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.
Samaadhi is a state of complete stability and focus on Vaheguru. After meditation and practice, the mind becomes tranquil with no activity or conversations. In Samaadhi, the mind is entirely absorbed in Vaheguru and can concentrate on Vaheguru for at least 2 to 4 Ghariyaa (One Ghari = 24 minutes).
Just like if someone suddenly opens a water tank that has been closed for 10 years, initially smelly or dirty water might come out, and some of us might lack the patience to wait, assuming the entire water is tainted. However, those who wait will see that eventually clear water will flow, as that is what the tank is truly full of. Similarly, as thoughts enter our minds during Bhagti, we should remind ourselves - “Nothing is more important than me doing Bhagti right now. These thoughts will dissipate, but I must persevere.”
The breathing technique for a Sikh is to breathe in the teachings of the Guru and Gurbani, to hold the breath is to apply the teachings that you have absorbed by practicing what the Guru said, such as letting go of lust, doing Seva, and attending Sangat. Breathing out is to release all the negativity such as lust, anger, greed, attachment and ego.
When embarking on the path of Sikhi anew, Sangat becomes integral for seeking inspiration and guidance. Just as someone aspiring to become a successful business person finds inspiration in the stories of other successful individuals, we can find inspiration in the lives of saints.
The first one is to do Ardaas to Vaheguru to guide us towards a Sangat that inspires Simran, Seva, and connection with Vaheguru. Secondly, besides Ardaas, we should make an effort to seek inspiration through listening to Katha and Keertan on YouTube. Thirdly, we must self-reflect about where our journey stands and how we can progress.
The Sikh New Year falls on the Sangrand of Chet (around 14th of March according to the English calendar), marking the first day of the first month in the Sikh calendar.
The answer to this vicious loop of expectations and betrayal from the world is to change the place where you keep your hopes. When you shift your expectations from the world and place them at the feet of your Guru, you will never face disappointment again because the Guru is ever-complete and forever giving, bestowing upon us even beyond what we deserve.
Youth plays a critical role in habit formation. Gurbani says that rarely anyone who did not commit to building a relation with Vaheguru in their early days will do so in their last days. The next moment is never guaranteed and that is why, now is the time to commit to doing Seva, Simran and Sangat. Fulfil your true purpose while you are active and in good health.
During Simran, thoughts will pop up, and you just need to let them go. If your mind wanders, don't be hard on yourself. Just ignore it and go back to Simran. If you're finding it hard to focus because you're saying Simran in your mind, try saying it out loud so you can hear it better. Don't think that you're bad if your mind wanders. Gently bring it back and keep going.
We do various kinds of Karam (actions) as we go through our life. The only thing beyond Karam (action) is Naam Japna. All other actions create Karam, the only action that does not create Karam and wipes away all other Karam is Naam Japna (Chanting Vaheguru's Name). So, Naam Japna is the solution to sin. We start to wipe out our sins by doing Naam Japna.
Sikhi is about losing the ego. We are all suffering from the disease of Haumai (ego) even though we may look perfectly healthy. So, we need the doctor, i.e the Guru to cure this disease. Taking Amrit means surrendering to the Guru's guidance instead of following our own desires, which is a crucial step in overcoming our ego and merging back with Vaheguru.
A Sikh should not hate anybody. So, we have no Vairee (enemy). But there are people who hate Sikhs, especially those who oppress people, since Sikhs have always stood up against oppression and tyranny. We only hate Paap (sin). If somebody hates us, it doesn’t bother us. When they start to do actions that are detrimental to other people, then that person is a Dushat (tyrant) and we have to stop them. If we can stop that person by using a non-violent method, then that is great. If we can’t then we can use some form of action to stop them. Once that person stops doing such actions then they are no longer someone that we have to worry about. It is only when they do such actions, then we need to engage with them to stop them. Once they stop doing their actions to harm others, a Sikh must forgive them and their past actions. Otherwise, we do not have any enemies.
Learning Punjabi is not difficult. There is nothing in this world that is impossible if you truly want to do it. Those things don’t get done which you don’t want to do. If you really want to experience the sweetness and the bliss of Gurbani then you should learn Punjabi. There are words in Gurbani (Guru's teachings) that do not have comparative words in English. Comparatively, if there are 200 words in English then there are 1200 words in Punjabi. It is such a rich language. The issue is that we always think that what others have is better even though we may have the best ourselves. To be able to listen to deep Katha (discourse) and read old Steek (commentary) and gain a better understanding of what is being said in Gurbani, one must learn Punjabi.
Kara is a technology to stop us from doing the wrong things such as stealing, robbing, etc. When you move your hand forward for a wrong act, the Kara warns you. Some people wear two, so, they are like handcuffs given by the Guru and serve as a reminder that we don't do the wrong things. The Sikhi appearance is designed to help us take the right decisions.
Guru Nanak Dev Ji is the Jagat Guru (Guru of the world) because their teachings are inclusive. One does not have to be a Sikh to get into the court of our Creator. You need to listen to the truth and the message given. Guru Ji was enlightened directly by Vaheguru (God) Ji. Guru Ji was given a divine mandate by Vaheguru Ji to emancipate the world and spread Dharam (righteousness). In this age of darkness, Guru Ji is here to make us free from the worldly ocean. Guru Ji is ever-present and is so powerful. Guru Ji has the power of Gurparsad (Guru’s grace) and can bless us with Naam (connection with the divine). Guru Ji can elevate us to an enlightened state as there are many examples of great Sikhs who got enlightened in Sikh history.
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.
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?
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).
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.
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.
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.
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.
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).
Sikhs have 11 Gurus. They are as follows:
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:
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:
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:
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:
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:
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:
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:
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:
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:
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
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.
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.
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.
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.
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.
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.
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.
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.
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.
The Chaur Sahib (royal whisk) is a sign that this is for a king. For us, Guru Sahib Ji is the true king.
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.
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.
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.
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?
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.
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.
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.
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.
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.
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.
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.
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.
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
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.
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.
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 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.
A Baaj (falcon/hawk) represents the traits of the Khalsa. Below are the eight reasons for Guru Gobind Singh Ji keeping a Baaj:
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 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.
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.
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.
