Sikhism: The Religion of Nanak

Paul Derengowski, ThM

 

Introduction

Sikh_SymbolOf all the religious movements in India, Sikhism could be considered the “new kid on the block,” having begun in the fifteenth century A.D. through the excitement and devotion of young man by the name of Nanak.  He, though, merely capitalized on a growing unrest in the Hindu culture in which he lived.  Prior to his formation of what would later become the Sikh movement, he was preceded by a Muslim poet by the name of Kabir, who hated both the Hindu idols, as well as the religious ritualism that went with them.  Nanak, being the strict monotheist, followed in the footsteps of Kabir and took what he considered the best of both Muslim and Hindu thought and melded them into his own distinct religion of Sikhism (“disciples”).

The road for Nanak was not a smooth one.  Early on in his life he was not noted for his work ethic.  In fact, his own father seemed to be quite distraught over his apparent laziness.  Nanak enjoyed poetry and mystical contemplation, which did not set well with his father.  In an effort to hopefully change young Nanak’s attitude, his father, along with a suggestion of his brother-in-law, sent him to work for the government in Sultanpur.1  All went well, but it did not change young Nanak’s outlook.  He married at the age of 12 and eventually fathered two children.  One day after taking a bath Nanak would have a mystical experience in a forest where allegedly the God of the Universe, “True Name,” appeared to him in a vision.  Thereafter, Nanak would go ahead and start his own religious movement along with the help of Muslim friend by the name of Mardana, who would be his music minister.  That movement would evolve into today’s contemporary Sikh religion.

Nanak’s obedience involved not only the development of a distinct wardrobe, which combined facets of both Hinduism and Islam, but a distinctGuru_Nanak hierarchy of gurus that would eventually culminate in the worship of a book, the Adi Granth.  Nanak, therefore, set forth with his minstrel, Mardana, to preach his newfound message.  It would take some time before many would accept it.  Shortly before Nanak celebrated his forty years of wandering and preaching his cohort, Mardana, dies.  It would not be long until Nanak succumbed to the same.  Yet, even in death legend has it that Nanak was still seen as a reconciler of both the Hindus and Muslims.  Macauliffe recounts the events leading up to his death and the respect that Nanak had garnered from both Hindu and Muslim factions.

The Musalmans who had received God’s name from the Guru, said they would bury him after his death.  His Hindu followers on the contrary said they would cremate him.  When the Guru was invited to decide the discussion he said, ‘Let the Hindus place flowers on my right, and the Musalmans on my left.  They whose flowers are found fresh in the morning, may have the disposal of my body.’

After a time of singing and revelry, Nanak passes, and a sheet is drawn over his body and face.  Macauliffe continues,

When the sheet was removed next morning, there was nothing found beneath it.  The flowers on both sides were in bloom.  The Hindus and the Musalmans removed their respective flowers.  All the Sikhs reverently saluted the spot on which the Guru had lain.  He breathed his last on the tenth day of the light half of the month of Assu, Sambat 1595 (A.D. 1538) at Kartarpur in the Panjab.2

Sikh Development

Adi_GranthWhen Nanak began Sikhism it was merely a movement and not a religion.  It would not be until a character by the name of Guru Arjan (1563-1606) would officially give Sikhism its religious status.  When he did so he had the Sikhs build what is known as the Golden Temple at Amritsar in the Punjab region of northern India.  To help preserve Sikh teaching he also created the Sikh holy book known as the Adi Granth or the Guru Granth Sahib (“original collection”), which not only became the last Guru among the Sikhs, but it is now treated as if it is a human being as well.  Interestingly enough, the Adi Granth not only preserves Sikh teaching, but others as well, since in the words of Indian philosopher Sarvepalli Radhakrishnan, “This is in consistency with the tradition of India which respects all religions and believes in the freedom of the human spirit.  Indian spiritual tradition is not content with mere toleration.  There can be no goodwill or fellowship when we only tolerate each other.”3

According to Molloy, “At the Golden Temple in Amritsar, it [the Adi Granth] is brought out in the early morning by a gloved attendant, set on aGolden _Temple_at_Amritsar cushion under a canopy, read from aloud by professional readers, fanned throughout the day, and then ‘put to bed’ at night.”4

