God, commonly referred to as “Akal Purakh” in Sikhi, is the Supreme Being who has created all of creation.
According to Gurbani, Akal Purakh has neither ever been born, nor can He die. He manifests himself in a universal energy called “Naam” but also exists beyond it as well. Therefore, “God” in Sikhi cannot simply be referred to as “Universe” or “Love” as these are limiting qualities, whereas Akal Purakh exists beyond these qualities.
Akal Purakh has both a formless, infinite form that is beyond creation, as well as a form that manifests itself within the creation. Akal Purakh is referred to by many qualitative names in Gurbani, but also only has one “True Name” (SatNaam) which is the only name that is also Akal Purakh’s true and complete manifestation, accessed via the “Gurmantar”.
The Sikh Gurus are all manifestations of the One same light, called the Satguru (True Guru). SatGuru, in turn, is the manifestation of Parmeshar (God).
Therefore, all Gurus are full manifestations of the One God, and not merely prophets. Sri Guru Granth Sahib Ji is the present living embodiment of the Satguru-Joti (light).
The purpose of the True Guru is to act as a medium to connect the devotee to God, as per the concept of “Gur-Prasad” (meaning, God is realized through Guru’s Grace).
Sikhi does not support the caste system. This system existed in India long before Sikhi, but Guru Sahib rejected it completely. They taught that no one is high or low based on birth and spoke against dividing people by caste.
Gurbani clearly opposes pride in caste or social status:
ਫਕੜ ਜਾਤੀ ਫਕੜੁ ਨਾਉ ॥ ਸਭਨਾ ਜੀਆ ਇਕਾ ਛਾਉ ॥
“Having egotistical pride in caste and egotistical pride in personal glory is useless. In reality, the One Lord has created all the same.” (SGGS – Ang 83)
Guru Sahib teaches us to look beyond these temporary, man-made labels and recognize that all souls are equal. Gurbani reminds us that a person is not considered high or low because of their birth, but rather by their actions:
ਜਾਤੀ ਦੈ ਕਿਆ ਹਥਿ ਸਚੁ ਪਰਖੀਐ ॥
“There is nothing in social class and status, for the Lord will judge you for your truthfulness within.” (SGGS – Ang 142)
Sikhi emphasizes equality and rejects all forms of discrimination based on birth or social status.
Gurbani uses many names to describe Waheguru. These are powerful because they encompass particular qualities of Waheguru, and are classified as “Kirtam Naams”.
In Gurbani, a distinction is made between Kirtam Naams and SatNaam. SatNaam (meaning the True Name) is distinctly the sum of all Waheguru’s qualities and is in fact Waheguru’s own manifestation in the universe, as per Gurbani:
Har Naam Hamara Prabh Abigat Agochar Abinaashi Purakh Bidhaata (“The Lord’s Name is my Lord immortal, unfathomable, and imperishable; it is He the Supreme Being, the architect of destiny”).
The miracle of Sri Guru Nanak Dev Ji is that He made accessible, for the first time, a Name that was not simply for the praise of Waheguru, but one that would allow us to experience Waheguru Himself.
Gurbani strictly prohibits the consumption of alcohol under any circumstances. Gurbani explains that alcohol causes madness, clouds judgment, and disconnects individuals from Akaal Purakh. It harms the mind, body, and soul, leading to spiritual downfall and punishment.
Yes, all Bhagats whose Bani is included in Sri Guru Granth Sahib Ji became Sikhs of Guru Nanak Dev Ji. They received Naam and followed Gurmat principles, which is why their Bani was accepted.
Yes, both Bhagat Kabir Ji and Bhagat Namdev Ji rejected Hindu and Muslim identities. Their writings explicitly disown these labels and align with Gurmat principles, focusing on the worship of the One True Akal Purakh.
Gurbani emphasizes that no one can be liberated without Satguru. Guru Nanak Dev Ji is identified as Satguru, and all Bhagats whose Bani is in Sri Guru Granth Sahib Ji acknowledged Guru Nanak Dev Ji’s supremacy and received Naam from him.
Sri Guru Granth Sahib Ji only contains the Bani of Guru Sahibs and Gursikhs, as Gurmat and Gurbani are the sole path to true liberation. Non-Sikh views or writings cannot align with this truth.
Naam, given by Satguru Nanak Dev Ji, was central to the spiritual journey of the Bhagats. Through Naam, they achieved liberation and became free of sins, as emphasized in verses like “ਕਲਜੁਗਿ ਨਾਮੁ ਪ੍ਰਧਾਨੁ ਪਦਾਰਥੁ ਭਗਤ ਜਨਾ ਉਧਰੇ“
In Gurbani, ‘Ram’ is a Kirtam Naam (descriptive name) of Waheguru, symbolizing the omnipresent and all-pervading Lord. While occasionally it may refer to Ram Chandar, the king of Ayodhya, its primary usage in Gurbani is to denote Waheguru.
Guru Granth Sahib Ji criticizes idol worship by highlighting the futility of worshipping lifeless objects like stones. Guru Nanak Dev Ji clearly distinguishes between the worship of stones and the devotion to the true Lord. He states that worshipping stones is meaningless because these objects are lifeless and cannot offer salvation. True worship, according to Guru Nanak, is devotion to Waheguru, the formless and omnipresent Creator.
No, Gurbani emphasizes kindness towards all living beings and forbids cruelty. It encourages compassion and prohibits unnecessary killing of animals, as it goes against the teachings of being kind to all creatures. Eating meat is considered a negative act that leads to karmic consequences. Gurbani warns that consuming meat and indulging in similar acts may lead to the destruction of good deeds and result in a person’s downfall.
Guru Nanak Dev Ji teaches that all beings carry the divine light of Waheguru and that causing harm to any sentient being, such as killing animals for food, is wrong
Naam is Waheguru’s name and also His manifestation of His formless Self.
ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥
The sacred Word, Vaahu Vaahu, is the Formless Lord. There is no other as great.
Sri Guru Nanak Dev Ji came as a True Saviour and opened up the gateways to Sach Khand by making this one True Name (SatNaam) accessible via the “Guru’s Mantar” (Gurmantar).
This Gurmantar is the key of access by which the True Naam can be meditated, and can only be received from the True Guru.
Naam is the product of Waheguru’s infinite mind, and contains within it all possibilities and profound hope for peace, fulfillment, and salvation. This is why the most essential mission of a Sikh is to beg for and recieve Naam from SatGuru Ji.
Sri Guru Granth Sahib Ji is unique in that it was compiled directly by the Sikh Gurus during their lifetimes. In contrast, other religious texts like the Quran and the New Testament were compiled after their prophets’ deaths, with the revelations conveyed by followers.
