finish this task.
Expanding Amritsar and building Harmandir Sahib - Guru Arjan Dev Ji helped to finish the construction of Amritsar’s Sarovar (step-well with holy water) and oversaw the construction of Harmandir Sahib. The gurdwara has four doors, one in each direction: North, South, East, West. This represents that people from any direction and socioeconomic background can enter the Gurdwara.
Jahangir, the Mughal emperor, and other Qazis (Muslim priests) were unhappy with Sikhi’s growing popularity. As such, people spread false stories about Guru Ji helping Jahangir’s son, who Jahangir desperately wanted to punish for revolting. These falsehoods gave Jahangir further incentive to arrest Guru Ji. Jahangir and his associates tortured Guru Sahib for five days. On the first day, Guru Ji received no food, water or rest. On the second day, Chandu made Guru Ji sit in a copper vessel full of boiling water. On the third day Chandu escalated things. Guru Ji was forced to sit on the Tati Tavi (burning iron plate). People poured burning sand on Their head and body. Despite this, Guru Ji remained calm and continued to recite Naam and Shabads. While being tortured, Guru Sahib revealed and spoke this Shabad:
ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥੨॥੪੨॥੯੩॥
On the fifth day, Guru Ji asked to take a bath in the Ravi River. Their body was never recovered. Their Jyoti Jot (passing away) occurred on Jeth Sudhi 4, 1663 BK (May 25, 1606 AD. Guru Arjan Dev Ji set a new precedent in Sikhi. Guru Ji was the first Shaheed (martyr). The first person to completely submit Their body to Vaheguru and Hukam. Guru Ji set the stage for the many great Shaheedis (martyrdoms) to come.
Guru Hargobind Sahib Ji is the Sixth guru of the Sikhs. Guru Ji was born on Sunday, Harh Vadi 1, 1652 B ie 6th June 1595 AD in Guru Ki Vadali, Amritsar Sahib in the house of Guru Arjan Dev Ji and Mata Ganga Ji. Guru Ji was born with the blessing of Baba Buddha Ji. Guru Arjan Dev Ji gave the Gurgaddi (guruship) to Guru Hargobind Sahib Ji when they was 9 years 11 months and 9 days on Jeth Vadi 8, 1663 B ie 15 May 1605 AD at Kothri Sahib near Akal Takhat, Amritsar Sahib.
Miri and Piri are the two swords adorn by Guru Hargobind Singh Ji, the sixth Guru of the Sikhs. Miri represents temporal authority and Piri represents spiritual authority. The concept of Miri Piri brought a change into the Sikh Faith by establishing a Sikh army, adorning weapons and inspiring the Sikhs to adorn weapons and learn martial arts as well. Guru Sahib was the first Guru to fight wars against the Mughals, and they won every battle. Thus, Guru Hargobind Sahib Ji known as Miri Piri de Malik (the King of the temporal and spiritual powers).
Guru Hargobind Sahib Ji constructed Sri Akal Takht in 5 Harh 1663 B ie. 1609 AD to the side of Harmandir Sahib. Akal means timeless and Takhat means throne in Persian. Thus, Akaal Takht means the Throne of the Timeless Being, where all political, religious and other matters of the Sikh Panth (community) are decided here by the collective Panth. This practice is still ongoing today. This denotes the sovereignty of the Khalsa Panth.
As Guru Ji’s influence began to spread, Jahangir and the Mughals were stressed that Guru Ji was undermining their authority. Jahangir asked Guru Ji to pay a fine which Guru Arjan Dev Ji owed. Guru Ji declined to pay this unjust fee and was imprisoned in Gwalior Fort from 1609 to 1612 when They were between 14 and 17-years-old. Mian Mir, a respected Muslim saint with a love for Guru Ji, decided to ask Jahangir to free Them. Jahangir agreed to free Guru Ji. However, Guru Ji refused to leave until all the imprisoned Rajas with Them were also freed. Jahangir said that any one who could hold Guru Ji’s dress could leave. So, Guru Ji had a cloak with 52 tassels custom-made. Each ruler could thus hold on to the outfit and be released. The date of Guru Ji’s release came to be known as Bandi Chhor Divas.