Finally, Guru Arjan refused to subjugate himself and the Sikhs to Muslim rule, which eventuated in his martyrdom, but also gave impetus to succeeding gurus (Guru Har Govind and Guru Gobind Rai) to develop the military means by incorporating the disenfranchised—the “untouchables”—to a formidable army called the KhalsaKhalsa literally means “pure” and is derived from Arabic, and is applicable to those who have accepted the Sikh baptism of the sword.5  The Khalsa members were expected to not only live according to a certain code of conduct, but became the defense mechanism, early on, against attack my Muslim terrorist of the day.  “They were ever to help the poor and protect those who sought their protection.  They must not look with lust on another’s wife or commit fornication, but adhere to their wedded spouses.  They were to consider their previous castes erased, and deem themselves all brothers of one family.”6

The “Five K’s” of the Sikh Khalsa

  • Sikh_Articles_of_FaithKesh: uncut hair and beard, which symbolized the lion and its power; the hair on the man’s head is usually worn in a topknot and covered with a turban or cloth, which is considered sacred.
  • Khanga: the hair comb which is used to hold long hair in place.
  • Kach: special undergarments which symbolize alertness and readiness to fight.
  • Kirpan: the small dagger or sword which is used only for defensive purposes.
  • Kara: a bracelet of steel which is worn to symbolize strength.

Sikh Holy Books

  • Adi Granth (“original collection”): compiled by Guru Arjan (1563-1606)
  • Guru Granth Sahib: compiled by the tenth Gura Gobind Singh (1666-1708)

Distinct Beliefs & Practices

  • True God has two natures: material & spiritual.  He has existed before time began.
  • Humans are inherently good, as well as inherently equal.
  • Sin essentially consists of worldly attachment, pride, anger, lust, and greed.
  • Salvation consists of breaking the cycle of death and rebirth (reincarnation), especially through good works.  One deserves God’s grace because one has earned it.
  • The true afterlife consists of being absorbed into True God, since in Sikhism there is no officially accepted view of heaven or hell.  Death is not to be mourned.
  • There is no caste system, since all have been created equally; women are to be accepted alongside men.
  • Conversion in Sikhism is through attraction, not active evangelism.  “To become a Sikh one must declare one’s total faith in the Guru’s word, surrender to the Lord’s divine will and accept the baptism of the sword administered by five baptised [sic] Sikhs in the presence of Guru Granth Sahib.”7 Afterward, one must adhere to the “Five K’s.”
  • The Khalsa ceremony is where initiates drink sugar water (Amrit or “nectar”) stirred with a dagger to become Sikhs.  All males receive the surname of Singh; females Kaur.

Sikh Worship

  • Is done in a temple called a Gurdwaras.  “There are no professional priests in Sikhism nor any vows of celibacy for any person acting as such.  Sikhism is essentially egalitarian…Women can also conduct services and act as Granthis (Readers of the Holy Granth).8
  • Most services are held on Sundays, although Sikhs are encouraged to repeat hymns and prayers regularly as time and occasion warrant.
  • Worship includes singing, meditation, and reading from the Granth Sahib.
  • The most important Sikh temple is found in Amritsar, Punjab, India.  The Gurdwara, otherwise, is considered a sacred place where Sikhs gather to honor and worship True Name under the guidance of the Granth Sahib.

Succession of Sikh Gurus

  • Guru Nanak, 1469-1539
  • Guru Angad, 1504-1552
  • Guru Amar Dās, 1479-1574
  • Guru Ram Dās, 1534-1581
  • Guru Arjan, 1563-1606
  • Guru Har Govind, 1595-1644
  • Guru Har Rai, 1630-1661
  • Guru Harkishan, 1656-1664
  • Guru Tegh Bahadur, 1621-1675
  • Guru Gobind Singh, 1666-1708
  • Guru Granth Sahib

Evaluation

Sikhism is a syncretistic religion, combining elements of both Hinduism and Islam at the outset, and then incorporating various other elements from other religious ideologies as the religion or the Guru at the moment sees fit.  Most of those adhering to Sikhism do not see a problem with such an eclectic approach to religion, probably because none of them have a firm understanding that truth cannot be promoted when two ideas contradict.  For instance, in Hinduism there are an almost infinite number of deities which allegedly exist, while in Islam there is only one.  Nanak determined that there was only one deity, yet the Sikhs do not have a problem with embracing other equally problematic ideas which Hindus adhere, such as reincarnation, which is a totally irrational concept.  The same applies to the acceptance of the Muslim practice of eating meat, which totally contradicts what the Hindus believe.  And those are only two examples which exist between Islam and Hinduism; when one get into other doctrines stemming from other religions, then Sikhism, while attractive on the surface, is fraught with the contradictions and inequities which follow all syncretistic or relativistic religions and ideologies.

