My new signature pic.

Akhand Paath

There are other ceremonies and observances in which Sikhs participate when the occasion arises. Akand Paath (unbroken recitation of the complete Siri Guru Granth Sahib, taking 48 hours for the original Gurmukhi, or 72 hours in English) is performed on special occasions such as birth, death, marriage, etc. However, no special occasion is required. Sikhs hold regular Akhand Paaths to uplift, inspire and elevate the participants, the community and the world.

Guru Manyo Granth

The Daily Banis

The Sikh recites various daily prayers from the Siri Guru Granth Sahib and the Dasam Granth of Guru Gobind Singh. These Banis serve to impart understanding of life and death, karma, dharma and destiny. They inspire and uplift, and teach us how to live our lives. By repeating the words which the Gurus themselves spoke, the Sikh re"creates, through the vibrations of sound, their state of consciousness (if they are recited with full concentration and devotion, rather than as a ritual performance). The technology of this Naad, this sound current, serves to stimulate the glandular secretions of the glands, affecting the brain (the hypothalamus and the pituitary) and so affects the brain chemistry, and thus consciousness.

Devotional Practices

Sikh Dharma (Sikh = student of Truth, Dharma = Path of Righteousness) is a way of life combining freedom of expression and self-discipline:
" Naam Japanaa " chant God’s Name;
" Dharm dee kirat karnee " earn an honest living;
" Vandh chakanaa " share with others.

It is a way of life, a practical practicing reality, rather than a religion or philosophy. The guiding belief and faith of a Sikh is the unity of all things: that the Creator of the Creation is One. This is the opening declaration of the Siri Guru Granth Sahib: Ek Ong Kaar.

Rising in the Amrit Vayla

The Sikh’s first devotional practice is to rise before sunrise, in the Ambrosial hours of the Amrit Vayla, and to bathe or shower in cold water (to cleanse the body and stimulate the nervous system and circulation). Following this, she or he chants and meditates upon God’s Name, (in the Sadh Sangat"the Company of the Holy"if possible) sings God’s Praises and merges her or his consciousness with the Guru. This practice of Naam Simran (meditative remembrance on the Name of the Lord) serves to cleanse the mind of its limiting thoughts, and attunes it to the frequency of the Beloved, God.

PRAKAH GURU AMAR DAS SAHIB JI

Vaheguru Ji Ka Khalsa
Vaheguru Ji Ki Fathe!!!

Prakash Guru Amar Das Sahib Ji Di Bhut Bhut Wadhaiean...

Facts :

FATHER - Tej Bhan ji

MOTHER - Lachmi ji

DATE OF BIRTH - 04/05/1479

PLACE OF BIRTH - Basarke, Amritsar

WIFE - Tamo ji

CHILDREN - Mohan ji, Mohri ji, Bibi Dani ji & Bibi Bhani ji

AGE, YEAR & TIME AT GUR GADHI - 03/26/1552, 22 Years & 6 Months

REGIMES - Feroz Shah, Mehamand Adal, Hamanyu & Akbar

CONTRIBUTION OF BANIES - Anand Sahib, 869 Shabad, Salok, Chands in 17 Ragas

AGE - 95

JOYTI-JOT DAY - 09/01/1574

Guru Amar Das was born on April 5, 1479 at Basarka village in Amritsar district. He was the eldest son of his parents, Bhai Tej Bhan and Mata Lakhmi. At the age of 24, he was married to Mansa Devi who gave birth to two sons, Mohan and Mohri, and two daughters, Bibi Dani and Bibi Bhani.

Guru Angad's sons were upset because they claimed that after their father, they were the legitimate heirs to Guruship. Guru Angad's son Datu, therefore, proclaimed himself as Guru in Khadur; but the Sikhs did not accept him as such. Secondly under Guru Amar Das's strict dictum, it was mandatory that all persons, high or low, rich or poor, king or the commoner, Brahmans or Sudras, and Hindus or Muslims, must sit in the same row as equals to dine in the Guru's langar (kitchen). This had upset the Brahmans very much and they were on the search of an opportunity to rectify this situation. These Brahmans and other higher caste leaders saw some chance in Datu's revolt to capture the Guruship. Upon their support, Datu proceeded to Goindwal where the Guru was stationing.

Guru Amar Das was sitting on his religious throne and was delivering instructions to the congregation. Datu came along with a large number of his companions and kicked the Guru, who fell down the platform. Datu took possession of the platform and proclaimed himself as the Guru. Guru Amar Das got up and said in extreme humility," Sir, pardon me, my hard bones might have hurt your tender feet." After this the Guru left Goindwal and went to his village Basarka. He confined himself in a house outside the town without letting anybody know about his whereabouts.Datu sat on Guru's throne in Goindwal and was very proud of his position. The Sikhs, however, did not accept him as Guru, and all the pilgrims to Goindwal went away on hearing of the insult to their Guru. On seeing the Sikhs' contempt towards him, one day Datu loaded his newly acquired wealth on a camel and returned to Khadur. On his way he was encountered with some robbers who seized the camel with the load, and one of the robbers struck Datu on the same foot with which he had kicked the Guru. Datu's foot swelled up and caused him great pain.

The Sikhs were very much distressed at loosing their Guru. They searched all over but could not find him anywhere. Under the leadership of Bhai Buddha, they prayed and then let Guru's mare loose and anxiously followed it for a short distance. The mare made her way to the Guru's house in Basarka, and stood before his door. It was written on the door," Whoever openeth this door is no Sikh of mine, nor I am his Guru." They did not open the door, but made an opening in the wall and made supplication before the Guru. The Guru could not disregard the love and devotion of his Sikhs and returned to Goindwal. The Guru's return was celebrated with illuminations, rejoicing and feasting.