Larivaar is a style of writing Gurbani without spaces between the words, derived from the Punjabi words “lari” (continuous) and “vaar” (line). It holds historical significance, especially as it was the form in which Guru Arjan Dev Ji and Guru Gobind Singh Ji, along with revered Gursikhs like Bhai Gurdaas Ji and Bhai Mani Singh Ji, wrote Gurbani.
The word ਕੁਠਾ (Kutha) means “to kill, destroy, or butcher” and can also refer to meat, the product of killing. It does not specifically denote meat prepared through Islamic ritualistic methods (Halal). The term conveys the act of killing or butchering in general without a direct connection to any particular religious practice.
Kutha Maas is forbidden because it involves the intentional, merciless killing of living beings, which goes against the compassionate and ethical principles of Sikhi. Committing a Bajjar Kurehit, like consuming Kutha Maas, requires one to retake Amrit and seek religious atonement from the Panj Piaare.
No, Sikhs do not worship Hindu gods. Sikhi is a distinct religion centered on the worship of one formless and timeless God, Waheguru. Gurbani emphasizes that Sikhs should not engage in the veneration of other deities and instead focus on devotion to the One Creator.
Guru Granth Sahib Ji mentions that Gurmukh saints have distanced themselves from the Vedas, as they do not provide the ultimate spiritual truth. Instead, they are seen as filled with falsehood and lacking the essence of Naam.
Sikhs believe in the existence of heaven and hell but do not consider them eternal. Based on one’s karma, a person may temporarily go to heaven or hell. However, after spending some time there, they must be reborn. Depending on their karma, they may pass through various life forms before attaining a human birth again. Only through the human form can one achieve the highest salvation, i.e., reach Sachkhand(the realm of truth) and break free from the cycle of reincarnation. To attain this, one must engage in the bhagti of Gurmat Naam.
Gurbani says:
ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
“This human body has been given to you. This is your chance to meet the Lord of the Universe.” (Ang 12)
If one misses this opportunity, they may have to wait a long time to receive it again. A person continues to go through the cycle of birth and death until they unite with Waheguru.
Thus, Sikhs believe that heaven and hell exist. Those who commit crimes face punishment in hell, while those who perform good deeds are rewarded in heaven. However, both heaven and hell are temporary, and ultimate liberation lies beyond them.
Amrit can be roughly translated to “Immortal Nectar”. It is received from the True Guru (Sri Guru Granth Sahib Ji) during the official initiation ceremony to become a Sikh.
Being baptized by Amrit is a rebirth of the individual. Consumption of the holy Amrit cleanses the soul of all past sins and prepares the disciple to receive Naam GurMantar from Satguru Ji. It can be thought to irrigate the field (the mind and body) before the planting of the seed (the “Beej/Seed Mantar”, i.e. Gurmantar).
The names of Hindu gods are mentioned in Gurbani to highlight the supremacy of Waheguru and the futility of worshipping multiple deities. These references emphasize the oneness of God and encourage the rejection of idol worship and polytheism.
Rehits are the disciplinary lifestyle conducts that one is required to agree to adopt in order to be accepted for the Amrit baptism.
They are mandatory commands of the Guru.
Dharam Rai in Sikhi is the divine judge appointed by Waheguru to oversee the consequences of a person’s actions after death. He evaluates each soul based on their karma and determines whether they will be sent to heaven, hell, or reborn into another life.
However, Gurmukhs who remain absorbed in Waheguru’s Naam are beyond Dharam Rai’s jurisdiction and are not subject to his judgment. Instead, they attain Waheguru’s grace and reach Sachkhand, where they remain in eternal bliss, free from the cycle of birth and death.
Transliterations often fail to accurately represent Gurmukhi sounds due to differences in phonetics. Letters like ਝ, ਛ, and ਧ have no exact Roman alphabet equivalent, leading to imprecise pronunciations. Learning Gurbani directly in Gurmukhi ensures authenticity and respect for its original form.
Gurmat emphasizes the worship of the One Formless Waheguru and rejects practices from other faiths, such as idol worship, fasting, and recitations from scriptures like the Vedas. These practices are seen as distractions that lead to confusion and spiritual stagnation. Only the Gurmat Naam provides true liberation.
According to Sikhi, only human birth provides the opportunity to attain liberation. This is achieved by meditating on Naam and living according to Gurmat. Those who do not follow this path continue the cycle of reincarnation.
Karma is not just based on actions but also on the intentions behind them. For example, if someone touches or looks at a woman with lust, it leads to sin. However, if it happens unintentionally and without lustful intent, there is no sin. This shows that sinful actions are judged by intention, not just the act itself.
A person caught in ego believes they create their own Karma and must account for their actions. On the other hand, one who lovingly recites God’s Name attains a high spiritual stage and removes ego is no longer the creator of Karma. Instead, they see God as ‘Kartaa Purakh’ (Creator), and their Karma is not held to account. Gurbani says:
ਜਬ ਇਹ ਜਾਨੈ ਮੈ ਕਿਛੁ ਕਰਤਾ ॥ ਤਬ ਲਗੁ ਗਰਭ ਜੋਨਿ ਮਹਿ ਫਿਰਤਾ ॥
“As long as one believes they are the doer, they remain stuck in the cycle of reincarnation due to their ego-based identity.” (SGGS – Ang 278)
This can be understood with an analogy: A soldier named Manjinder Singh fights in battle and kills enemies, yet he faces no legal consequences because he acts as a soldier, not as an individual. However, if he kills someone during personal time, he is held accountable. Similarly, if the soul accepts God as the Creator and sees itself as a spectator, its Karma is not judged. But if one acts out of ego, they must account for their deeds.
Overcoming ego and developing this mindset is not easy. It requires sincere devotion, spiritual discipline, and a deep connection with Waheguru through Naam Simran, and righteous living as guided by Guru Sahib.
Sri Guru Nanak Dev Ji came to save the world with SatNaam – the One True Name. The path he started was a rejection of everything that had come before, a revolutionary moment in human history. While religion had become a tool of oppression, Sri Guru Nanak Dev Ji came as a True Saviour and opened up the gateways to Sach Khand.
How?
With a Mantar. Not an ordinary Mantar. This GurMantar was a manifestation of The Formless Lord within one Word:
ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥
The sacred Word, Vaahu Vaahu, is the Formless Lord. There is no other as great.
This one True Name, the SatNaam, was the product of Waheguru’s infinite mind, and contained within it all possibilities and profound hope for peace, fulfillment, and salvation.