Therefore, although Sikhs are generally hospitable people and are willing to accept just about anyone or protect those who ask for their help, the religion that they propagate clearly does not represent the “True Name” of God, given that the relativism which undergirds their worldview also undermines everything that is true.  One cannot in one breath claim that something is true, while in the next breath embrace that which is its antithesis, or false, and then assume to be able to rationally walk through life.  Truth is absolute and cannot entertain a series of syncretistic ideas which contradict it, and yet remain true.  Yet, within Sikhism that is exactly what we see.  It is a religion comprised of a series of conflicted ideas about God and reality that cannot stand the most basic test for truth, and that is contradiction.  Since Sikhism cannot live up to what is absolutely “True,” then for those seeking the truth within its system do so in futility.  The absolute truth can only be found in the person of Jesus Christ.  Therefore, one would only be doing oneself a favor by exploring just why Jesus is “the way, the truth, and the life,” rather than wasting one’s time, resources, and life looking elsewhere.

  1. David S. Noss, A History of the World’s Religions, 12th ed. (Upper Saddle River: Pearson, 2008), 242.[]
  2. Max Arthur Macauliffe, The Sikh Religion, 6 vols. (Amritsar: Satvic, reprint 2009), 1:190-91.[]
  3. The Sacred Writings of the Sikhs, trans. by Trilochan Singh, Jodh Singh, Kapur Singh, Bawa Harkisehn Singh, and Kushwant Singh (New York: UNESCO, 2007), 18.[]
  4. Michael Molloy, Experiencing the World’s Religions (New York: McGraw Hill, 2008), 208.  Bowker claims that the Adi Granth is arisen at “five o’clock every morning.”  John Bowker, World Religions: The Great Faiths Explored & Explained (New York: DK Publishing, 2006), 93.[]
  5. Macauliffe, The Sikh Religion, 5:95, n. 1.[]
  6. Ibid, 5:95.[]
  7. Gurbachan Singh Sidhu, An Introduction to Sikhism (Roseville, CA: Khalsa Tricentennial Foundation of North America, 2003), 36.[]
  8. Ibid. 38-39.[]

11 Comments on "Sikhism: The Religion of Nanak"

  1. So reincarnation is irrational but belief in Heaven and Hell is quite rational eh my friend. And I believe virgin birth is also quite rational. But a man supposedly saving everybody by dying on a cross is quite rational. I bet you also believe that earth is 5000 years old and it is actually the sun revolving around the earth. Yup rational beliefs my friend. So how is your pet unicorn eh my Christian friend. The Turks said the right thing arguing with a Christian is insulting your intelligence.

    • Yes, heaven and hell are rational and reincarnation is not.

      Yes, the virgin birth is rational.

      Yes, Jesus’ crucifixion to redeem mankind is rational.

      No, you just lost your bet.

      Yes, the first three are rational, but the last one is a projection on your part that you managed to lose your bet.

      I don’t have any pet unicorns.

      Since you have not presented an argument, and you certainly have not engaged in any argument presented on this site, then deferring to the nebulous Turk would be irrational. So, just who is trying to insult whose intelligence?

    • There is much wrong with your assumptions, but for starters, if you believe in reincarnation, well that’s supposed to work via karma. That means even a baby is raped and killed, they deserved it, because of sins in a past life. That sit well with you? If you believe in the God of the Bible, however, he is the epitome of good. Evil is simply the absence of that which is good, just as darkness is simply the absence of light. If God is good, then he is also Just, and if he is Just, then sin requires punishment. So in that scenario I gave, evil exists where God is rejected, and God allows us to reject him because, being good, he gave us free will. Therefor, a place of eternal separation from God existing is logical, for those who have rejected him – he is simply giving people like you what they want, an absence of God. Unfortunately for you, an absence of God is also an absence of all things that God is, such as goodness, love, joy, peace, etc. All you are left with is the absence of those, or the antithesis of those. In the scenario I have, the child rapist & killer obviously rejects God and his authority, and would therefor end up in such a place. Sounds much more rational to me than letting him be reincarnated!