Guru Har Rai Ji was born in the house of Baba Gurditta Ji (the son of Guru Hargobind Singh Ji) and Mata Nihal Kaur Ji in Kiratpur Sahib. Guru Ji had a brother named Dhir Mal. Guru Har Rai Ji was very close to their grandfather Guru Hargobind Sahib Ji, the sixth Guru. Guru Har Rai Ji became the seventh Sikh Guru at the age of eight. Guru Har Rai Ji was married to Mata Krishan Kaur Ji and had two sons, Baba Ram Rai Ji and Guru Har Krishan Ji. Guru Ji is known for their compassion towards everyone including animals, flowers and other non-living things. Guru Ji was well versed in traditional medicine and established a medicine dispensary as well.
Guru Tegh Bahadur Ji is the ninth Guru of the Sikhs. Guru Tegh Bahadur Ji lived a life of bravery, accepting Vaheguru’s Hukam (will), and advocating for Freedom of Religion. Guru Tegh Bahadur Ji was born in the house of the sixth Guru, Guru Hargobind Sahib Ji and Mata Nanaki Ji on 12th April, 1621 AD. Guru Ji got married to Mata Gujri Ji. They were the father of the tenth Sikh Guru,Guru Gobind Singh Ji. Guru Ji is known as Hind di Chadar (the protector of Hindustan) because they sacrificed themselves to protect the honor of Kashmiri Pandits and to save Hindu religion. Guru Ji became Shaheed (martyr) on 19th December 1675 AD at Chandni Chowk, Delhi. This place is known as Gurdwara Sri Sis Ganj Sahib now. Guru Ji’s famous composition is known as Salok Mahalla 9.
Mughal leader Aurangzeb decided to make India a Muslim country. He began charging non-Muslims a tax and forcefully converting Hindu temples into mosques. So, Pandit Kirpa Ram Dutt and 15 other Kashmiri Hindu Pandits came to Guru Tegh Bahadur for help. Gobind Rai, Guru Tegh Bahadur Ji’s son, told Guru Tegh Bahadur Ji that They were the best individual to help the Hindu pandits find justice. Guru Ji told the Governor of Kashmir that if he can get Guru Ji to convert, the pandits will also convert. On July 12, 1675, Guru Tegh Bahadur Ji was arrested. Guru Ji was brought to Sirhind. In Sirhind, the Governor kept Guru Ji in prison for four months as leading Islamic individuals tried to convince Guru Ji to convert. Guru Ji did not change Their mind, which infuriated Aurangzeb. Aurangzeb decided to bring Guru Ji to Delhi in a cage. The Qazi (Muslim priest) gave a Fatwa (religious order) that Guru Ji embrace Islam, show a miracle to prove Their divinity, or be prepared to die. Guru Ji still didn’t bow down to fear and convert. Guru Ji became Shaheed (martyr) on Maghar Sudi 5, 1732B i.e. 19th December 1675 AD at Chandni Chowk, Delhi. This place is known as Gurdwara Sri Sis Ganj Sahib now.So many people have given their life to protect their religion and community. Guru Ji gave Their life to protect people from a completely separate religion. While Guru Ji did not wear a Janeyu (sacred Hindu thread), Guru Ji achieved martyrdom so that others could have the right to wear it. This one-of-a-kind Shaheedi (martyrdom) clearly embodies the Sikhi values of equality and prioritizing justice.
Guru Gobind Singh Ji, the tenth Sikh Guru, was born to Guru Tegh Bahadur Ji and Mata Gujri Ji in Patna, Bihar on December 22nd, 1666 AD. Guru Tegh Bahadur Ji had traveled to East India with the family to do Parchaar (spread Sikhi’s message) and settled Their family in Patna while They continued travels. Guru Tegh Bahadur Ji was not present at the birth so Mata Gujri Ji named their only son Gobind Rai.
Creating the Khalsa - On the 1st of the Nanakshahi month Vaisakh in 1699 AD, Guru Gobind Singh Ji asked the congregation of hundreds of thousands of Sikhs “Is there any child of a Sikh, who is willing to give their head?” One-by-one, Guru Sahib asked for five Sikhs who would give their head to the Guru. Guru Sahib took them inside a tent, and some time later, emerged with blood on the sword. Just as the congregation started to disperse, fearing their Guru had gone rogue, Guru Sahib emerged with these five Singhs who were now known as the Panj Pyare (five beloved ones). Guru Sahib had offered them Amrit (ambrosial nectar) inside the tent. After they had received Amrit, they together offered Guru Gobind Singh Ji Amrit.The Panj Pyare are the leadership of the Khalsa—the Guru’s army of the immaculate. The mission of the Khalsa is to work towards “degh tegh fateh” or “food freedom victory” for everyone, regardless of gender, faith, caste or race. Through the Vaisakhi of 1699 and creation of the Khalsa, Guru Gobind Singh Ji solidified the Sikhi ideal of Sant-Sipahi (saint-soldier).