Guru Amar Das purchased some land in Goindwal and laid the foundation of a Bawli (a well with descending steps) in 1559. All Sikhs joined in the work of digging the Bawli. There was great activity throughout the construction of the Bawli.

Hari Das, a Khatri of Sodhi tribe, lived with his wife, Daya Kaur, in Chuna Mandi, a suburb of Lahore. Both husband and wife were very religious. After twelve years of their marriage, a son was born to them on September 24, 1534. They called him Ram Das, who was generally known as Jetha meaning first-born. He was very handsome having fair complexion with pleasing personality. As he grew up he liked the company of holy men. One day his mother boiled some pulse, put it into a basket and gave it to him to sell and make profit. Jetha went to the river Ravi. Soon he saw a company of holy men, and Jetha gave the boiled pulse to them and went home. The holy men were very much pleased and prayed for the boy.One day Jetha saw a company of Sikhs singing the hymns and proceeding with great rejoicing. He asked whither they were going, one of them said," We are going to Goindwal where Guru Amar Das holds his court. Every blessing in this world and the next is obtained by his favor. Come with us." On hearing this Jetha was delighted and he joined them in their pilgrimage.On seeing the Guru, Jetha's heart was filled with love and devotion. When he made his obeisance to the Guru, he was attracted by his pleasing personality. The Guru remarked," If you have come abandoning all worldly desires, you shall obtain a true sovereignty. Perform work and service." Jetha happily applied himself to the Guru's service. He worked in the kitchen, cleaned dishes, shampooed his Master and brought firewood from the forest. He worked in the excavation of the Bawli during his leisure time.

Guru's eldest daughter, Bibi Dani (also known as Sulakhni) was married to Rama. The other daughter, Bibi Bhani was very religious from the very childhood. When she was of marriageable age, her mother reminded the Guru that it was time to search for a match for her. The Guru ordered the search. When his agent was ready to depart, Bibi Bhani's mother saw a young person standing outside and she said to the agent," Search for a boy like him." The Guru heard her remarks and exclaimed," He is his own parallel, for God had made none other like unto him." The young man thus chosen was Jethaji (Ram Das).

At the time of marriage, the bridegroom was asked by the Guru to choose a gift for himself, as it was customary to do so. Jethaji replied," Sir, bless me with the gift of Hari Nam." Bibi Bhani not only considered the Guru as her father but her Guru also. In the same way she served Jetha not only as her husband but as a saint also. Prithi Chand was their first son and three years later Mahadev, the second son made his appearance. On April 15, 1563 Jetha and Bibi Bhani were blessed with their third son, Arjan, at whose birth there were unusual rejoicing.

Meanwhile the Sikhs continued excavation of the Bawli. After digging very deep they found large stones which hindered the progress. The Guru asked the Sikhs if there was any one who would be courageous to drive a peg into the base to remove the obstruction. He had, however, warned that the operation had great danger because if the person could not avert the gush of the water, he might be drowned. All the Sikhs remained silent and no one came forward to take such a risk. At last Manak Chand of Vairowal, who was married to a niece of the Guru, offered his services. This was the same Manak Chand whose parents were blessed with a son (Manak Chand) by Guru Nanak.Manak Chand, invoking God's name and through the grace of the Guru, was able to wedge through the stone and the stream of water immediately overflowed the Bawli. He was overtaken by the gush of the water. He almost drowned but by the grace of the Guru, he came to the top from where he was taken out and was revived. Therefore, he was called 'Marjiwra' (revived after death).

The Bawli when finished yielded sweet drinking water. The Sikhs rejoiced at the successful completion of their labor. There were eighty-four steps reaching down the Bawli. It is believed that whosoever recites Japji attentively and reverently at each step, is saved from the cycle of transmigration.

Guru's free kitchen (Guru ka Langar) which was started by Guru Nanak and developed by Guru Angad, was further strengthened by Guru Amar Das. It was the injunction of Guru Amar Das that none would have his audience unless he had first eaten from the Langar. The Guru intended to remove the caste restrictions and prejudices of untouchability. It was, therefore, declared unequivocally that all persons of all castes, high or low, rich or poor, Brahmans or Sudras, Hindus or Muslims, must sit in the same line and eat the same food from Guru's kitchen. When Raja of Haripur or even Akbar, the Mughal Emperor of India, came to see the Guru, they had to sit with common people and dine with them before they could have audience with the Guru. In this way people were lifted above the hypocrisy of caste system and were able to look at one another as brothers and equals.

Akbar, the Emperor of India, on his way to Lahore, paid a visit to the Guru at Goindwal. He was informed that he could not see the Guru until he had dined with others from the Guru's kitchen. Akbar partook of the food in the Langar, the more he had it, the more he relished it. After that the Emperor had an interview with the Master. It is said that the Guru rose to receive the Emperor in his arms, but Akbar spontaneously bowed to touch the feet of the Master. The monarch felt a thrill of joy and peace by the holy touch.Having seen the large number of people fed from the Guru's kitchen, Akbar requested the Guru to accept his services and his offerings. But the Guru replied," I have obtained lands and rent- free tenures from my Creator. Whatever comes daily is spent daily, and for the morrow my trust is in God." Akbar then replied," I see you desire nothing. From thy treasury and thy kitchen countless people receive bounties, and I also entertain similar wishes, I will grant these 84 villages to thy daughter, Bibi Bhani." This was the estate where Guru Ram Das built the city of Ramdaspur which is now called Amritsar.