  2. How can Sikhs, Muslims and Hindoos live together in light if the undermentioned verses

    ਮੜ੍ਹੀ ਗੋਰ ਦੇਵਲ ਮਸੀਤਾਂ ਗਿਰਾਯੰ । ਤੁਹੀਂ ਏਕ ਅਕਾਲ ਹਰਿ ਹਰਿ ਜਪਾਯੰ ।

    “Graves, Hindu temples and Mosques be destroyed” and that only Eternal, Hari is to be worshiped.

    ਮਿਟੇਂ ਵੇਦ ਸ਼ਾਸਤ੍ਰ ਅਠਾਰਾਂ ਪੁਰਾਨਾ । ਮਿਟੇਂ ਬਾਂਗ ਸਲਵਾਤ ਸੁੰਨਤ ਕੁਰਾਨਾਂ ।

    That all “Vedas, Shashtras and Puranas to be destroyed”. Destroy
    prayer call, circumcision “and Quran”.

    ਸਗਲ ਜਗਤ ਮੇਂ ਖਾਲਸਾ ਪੰਥ ਗਾਜੈ । ਜਗੈ ਧਰਮ ਹਿੰਦੂ ਸਗਲ ਦੁੰਦ ਭਾਜੈ ।

    In the whole world will roar the Khalsa Panth. Dharma will flourish and all else ‘Dund’ (Hindu and Islam) “will disappear.”

  3. s it a fair surmise to argue that Sikh Theology and Scripture consider Hindoo Faith to a demonic faith as the Granth regards the Sikh Trinity as Demonic

    JAITSREE, THE WORD OF THE DEVOTEES: ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    || 3 || Shiva cut off Brahma’s head,and Gautam’s wife and the Lord Indra mated; Brahma?s head got stuck to Shiva?s hand, and Indra came to bear the “marks of a thousand female organs”. || 4 || “These demons” have fooled, bound and destroyed me.

    RAAG MALAAR, THE WORD OF THE DEVOTEE NAAM DAYV JEE:ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    || 1 || In His House,the “insane Shiva”, the Guru of the World, lives; he imparts spiritual wisdom to expain the essence of reality.

    WADAHANS, THIRD MEHL, FIRST HOUSE:

    ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    1 || The wise one, Shiva,pervades his own home, but he is “engrossed in dark passions and excessive egotism”.

    SOOHEE, FOURTH MEHL, SEVENTH HOUSE: ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    || 1 || Pause || Brahma, Vishnu and Shiva suffer from the”disease of the three gunas”,the three qualities; they do their deeds in egotism. The “poor fools” do not remember the One who created them; this understanding of the Lord is only obtained by those who become Gurmukh.

    BHAIRAO, ASHTAPADEES, FIRST MEHL, SECOND HOUSE:ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU

    || 3 ||Brahma, Vishnu and Shiva are “diseased”;

    BHAIRAO, THE WORD OF THE DEVOTEES, KABEER JEE, FIRST HOUSE:ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    || 3 ||Shiva, Shankara and Mahaysh “are polluted”. The Siddhas, seekers and strivers, and those who wear religious robes, are polluted.

    If So , then why do referebces in the Bachetar Natak indicate a God with Hindoo features ? Is it Hindoo Osmosis or just a forgery and why do Sikhs regard themselves as Hindoos

    RAAG MALAAR, FIFTH MEHL, CHAU-PADAS, FIRST HOUSE:ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    || 2 ||Shiva,Brahma, angels and demons, all “burn in the fire of death”.

  4. Does the Granth revile Brahmins or Brahminism or Hindooism ? If so, then why did Sikh Gurus die for the Brahmins and allow them to steal and forge sikh scriptures, as well as,place idols in the Takht and the Golden Tempke , besides their priests in the Temple ?

    Is it because a bulk of Sikhs being Hindoo converts and resident in a Hindoo Nation failing to fform their Nation – suffered from the Osmois of the Hindoo and the Effect of Hindoo Transcendence

    Sample the love for the Brahmins in Granth

    You may stand and recite the Shaastras and the Vedas, O Siblings of Destiny, but these are just worldly actions. “Filth cannot be washed away by hypocrisy”, O Siblings of Destiny; the filth of corruption and sin, “is within you”. (Guru Granth Sahib Ji, Ang 635)
    O Pandit, O religious scholar, “your filth shall not be erased”, even if you read the Vedas for four ages. (Guru Granth Sahib Ji, Ang 647)
    The Pandits, the religious scholars, and the silent sages, reading and studying the Vedas, have grown weary. The Messenger of Death “hovers over their heads”; they are ruined by the deceit within themselves. ||7|| (Guru Granth Sahib Ji, Ang 1277)

  5. What is the significance iof the word Allah in the Granth ? Why does it appear more often than the aggregate of all Hindoo Gods ? Is it a Quasi Islamic faith minus halal and circumcision and funeral rites ?

