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.
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
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.
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)
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।
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.