Gurbani says:
ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਸਬਾਈ ॥
ਮਾਣਸ ਕਉ ਪ੍ਰਭਿ ਦੀਈ ਵਡਿਆਈ ॥
ਇਸੁ ਪਉੜੀ ਤੇ ਜੋ ਨਰੁ ਚੂਕੈ ਸੋ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੨॥
“Out of all the 8.4 million species of beings created, God blessed humans with glory (because as a human, you can connect and meet with God). That human who misses this valuable chance will end up coming and going in reincarnation in regret. (2)”
(SGGS – Ang 1075)
ਰਣਿ ਦਰਗਹਿ ਤਉ ਸੀਝਹਿ ਭਾਈ॥
ਜਉ ਗੁਰਮੁਖਿ ਰਾਮਨਾਮ ਲਿਵ ਲਾਈ॥
O Brother, only then you my be successful in this battlefield (world) and in Dargah (next world), if you japp and get absorbed in Gurmukh-Naam i.e. the true Naam of Gurughar.
No, Sikhi does not permit the consumption of bhang or any other intoxicant. Gurbani clearly condemns the use of intoxicants, including marijuana, alcohol, and tobacco, as they hinder spiritual growth and clarity.
No, Guru Nanak Dev Ji rejected bhang when it was offered to Him. Instead, He emphasized that true intoxication for a Sikh comes from devotion to Waheguru, as mentioned in His Shabad: “ਭਉ ਤੇਰਾ ਭਾਂਗ…” (Ang 721, Sri Guru Granth Sahib Ji).
The main reason Sikhs do not cut their hair is that God has instructed us to keep it unshorn. That alone is a good enough reason for a Sikh to not cut their hair. God’s instruction to keep hair uncut is written in Gurbani:
ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥੧੨॥
Purifying your unclean mind and living in the presence of God is the (true) religious teaching. Keep your bodily appearance complete with unshorn hair and wear a turban on your head. (12)
(SGGS – Ang 1084)
A follower of Guru Nanak accepts and lives to the standards of God, rather than worldly standards based on fashion and what individual humans think is good and bad. As not cutting our hair is a commandment from God, our uncut hair represents a Sikh’s commitment and submission to God. Therefore, the hair is considered sacred and treated as an extension of our soul and a part of our being.
According to Sikh tradition, Amrit-vela specifically refers to the last part of the night before dawn, typically from 3 AM to 6 AM, when the Divine-Nectar (Amrit) is believed to shower upon those who repeat Naam. This is the ideal time for Naam Simran, as it is a peaceful and quiet period of the day.
Waking up at Amrit-vela requires dedication and discipline. Many Sikhs find it challenging, but it is considered an essential practice in Gurmat. Making the effort to wake up at this time is a key part of following the Guru Sahib’s teachings and living a Rehatvaan life as a Sikh.
The main reason to learn Punjabi and read Gurmukhi (the script of Gurbani) is to build a personal connection with our Guru, the Shabad Guru, the Divine Word. To truly experience the power of Gurbani, correct pronunciation is important. Understanding it directly brings far deeper insight than relying only on translations or interpretations, which often have limitations.
The inspiring lives of courageous Sikhs in history were rooted in their deep connection to Gurbani and Naam Simran (meditative remembrance of the Divine). That alone should motivate us to learn Gurmukhi and engage with the Shabad ourselves.
It’s never too late. Sikhs from diverse backgrounds have learned Punjabi and now read Gurbani fluently and sing Keertan. With sincere effort, anything is possible.
Let’s also reflect on the future of our children. Introducing them to Gurmukhi and Gurbani early in life gives them a strong spiritual foundation. It’s one of the most valuable gifts we can give them.
ੴ ਸਤਿ ਗੁਰਪ੍ਰਸਾਦਿ ॥
Invoking the One all-pervasive Creator who may be known by the true guru’s grace.
ਵਾਹਿਗੁਰੂ ਕੇਵਲ ਇਕ ਹੈ, ਅਟਲ ਹੈ ਤੇ ਗੁਰਾਂ ਦੀ ਦਇਆ ਦੁਆਰਾ ਉਹ ਪਰਾਪਤ ਹੁੰਦਾ ਹੈ।
ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੩ ਘਰੁ ੨ ॥
Baani of the third Guru in Raag Aasa to be sung to the second beat.
ਰਾਗ ਆਸਾ ਤੀਜੀ ਪਾਤਸ਼ਾਹੀ।
ਹਰਿ ਦਰਸਨੁ ਪਾਵੈ ਵਡਭਾਗਿ ॥
One receives vision of the Lord by good fortune.
ਹਰੀ ਦਾ ਦਰਸ਼ਨ ਵਡੇ ਭਾਗਾਂ ਨਾਲ ਪ੍ਰਾਪਤ ਹੁੰਦਾ ਹੈ।
ਗੁਰ ਕੈ ਸਬਦਿ ਸਚੈ ਬੈਰਾਗਿ ॥
It comes when yearning for the Eternal is generated by the teachings of the Guru;
(ਇਹ ਦਰਸ਼ਨ) ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੁਆਰਾ ਅਤੇ ਸੱਚੇ ਪਰਮੇਸ਼ਰ ਦੇ ਬੈਰਾਗ ਦੁਆਰਾ ਪਾਈਦਾ ਹੈ।
ਖਟੁ ਦਰਸਨੁ ਵਰਤੈ ਵਰਤਾਰਾ ॥
Amongst the Hindus, teachings of the six philosophies (darshans) are in vogue i.e. are followed – they each have a limited view.
ਸੰਸਾਰ ਵਿਚ ਛੇ ਧਰਮ (ਦਰਸ਼ਨਾਂ) ਸ਼ਾਸਤਰਾਂ ਦਾ ਵਰਤਾਰਾ ਵਰਤ ਰਿਹਾ ਹੈ (ਭਾਵ ਇਹਨਾਂ ਦਾ ਪਰਚਾਰ ਹੋ ਰਿਹਾ ਹੈ),
ਗੁਰ ਕਾ ਦਰਸਨੁ ਅਗਮ ਅਪਾਰਾ ॥੧॥
But the Guru’s philosophy is un-reachable/un-equalled by other philosophies which are limited in nature. (1)
ਪਰ ਗੁਰੂ ਦਾ ਸ਼ਬਦ ਰੂਪ ਧਰਮ (ਦਰਸ਼ਨ) ਪਹੁੰਚ ਤੋਂ ਪਰੇ ਅਤੇ ਖਟ ਸ਼ਾਸਤਰਾਂ ਦੇ ਪਾਰ ਤੋਂ ਰਹਿਤ ਹੈ।੧।
ਗੁਰ ਕੈ ਦਰਸਨਿ ਮੁਕਤਿ ਗਤਿ ਹੋਇ ॥
A state of liberation – from vices in life and reincarnation on death – is attained by following the Guru’s philosophy/teachings (darshan).