    But the Granth Sahib itelf says “Pray to Allah”, the word Allah comes more often, than Limpdick Rama !
    ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:SIREE RAAG, FIRST MEHL, FIRST HOUSE, ASHTAPADEES:

    || 1 || O Baba, the Lord Allah is Inaccessible and Infinite

    ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:SIREE RAAG, FIRST MEHL, FIRST HOUSE, ASHTAPADEES:

    || 5 || He is Allah, the Unknowable, the Inaccessible, All-powerful and Merciful Creator.

    BHAIRAO, FIFTH MEHL, FIRST HOUSE:ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    || 1 || The One Lord, the Lord of the World, is my God Allah

    BIBHAAS, PRABHAATEE, THE WORD OF DEVOTEE KABEER JEE:ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    || 6 || 2 || PRABHAATEE: First,Allah created the Light; then, by His Creative Power, He made all mortal beings.

    BIBHAAS, PRABHAATEE, THE WORD OF DEVOTEE KABEER JEE:ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    || 3 || The Lord Allah is Unseen; He cannot be seen.

  6. Y is there Soft Porn in the Granth ? Is it a forgery / insertion by the Hindoos ? By the Brahmins ? Y did the Sikhs not pay heed the advice by the Granth on the evil of Brahmins and Pandits ?

    Are these the Songs of Solomon ? Did any Sikh Seer live like Solomon – then Y is this muck STILL in the Granth ?

    Sri Guru Granth Sahib

    Ang 21 of 1430

    ਕਾਇਆ ਕਾਮਣਿ ਜੇ ਕਰੀ ਭੋਗੇ ਭੋਗਣਹਾਰੁ ॥
    Kaaeiaa Kaaman Jae Karee Bhogae Bhoganehaar ||

    If I surrender my body like a bride, the Enjoyer will enjoy me.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੧) (੨੦) ੩:੧ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੧ ਪੰ. ੧੮

    Sri Raag Guru Nanak Dev

    ਤਿਸੁ ਸਿਉ ਨੇਹੁ ਨ ਕੀਜਈ ਜੋ ਦੀਸੈ ਚਲਣਹਾਰੁ ॥

    This Sio Naehu N Keejee Jo Dheesai Chalanehaar ||

    Do not make love with one who is just a passing show.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੧) (੨੦) ੩:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੧ ਪੰ. ੧੯

    Sri Raag Guru Nanak Dev

    ਗੁਰਮੁਖਿ ਰਵਹਿ ਸੋਹਾਗਣੀ ਸੋ ਪ੍ਰਭੁ ਸੇਜ ਭਤਾਰੁ ॥੩॥

    Guramukh Ravehi Sohaaganee So Prabh Saej Bhathaar ||3||

    The Gurmukh is ravished like the pure and happy bride on the Bed of God, her Husband. ||3||

    ਸਿਰੀਰਾਗੁ (ਮਃ ੧) (੨੦) ੩:੩ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੧ ਪੰ. ੧੯

    Sri Raag Guru Nanak Dev

    ਸੇਜੈ ਕੰਤੁ ਨ ਆਵਈ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥

    Saejai Kanth N Aavee Nith Nith Hoe Khuaar ||

    Her Husband Lord does not come to her bed; day after day, she grows more and more miserable.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੩) (੪੬) ੧:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੧ ਪੰ. ੯

    Sri Raag Guru Amar Das

    ਮਿਠਾ ਬੋਲਹਿ ਨਿਵਿ ਚਲਹਿ ਸੇਜੈ ਰਵੈ ਭਤਾਰੁ ॥

    Mithaa Bolehi Niv Chalehi Saejai Ravai Bhathaar ||

    Her speech is sweet, and her way of life is humble. She enjoys the Bed of her Husband Lord.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੩) (੪੬) ੨:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੧ ਪੰ. ੧੨

    Sri Raag Guru Amar Das

    ਜਾ ਪਿਰੁ ਜਾਣੈ ਆਪਣਾ ਤਨੁ ਮਨੁ ਅਗੈ ਧਰੇਇ ॥

    Jaa Pir Jaanai Aapanaa Than Man Agai Dhharaee ||

    If you know that He is your Husband Lord, offer your body and mind to Him.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੩) (੪੭) ੧:੧ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੧ ਪੰ. ੧੬