Guru Granth Sahib is the universal eternal Guru of the Sikhs. Guru Granth Sahib Ji is the holy scripture of Sikhs’ that is treated with utmost respect and is respected by Sikhs as a living Guru and not merely a scripture. The original form compiled by Guru Arjan Dev Ji is known as Kartarpuri Bir and is called the Adi Granth. Later on, when Guru Gobind Singh Ji added the Bani of the ninth Guru Ji, that Bir is known as Damdami Bir and was given the Guruship on 19th November 1708 AD at Hazoor Sahib, Nanded.
Sri Guru Granth Sahib Ji has been standardised to 1430 Angs (pages). For the most part, the Shabads (Guru’s words) are arranged by 31 Raags. A Raag describes the musical scale, structure and how to create a melody. Each Raag reflects a different spiritual mood or tone and is sung at different times of the day. Within each Raag, the Shabads are arranged in chronological order by Guru, followed by the Bhagats (Muslim and Hindu Saints). The first part includes basic Nitnem Banis (Jap Ji Sahib, Rehraas Sahib and Sohila Sahib), Raag section and the other Banis at the end that are not written in the Raags.
Our true purpose in life is to meet and connect with the one who made us, our Creator, Vaheguru. Before doing this, one must realize some simple truths about the soul. The soul is free from all distinctions, has gone through reincarnations and is a part of God. Understanding this, we see that the soul was once connected with God, but now it is separated. To connect back with God, one should go into the holy company of those who are trying to connect with Vaheguru and meditate upon the Naam. Naam can simply mean to connect with the divine, through chanting this Naam we fulfill our life’s purpose. Until we experience this connection happening, this is all just theory. Guru Sahib Ji came here to connect us to the divine and show us this path of truth.
Guru Nanak Dev Ji shows such a Gareebi (humility) in Jap Ji Sahib (First Sikh prayer recited daily). You read it every day though you may not have noticed this. There are three Asankh (many types of people) Pauria (stanzas) in Japji Sahib. Guru Nanak Dev Ji doesn’t include their name in the Asankh Jap stanza, referring to all types of spiritual people in this world. But, amazingly, their name appears in the Asankh Moorakh stanza, referring to all different kinds of sinners in the world. In this stanza, the true king (Guru Nanak Dev Ji) says that I am a fool. In such subtle ways, Guru Ji shows immense Gareebi.
To learn more on this topic, watch the video by Bhai Harman Singh
Our job is to teach our kids about Sikhi, Gurbani (Guru’s words) and Itihaas (History). When they get old, let them develop their own Sikhi. They might go away and come back. As long as they know what Sikhi is, that'll be enough. Practice your own Sikhi and show them that you can accept the Hukam (divine Law). We all have our own Lekha (spiritual account) and we come with our own Karams (actions).
A lot of people think that multitasking is a cool thing to do. There are some studies going on that show people who do many things at one time, get a false sense of pride thinking that they are doing so amazing because they are able to do multiple things at the same time. Studies suggest that multitasking could cause a breakdown or a burnout. It was very common that people would have the music on in the background whilst they're driving the car and enjoying the moment but nowadays we even try to watch a video or read an article while driving a car. This is taking us further and further away from experiencing Life, the Source of Life, and the manifestation of Nirankaar (formless), that formless One Divine.
We look for Sukh (peace), but we don’t get Sukh. In our minds, we have an idea of what we think we need in order to be happy. However, what happens when these things are attained and we still aren’t happy? Could it be that our desires are wrong? Guru Sahib Ji tells us that if you ask for the right thing, then you can have everlasting happiness.
If internally you are ready to not live inside this worldly illusion anymore, then you’ll be fed up with Maya (Ilusion). If you are not fed up with Maya yet, then you’ll continue to suffer. But at some point, you’ll get fed up. Do Ardaas (humble request) to Maharaj Ji (Great King, referring to Guru Ji): show me the end of this Maya. Let me find Naam (connection to the Divine). If you ask for the right thing, Maharaj Ji can give you true happiness! Take the sanctuary of God, if you want happiness forever. Naam is the ultimate Truth and the worldly illusion of Maya is false.
