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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="luv4u" data-source="post: 54988" data-attributes="member: 4819"><p><span style="font-family: 'Georgia'"><span style="color: darkorange"><strong>To All The Beautiful Sikh Women...</strong></span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">"<strong>W</strong>hy are you crying?" a young naujawan asked his mom. </span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">"Because I'm a woman" she told him. </span></span></p><p><span style="font-family: 'Georgia'"><span style="color: blue">"I don't understand," he said. His mom just hugged him and said, "And you never will".......... Later the little boy asked his daddy, "Why does mother seem to cry for no reason?" "<u>All women cry for no reason</u>" was all his dad could say........ </span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">The little boy grew up and became a man, still wondering why women cry. Finally he put in a call to WAHEGURU JI; when He got on the phone, the man asked:</span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">"<strong>O</strong> WAHEGURU JI, why do women cry so easily?" </span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue"><strong>W</strong>AHEGURU said....... </span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue"><u>"<strong>W</strong>hen I made women she had to be special. I made her shoulders strong enough to carry the weight of the world; yet, gentle enough to give comfort.... I gave her an inner strength to endure childbirth and the rejection that many times comes from her children...... I gave her a hardness that allows her to keep going when everyone gives up and take care of her family through sickness and fatigue without complaining...... I gave her the sensitivity to love her children under any and all circumstances, even when her child has hurt them very badly....... This same sensitivity helps her make a child's booboo feel better and shares in their teenagers anxieties and fears....... I gave her strength to carry her husband through his faults and fashioned her to protect his heart. I gave her wisdom to know that a good husband never hurts his wife, but sometimes tests her strengths and her resolve to stand beside him unfalteringly. I also gave her a tear to shed, It's hers exclusively to use whenever it is needed. It's not her weakness, it is her strength.... It's a tear for mankind.........</u>" </span></span></p><p></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue"><strong>T</strong>he beauty of a woman is not in the clothes she wears, the figure that she carries, or the way she combs her hair. The beauty of a woman must be seen in her eyes, because that is the doorway to her heart, the place where love resides. The beauty of a woman is not in a facial mole, but true beauty in a woman is reflected in her soul. It is the caring that she lovingly gives, the passion that she shows and the beauty of a woman, with passing years, only grows</span>!</span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: darkorange"><strong>Sikh Women in State Affairs</strong></span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">In Indian history, we find only a few women actively participating in government affairs. In the early medieval Muslim period Razia was a solitarywoman who conducted the affairs of government for a short time but she suffered early death mainly because of the weakness of her sex. During the Mughal period the inmates of the Emperor's harem lived in seclusion excepting Nur Jahan. And in later times, Rani of Jhansi flashed into prominence for a while, during the uprising of 1857. But, strange enough. the short span of Sikh history is replete with the remarkable role of Sikh women of princely families. Guru Nanak had preached quality and respect for womenfolk and the Guru's observations in favour of women went a long way in getting them an honourble status and share in the various fields of life.</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: blue">The Sikh ranis (queens) as and when an occasion arose, actively participated in state affairs. They occasionally took charge of state administration and their contribution. to the Sikh polity as rulers. regents, administrators and advisers has been creditable indeed. "<u>The Sikh ladies ruled with vigour and diplomacy</u>," says General Gordon In the words of William Francklin, "Instances indeed, have not unfrequently occurred, in which they (women) have actually taken up arms to defend their habitations, from the desultory attacks of the enemy, and throughout the contest, behaved themselves with an intrepidity of spirit, highly praiseworthy</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: blue">To quote Griffin, the Sikh women "<u>have on occasions shown themselves the equals of men in wisdom and administrative ability</u>."