    Sri Raag Guru Amar Das

    ਬਿਨੁ ਸਬਦੈ ਪਿਰੁ ਨ ਪਾਈਐ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥੨॥

    Bin Sabadhai Pir N Paaeeai Birathhaa Janam Gavaae ||2||

    Without the Shabad, she does not find her Husband Lord, and her life wastes away in vain. ||2||

    ਸਿਰੀਰਾਗੁ (ਮਃ ੩) (੪੭) ੨:੩ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੧ ਪੰ. ੧੯

    Sri Raag Guru Amar Das

    Ang 38 of Guru Granth Sahib.

    ਇਕਿ ਪਿਰੁ ਰਾਵਹਿ ਆਪਣਾ ਹਉ ਕੈ ਦਰਿ ਪੂਛਉ ਜਾਇ ॥

    Eik Pir Raavehi Aapanaa Ho Kai Dhar Pooshho Jaae ||

    Some enjoy their Husband Lord; unto whose door should I go to ask for Him?

    ਸਿਰੀਰਾਗੁ (ਮਃ ੩) (੬੨) ੧:੧ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੮ ਪੰ. ੮

    Sri Raag Guru Amar Das

    ਸਤਿਗੁਰੁ ਸੇਵੀ ਭਾਉ ਕਰਿ ਮੈ ਪਿਰੁ ਦੇਹੁ ਮਿਲਾਇ ॥

    Sathigur Saevee Bhaao Kar Mai Pir Dhaehu Milaae ||

    I serve my True Guru with love, that He may lead me to Union with my Husband Lord.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੩) (੬੨) ੧:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੮ ਪੰ. ੯

    Sri Raag Guru Amar Das

    ਅਨਦਿਨੁ ਰਾਵਹਿ ਪਿਰੁ ਆਪਣਾ ਸਹਜੇ ਸਚਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

    Anadhin Raavehi Pir Aapanaa Sehajae Sach Samaae ||1|| Rehaao ||

    Night and day, you shall enjoy your Husband, and you shall intuitively merge into the True One. ||1||Pause||

    ਸਿਰੀਰਾਗੁ (ਮਃ ੩) (੬੨) ੧:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੮ ਪੰ. ੧੧

    Sri Raag Guru Amar Das

    ਸੇਜ ਸੁਹਾਵੀ ਹਰਿ ਰੰਗਿ ਰਵੈ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰ ॥

    Saej Suhaavee Har Rang Ravai Bhagath Bharae Bhanddaar ||

    Upon her beautiful and cozy bed, she enjoys the Love of her Lord. She is overflowing with the treasure of devotion.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੩) (੬੨) ੨:੩ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੮ ਪੰ. ੧੨

    Sri Raag Guru Amar Das

    Ang 58 of Guru Granth Sahib.

    ਨਾ ਮਾਣੇ ਸੁਖਿ ਸੇਜੜੀ ਬਿਨੁ ਪਿਰ ਬਾਦਿ ਸੀਗਾਰੁ ॥

    Naa Maanae Sukh Saejarree Bin Pir Baadh Seegaar ||

    She does not enjoy the pleasure of His Bed; without her Husband, her ornaments are absurd.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੧) ਅਸਟ. (੯) ੧:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੮ ਪੰ. ੧੩

    Sri Raag Guru Nanak Dev

    ਦੂਖੁ ਘਣੋ ਦੋਹਾਗਣੀ ਨਾ ਘਰਿ ਸੇਜ ਭਤਾਰੁ ॥੧॥

    Dhookh Ghano Dhohaaganee Naa Ghar Saej Bhathaar ||1||

    The discarded bride suffers terrible pain; her Husband does not come to the bed of her home. ||1||

    ਸਿਰੀਰਾਗੁ (ਮਃ ੧) ਅਸਟ. (੯) ੧:੩ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੮ ਪੰ. ੧੩

    Sri Raag Guru Nanak Dev

    ਸਚਿ ਮਾਣੇ ਪਿਰ ਸੇਜੜੀ ਗੂੜਾ ਹੇਤੁ ਪਿਆਰੁ ॥

    Sach Maanae Pir Saejarree Goorraa Haeth Piaar ||

    Truly, she enjoys the Bed of her Husband, through her deep love and affection.