Sikhi and our lives are not two separate things. We're trying to ingrain Sikhi in our life. The way to do that is to start the morning in accordance with Sikhi and make it a part of your life. We are Sikh first, then we are doctors or students. The whole idea of "IK '' when we say "IK Onkar '' (One Universal Creator God) is that we want to become IK with the whole world and not just with Vaheguru Ji (Wonderous Enlightener) because the whole world is Vaheguru Ji. When we become one with this world, we become one with Vaheguru Ji anyway.
The simplest Rehit for someone starting out is Jap Ji Sahib in the morning, Rehraas Sahib in the evening, and Sohila Sahib before going to sleep. Guru Granth Sahib Ji starts with these three Banis, which are the bare minimum that a Sikh must do. Do not start thinking that “I am not good enough to do Paath '' or “I will start doing it when I feel better”. Paath will make you better. If you are ill, you don’t stop taking medicine. You take medicine anyway. Everybody should do Paath regardless of what they are doing in their lives. As we get more into Sikhi, then we can increase our Paath as we grow. We can do Jap Ji Sahib, Jaap Sahib, Tav Prasad Svaiye Sahib, Chaupee Sahib and Anand Sahib in the morning. Rehraas Sahib and Aarti in the evening. Sohila Sahib and Rakhiaa De Shabad at night. As we grow more, we can add Shabad Hazare, Salok Mahalla 9, Laavaan, and other Banis when we have time during the day or add it to our morning Nitnem.
Baba Buddha Ji was a Sikh of Guru Nanak Dev Ji and became the first Granthi of Harmandir Sahib Ji. In their 104 years of life, Baba Buddha Ji selflessly served the first six Sikh Gurus and was the teacher of the ninth Guru, Guru Tegh Bahadur Ji. When Bura Ji was a young boy, Guru Nanak Dev Ji visited his village to do Parchaar (spread the message of Vaheguru). Bura Ji was grazing cattle when he saw Guru Nanak Dev Ji. Bura Ji offered Guru Ji milk and did Ardaas (prayer) to be removed from the cycle of birth and death. Bhai Buddha Ji became a dedicated Sevak (selfless server) of Guru Nanak Dev Ji and the following Gurus.
Guru Ji is forgiving and always benevolent upon anybody who seeks forgiveness. The mindset that we should have is “I may have failed in these great ideas but I would like to carry on trying”. The thing that gets us up is to realize that the truth and the wisdom of the Gurus are still here. We, as human beings, can fall short. The Guru is perfect. It is less about fulfilling and being the ideals, but it is more about trying.
Sikhs cannot forget about the events of 1984 because justice has not yet been served. Ten commissions were appointed for this reason, but none of them delivered justice. The killers and perpetrators of genocide still roam freely, and some are even influential politicians. Widows and orphans are also still alive and suffering from the impact of 1984 without any support from the government. Some Sikhs who were arrested without reason during that time remain in jail today, even after their sentences have been completed. The events of 1984 remain a big part of Sikh History and current affairs, if you would like to help in this path to justice, then do the following,
In June 1984 the Indian Government launched the largest military operation against its own citizens in its history. This attack led to the desecration of Sri Harmandir Sahib and killed thousands of Sikhs. Before the attack, Sikhs protested for reasonable socio-economic rights outlined in the Anandpur Resolution. On June 1st, the day of the Fifth Guru’s Martyrdom, the army besieged the complex and attacked without any warning or negotiation. This attack lasted for ten days and was a direct attack on Sikhi.
On October 31st, Indira Gandhi was assassinated in response to the attacks of June. After this, her son and the ruling Congress Party organized three days of killings of Sikhs. Some have mislabelled this genocide as a Hindu vs Sikh riot, but in truth it was a one-sided killing of Sikhs. The government organized the transport of criminals to Dehli who were ordered to kill and rape Sikhs. The media also spread rumours to encourage hatred against Sikhs at this time.
In India, the common person was socially and spiritually oppressed. Sikhi teaches us to become Saintly Soldiers who serve and defend others from injustice and oppression. The events of 1984 were targeted at Sikhi rather than any individual person. Let us all remember what happened in 1984 and the great sacrifices of our Shaheeds of this time.
Yes, you can have a love marriage in Sikhi but there are certain restrictions. But before you do anything do an Ardaas (humble request) and you should tell your parents. Make it clear as there is nothing Gupt (hidden) in Sikhi. Get the parents involved, do a Hukamnama (command from SGGS Ji), do a Mangani (engagement), choose a date and get married. Don't go around like how people do nowadays. They're dating and hiding it from their parents.
