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:
Depression and Bairaag (detachment) can seem very similar from the outside. For instance, both a person that is depressed and a person in a state of Bairaag may lose the drive to make a lot of money or to have a nice house for their family. Someone that is depressed may completely lose all motivation. In comparison, a Bairaagee experiences a shift in the way they view things in life when they lose their ego, and they recognize the One in everyone.
The idea of using the Kirpan (sword) is that Shastar (weapon) is a form of Guru. Guru Gobind Singh Ji has written in their Bani that the weapons are my Guru. By swiping the Kirpan in the food first, our Guru is consuming that food and it is making that food Pavittar (purify/blessed).
It is similar to the concept of Charan Amrit when Guru Ji dipped/touched the water with their feet and Sikhs would drink it.
The word Simran means to remember. Simran means to unite with Vaheguru from whom we have come. When we repeat Vaheguru but don’t feel anything, we are not getting Naam (connection to the Divine). We get some benefits from doing it but are still far from union with Vaheguru. If we’re repeating Vaheguru daily but not feeling anything then we need to look at our life, as Gurbani tells us to search our hearts every day. Find out what the problem is and fix it. Ask yourself, am I living a good life? Am I a good human being? Am I full of anger and hatred? Don’t spend the time just doing Paath (reading daily prayers) and not connecting to the words. Speak to someone to get advice and find out the problem. Work hard to make that connection. You remember Vaheguru by saying Their name. Say Their name and you’ll find Them.
Until we can’t hear Anhad Shabad (Unstruck Sound), we are not in Giaan Khand (Realm of Wisdom). We must try to reform and start to walk this path of morality and spirituality to be able to control our minds and actions. We are still at Dharam Khand (Realm of Righteousness) until we know self-control and have patience. Maybe we are not even in Dharam Khand, and we have to work up to get there. Guru Sahib has given many indications of what it takes to be in a specific Khand in the Bani (Guru’s Words).
Please watch Panj Khand Katha or Jap Ji Sahib English Katha Series By Bhai Jagraj Singh Ji to get more information on Five Khands (Spiritual Stages).
A Kirpan is a symbol of justice in Sikhi. It demonstrates the Khalsa’s motivation for justice and freedom. Kirpan serves two purposes. Firstly, it is to defend ourselves and secondly, it is to defend the rights of other people. The Kirpan is God’s Grace on the Khalsa Panth (Collective of initiated Sikhs). The Kirpan is only to be used as a weapon of grace and never offense. It also stops a person from being a pacifist because most people see a problem and say that they can’t do anything. If someone is being raped or mugged, a lot of people would walk past because they don’t have any tools to help the other person. In self-defense classes, women are being told that if they are being attacked or somebody is trying to rape them or rob them, don’t shout rape, shout fire. People don’t tend to help them if they are shouting rape because people are scared of that situation. As Khalsa (Collective of initiated Sikhs), we can never choose to be self-interested in such situations. The Kirpan encourages us to be proactive in helping other people and not being reactive or pacifist.
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.
Anger is irrelevant to listen to. Paying attention to the anger doesn't help anybody. Listen to the point that is being said behind the anger. We have emotions inside us. Emotions cloud our judgment. Maya (illusion) manifests itself through these emotions (Lust, Anger, Greed, Attachment, Pride). So, when the emotion comes up, do we have to react? No, hold on to the emotion and DON'T REACT.
Within the Khalsa, different people like to do different things. It is not about categorizing them into different groups. It is similar to how some people like academics and others like working with their hands. Different people have different duties, and they are good at the unique skills they have. We shouldn’t be worried about people being different. We need the mentality that unity is different from uniformity. As a Gursikh, our Hukam (order) is to look beyond the differences and embrace unity.
Just like a phone needs reception to connect to a call, Sadh Sangat (the company of holy people) is our reception when trying to connect to God. When you're around people who are meditating and connecting, they act like little aerials as they already have a lot of reception power within them. Sadh Sangat allows you to connect much quicker to the Divine.
Just like we can’t use a phone to call somebody if its battery is not charged, Nitnem is our everyday routine which is like charging a battery daily that helps you connect to God. If you don't charge yourself up every day, then when you want to try and connect, you will find it very hard. It's going to be like that phone with the last little bit of battery!
If you happen to feel spiritually low, you can ask yourself the following questions to check where the connection is lacking. Am I fighting my Kaam, Krodh, Lobh, Moh and Ahaankar (the 5 vices)? Am I building up my Nitnem (daily discipline of getting up early and reading Gurbani)? Have I got a good Rehit (code of conduct)? Do I join Sangat (the company of the holy people)?
Dasam Duaar is the tenth door which is located on top of our head. There are nine holes in your body that are visible and the tenth one is hidden. It activates when you start meditating and connecting to a higher conscience. Guru Sahib says that the fastest way to activate the Dasam Duaar is through love and Naam Simran (calling out Vaheguru’s name).