    ਸਿਰੀਰਾਗੁ (ਮਃ ੧) ਅਸਟ. (੯) ੨:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੮ ਪੰ. ੧੫

    Sri Raag Guru Nanak Dev

    Ang 126 of Guru Granth Sahib.

    ਕਾਮਣਿ ਪਿਰੁ ਰਾਖਿਆ ਕੰਠਿ ਲਾਇ ਸਬਦੇ ਪਿਰੁ ਰਾਵੈ ਸੇਜ ਸੁਹਾਵਣਿਆ ॥੭॥

    Kaaman Pir Raakhiaa Kanth Laae Sabadhae Pir Raavai Saej Suhaavaniaa ||7||

    That soul-bride keeps her Husband Lord clasped tightly to her heart, and through the Word of the Shabad, she enjoys her Husband Lord upon His Beautiful Bed. ||7||

    ਮਾਝ (ਮਃ ੩) ਅਸਟ (੨੯) ੭:੩ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੨੭ ਪੰ. ੫

    Raag Maajh Guru Amar Das

    Ang 359 of 1430

    ਮਨ ਮੰਦਰਿ ਜੇ ਦੀਪਕੁ ਜਾਲੇ ਕਾਇਆ ਸੇਜ ਕਰੇਈ ॥

    Man Mandhar Jae Dheepak Jaalae Kaaeiaa Saej Karaeee ||

    If she lights the lamp in the mansion of her mind, and makes her body the bed of the Lord,

    ਆਸਾ (ਮਃ ੧) (੩੫) ੪:੧ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੫੯ ਪੰ. ੧੧

    Raag Asa Guru Nanak Dev

    ਗਿਆਨ ਰਾਉ ਜਬ ਸੇਜੈ ਆਵੈ ਤ ਨਾਨਕ ਭੋਗੁ ਕਰੇਈ ॥੪॥੧॥੩੫॥

    Giaan Raao Jab Saejai Aavai Th Naanak Bhog Karaeee ||4||1||35||

    Then, when the King of spiritual wisdom comes to her bed, He shall take her, and enjoy her. ||4||1||35||

    ਆਸਾ (ਮਃ ੧) (੩੫) ੪:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੫੯ ਪੰ. ੧੨

    Raag Asa Guru Nanak Dev

    Ang 737 of Guru Granth Sahib.

    ਆਸ ਪਿਆਸੀ ਪਿਰ ਕਉ ਲੋੜੀ ॥੧॥

    Aas Piaasee Pir Ko Lorree ||1||

    I am thirsty with desire and longing for my Husband Lord. ||1||

    ਸੂਹੀ (ਮਃ ੫) (੪) ੧:੪ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੭ ਪੰ. ੧੦

    Raag Suhi Guru Arjan Dev

    ਗੁਣ ਕਾਮਣ ਕਰਿ ਕੰਤੁ ਰੀਝਾਇਆ ॥

    Gun Kaaman Kar Kanth Reejhaaeiaa ||

    By the charms of virtue, I have enticed and fascinated my Husband Lord.

    ਸੂਹੀ (ਮਃ ੫) (੪) ੩:੧ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੭ ਪੰ. ੧੨

    Raag Suhi Guru Arjan Dev

    ਵਸਿ ਕਰਿ ਲੀਨਾ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥

    Vas Kar Leenaa Gur Bharam Chukaaeiaa ||

    He is under my power – the Guru has dispelled my doubts.

    ਸੂਹੀ (ਮਃ ੫) (੪) ੩:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੭ ਪੰ. ੧੩

    Raag Suhi Guru Arjan Dev

    ਸਭ ਕਾਮਣਿ ਤਿਆਗੀ ਪ੍ਰਿਉ ਪ੍ਰੀਤਮੁ ਮੇਰਾ ॥੩॥

    Sabh Kaaman Thiaagee Prio Preetham Maeraa ||3||

    Renouncing all other brides, my Beloved has become my lover. ||3||

    ਸੂਹੀ (ਮਃ ੫) (੪) ੩:੪ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੭ ਪੰ. ੧੩

    Raag Suhi Guru Arjan Dev

    ਸੇਜ ਵਿਛਾਈ ਸਰਧ ਅਪਾਰਾ ॥

    Saej Vishhaaee Saradhh Apaaraa ||

    I have prepared my bed with infinite care and faith.