ਗੁਰੂ ਦੇ ਧਰਮ (ਦਰਸ਼ਨ) ਦੁਆਰਾ ਮੁਕਤੀ ਵਾਲੀ ਅਵਸਥਾ ਪ੍ਰਾਪਤ ਹੁੰਦੀ ਹੈ।
ਸਾਚਾ ਆਪਿ ਵਸੈ ਮਨਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
The Eternal Master Himself abides i.e. is found – in the mind. 1. (Rahaau) pause and reflect on this.
ਉਹ ਸਦਾ ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਪ੍ਰਭੂ ਆਪ ਮਨ ਵਿਚ ਆ ਕੇ ਵਸ ਜਾਂਦਾ ਹੈ।੧।ਰਹਾਉ।
ਗੁਰ ਦਰਸਨਿ ਉਧਰੈ ਸੰਸਾਰਾ ॥
Everyone can be saved – from vices in life and reincarnation on death – by following the Guru’s philosophy/teachings (darshan).
ਗੁਰੂ ਦੇ ਧਰਮ (ਦਰਸ਼ਨ) ਦੁਆਰਾ ਸਾਰਾ ਸੰਸਾਰ ਹੀ ਤਰ ਜਾਂਦਾ ਹੈ
ਜੇ ਕੋ ਲਾਏ ਭਾਉ ਪਿਆਰਾ ॥
But only if someone applies the self with sincere love to the Guru.
ਪਰ ਤਾਂ ਜੇ ਕੋਈ ਗੁਰੂ ਨਾਲ ਪ੍ਰੇਮ ਪਿਆਰ ਲਾਏ।
ਭਾਉ ਪਿਆਰਾ ਲਾਏ ਵਿਰਲਾ ਕੋਇ ॥
Some rare person give sincere love (devotion) to the Guru.
(ਹਾਂ) ਕੋਈ ਵਿਰਲਾ ਹੀ ਗੁਰੂ ਨਾਲ ਪਿਆਰ (ਸ਼ਰਧਾ) ਲਾਉਂਦਾ ਹੈ।
ਗੁਰ ਕੈ ਦਰਸਨਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੨॥
Those who do, experiences everlasting peace through the Guru’s Dharam, religion. 2.
ਜਿਹੜਾ ਪ੍ਰੇਮ ਲਾਉਂਦਾ ਹੈ ਉਸ ਨੂੰ ਗੁਰੂ ਦੇ ਧਰਮ (ਦਰਸ਼ਨ) ਦੁਆਰਾ ਆਤਮਿਕ ਸੁਖ ਪ੍ਰਾਪਤ ਹੁੰਦਾ ਹੈ।੨।
ਗੁਰ ਕੈ ਦਰਸਨਿ ਮੋਖ ਦੁਆਰੁ ॥
One attains the state of freedom – from vices – by following the philosophy/teachings of the Guru.
ਗੁਰੂ ਦੇ ਧਰਮ (ਦਰਸ਼ਨ) ਦੁਆਰਾ ਮੁਕਤੀ ਦਾ ਦਰਵਾਜਾ ਖੁਲ੍ਹ ਜਾਂਦਾ ਹੈ।
ਸਤਿਗੁਰੁ ਸੇਵੈ ਪਰਵਾਰ ਸਾਧਾਰੁ ॥
One becomes a good support for one’s family – if one serves (meditates and follows) the True Guru.
ਜਿਹੜਾ ਜਗਿਆਸੂ ਸਤਿਗੁਰੂ ਨੂੰ ਸੇਂਵਦਾ (ਸਿਮਰਦਾ) ਹੈ ਉਹ ਆਪਣੇ ਪਰਵਾਰ ਲਈ ਵੀ ਆਸਾਰਾ ਰੂਪ ਬਣ ਜਾਂਦਾ ਹੈ, ਭਾਵ ਉਨ੍ਹਾ ਨੂੰ ਸੁਧਾਰ ਦਿੰਦਾ ਹੈ।
ਨਿਗੁਰੇ ਕਉ ਗਤਿ ਕਾਈ ਨਾਹੀ ॥
There is no freedom – from vices – for the guru-less i.e. one who does not follow the Guru’s teachings.
(ਹੇ ਭਾਈ!) ਨਿਗੁਰੇ ਨੂੰ ਕੋਈ ਕਿਸੇ ਤਰ੍ਹਾਂ ਵੀ ਗਤੀ (ਭਾਵ ਉਤਮ ਅਵਸਥਾ) ਪ੍ਰਾਪਤ ਨਹੀਂ ਹੁੰਦੀ।
ਅਵਗਣਿ ਮੁਠੇ ਚੋਟਾ ਖਾਹੀ ॥੩॥
Those who are robbed of virtues by vices, receive/suffer pain. 3.
ਜਿਹੜੇ ਜੀਵ ਅਵਗੁਣਾਂ (ਪਾਪਾਂ) ਦੇ ਠੱਗੇ ਹੋਏ ਹਨ, ਜੀਵਨ ਵਿਚ ਸੱਟਾਂ ਹੀ ਖਾਂਦੇ ਹਨ।੩।
ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਖੁ ਸਾਂਤਿ ਸਰੀਰ ॥
On the other hand one’s body maintains comfort and spiritual peace by following the Guru’s Word/Teachings.
ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੁਆਰਾ ਸਰੀਰ ਦਾ ਸੁਖ ਅਤੇ ਆਤਮਿਕ ਸ਼ਾਂਤੀ ਬਣੀ ਰਹਿੰਦੀ ਹੈ।
ਗੁਰਮੁਖਿ ਤਾ ਕਉ ਲਗੈ ਨ ਪੀਰ ॥
One who follows the Guru’s Teaching is not touched (affected) by any pain.
ਜਿਹੜਾ ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਰਹਿਣ ਵਾਲਾ ਹੈ, ਉਸ ਨੂੰ ਕਿਸੇ ਦੁਖ ਦੀ ਪੀੜ ਨਹੀਂ ਲਗਦੀ।
ਜਮਕਾਲੁ ਤਿਸੁ ਨੇੜਿ ਨ ਆਵੈ ॥
In the end the messengers of death do not come near that person – because they are commanded to take only those who defy Divine commands;
ਅੰਤ ਸਮੇਂ ਜਮਕਾਲ ਵੀ ਉਸ ਦੇ ਨੇੜੇ ਨਹੀਂ ਆਉਂਦਾ।
ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਵੈ ॥੪॥੧॥੪੦॥
(Guru) Nanak (Ji says that:) One who follows the Guru’s Teachings remains absorbed in the Eternal Lord. 4. 1. 40.