We are a certain way because of what we allow to go into our minds: the types of things we listen to, the types of programs we watch on TV, the videos we consume on social media, and the things we read and speak about when with friends. These things have a knock-on effect on how we feel, and how we act negatively.
We should do Ardaas (humble request) to Vaheguru Ji to help us let go of the things that don’t serve us. A combination of a constant conscious effort to not let negative things go inside of you and doing Ardaas to Vaheguru Ji can help us get there.
Simran has to be done through the power of consciousness. When doing Simran, we repeat the name of Vaheguru again and again. The consciousness wanders all around, but when doing Simran, we bring it back from other thoughts and use our voice to channel a desire within us to meet God. This can only be done through the support of the Guru.
The word Vaheguru has four parts. So, whenever we utter this word, we must put twenty-five per cent emphasis on each part. The key is to not put too much stress and recite it with love, ease and contentment. With practice, our body’s distorted energy becomes focused and we begin to experience Anand (Bliss). We should begin with doing Simran for a minimum of fifteen minutes.
Simran is not a form of Yoga. If one decides to chant different Mantras without the support of Guru Sahib, then it would be like Yoga or other meditation practices. But we do Simran by the grace and guidance of our Guru, with a true desire to meet God.
We can definitely utilize some techniques until our minds are learning how to focus. However, hopefully, after a few months or years of practice, we wouldn’t need these techniques. We can purely call out to Vaheguru with love and surrender. Reaching such an Avastha (spiritual state of mind) means that Vaheguru is forever present for us at this moment.
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.
Looking different helps us to stay different because if we look like everybody else, we might start doing what everybody else is doing. Through our appearance, Guru Sahib reminds us that we're different, we've chosen a different path: a spiritual life. So let’s have the courage to stand out. It also encourages us not to do bad things with a turban on, as we are representing our Guru.
Guru Ji asks us to be careful of bad Sangat (Company) and hanging out with the wrong kind of crowd. If you pick up a pot full of soot, at some point you're bound to get some marks on your clothes as well. Similarly, you're bound to absorb something from the environment you stay in.
Memorise this Gurbani Pangti and recite it loud when such thoughts occur:
ਨਿਮਖ ਕਾਮ ਸੁਆਦ ਕਾਰਣਿ ਕੋਟਿ ਦਿਨਸ ਦੁਖੁ ਪਾਵਹਿ ॥
For a moment of sexual pleasure, you shall suffer in pain for millions of days.
ਘਰੀ ਮੁਹਤ ਰੰਗ ਮਾਣਹਿ ਫਿਰਿ ਬਹੁਰਿ ਬਹੁਰਿ ਪਛੁਤਾਵਹਿ ॥੧॥
For an instant, you may savour pleasure, but afterwards, you shall regret it, again and again. ||1||
Memorise this Gurbani Pangti and recite it loud when such thoughts occur:
ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥
Fareed, answer evil with goodness; do not fill your mind with anger.
ਦੇਹੀ ਰੋਗੁ ਨ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥੭੮॥
Your body shall not suffer from any disease, and you shall obtain everything. ||78||
Sikhs do not celebrate Rakhri. Rakhri is a small string tied around the brother’s wrist by his sister as a good omen, in return for which he promises to protect her. Sikh men and women both wear Kirpan (sword). So, Sikh women do not need a man to protect them. Rakhri is for Non-Shastardhari (unarmed) people and Khalsa (Collective of Initiated Sikhs) is Shastardhari (armed). Non-Shastardhari women are asking for protection from their brothers. Shastardhari woman doesn’t need protection from her brother. She has Guru Sahib Ji on her side as Guru Arjan Dev Ji states that
ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥
My Guru is always with me, near at hand.
In the following Shabad, Guru Gobind Singh Ji says that the weapons are my Guru.
ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥
Thus, she has the Kirpan (sword) as her Guru by her side.
Sikhs and Hindus both light candles on Diwali but Sikhs don’t celebrate Diwali. They celebrate Deepmala. There is nothing wrong with lighting candles if we know the intention behind it, so it is not a ritual. The Sikh word for that is Deepmala (row of lamps). Sikhs welcomed Guru Hargobind Sahib Ji with Deepmala upon their return to Amritsar from Gwalior after political emancipation of 52 kings. Sikhs put lights all over Amritsar as Guru Ji had come back because the Guru is the light. So, if we light a candle, we should remember to burn that light inside our heart as well. When lighting a candle, we're saying that we take Guru Ji’s Sikhiya (teachings), we are going to burn with Guru Ji’s light, and not burn with Kaljug (age of ignorance). So, the world can hopefully look at our actions and praise our Guru Sahib.
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.
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.