Destiny is not something which is set in stone, Vaheguru (wonderous enlightener) doesn't operate at the beginning of time only, but is constantly operating. We cannot entirely control our destiny but our actions can certainly affect our destiny. We should try our best to follow our Guru's Hukam (command), by doing so we will be blessed and many things that were going to happen to us that were from our previous Karma (actions) will get reduced.
Sikhs celebrate Diwali for a different reason than Hindus and Jains. Sikhs light candles to celebrate the return of Guru Hargobind Sahib Ji, our Sixth Guru. In 1619, the Mughal Emperor Jahangir imprisoned Guru Hargobind Sahib Ji for political reasons. The Emperor later ordered their release, but Guru Sahib Ji refused to leave the prison unless the other 52 Hindu political prisoners were also freed. The emperor agreed to release only those who could hold onto Guru Hargobind Sahib Ji’s coat tail. Therefore, Guru Sahib Ji had a unique coat made with 52 tassels. Guru Sahib Ji was able to free all the political prisoners in this manner. Bandi means imprisoned, Chhorr means to release, and Diwas means the day. So, the day of freedom, known as Bandi Chhorr Diwas falls on the same day as Diwali.
Daya is already inside of everyone, as it is put in by God. All it needs is evoking and somebody to light it, to bring it out of us. But the only way we can inspire somebody towards that process is if we're acting out of Daya. We must act out of absolute unconditional love. Then that Daya will run over to them if they allow and open their hearts to receive it.
Sometimes our Karams (actions) are so strong that we are not able to allow anything in and it takes little extra effort on our part. Some people have to work harder because of their big load of past actions. Since they’re carrying such a load from their past, it will take that extra effort to help them break that down. We can take steps of doing the traditional Seva (selfless service) that Guru has given us such as waving a fan over the Sangat (congregation) during hot weather and washing utensils in Langar (free communal kitchen). Such Seva will help us evoke Daya that’s already within us.
To learn more on this topic, watch the video by Bhai Baljit Singh
Radhasoamis cannot be considered as Sikhs as they do not accept Sri Guru Granth Sahib Ji as their Guru. In their view, a physical Guru is needed for giving us Naam. They do not accept the Guru Panth and the Guru Granth. That is the reason that they are missing the essence of Gurprasad (Guru’s Kirpa).
The first reason why people are following such Dehdhari (physical) gurus is because they set an easy path for their followers with no restrictions or Rehat (spiritual discipline), which is where they are wrong as the easy path will not help us attain liberation and be one with God which is our ultimate aim. The second reason is that people have lost faith in Khalsa. The Khalsa is not in Chardi-kala (high spirits) as before. Khalsa doesn't understand their responsibility to fight against Adharam (righteousness) nowadays.
Once Sahibzada (Prince) Baba Fateh Singh Ji walked into the Darbar of Guru Gobind Singh Ji with an Ucha Bunga (Towering Fortress - hair covered with layered pieces of Turban, adorned with small weapons), blue attire, and weapons. When Guru Sahib saw their son, they were pleased and announced that a Panth will grow by the name of Akali Nihung and dress like Sahibzada Baba Fateh Singh Ji. The word Akali means immortal and Nihung means the one without ego (also means alligator). Guru Sahib stated that this Akali Panth will be fearless, unique to the ways of the world, and is only answerable to Akaal Purakh (The Timeless Being). To learn more about the Akali Nihung Panth, read our article on the Rehit of Akali Nihung.
Your mind and Chit (awareness) should focus on the same thing. So, focus on what you're reading, understand and listen to what you’re saying. Read the Paatth out loud. We've got five senses and we should involve all our senses. So, look at the Paatth with your eyes. If you've got it memorized, then close your eyes and think about the Paatth. Say it aloud, so your ears can hear it and your mouth is focused on saying it. This way you will keep your mind inside the Bani. It also helps to do the Paatth at the same time every day.
This person is not a Sikh when they are bowing down to Guru Granth Sahib Ji. They're going around Guru Granth Sahib Ji and saying “you are the focus of my life” but they're not following Guru. Why are we making them do that? Just take them to a registry marriage and get them married. So, you can have an interfaith marriage, but you can't have an interfaith Anand Karaj. The Anand Karaj is a ceremony between two Sikhs and the Guru, two Sikhs commit to the Guru together during an Anand Karaj. Have your interfaith marriage if you want to. It's your choice, but don't try to force the other person to go around because you want to have a Sikh marriage.