ਨਾਨਕ, (ਗੁਰੂ ਜੀ ਫੁਰਮਾਉਂਦੇ ਹਨ ਕਿ) ਗੁਰਮੁਖ ਸਦਾ ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਵਿਚ ਸਮਾਅ ਜਾਂਦਾ ਹੈ।੪।੧।੪੦।
Bhai Sahib Randhir Singh Jee’s writing is very powerful and it shakes the reader from within. Below is a passage in which Bhai Sahib explains how Gurmat Naam should be chanted day and night, without stopping:
ਵਾਹਿਗੁਰੂ ਨਾਮ ਚੇਤਣ ਤੋਂ ਇਕ ਨਿਮਖ ਭਰ ਭੀ ਹਟਣਾ ਨਹੀਂ ਚਾਹੀਦਾ। ਸੁਆਸਿ ਸੁਆਸਿ ਜਪੀ ਹੀ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ। ਇਕ ਨਾਮ, ਗੁਰਮਤਿ ਨਾਮ ਵਾਹਿਗੁਰੂ ਜਪਿਆਂ ਹੀ ਜਪਣਹਾਰੇ ਅਜਪਾ ਜਾਪੀ ਜਨ ਦੀ ਗਤੀ ਕਲਿਆਣ ਹੁੰਦੀ ਹੈ। ਅਤੇ ਸੱਚਾ ਆਤਮਿਕ ਅਧਿਆਤਮਿਕ ਸੁਖ ਮਿਲਦਾ ਹੈ। ਐਸਾ ਅਬਦੀ ਸੁਖ ਮਿਲਦਾ ਹੈ ਕਿ ਫਿਰ ਮੂਲੋਂ ਹੀ ਕੋਈ ਦੁਖ ਨਹੀਂ ਵਿਆਪਦਾ। ਅਭਿਆਸੀ ਜਨ ਐਸੀ ਅਭਿਆਸ ਕਮਾਈ ਕਰੇ ਕਿ ਬਿੰਦ ਬਿੰਧ ਚੁਖ ਚੁਖ ਹੋ ਕੇ ਨਾਮ ਜਪੇ। ਟੋਟਕੇ ਹੋ ਕੇ ਟੁੱਟ ਟੁੱਟ ਕੇ ਨਾਮ ਜਪਣ ਨੂੰ ਪਵੇ। ਕਦੇ ਹਟੇ ਹੰਭੇ ਨਾ। ਚਾਹੇ ਤਨ ਛਿਨ ਛਿਨ ਹੋ ਜਾਵੇ। ਗੱਲ ਕੀ, ਮਰਿ ਮਿਟੇ। ਇਉਂ ਨਦਰੀਂ ਮਰ ਕੇ ਜੀਊਂਦੇ ਹੋਈਦਾ ਹੈ।
(Gurmat Karam Philosophy, page 64)
Humble translation: Meditation of Vaheguru Naam should not be stopped for even a second. With each breath, Naam should be chanted (japp) continuously. Only by chanting one Naam, Gurmat Naam Vaheguru, can the non-stop-chanting-servant get salvation. And true spiritual bliss is obtained. Such heavenly bliss (happiness) is received that then sorrow does not occur at all. Abhyaasi jan (Naam practitioner) should do such serving of Naam that he should cut himself to pieces every moment i.e. should chant Naam vigorously. He should chant Naam extremely frantically and urgently. He should never stop and never get tired; even if he is cut into pieces. What more to say, he should finish himself. This way by dying one lives again.
May Guru Sahib bless us with effort to chant Naam as described by Bhai Sahib jee above.
Translation by: Bhai Kulbir Singh
Physical cleanliness is essential, just as much as maintaining a clean heart and mind. But if body hair is considered unhygienic, then why not shave the hair on our heads too? Pubic hair is naturally placed by Vaheguru to protect sensitive areas from friction and infection.
Dr. Luisa Dillner (2016) states that it’s actually more hygienic not to shave. A 2007 study in the Journal of the Royal Society of Medicine found that keeping armpit hair may reduce the risk of irritation, rashes, folliculitis (inflamed hair follicles), and infections caused by dirty razors.
In Sikhi, hygiene is maintained through daily full-body bathing. Washing the body and hair, including armpits and pubic areas, is part of a Sikh’s daily discipline. Skipping regular showers is far more concerning than keeping natural hair.
As we can observe from the writings of Sri Guru Granth Sahib Ji and Bhai Gurdas Ji, the term ‘Sikhi’ was the original name for the faith. However, when Europeans arrived in South Asia, their scholars coined the term ‘Sikh-ism.’ Why should we adopt a new name when we already have one that is both meaningful and rooted in our tradition?
Furthermore, every time we use the term ‘Sikh-ism,’ we inadvertently empower Western scholars while diminishing our own cultural identity. It is vital for our community to challenge these lingering colonial impositions and preserve the traditional vocabulary given to us by the Guru.
In Sikhi, there is no belief in a power that opposes God, such as Satan. Evil is not personified as an external being but is instead understood as a mindset and way of behaving. No one is inherently evil, only their actions can be. The key principle to recognize is that everything operates within Waheguru’s Hukam (Divine Will). Nothing exists beyond this Hukam, and therefore, the concept of a separate, malevolent force like Satan holds no place in Sikh thought.
A translation, by its very nature, cannot fully capture the depth, purity, and divine essence of the original text. Gurbani is not a product of human intellect, it is a revealed message, while a translation is merely an interpretation. The original Gurmukhi script carries the precise pronunciation, rhythm, and spiritual vibrations intended in Gurbani, which translations cannot fully replicate. Many languages also lack the phonetic accuracy needed to preserve the integrity of Gurbani.
Therefore, no Sikh ceremony or practice can be conducted using translations in place of the original text. However, translations can serve as a means to help non-Punjabi speakers understand the message of Gurbani, but they cannot replace the divine words of Sri Guru Granth Sahib Ji in its original form.
While non-Sikhs are welcome to attend and observe many Sikh ceremonies, they cannot lead any Sikh congregation or ritual. For example, in the Amrit Sanchar (ceremony of initiation into the Khalsa), participation is limited to those receiving Amrit. Similarly, the Anand Karaj (Sikh wedding ceremony) is reserved for those who follow the Sikh way of life.
Anyone, regardless of background, is welcome to sit in the Gurdwara, listen to Gurbani, and seek spiritual benefit. However, non-Sikh religious ceremonies or practices cannot be performed within a Gurdwara, as it remains a sacred space dedicated to Sikh worship and principles.
The state of Bismaadh occurs when Naam Ras reaches its highest intensity within a Gurmukh. In this state, the body appears to shut down, while the individual remains fully immersed in the bliss of Naam. This experience is often witnessed during Rehansbai Keertan when some Gurmukhs seem as if they are asleep, with their heads lowered and bodies still, yet they remain fully aware and absorbed in the Keertan. Notable examples include Bhai Rama Singh Ji and Bhai Jeevan Singh Ji, who experienced this state during Keertan. While it may outwardly resemble sleep, internally, the individual is completely drenched in Naam Ras.