ABOLITION OF SATI
The status of women in Hindu society at that time was very low. When the husband died, the wife either voluntarily burnt herself on the pyre of her husband or was thrown into the fire without her consent. In popular term the woman who did perform this act was called Sati (truthful). Guru Amar Das carried out a vigorous campaign against the practice of Sati. He gave special attention to the improvement of the status of women and thus prohibited this practice. G.B. Scott acclaims the Guru as the first reformer who condemned the prevailing Hindu practice of Sati. The Guru advocated the following:
"Satis are not those who are burnt with husbands, O Nanak, true Satis are whom pangs of separation can finish. Those are considered Satis who live contented, embellish themselves with good conduct;
And cherish the Lord ever and call on Him."
(Var Suhi ki- Slok Mohalla 3, p-787)
The Guru lifted the status of women as equal to men. He prohibited the practice of Sati and preached in favor of widow marriage.

COMPOSITION OF ANAND SAHIB
One day a Sidh Jogi came to the Guru and complained that he performed every form of penance but did not obtain any peace of mind. He further showed his desire to abandon his body to be reborn in Guru's family so that he be happy worshipping God and singing His praises. His wish was granted. The Guru had two sons, Mohan and Mohri. Mohri's eldest son was Arth Mal and it is said that this Sidh Jogi was reborn as Mohri's second son. When the Guru heard of the Jogi's rebirth, he sent Bhai Ballu to bring the infant to him.
On seeing the child, the Guru uttered the composition of Anand (Ramkali Mohalla 3, Anand) or the Song of Joy, and called the child, Anand. This composition (Anand Sahib) is now recited on the occasions of marriages and rejoicing.

SUCCESSION OF GURU RAM DAS
Guru Amar Das having tested Jethaji in every way, found him perfect and asked for special congregation. Then he asked Bhai Ballu to bring coco-nut and five paise. He asked Jethaji to bathe and clothe in new raiment. Then the Guru descended from his throne and made Jethaji seat on it and called him Guru Ram Das. Bhai Buddha, according to the custom, attached the tilak of Sovereignty to Guru Ram Das's forehead.
Among great rejoicing, all Sikhs made offerings according to their means and saluted Guru Ram Das on his appointment. This ceremony was performed on August 30, 1574 at Goindwal.

GURU AMAR DAS'S DEPARTURE
Guru Amar Das proclaimed," God's summons hath come. Let there be no mourning when I have gone, sing God's praises, read God's Word (Gurbani), hear God's Word and obey God's Will." On the first of September, 1574, Guru Amar Das left for his heavenly abode and the spirit blended with the Master Spirit.

HAIR

What is Hair?

Generic term describing strong thread-like outgrowths of the epidermis of mammals.Only mammals (most evolved) have true hair, and all mammals have hair (including elephants, whales, sheep (wool), bears (fur) and hedgehogs (spines).composed chiefly of the horny, usually pigmented scleroprotein keratinncontain neither blood vessels nor nerves.The hair grows from the bottom of the follicle where it is nourished by the blood vessels. A minute muscle, is attached to each hair follicle; under the control of the autonomic nervous system the muscle contracts to make the hair “stand on end”. Most mammals possess tactile hairs, the roots of which have a richly supply of sensory nerves.
Humans have the longest hair and the largest head.
Changes in hair reflect biological ageing process

What is the Function of Hair?

Guard Hairs (whiskers, spines) protection (cage or sensory)
Insulate - retain body heat and fluid
Camouflage e.g. Zebra
Signal - e.g white tailed deer -warning others of predators
Navigation in darkness
Defence and offence - locate prey and predator
Absorb harmful radiations from the sun.
Keep out coarse dust particles, as in eyelashes, hair in the nasal chambers and ear canals.
Eyebrows prevent water or perspiration from falling into eyes, due to their particular direction.
Axillary and pubic hair lessen friction between limbs and body, and between limbs during locomotion.
Beautify the body (otherwise why people do not shave off their hair from the head completely; bald men are desperate and would pay any price to get back on their heads).
Beard and moustaches are for differentiation of sex. Mostly males are decorated in nature, e.g. lion, peacock and other birds, deer, etc.
Defend the body in danger, by standing on their ends, thereby making the body look bigger.

Sociological/Psychological Perspectives

Hair care’ - consumption i.e. big business
Group Identity/Affiliation e.g ‘Skin Heads’, Hippies, ‘David Beckham’, Dreadlocks, Hair sculpting.
Symbolising masculinity/femininity.
Cultural norms – peer group pressure
Symbolises ageing - cosmetic surgery!

Theological Perspectives
Jewish/Christian/Greek Tradition
Long uncut hair symbol of vitality, strength, morality and wisdom (eg Samson)
Cutting/tearing of hair symbolic of mourning and death – hair sacrificed to the dead
Symbol of great beauty – For this reason married Jewish women were required to cover their heads
Jesus and all his disciples kept their hair in tact.
In ancient Greece long hair symbolised godliness, youthfulness and wisdom
Later custom of shaving introduced by Alexander the Great. Why? Control over his armies perhaps!