There are four Bajjar Kurehits (Cardinal Sins/Conduct to refrain from) that indicate that you have broken your Amrit and they are as follows: sex outside of marriage, cutting your hair, eating Halal meat, and smoking or use of tobacco in any form. If you have done any of these things and you are Amritdhari (Initiated Sikh), then you have to go Pesh (Confess) in front of Panj Payare (Five beloved ones) and take Amrit again.
Kala Elam (Black Magic) exists and Sikhi says that it is not good for you. If you were to focus upon black magic, then what you are saying is that Guru’s Shabad (Hymn) is not as powerful as black magic and that’s not true. By focusing on Guru’s Shabad, you get everything. Your spiritual life, family life, and career get sorted out. Not only Gurbani but other ancient texts state that there are four things that people look for which are Dharam (Righteousness), Arath (Wealth/Meaning), Kaam (Controlled Lust/Desires), and Mukti (Liberation). Sikhi will make sure that you get all these four things and your spirituality is also sorted out. All black magic that could attack you also bounces off. Gurbani states that Guru’s Shabad is my guardian, it defends me and protects me in every possible way. So, the black magic cannot touch you.
ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥
Truth is higher than everything, but higher still is truthful living. ||5||
The above-stated Pangti (line) means that living in accordance with the truth is more important than knowing the truth. Guru Sahibs’ have told us that the Naam (God’s name) is the highest truth and we have to connect to it. Now you know the truth but it is pointless if you do not act upon it. Somebody who lives up to that truth is higher than someone who just knows the truth. Living up to Guru Sahibs’ teachings and Rehit Maryada (spiritual code of conduct) is higher than knowing them. Sikhi is about Karni (Doing) through three ways which are Man (what you think with your mind), Bach (the words you speak), and Karam (the actions you do).
Reading Gurbani and connecting to Vaheguru can keep us in high spirits. As we say in the Ardaas, ‘Nanak Naam Chardikala’, through the Name of God, we experience Chardikala (rising spirits). Try doing one Japji Sahib Paatth before you start your day and see how the power of Naam increases your productivity and takes away the emotions that bring you down!
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.
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.
Prevent going down the pathway of negativity whether it is through TV shows, movies, or bad Sangat (company). Anything you watch, hear, or do will stay with you for quite some time. So the trick is to stop engaging in negativity and focus on Naam (Connecting to the Divine) and Gurbani (Guru’s words).
While it is easier for a couple if both of them are Amritdhari, if a Sikh wants to take Amrit, they should take it. It is a recommendation, but not a limitation. Gurbani states that Amrit is for those who have the thirst within them. If your partner is not ready to take Amrit now, but they support you, you should take Amrit without any delay because the next breath is not guaranteed.
Harmandir Sahib stands with four open doors, representing Vaheguru's openness to all. Irrespective of color, caste, creed, or religion, Vaheguru Ji embraces everyone. Within Harmandir Sahib, the beauty lies in the equality that prevails. Irrespective of gender, race, or religion, everyone is welcomed to sit on the same floor and praise the One who created them.
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.
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.
It is never too late to connect to Vaheguru. Gurbani says,
ਅਜਹੂ ਕਛੁ ਬਿਗਰਿਓ ਨਹੀ ਜੋ ਪ੍ਰਭ ਗੁਨ ਗਾਵੈ ॥
Even now, no harm has been done, if you will only sing God's Praises.
Even if you have one breath left, there is a possibility of connecting to Vaheguru and finding your true purpose. So If you have still got breath, you have still got opportunity. Surrender to the Guru’s command and build a life of Seva, Simran and Sangat.
Gurbani tells us that while life keeps us occupied with various errands, the key is to consistently remember Vaheguru in our hearts. As we go about our day, this can be as simple as tuning into a BoS TV podcast while cooking dinner or reading a Chaupai Sahib with our little ones during the school run!
While we work to sustain ourselves in this world, the wealth we accumulate will not accompany us after death. If there is anything that goes with the soul on its journey after death, it is the earning of Naam (the experience of connecting to Vaheguru) through Seva, Simran and Sangat.
This path is very fine-lined! While you must take care of your family, in the same breath, you must not get attached to them. The solution is to connect with Vaheguru Ji, so that you are always depending on an ever-stable, unchanging source. This way, you serve your dear ones better, staying resilient in loss by acknowledging it as divine will.
We often hesitate to keep our Kes (uncut hair) or take Amrit and advance on the Sikh path due to worldly relations, but Guru Sahib Ji explains to us that it's not the world, but our pursuit of truth that accompanies us on our journey hereafter. Do not refrain from building a connection with your Guru due to worldly opinions! The world is temporary, the Guru is forever.
Everything in this world, including the people we love, is subject to constant change. Therefore, there is a significant risk involved in placing all our hopes in them. The only thing that remains constant is our devotion to Vaheguru and Vaheguru’s love for us. Guru Sahib Ji reminds us to always enshrine this love in our hearts.
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.
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 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.
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 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.
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.”
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).