Bismaadh occurs when the divine bliss of Naam Ras becomes so overwhelming that the body can no longer contain it, causing it to naturally slip into this state. A Gurmukh who has reached this spiritual depth can enter Bismaadh at will. However, as most Sikhs live a Gristhee Jeevan or householder’s life, this state is usually experienced during prolonged meditation sessions such as Rehansbai Keertan. In some cases, while in Bismaadh, the soul may transcend the physical body through the Dasam Duaar, experiencing deep spiritual union with Waheguru.
In Gurmat, marriage is seen as a union of equals, and there is no question about that. Traditionally, during the Laavan (the four marriage hymns), the groom walks in front. The reasoning behind this is simple: if the couple were to walk side by side, one would end up farther away from Guru Sahib. Alternating between the front and back would also create a sense of imbalance, as one would always have to start at the front, leading to perceived inequality.
However, the true essence of equality lies in the understanding between the couple. If both individuals recognize their equality before Guru Sahib, then these physical positions become irrelevant. If they do not understand this, then they may choose whatever position they wish, but it still holds no significance in the spiritual sense.
In the Anand Karaj, the woman holds the palla, which symbolizes her leadership in guiding the pace and direction of the union. She sets the pace, symbolizing her role in controlling the flow of the marriage.
Only the original revealed Gurbani carries the Guru’s Jot. Translations or commentaries, however wise, do not have this divine light and thus cannot be called Guru.
The True Naam holds divine power and spiritual authenticity, which only the True Guru is empowered to give: “Without the True Guru, no one finds the Name. Such is the making which God has made.” (Ang 1045)
Guru Nanak Sahib introduced the Gurmantar form of Naam, which was given by all proceeding Gurus to initiated devotees.
The term “Gurmantar” combines Gur (Guru) and Mantar (sacred word). It is a sacred utterance given directly by the Guru as an access key to the formless Naam.
After the formation of the Khalsa in 1699, Guru Gobind Singh Ji entrusted the responsibility of administering Gurmantar Naam to the Punj Pyare (Five Beloved Ones), ensuring that no single individual could claim this authority. This practice is enshrined in Sikh tradition and recognized in the Sikh Rehat Maryada.
Simran means to remember and refers to the practice of contemplative meditation through repetition, which helps an individual realize their inseparable connection with Waheguru. Simran can be done by meditating on Gurbani (the Holy Words of Sri Guru Granth Sahib Ji), or by reciting Naam (the word ‘Waheguru’). When one meditates and chants the word ‘Waheguru’, this practice is known as Naam Simran.
As the soul unites with its Creator, Simran brings about a state of ecstatic bliss, described in Gurbani as an elixir of joy that nourishes the soul and deepens the connection with Waheguru.
In three words, the answer to how to make Waheguru happy is – ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ (Hukam Razaayee Chalna) to walk in the will (Hukam) of Waheguru’s pleasure, which means to live in alignment with Waheguru’s divine Hukam.
Razaayee Waheguru Ji’s Hukam is the guidance (Updesh) of the Satguru, i.e., Gurmat. This includes the primary Hukam of Naam Abhyaas (meditation on Waheguru’s name) and following all the instructions of Guru Sahib as outlined in Gurbani, as well as in the writings of Bhai Gurdaas Ji, Bhai Nandlal Ji, and authentic Rehitnamas.
Sikhi was not established to defend any particular religious group. It is the path to unite with Waheguru. However, due to the increasing oppression and pressure from the ruling authorities during the times of the last six Gurus, a Sikh army was formed for self-defense and to protect the innocent.
A Sikh is taught to stand against injustice, no matter who is responsible for it or who is suffering from it. Sikhs do not choose sides based on religion. If today, Hindus commit injustice against Muslims, Sikhs will stand against that injustice, even if it means standing against Hindus. The commitment is to truth, justice, and the defense of the weak and oppressed.
The armies of Guru Hargobind Sahib Ji and Guru Gobind Singh Ji included people from many faiths, including Muslims and Hindus. They were united not by religion, but by a shared dedication to righteousness and justice.
Chemicals used to tie beards, like Fixo, harm the hair – they weaken and damage the sacred Kes.
While tying, the hairs can get pulled or even break, which is a disrespect to the sanctity of the Kes given by Guru Sahib.
A tied beard gives an appearance similar to a trimmed beard, which goes against the natural, Gurmukhi look that Guru Sahib blessed Sikhs with.
Tying the beard shows a weakness of Khalsa spirit, as it often comes from fear of society or desire to fit in, rather than living boldly with Guru Sahib’s roop.
No. According to Sikhi, true union with Waheguru is attained by embracing the path laid out by the Guru through Gurmat. Gurbani gently guides seekers to move beyond time-bound traditions, superstitions, and incomplete practices, and encourages walking the distinct path of Sikhi centered on Naam and divine truth.
While acknowledging that other religious texts contain some moral guidance, Gurbani points out that they also carry elements misaligned with eternal truth. Therefore, from a Gurmat perspective, they do not lead to ultimate liberation. True spiritual freedom is achieved by following the path shown by Sri Guru Granth Sahib Ji.
According to Gurmat, no. While individuals from other faiths may accumulate virtue and reach heavenly realms, but these are still lower than Sachkhand (Highest Realm/Realm of Truth). Once the fruits of those deeds are spent, the soul returns to the cycle of birth and death. This cycle continues until they achieve true liberation by walking the path of Sikhi. True liberation (Sachkhand) is attained by following the spiritual discipline prescribed by Sri Guru Granth Sahib Ji.
Islamic scriptures contain explicit endorsements of abusive practices. For example, the Quran allows men to take captive women as sex slaves (Surah 4:24), grants the right to beat wives (Surah 4:34), commands the killing of non-Muslims (Surah 9:5), and enforces death for apostates (Sahih Bukhari 9:83:17). Muhammad’s own actions—such as marrying a child and violating his own marriage rules—are also cited as moral failures that continue to impact Muslim societies today. This proves Islam is a man-made religion, not divinely revealed.
Only one who has become Sachiaar, completely embodies Supreme Truth, frees their soul and merges with God, by going to Sach Khand, the Realm of Truth, where only Truth and Truthful manifest. The complete Truth is Gurmat. The truth is only through Vaheguru, not through humans and man-made ideologies. Guru refers to Vaheguru in its form as a Guiding Voice & Light, that has existed since the beginning of time, but manifests fully through the personhood of Guru Nanak Dev Ji and nine other human vessels. Someone who follows Gurmat will be Amrit-dhari. Receiving Amrit, Naam, and committing to Rehat is the first stage. The second stage is living Rehat, applying the Guru’s wisdom and chanting the Naam and making Naam a part of your being through breath, word, and actions. This leads to self-discovery to hear the unstruck Sound of Vaheguru within us, to experience the divine light of Vaheguru within us, to become an embodiment of the Ultimate Truth, etc. This is unique to Sikhi. Everything below this falls into reincarnation. Understandings of plains of existence or experiences of heavens, paradises, hells all exist in reincarnation, whether one thinks heavens and hells are experienced on earth, or experienced by the soul in different realms of existence – it has nothing to do with the goal and truth of Sikhi.