Indian Tradition
Prior to the Mogul invasions, Brahmins were required to keep matted hair and rishi knots
Early Buddhist period – shaving sign of ugliness and contempt
Later shaving became a requirement for renunciation
Evidence that adulteress were punished by having their head shaven
Yogic/Sadhu tradition - Shaving symbolised renunciation i.e escape from social, political and cultural spheres
Thus to be an ascetic one needed to defy the principle of procreation and multiplication –
To the present day at ceremonies long haired Sadhus and Jains ritually tear out their hair as an act of renunciation.

Sikh Tradition

DnwsrI mhlw 1 Gru 3 Dhanaasaree, First Mehl, Third House:
<> siqgur pRswid ] One Universal Creator God. By The Grace Of The True Guru:
kwlu nwhI jogu nwhI nwhI sq kw Fbu ] No, no, this is not the time, when people know the way to Yoga and Truth.
Qwnst jg Birst hoey fUbqw iev jgu ]1] The holy places of worship in the world are polluted, and so the world is drowning. ||1||
kl mih rwm nwmu swru ]In this Dark Age of Kali Yuga, the Lord's Name is the most sublime.
AKI q mItih nwk pkVih Tgx kau sMswru ]1] rhwau ] Some people try to deceive the world by closing their eyes and holding their nostrils closed. ||1||Pause||
AWt syqI nwku pkVih sUJqy iqin loA ]
They close off their nostrils with their fingers, and claim to see the three worlds.
mgr pwCY kCu n sUJY eyhu pdmu AloA ]2]
But they cannot even see what is behind them. What a strange lotus pose this is! ||2||
KqRIAw q Drmu CoifAw mlyC BwiKAw ghI ]
The K'shatriyas have abandoned their religion, and have adopted a foreign language.
isRsit sB iek vrn hoeI Drm kI giq rhI ]3]
The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost. ||3||
Ast swj swij purwx soDih krih byd AiBAwsu ]
They analyze eight chapters of (Panini's) grammar and the Puraanas. They study the Vedas,
ibnu nwm hir ky mukiq nwhI khY nwnku dwsu ]4]1]6]8]
but without the Lord's Name, no one is liberated; so says Nanak, the Lord's slave. ||4||1||6||8||

Sikh (Gurmat Principles)

Sikh scriptures tell us that the gurus rejected the following practices (Karm Kaand – Ritual practices) Such rituals designed to wash off sins and achieve salvation (jeeevan mikhti)Self-mortification tormenting the body;
Enduring hunger, poverty, pain of hot and cold water / denying sleep;
Bathing at places of pilgrimage, river banks, etc.;
Celibacy and renouncing the world
Dwelling in wilderness,
Giving any spiritual significance to dress or nudity
Body painting, marking or rubbing the body with ash
Circumcision/splitting ears/shaving head/artificially growing long hair or nails.

sUhI mhlw 1 Gru
Soohee, First Mehl, Seventh House:
<> siqgur pRswid ]
One Creator.
By The Grace Of The True Guru:
jogu n iKMQw jogu n fMfY jogu n Bsm cVweIAY ]Yoga is not the patched coat,
Yoga is not the walking stick.
Yoga is not smearing the body with ashes.
jogu n muMdI mUMif mufwieAY jogu n isM|I vweIAY ]Yoga is not the ear-rings,
and not the shaven head.
Yoga is not the blowing of the horn.
AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]1]Remaining unblemished in the
midst of the filth of the world –
this is the way to attain Yoga. ||1||
glI jogu n hoeI ]By mere words, Yoga is not attained. eyk idRsit kir smsir jwxY jogI khIAY soeI ]1] rhwau ]One who looks upon all with a single eye,
and knows them to be one and the same –
he alone is known as a Yogi. ||1||Pause|| jogu n bwhir mVI mswxI jogu n qwVI lweIAY ]Yoga is not wandering to the tombs of the dead;
Yoga is not sitting in trances. jogu n dyis idsMqir BivAY jogu n qIriQ nweIAY ]Yoga is not wandering through foreign lands;
Yoga is not bathing at sacred shrines of pilgrimage.
AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]2]Remaining unblemished in the midst of the filth of the world –
this is the way to attain Yoga. ||2||
siqguru BytY qw shsw qUtY Dwvqu vrij rhweIAY ]Meeting with the True Guru, doubt is dispelled,
and the wandering mind is restrained. inJru JrY shj Duin lwgY Gr hI prcw pweIAY ]Nectar rains down, celestial music resounds,
and deep within, wisdom is obtained. AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]3]Remaining unblemished in the midst of the filth of the world
- this is the way to attain Yoga. ||3|| nwnk jIviqAw mir rhIAY AYsw jogu kmweIAY ]O Nanak, remain dead while yet alive
- practice such a Yoga. vwjy bwJhu isM|I vwjY qau inrBau pdu pweIAY ]When the horn is blown without being blown,
then you shall attain the state of fearless dignity. AMjn mwih inrMjin rhIAY jog jugiq qau pweIAY ]4]1]8]Remaining unblemished in the midst of the filth of the world –
this is the way to attain Yoga. ||4||1||8||


Guru Gobind Singh’s views on ritualism-
Akal Ustat, pp. 71-72

“Could the Lord be realised:
by eating filth, then the swine would;by smearing the body with dust, then the ass and the elephant would;by haunting the cremation grounds, then the vulture would;by living in a domed monastery, then the owl would;by wandering listlessly, then the deer would;by standing still and silently, then the tree would;by abstinence from sex, then the eunuch would;by walking barefoot, then the monkey would."

