Category: Gurmat

Does Sikhi teach that one should stay in their religion, or does it call for embracing Sikhi to truly walk the path to Waheguru?

Why Sikhi Stands Apart from Time-Bound Traditions Sikhi is the complete revelation of the Eternal Truth, offering the fullest and clearest vision of divinity and the reality of life. While Sikhs recognize that rays of divine light, truth, and virtue shine within all human beings, Sikhi

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Sachkhand and Dasam Duar: Understanding the Difference

The concepts of Sachkhand and Dasam Duar hold profound significance in Gurmat. While both are interconnected in the spiritual journey of a seeker, they are distinct in their nature and function. Sachkhand: The Supreme Realm Sachkhand is the highest spiritual realm, described in Sri Guru Granth

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True Divinity Needs No Declaration: Gurmatโ€™s Stand on Krishna

Krishna is regarded as an Avtaar (incarnation) of Vishnu. Like all human beings, he is known for his noble deeds but was also susceptible to making mistakes. He was blessed with physical beauty and possessed supernatural abilities expected of an Avtaar. While delivering spiritual guidance to

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Not Krishna, but the Karta Purakh Behind All: Gurbaniโ€™s Praise is Always for Waheguru

Throughout Sri Guru Granth Sahib Ji, Vaheguru is glorified through references to well-known figures and concepts from the cultural and religious context of the time, individuals who were widely regarded as great or divine. In this particular Shabad (sacred hymn), terms like Krishna, Mata Devki, and

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Krishnaโ€™s Claim of Supremacy: A Gurmat Perspective on Divine Incarnations

Krishna is believed to be an Avtaar (incarnation) of the deity Vishnu. Like all mortals, he performed many noble deeds, but he was not free from shortcomings. He possessed exceptional beauty and divine powers, attributes typically associated with Avtaars. During the battlefield discourse with Arjuna, Krishna

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The Infallible Guru: Sri Guru Nanak Dev Ji and The Fallacy of Giaan as the Guru

In todayโ€™s world, a troubling misconception is spreading within some circles of the Sikh community: the idea that Giaan (knowledge) is the Guru. This notion not only misinterprets Gurbani but also undermines the very foundation of Sikhi, the eternal presence of Guru Nanak Dev Ji as

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Gurbaniโ€™s Testimony on the Existence of Dharamraj

เจœเจฎ เจฎเจพเจฐเจ— เจชเฉฐเจฅเฉ เจจ เจธเฉเจเจˆ เจ‰เจเฉœเฉ เจ…เฉฐเจง เจ—เฉเจฌเจพเจฐเฉ‹เจตเจพ เฅฅ เจจเจพ เจœเจฒเฉ เจฒเฉ‡เจซ เจคเฉเจฒเจพเจˆเจ† เจจเจพ เจญเฉ‹เจœเจจ เจชเจฐเจ•เจพเจฐเฉ‹เจตเจพ เฅฅ The path of death (Jam Maarag) is dark and dismal; the way cannot be seen. There is no water, no quilt or mattress, and no food there. In this

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Who is a Saadh?

เจธเจพเจง เจ•เฉˆ เจธเฉฐเจ—เจฟ เจจเจนเฉ€ เจ•เจ›เฉ เจ˜เจพเจฒเฅฅ เจฆเจฐเจธเจจเฉ เจญเฉ‡เจŸเจค เจนเฉ‹เจค เจจเจฟเจนเจพเจฒเฅฅGuru Granth Sahib Ji: Ang 272 In the first pankiti, the word ‘เจ˜เจพเจฒ’ has a mukta ‘เจฒ’, which in this context means เจ•เจฎเจพเจˆ (effort). The last letter of a feminine noun is always mukta. In the meaning

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Correct Pad-ched of Manglachaaran

There is a vast difference in opinion on what the correct Pad-ched of Manglacharan in its different forms should be. Only Guru Sahib knows the correct Pad-ched but from the veechar of Gurmukhs, we can try our best at doing the correct Pad-ched while doing paath.

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