Sikhs worship the Guru, but the Guru is not a prophet, not a person, not a human, not a man-made creation. There are many gurus in history, but the Guru of Sikhs is referred to as Sat-Guru, the Eternal True Guru, who existed from the very beginning, is unchanging, and timeless. Sat-Guru is Vaheguru itself. Guru refers to the Guiding Living Voice (Shabad) and the pure Divine Light (Jyot) of Vaheguru. It lives within all, but was manifest and made easily accessible through being revealed in a human vessel, who became known as Guru Nanak. Guru Nanak is not a human, not a body, not something born and dies. In accordance with Gurbani, Guru Nanak refers to the manifest Shabad and Jyot of Vaheguru. Therefore, Sikhs are true worshippers of Akaal – the Timeless, the Undying, unlike most other traditions that worship and follow Kaal – that which was born, dies, and is subject to change.
Sikhi is rooted in the Eternal Truth (Sach) and the Divine Universal Law (Hukam), revealed directly by the Divine without human distortion. Unlike traditions shaped by changing cultures and time-bound ethics, Sikhi remains pure, compassionate, and morally consistent throughout all ages.
Sri Guru Arjan Dev Ji personally laid the foundation stone of Sri Darbar Sahib with their own hands, as confirmed by early Sikh historical sources. The Gurpartap Suraj Granth by Kavi Santokh Singh clearly states that Guru Arjan Dev Ji laid the foundation stone. The claim that Mian Mir laid the foundation stone lacks historical backing from Sikh sources and was likely fabricated.
96 Crore Shaheedi Faujan is a reference to the Gupt Shaheedi Fauj of Guru Sahib, and their numbers are countless. The Gurmukhs who do Bhagti and follow rehit as much as they can but not to the level required to enter Karam Khand or SachKhand enter the Shaheedi Fauj and then serve Guru Sahib in various ways, before they become eligible to enter the Mukat Khands of Karam Khand and SachKhand. One does not have to be Shaheed to become part of Shaheedi Fauj.
First of all, no one can stop anyone from doing Naam Simran. Anyone can chant Naam as they wish. Secondly, if someone seeks spiritual progress, they must chant Naam after receiving proper authorization from the true Guru. Nowadays, one receives this authority to chant Naam upon becoming Amritdhari. The primary purpose of becoming Amritdhari is to receive Naam and then chant it to unite with Waheguru.
In earlier times, when Guru Sahibaan were present in human form, Guru Sahib themselves would give Naam to new seekers. Since 1708, there can be no human Guru; therefore, Naam is bestowed by the Panj Pyare, in the presence (Hazoori) of Sri Guru Granth Sahib Ji, during the Amrit Sanchar ceremony. Only Naam Abhyaas done after receiving Naam from the Guru can truly lead to spiritual progress and union with Waheguru.
That said, if one’s goal is simply to attain Vaak Sidhi or other worldly powers, one can still recite Gurbani with deep concentration or do Naam Jaap without formal authorization. Many individuals who are not Amritdhari have been known to attain worldly gains and powers such as Vaak Sidhi by chanting Naam and reciting Gurbani.
Normally, a simple, private (gupt) benti roopi Ardas is done before Amritvela Abhyaas. There is no established tradition of performing the full, formal Ardas before Naam Abhyaas, although there is no harm in doing so.
Bibek literally means to use discerning intellect. In the context of Gurmat, the foremost distinguished intellect is to live in accordance with Hukams of Satguru. Although only the rarest of rare Sikhs is able to fully submit to each and every Hukam of Satguru, it is the duty of every Sikh to make efforts to do so.
Yes, many Gursikhs use these terms interchangeably.
The essence of Gurmat Bibek is to imbibe Naam at all times in the heart. Naam is the One Hukam that is central to all other Hukams of Satguru. These other Hukams, Rehat of a Gursikh, are only to help in continual engaging in Naam.
There are very few fortunate individuals who get to the stage of continous-unhindered Naam Abhyaas immediately after Amrit Sanchaar but they too have to follow all the other supporting Gur-Hukams to retain the bliss. In fact, Bibek just comes naturally to them. The majority of us, however, have to follow all Gur-Hukams to gradually earn the Essence of Naam. Bibek practice brings about a host of benefits effortlessly. It is our straying mind that leads us away from Naam. All thoughts that come to a Bibekee Gursikh are for meeting ਪ੍ਰੀਤਮਾ (Beloved) and progress along Gurmat lines. Thus, Bibek keeps the mind in check. One must be very careful, however in following the supporting Gur-Hukams so as to not forget the One Hukam – Naam. They should never replace Naam as it the principal pursuit of a Gursikh.
On who gives up some Gur-Hukams after reaching the ultimate stage is only being ungrateful for their help in getting there and is misleading others, Gursikhs – ਸੁਹਾਗਣਾਂ (wives) enjoy obeying the Hukams of their Guroo-Akal-Purakh-Husband all along. They get unique ਰਸੁ (elixir) from following his ਭਾਣਾ (Will).
The drinking of tea and coffee is not a tradition of the Khalsa. It is a practice introduced to Punjab by the British in the mid 20th century. The traditional drinks of the Khalsa are milk, lassi, traditional herbal teas, and shardai using nuts and seeds.
Certain Sikh sampardas, jathebandis and Nihang Singh Dals, and saints discouraged tea, calling it a foreign or colonial addiction introduced by the British Raj. Therefore, for some Sikhs, rejecting tea/coffee is tied to rejecting colonial influences and staying rooted in authentic Sikh practices.
Tea and coffee can cause dependency, restlessness, and long-term health issues (like acidity, insomnia, or heart strain). For many prominent saints who advocated against drinking tea and coffee, avoiding them is seen as a way to maintain discipline over desires. Choosing to avoid stimulants can be seen as practicing self-control and avoiding unnecessary cravings or habits.
In Khalsa Bola (language), tea (chaah) is termed “Tidd Fooknee” (air in your stomach, ie of no great benefit)
Cold drinks are not good for Sikhs or non-Sikhs because they are loaded with sugar and chemicals that harm health, and they provide no real nutritional value. Drinking them regularly can lead to issues like obesity, diabetes, and tooth decay.