Conclusions

Hair has serves a very important biological function.
Historically most religious traditions were build upon a respect of the human form.
In the Indian Tradition there have been two ideal paths :
Sadhu Maarg - one of becoming a recluse and renouncing all material possessions including the body!
Grist Maarg - living ones life in and through the material world of social, community and family life.
Sikhi states that the human form, in body, mind and spirit is the most advanced and perfect machinery for attaining salvation
Salvation is to be obtained by letting the body naturally mature and eventually die.
By doing nothing, to keep and look after ones hair (i.e. to preserve that natural form) is to demonstrate ones inner spiritual strength and to gain acceptance from god.
Thus to cut ones hair, one is performing a ritual or cosmetic surgery aimed at gaining acceptance from others, to fit in, and to pander to ones ego.

MOOD TO RETIRE

An elderly carpenter was ready to retire.He told his employer-contractor of his plans to leave the house-building business and live a more leisurely life with his family. He would miss the paycheck, but he needed to retire. They could get by.

The contractor was sorry to see his good worker go and asked if he could build just one more house as a personal favour. The carpenter said "yes" but in time it was easy to see that his heart was not in his work. He resorted to shoddy workmanship and used inferior materials. It was unfortunate way to end a dedicated career.

When the carpenter finished the work the employer handed the front door key to carpenter. "This is your own house," he said, "my gift to you". The carpenter was shocked! What a shame if he had only known that he was building his own house, he would have done it all differently.

So it is with us. We build our lives, a day at a time, often putting less than our best into the building. Then with a shock we realise we have to live in the house we have built.

You are the carpenter. Life is a do-it-yourself project, someone has said. Your attitudes and the choices that you make today, build the house you live in tomorrow.

Build Wisely!

REMEMBER: Work like you don't need the money. Love like you've never been hurt. Dance like nobody is watching.

PROVERB: If job's worth doing, its worth doing well.

ON MOTHERS DAY

On this Mothers Day, I pay tribute to the thousands of Khalsa Mothers

First Mehl:
From woman, man is born; within woman, man is conceived; to woman he is engaged and married.
Woman becomes his friend; through woman, the future generations come.
When his woman dies, he seeks another woman; to woman he is bound.
So why call her bad? From her, kings are born.
From woman, woman is born; without woman, there would be no one at all.
O Nanak, only the True Lord is without a woman.
That mouth which praises the Lord continually is blessed and beautiful.
O Nanak, those faces shall be radiant in the Court of the True Lord.

BASIC PRINCIPALS OF SIKHISM

Definition of a Sikh:
Any one irrespective of caste, creed, colour or sex who has faith in One God (Waheguru) and takes guidance from the teachings of Ten Guru's and Guru Granth Sahib. But he can call himself a real Sikh only if he develops a relation with the Guru's and takes 'Amrit” from the five beloved-one (as ordained by Guru Gobind Singh Ji) and does not follow any other religion. A Gursikh always obeys the Order of his Guru.
Founder of Sikh religion: (Guru Nanak Dev Ji)
Guru Nanak Dev Ji was the founder of Sikh religion. He was born (Prakash) in 1469 at Rai Bhoe Ki Talwandi now known as Nankana Sahib. He visited many places in the world to spread the Name of Waheguru (God). He tried to pull out people from misconceptions, superstitions and other customs and traditions which are misconceived in life. His fundamental teachings are
Nam Japna Remembering Waheguru
Kirt Karni Working sincerely for livelihood
Wand Chhakna Sharing of resources
Family members of Guru Nanak Dev Ji:

Father = Sri Mehta Kalyan Das Ji (Baba Kalu)
Mother = Mata Tripta Ji
Sister = Bebe Nanaki Ji
Wife = Mata Sulakhni Ji
Two sons = Baba Sri Chand Ji and Baba Lakhmi Das Ji.

Bebe Nanaki Ji and Rai Bular were the first persons who recognised Guru Nanak Dev Ji as a great personality during his childhood.


Ten Gurus of Sikhs:
The names of ten Gurus of Sikhs are

1 Guru Nanak Dev Ji 15.04.1469 - 07.09.1539 BS 24.vis.1526 - 07.asu.1596
2 Guru Angad Dev Ji 21.03.1504 - 29.03.1552 BS 05.vis.1561 - 03.vis.1609
3 Guru Amar Das Ji 05.05.1479 - 01.09.1578 BS 08.jet.1536 - 01.asu.1631
4 Guru Ram Das Ji 24.09.1538 - 01.09.1581 BS 25.asu.1591 - 02.asu.1638
5 Guru Arjan Dev Ji 15.04.1563 - 30.05.1606 BS 19.vis.1620 - 01.har.1663
6 Guru Hargobind Ji 19.06.1595 - 02.03.1644 BS 21.har.1652- 06.che.1701
7 Guru Har Rai Ji 16.01.1630 - 06.10.1661 BS 19.mag.1686- 05.kat.1718
8 Guru Har Krishan Ji 07.07.1656 - 30.03.1664 BS 08.sav.1713- 03.vis.1721
9 Guru Teg Bahadur Ji 01.04.1621 - 11.11.1675 BS 05.vis.1678- 11.mgr.1732
10 Guru Gobind Singh Ji 22.12.1666 - 07.10.1708 BS 23.poh.1723- 06.kat.1765
Present Guru is Jugo Jug Atal (Eternal) Guru Granth Sahib
Five Beloved (Pyaras) of Sikhs: Top
Five Beloved (Pyaras) of Sikhs took Amrit on Baisakhi day (1699) when Guru Gobind Singh Ji founded Khalsa Panth. They were prepared to sacrifice their lives for the Sikh Panth (religion). They offered their heads for this purpose. They were the first five persons to pass the test imposed.
1 Bhai Daya Singh Ji Lahore
2 Bhai Dharam Singh Ji Delhi
3 Bhai Mohkam Singh Ji Dwarka
4 Bhai Sahib Singh Ji Bidar
5 Bhai Himat Singh Ji Dwarka
Four Sahibjadas (sons) of Guru Gobind Singh Ji: Top
The names of four sons (Sahibjadas) of Guru Gobind Singh Ji are
1 Sahibzada Ajit Singh Ji 1743 B.S. to 1761 B.S 18 years
2 Sahibzada Jujhar Singh Ji 1747 B.S. to 1761 B.S. 14 years
3 Sahibzada Jorawar Singh Ji 1753 B.S. to 1761 B.S 8 years
4 Sahibzada Fateh Singh Ji 1755 B.S. to 1761 B.S. 6 years