One shouldn’t be too young like five or six years. It is better to have it before you start to figure out what life is about like before you get the age of thirteen or fourteen. However, there are rare cases of people getting blessed with Amrit really young. So, it really depends on what kind of a person you are. When you feel ready to give your head to your Guru, that is when you should take Amrit. Try to get it before university or college time because that is a very Dhilla (wavering/undisciplined) time for everybody. Everybody’s Rehit (Spiritual Discipline) suffers at that time because you have too many things to do and too many new people to meet.
Guru Nanak Dev Ji was sent by Vaheguru, Gurbani is from Vaheguru directly and the Khalsa is Vaheguru’s army. So, none of these are man-made, all of these are divine-made. Guru Nanak Dev Ji became a Guru not from any other human Guru. They were made Guru by Vaheguru directly. Gurbani is a revelation from Vaheguru directly given to us. Guru Granth Sahib Ji is the embodiment of Vaheguru’s light because it has got the whole message that we need to be enlightened. Guru Gobind Singh Ji started the Khalsa Panth upon the order of Vaheguru. Guru Ji has stated in Their Bani that Khalsa is Vaheguru’s army and Khalsa works for Vaheguru’s Victory.
Guru Nanak Dev Ji has said that ‘As the Bani of Vaheguru comes to me, so do I make it known to everybody.’ Gurus have said that Gurbani is a revelation and it is stated many times in Gurbani. One of the clearest examples is a Shabad of Guru Ram Das Ji where They say, ‘O’ Sikhs of the Guru, accept the Bani as truth upon the truth because Vaheguru is making these words come out of my mouth.’ Guru Gobind Singh Ji also said, ‘I don’t say these words, these are all your (referring to the Divine) words that you make me say.’ So, Gurbani is a revelation from Vaheguru directly given to us.
The five thieves are lust, anger, greed, attachment, and pride. You have to keep fighting them your whole life. Honesty is the best policy to fight these five thieves. Most people are not honest about them. They try to hide them behind a fight. You have to face these enemies. If you are a lustful person and you keep saying that you are not, but your mind keeps thinking about it, then you are not honest with yourself. So, you can’t start to fight unless you face it. To solve the problem, you must first admit that it is your problem. Start it by admitting to yourself, and then take a zero-tolerance approach to fight it. For example, if you are a lustful person, you can’t say that you will not touch a woman, but you can keep watching pornography the whole day. That is not going to help you. A superman cannot fly if he has a bit of kryptonite inside him. Poison is poison at all times. You can’t allow a little bit of poison inside you. You need to cut it out completely.
Bibi Sharan Kaur Ji is known for being brave and obtaining Shaheedi (martyrdom) while performing the Sanskaar (final ceremonial rights) of all Singhs whose bodies were left on the battlefield in Chamkaur Sahib. While she was collecting the bodies of the Singhs, a few Mughals saw her and did not approve of her performing the Sanskaar. Bibi Ji showed strength and bravery while she fought with the Mughals, which led to Bibi Ji attaining Shaheedi.
Kes - uncut hair
Kanga - wooden comb
Kirpan - iron dagger
Kara - iron bangle
Kachera - long cotton shorts worn as underwear
Amrit Vela is also called the Chautha Pehar (fourth section of the night) in Punjabi. The fourth section of the night is between 3:00 AM and 6:00 AM in the morning. It doesn't mean that you can't get up before that. If somebody wants to rise between 12:00 AM and 3:00 AM that's fine as well. But three to six is a common time that people choose. Amrit Vela is very important because the possibility of connecting at Amrit Vela is a lot greater and higher than it is when the whole rat race of life starts.
The possibility of connecting with Vaheguru at Amrit Vela is a lot greater and higher than it is when the whole rat race of life starts. You get that experience and feel at that time in the morning. When you become enlightened, you'll feel it constantly. You won't have to only wait for that moment of the morning to have that feeling.
The word Bairaag comes from the word Raag – which can be translated to love or attachment. When the word Raag is preceded by Bai, the meaning of the word Raag is negated. So Bairaag can be translated to detached. Detachment is positive in that it is a realization that this world is full of faults and that one day everything that one sees and knows will all come to an end.