The Sikh Code of Conduct prohibits Sikhs from eating food prepared or served by individuals who smoke or consume intoxicants (referred to as Narree-maar). The reasoning is that the hands and bodies of such individuals cannot truly be considered clean, as the effects of tobacco, alcohol, and other intoxicants continue to exit the body through the pores even the following day. Consuming food or drink prepared or served by them is therefore regarded as indirectly partaking in those intoxicants. For Sikhs, it is important that what they eat reflects both physical cleanliness and spiritual discipline, in harmony with the Guru’s Hukam.
Sikhs may use perfumes; however, traditionally they are applied to clothing rather than directly on the skin. Spraying chemical-based perfumes onto the body is considered harmful and unhealthy, and thus something a Sikh would naturally avoid. Please be mindful that whatever we apply to our skin, seeps through into body and blood. Therefore, the safest and best option is to use less or no chemicals, and use as much natural perfumes on one’s clothes.
Sikhi does not outright forbid watching television, movies, or listening to music, but it teaches us to apply Gurmat Bibek – judgment guided by Gurmat wisdom. A Sikh should avoid any content (TV, movies, shows, music, games, etc.) that promotes lust (kaam), anger (krodh), greed (lobh), attachment (moh), or ego (hankaar), as such influences pollute the mind and pull it away from remembrance of Vaheguru. Consuming media purely for entertainment can easily become an addiction or a waste of precious time, but when used in moderation for educational, historical, or uplifting purposes, it may be acceptable – provided it never replaces Nitnem, simran, or seva.
Not all media is harmful. Many Sikhs watch the news, documentaries, and educational programs to remain informed and engaged with the world around them, since a Sikh is meant to live actively in society, not detached from it. Such programs can be beneficial – helping one appreciate the beauty of nature, learn from the experiences of others, or stay aware of social and political issues where Sikh involvement or seva may be needed. Similarly, inspiring films based on Sikh history and values, such as Guru Nanak Jahaz, Toofan Singh, or Bhai Taru Singh, as well as numerous Sikh YouTube channels, offer positive alternatives that nurture Sikh identity. By making wise choices, media can be used not as a distraction from Gurmat but as a means for knowledge, reflection, and meaningful engagement with the wider world.
The same principle applies to music. Gurbani Kirtan is the true nourishment of the soul and the highest form of music. Secular songs that glorify alcohol, drugs, lustful behaviour, materialism, or ego are clearly against Sikhi. Instead, traditional kirtan in raag, or the energetic kirtan style of the Akhand Kirtani Jatha, provide spiritual depth and joy. Sikh-inspired songs and dhadi vaaran further connect listeners to Sikh history and values, uplifting the mind and spirit.
A Sikh can play computer games, but only within the spirit of Gurmat. Recreation that is harmless and moderate is not against Sikhi, so long as it does not interfere with Nitnem, simran, seva, or daily responsibilities. However, games that promote violence, lust, greed, or other vices should be avoided.
The guiding principle is whether an activity draws the mind toward Vaheguru’s remembrance or away from it. If games are merely light entertainment in balance, they may be acceptable. But if they cause distraction, addiction, or indulgence in vices, they go against the discipline of rehat.
Kadah Prashad, once prepared according to proper Maryada with recitation of Gurbani and offered as bhog to Guru Sahib, must always be treated with the utmost respect. There is no instruction in the Sikh Rehat Maryada that forbids warming it later; if it has cooled and hardened, there is no harm if a Sevadar chooses to gently warm if to soften it again before Sangat eat it. The key difference is that warming simply restores its texture, whereas re-cooking or altering it as if making it afresh is not appropriate, as this would treat Prashad like ordinary food rather than the blessed offering it is. As long as it is handled respectfully and never wasted, warming Kadah Prashad for later consumption is acceptable.
Whenever you feel the urge to flirt, turn your focus inward instead. Recite the name of Waheguru and give attention to your soul. You might be seeking excitement or distraction, but what your heart truly needs is spiritual nourishment.
Learn from the lives of the Gurus and see how they applied themselves with devotion and discipline. Immerse yourself in Gurbani, listen to kirtan, and sing with sincerity, let your voice become a source of devotion rather than idle chatter. When you channel your energy this way, your words will serve a higher purpose, and those around you will feel the difference too.
Remember, emotional and sexual attachment is part of maya, a temporary illusion that can trap you. Reserve such love for your spouse and keep your married life sacred and meaningful. By doing so, you cultivate self-control, inner peace, and lasting happiness.
This question is often asked by those who do not fully understand the significance of the Kirpan in Sikhi or who feel it is unreasonable for the law to allow Sikhs to carry it. The simple answer is yes in principle. If a Sikh is allowed to wear a Kirpan as an expression of faith, then theoretically, anyone could carry a weapon if it were genuinely part of their religious belief. A Sikh would not oppose the principle itself.
However, the real issue is not the act of carrying a weapon, but the reason behind it. Sikhs wear the Kirpan as a symbol of protection, justice, and moral responsibility, to defend the innocent and uphold righteousness. The intent is never to harm, destroy, or create fear.
Similarly, if someone carries a weapon to protect others and uphold good, a Sikh would respect that purpose. But if the intent is to cause harm, spread fear, or commit violence, that would never be justified in Sikhi. The purpose and ethical foundation behind carrying the Kirpan or any weapon is what truly matters.
According to the SGPC published Sikh Rehit Maryada, the colour of Nishan Sahib should be Basanti. Below is the exact passage:
ਨਿਸ਼ਾਨ ਸਾਹਿਬ ਦੇ ਪੁਸ਼ਾਕੇ ਦਾ ਰੰਗ ਬਸੰਤੀ ਜਾਂ ਸੁਰਮਈ ਹੋਵੇ ਤੇ ਸਿਰੇ ਉਤੇ ਸਰਬਲੋਹ ਦਾ ਭਾਲਾ ਜਾਂ ਖੰਡਾ ਹੋਵੇ।
The English translation of the above is:
The colour of the cloth of Nishan Sahib should be Basanti (Xanthic) or Surmai (Navy Blue) and on the top there should be Sarbloh spear or Khanda.
Guru Sahib has blessed His Gursikhs with Sarblohi Karas and Simrane to wear on both hands. Where would there be room for a watch? If one has to wear a watch for whatever reason, that would be fine, but when doing sewa like Langar sewa, Kirtan sewa, etc., it is not appropriate to wear a watch. For Langar sewa, Degh sewa, or Siri Akhand Paath Raul sewa, it is totally inappropriate to wear it, since one has to wear everything sucha (clean) for this sewa, and it is not possible to do sudhaayee of a watch. In the same way, I have never seen Punj Pyare wearing one.
In today’s society, there is no need to wear a watch for time, since time is available everywhere we go. Our cell phones have time, our computers have time, our cars show time, and wherever we go, the current time is available. Some Gursikhs wear a watch as a fashion statement, and this should certainly be avoided.