First two sacrificed their lives at the battle of Chamkaur Sahib. Suba of Sarhand founded the two younger one in a wall at Sarhand. They sacrificed their life but did not foresake their faith in Sikhism.
Five Kakars those are compulsory for a Sikh to wear: Top
The five Kakars (K's) that are compulsory for a Sikh to wear are
1 Kesh (Long hair)
2 Kangha (Comb)
3 Kara (Iron bracelet)
4 Kirpan (Siri Sahib) (Sword)
5 Kacchera (Underwear / Drawer).

These are the symbols of Sikh solidarity unity and strength. Through these Sikhs develop and maintain their association with the Guru. Hence, it is compulsory for a Sikh to conform to the rules of conduct laid by the Guru.
KESH (Long Hair):
KESH (Long Hair) have been regarded as a symbol of spirituality for many hundred years by all religions. Sikhism made them an institutional symbol. They have a social, psychological and metaphysical significance. This also binds a person to follow the laws of nature and to accept the principle of growth and aging as fundamental to religious discipline. Scientifically hair is a storehouse of energy and human body blooms with this extraordinary energy.
KANGHA (Comb):
KANGHA (Comb) symbolises orderliness and discipline, as it is required for keeping the hair clean and tidy.
Kara (Iron Bracelet):
By wearing a KARA (Iron Bracelet) the Sikh is reminded to cultivate in himself the awareness of immortality and timelessness. The circle signifies as no point on it can be called as beginning or end of it. Steel is symbolic of strength yet esilient under stress. In the same way human soul must become as strong and unbreakable as steel, which has been tempered in the furnace. Gold bangle is not considered as Kara and is not permitted.
Kirpan (Siri Sahib) (Sword):
KIRPAN is a symbol of power and dignity. It is an instrument of defense and protecting the weak. It is not for charm to be tied along with the turban ends or in the back of comb, as it became a fashion in British days. In 1914 the possessing and wearing of Kirpan was allowed by law in Punjab and in rest of India in 1917.
KACCHERA (Underwear / Drawer):
KACCHERA (Underwear / Drawer) also signifies self-control and restraint.
Five Banis: Top
Five Banis, which are compulsory for a Sikh to recite daily, are:
Japji Sahib, Jaap Sahib, Tva Prasaad Savaiye (Early morning)
Rahraas Sahib (Evening)
Sohilaa Sahib (Bed time)
Ardass (Morning and evening)

Other Banis are Anand Sahib, Chaupaee Sahib, (Morning or with Rahraas Sahib), Sukhmani Sahib (any time). You must remember these by heart and practically apply them in your life. A Sikh should also recite Bani from Guru Granth Sahib.


Five Takhats of Sikhs:
The five Takhats of Sikhs are

Akal Takhat Sahib (Amritsar, Punjab)
Keshgarh Sahib (Anandpur Sahib, Punjab)
Harmander Sahib (Patna Sahib, Bihar)
Sachkhand Hazur Sahib (Nanded, Maharashtra)
Damdama Sahib (Talwandi Sabo, about 27 Km from Bhatinda, Punjab)
Akal Takhat Sahib:
Akal Takhat Sahib was founded by the 6th Guru, Guru Hargobind Sahib Ji. It is situated in the HarMandar Sahib (Darbar Sahib) Complex at Amritsar (Punjab). It used to be a mound where he played as a child and it was here that he was ceremonially appointed as the Guru in 1606 A.D. Guru Ji used to address all important issues whether religious, social or political from the Akal Takhat Sahib.
Keshgarh Sahib:
Keshgarh Sahib is most important shrine at Anandpur Sahib (Punjab). It is rightly the birthplace of the Khalsa. Here on the day of Baisakhi 1756 B.S. (1699 A.D.) Panj Pyaras offered themselves for sacrifice before Guru Gobind Singh Ji. Here they took Amrit from Guru Ji (Baptized) and new Khalsa Panth was born. Present Gurdwara stands on a hillock. Some of the weapons of Guru Gobind Singh Ji are displayed in the shrine. The Khanda (double edged broad sword) which was used to prepare Amrit by Guru Gobind Singh Ji at the time of birth of Khalsa is also kept there.
Harmander Sahib Patna Sahib:
Harmander Sahib Patna Sahib, is situated at Patna Sahib (Bihar). Guru Gobind Singh Ji was born (Prakash) here in 1723 B.S. (1666 A.D.) and spent the initial years of his life before shifting to Anandpur Sahib.
Sachkhand Hazur Sahib:
Sachkhand Hazur Sahib, is situated at Nanded (Maharashtra), a place on the bank of Godavari. Guru Gobind Singh Ji breathed his last (Jyoti Jot) here in 1765 B.S. (1708 A.D.). Here Banda Singh Bahadur met the Guru and became a Sikh and was sent to Punjab. This Gurdwara is similar in design to HarMandar Sahib, Amritsar.
Damdama Sahib:
Damdama Sahib (Talwandi Sabo, about 27 Km from Bhatinda, Punjab) is considered Kashi for Sikhs and here complete Guru Granth Sahib was narrated by Guru Gobind Singh Ji and written by Bhai Mani Singh Ji.