    ਸੂਹੀ (ਮਃ ੫) (੪) ੪:੨ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੭ ਪੰ. ੧੪

    Raag Suhi Guru Arjan Dev

    ਨਵ ਰੰਗ ਲਾਲੁ ਸੇਜ ਰਾਵਣ ਆਇਆ ॥

    Nav Rang Laal Saej Raavan Aaeiaa ||

    My Darling Beloved is new and fresh; He has come to my bed to enjoy me.

    ਸੂਹੀ (ਮਃ ੫) (੪) ੪:੩ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੭ ਪੰ. ੧੫

    Raag Suhi Guru Arjan Dev

    Ang 770 of 1430

    ਨਾਨਕ ਕਾਮਣਿ ਕੰਤੈ ਰਾਵੇ ਮਨਿ ਮਾਨਿਐ ਸੁਖੁ ਹੋਈ ॥੧॥

    Naanak Kaaman Kanthai Raavae Man Maaniai Sukh Hoee ||1||

    O Nanak, the soul-bride ravishes and enjoys her Husband Lord; her mind accepts Him, and she finds peace. ||1||

    ਸੂਹੀ (ਮਃ ੩) ਛੰਤ (੪) ੧:੬ – ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੭੦ ਪੰ. ੩

    Raag Suhi Guru Amar Das

  7. Y did Tegh Bahdaur say to Aurangzeb that he was a Hindoo ?

    Tin te sun Siri Tegh Bahadur
    Dharam nibaahan bikhe Bahadur Uttar bhaniyo, dharam hum Hindu
    Atipriya ko kin karen nikandu Lok parlok ubhaya sukhani
    Aan napahant yahi samani Mat mileen murakh mat loi
    Ise tayage pramar soi Hindu dharam rakhe jag mahin
    Tumre kare bin se it nahin

    – Guru Tegh Bahadur’s reply to Aurangzeb’s ordering him to embrace Islam.

    (In response, Shri Tegh Bahadur says, My religion is Hindu and how can I abandon what is so dear to me? This religion helps you in this world and that, and only a fool would abandon it. God himself is the protector of this religion and no one can destroy it.)

    Did he say that he was a Dindoo Hindoo ? Nanak never said so ! So then Y Tegh Bahadur ? When Gobind Singh destroyed idols,temples and kings who prayed to idols – why did Tegh Bahadur stand up for the Brahmin/Bania Filth ?

    That is the question !

    Did Tegh Bahadur not know that Brahmins would his last words to build the thesis that Sikhs are Hindoos – and so it is in the Indian Constitution

    Sample the deeds of Gobind Singh

    ਮਨਮ ਕ੝ਸ਼ਤਨਮ ਕੋਹੀਯਾਂ ਬ੝ਤ ਪਰਸਤ ॥

    ਕਿ ਓ ਬ੝ਤ ਪਰਸਤੰਦ੝ ਮਨ ਬ੝ਤ ਸ਼ਿਕਸਤ ॥95॥

    I have killed the hill Rajas (kings) who were bent on mischief. They were stone idol worshippers, I am the breaker of idols and I worship the one Lord (Zaffarnama, Guru Gobind Singh Ji)

    Sample the “Granth Sahib” on the “Dindoo Idol Worshuppers”

    VAAR OF BIHAAGRAA, FOURTH MEHL:ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:

    FIRST MEHL: The Hindus have forgotten the Primal Lord; they are going the wrong way.As Naarad instructed them, they worship idols. They are “blind and mute, the blindest of the blind”. The “ignorant fools” pick up stones and worship them. But when those stones themselves sink, how will they carry you across ?

  8. sambmgo*@gmail.com | July 29, 2019 at 6:03 pm |

    What kind of a nation do you have whose P,M is an illiterate and a son of a Ayah and he himself was a Tea seller on a rail platform Besides, he is a Gujarati – who are also called Bastards in the Mahabharata !

    The Mahabharata , Book 8: Karna Parva ,Section 45 The Pancalas observe the duties enjoined in the Vedas; the Kauravas observe truth; the Matsyas and the Surasenas perform sacrifices, the Easterners follow the practices of the Shudras; the Southerners are fallen; the Vahikas are thieves; the Saurashtras are bastards.

    The Gujaratis are also termed as a race of Miscegnation – in the Mahabharata ! That word refers to those born of unnatural sex ! Gujaratis are a Bastard race ! They swap wives ! And they do it openly and ADVERTISE IT OPENLY !

    Should such a vermin be allowed to live ?

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