Amrit (Tradition of baptism):
The tradition of Charan Pahul was prevalent from Guru Nanak Dev Ji to Guru Teg Bahadur Ji. This consisted of drinking water in which the foot of the Guru has been bathed. The tradition of baptism (Amrit) was changed when Khalsa Panth was founded by Guru Gobind Singh Ji at Anandpur Sahib on 30.03.1699. Now water is stirred with a dragger (Khanda) containing Patasas and five Banis are recited. Taking Amrit from the Five Pyaras is compulsory to become a complete Sikh. Every Amritdhari should recite the five Banis daily. He should understand the Principles of Sikh religion and follow them.
Basic books about Sikh religion which should be read: Top
1 Guru Granth Sahib,
2 Bani Guru Gobind Singh Ji,
3 Bhai Gurdas Ji
4 Bhai Nand Lal Singh Ji.
* Steaks containing the meanings of Gurbani.
* Rahit Maryada book printed by Shromani Gurdwara Parbandak Committee contains brief information about the rules and regulations of Sikh religion.

These books help us to understand the basic principles of Sikh religion. Path, Katha, Kirtan and Sikh History are all important in Sikh religion. Books and magazines on Gurbani should be read as a daily routine. These will help you to have detailed understanding about Sikh religion.


Gurmukhi (Significance of Punjabi language):
It is very good if you know this rich language which is very easy to learn. All the alphabets are spoken with assertiveness. Hence, this automatically creates courage in the person who speaks this language. You will be able to understand about Sikh religion better if you know how to speak, read and write in Punjabi (Gurmukhi). The whole Guru Granth Sahib and other religious and literary work is mainly available in Gurmukhi.
Path (Nitnem) and going to Gurdwara Sahib regularly:
It is a good habit if you carry out your PATH (NITNEM) everyday. Otherwise you should carry out your PATH (NITNEM) everyday.
Amrit Vela Sach Nao Wadaai Vichar !
Bani Guru Guru Hai Bani Vich Bani Amrit Sareh !
Jo Satgur Sharan Sangat Nahe Aaye Dhrig Jeeveh Dhrig Jevas !

In addition to this a Sikh should spare some time to spread Sikh religion.
'Nanak Mangeh Dhoor Uss Gursikh Ki Jo Aap Japeh Avra Namm Japaveh '!
Getting up in the morning and sleeping at night:
A Sikh should get up at 3 A.M. in the morning (Amrit vaiela). i.e. three hour before sunrise. After attending to his daily routine one should carry out his daily Path (Nit Name). He should daily visit Gurdwara Sahib.
Amrit Vela Sach Nao Wadaai Vichar !
'Pehle Pehre Phulra Fal Bee Pasha Raat !'

You should sleep early at night (before 9 P.M.) so that you can get up early in the morning. Every Sikh should do exercise daily in the morning and evening. Exercise is must to keep your body healthy and fit.


Guru Granth Sahib:
This holy scripture of Sikhs was compiled by Guru Arjan Dev Ji from the writings of earlier Gurus and other saints and included his own hymns too. The selections were made by Guru Arjan Dev Ji and taken down by Bhai Gurdas Ji. This Holy Scripture was completed in 1661 B.S. (1604 A.D.) and was formally installed in the HarMandar Sahib (Darbar Sahib), Amritsar in the same year. Baba Buddha Ji was appointed as the first Granthi (reader). This is called 'ADI GRANTH'.
The second and the last version of Guru Granth was finalised by Guru Gobind Singh Ji. It was finalised with the help of his disciple Bhai Mani Singh at Damdama Sahib in 1762-63 B.S. (1705 A.D.). Guru Gobind Singh Ji included the hymns of his father Guru Teg Bahadur Ji in the revised version which is the authorised version in use at present. While breathing his last (Jyoti Jot) Guru Gobind Singh Ji told his followers that the line of living Gurus was to end with him. He ordered his Sikhs to look upon Guru Granth Sahib as their eternal Guru and constant guide for ever. From that time “Guru Granth Sahib” is the Guru for the Sikhs. It is now addressed as Jugo Jug Atal “Guru Granth Sahib'. Language principally employed is the language of saints evolved during that period. Original and printed version has Gurmukhi script and has 1430 pages.
Ragas present in Guru Granth Sahib:
The following are the 31 ragas present in Guru Granth Sahib.
Sri Majh Gauri Asa
Gujari Devgandhari Bihagra Wadhans
Sorath Dhanasari Jaitsari Todi
Bhirari Tilang Suhi Bilawal
Gaund Ramkali Nat Maligaura
Maru Tukhari Kedara Bhairo
Basant Sarang Malhar Kanara
Kalian Prabhati Jaijawanti

Languages used in Guru Granth Sahib:
The language principally employed is the language of saints evolved during that period. The script is Gurmukhi. In addition to Punjabi the other languages present are Sanskrit, Prakrit, Persian, Arabic, Marathi, etc. It contains widely the languages used in North India during that period and are based on local dialects of that time so that common people could understand. The complete musicalisation of Bani present in Guru Granth Sahib in a scientific and studied manner is its important distinguishing feature. “Guru Granth Sahib” has 1430 pages and is divided into 33 sections.


Details of Banis present in “Guru Granth Sahib”:
The details of Banis present in “Guru Granth Sahib” are
Guru Shabad Ashtpadia Shandh Total Total Shabad

Mehlaa 1 209 123 25 357 974
Mehlaa 2 62
Mehlaa 3 172 79 19 270 907
Mehlaa 4 264 58 38 360 679
Mehlaa 5 1322 45 63 1430 2218
Mehlaa 9 59 59 115
Total 2026 305 145 2476 ----

Bhagats whose Bani is present in Guru Granth Sahib:
Names of Bhagats (No. of Shabads) whose Bani is also included are:
Kabir 541 Farid 116 Namdev 61
Ravidas 40 Trilochan 4 Beni 3
Dhanna 3 Jaidev 3 Bhikhan 2
Sain 1 Pipa 1 Sadhna 1
Ramanandha 1 Parmananda 1 Surdas 1
Sunder 6 3 Satta 3
Rai Balwand 5 Kalsahar 54 Jalap 5
Kirat 8 Salah 3 Bhalah 1
Nalah 16 Bhikha 2 Gayanand 13
Balah 5 Harbans 2 Mathura 12

Total (including 6 Guru's) = 5871


Khalsa:
The Sikh society started by Guru Nanak Dev Ji matured in the form of KHALSA (Person directly reporting to Waheguru) in the time of Guru Gobind Singh Ji. The Khalsa is a distinct brotherhood, entirely different religion in the concept of God and Gurus, language and script, religious rites, mode of worship, social customs and in its attitude towards caste and creed. The KHALSA is a universal brotherhood, voicing the concept of ONE WORLD. It demolishes all the walls of prejudices between men, women, religions, rich, poor, king, subjects etc. It breaks away all the shackles of formalism. It gives freedom within the ideology of Sikhism. Every Khalsa is a saint, soldier and scholar.
Langar (free community kitchen): Top
Langar (free community kitchen) has become an essential part of every Gurdwara and important Sikh gathering. It signifies equality of all human beings. Langar is open to all. Every Sikh is expected to contribute to it either by donating food stuff or by participating in cooking and serving of food or both.
Guru Nanak Dev Ji set up the first Langar at Kartarpur (Pakistan). Guru Angad Dev Ji extended it further. Guru Amar Das Ji turned it into an institution at Goindwal. He even made compulsory to participate in Langar before meeting him. As the time passed the Langar has been institutionalized.
Different stages (Pahar) in the life of a human being: Top
1 The first stage of life is birth where he enjoys his childhood and get love from all near and dears.
2 The second stage he enjoys his youth period and he does not know the difference between good and bad.
3 In the third stage he is busy in love of family and earnings and fails to remember Waheguru.
4 In the fourth stage the night (end) of life comes and finds it difficult to remember Waheguru which can only accompany him in the next world.
Hence, one should remember the Name of the Waheguru at an early age.


Five sins which should be avoided:
1 Kam (Lust),
2 Karodh (Wrath / Anger),
3 Lobh (Greediness),
4 Moh (Worldly love)
5 Hankar (Proud)

All these should be strictly under our control. All the sins can only be washed by the divine knowledge (Gyan) obtained through the Guru. Absence of this knowledge leads to Ego and these sins.
Intoxicants like liquor, pan, cigarette, drugs, opium, etc. are banned: Top
All intoxicants are banned for Sikhs because they take you away from the path of Waheguru and may have disastrous consequences for the family and self. If you indulge in any of these things please stop them completely. Even if you have addiction of taking tea, coffee, cold drinks, etc. then you should reduce and stop them completely. These things are mild addictions and could lead to acidity in the stomach. Fluoride content of dry tea leaves range from 3 mg/Kg to 300 mg/Kg and two to three cups of tea can contain an estimated 1 mg of fluoride according to WHO. Excess of fluoride in the mouth and body can cause dental or skeletal fluorosis or endemic fluorosis.

Sikh's have their name ending with SINGH (Female KAUR): Top
Ending name for male Sikh's and particularly one who has taken Amrit (Baptized) is SINGH. Singh means lion. So a person after taking Amrit get the courage and power like a lion. This is the sign of bravery and equality. Ending name for female Sikh's and particularly one who has taken Amrit (Baptized) is KAUR (Princess). This is the sign of bravery and equality.
Different types of Sikhs in the present world:

A person becomes a Sikh after seeing someone and finding this religion to be useful spiritually or otherwise adopts this.
If parent are Sikhs the child also starts following it. (Birth)
Some Sikhs are always thankful to Waheguru that they could get into Sikh religion.
Real Sikhs are those who are ready to sacrifice everything for the Guru and Sikhism. (Bhai Manjh).
“Manjh Piara Guru Noo Guru Piara Manjh”

According to Gurmat in order to call himself a Sikh, one must take Amrit. The traditional Amrit is required for admission in Sikhism and commitment to the Guru.
Five Kakar’s are must to start following the Gurmat as a constant guide in our daily routine.
Amrit of Gurbani is required for the constant guidance and direction to the mind.

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