</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">Usually the dowager ranis were up to commendable works. A passing reference of the role of some of them towards the end of the eighteenth century and in the first half of the nineteenth century may not be out of place here. Rani Sada Kaur, widow of Sardar Gurbakhsh Singh Kanaihya and mother-in-law of Maharaja Ranjit Singh, was well versed in the affairs of the state and commanded her soldiers in the battle-field. She was a very shrewd lady with a thorough grasp of statecraft. Mai Desan, the widow of Charhat Singh Sukarchakia, was a great administrator, an experienced and a wise diplomat who conducted the civil and military affairs dexterously. Rattan Kaur, the widow of Tara Singh Ghaiba, was a brave and an able lady who kept the Lahore Durbar forces at bay for a sufficient time till the gate-keepers were bribed by the Lahore army. Mai Sukhan, the widow of Gulab Singh Bhangi, strongly defended the town of Amritsar against Ranjit Singh for some time. Dharam Kaur, wife of Dal Singh of Akalgarh, after her husband's imprisonment by Ranjit Singh, mounted guns on the walls of her fort and fought against the Durbar forces. She was a brave and a wise lady who was able, for some time, to foil the designs of the Lahore ruler on her territory.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">After Sardar Baghel Singh's death in 1802, his two widows, Ram Kaur and Rattan Kaur, looked after their territories very well. Ram Kaur, the elder Sardarni, maintained her control over the district of Hoshiarpur which provided her a revenue of two lakh ruprees and Sardarni Rattan Kaur kept Chhalondi in her possession, fetching her an annual revenue of three lakh rupees. She administered her territory efficiently. Similarly, Rani Chand Kaur, widow of Maharaja Kharak Singh, and Rani Jindan, widow of Ranjit Singh, played important roles in the Lahore Durbar polity.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">From the Patiala house also many names like that of Rani Fato, wife of Baba Ala Singh, Rani Ranjinder Kaur, Rani Aus Kaur and Rani Sahib Kaur may be mentioned. In the words of Lepel Griffin. "Rani Rajinder (Kaur) was one of the most remarkable women of her age. she possessed all the virtues which men pretend are their own—courage perseverance and sagacity—without mixture of weakness which men attribute to women."'9 Sahib Kaur was proclaimed as Prime Minister of Patiala at the age of 18. She managed the affairs, both in office and in the battle-field, wonderfully well. Later, when her husband, Jaimal Singh Kanaiyha, was imprisoned by his cousin, Fateh Singh, she hastened to Fatehgarh at the head of a strong force and got her husband released. In 1794, when the commander of the Maratha forces coming northwards sent a message to Sahib Kaur of Patiala house for submission, she preferred to settle the issue in the field of battle. Hurriedly sheformed a league of the neighbouring chiefs, Bhag Singh of Jind, Bhanga Singh and Mehtab Singh of Thanesar, and rushed forth to check the advance of the Marathas- The two armies came to Frips near Ambala She infused new spirit in her disheartened soldiers, led a surprise night attack on the Marathas. In the words of John J. Pool, "With mingled feelings of fear and respect they (Marathas) turned their forces homeward and gave up the expedition. Thus, Patiala was saved by the skill and daring of Rani Sahib Kaur." Rani Desa of Nabha and Daya Kaur of Ambala's role, in shaping the destinies of their territories was no less noteworthy. Daya Kaur, wife of Gurbakhsh Singh, ruler of Ambala, succeeded to her husband after his death. In the words of Lepel Griffin, "She was an excellent ruler and her estate was one of the best managed in the protected territory.'' These ladies were well known for their administrative acumen, grasp of political situations, and dexterity in handling arms and organising defence.</span></span></p><p></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">Article-excerpts taken from: </span></span></p><p><span style="font-family: 'Georgia'"><span style="color: blue"><u>"History of Sikh Misals</u>"by Bhagat Singh ji. Published by Punjabi University., Patiala.</span></span></p><p></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: darkorange"><strong>Sikh Women in State Affairs.......contd. [sikh women]</strong></span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">Women strive for success in the future Equality has been an issue for the last decade. Injustices against women were not going unnoticed leading to female movements. Finally, women have taken a stand against these grave injustices to claim their innate rights as a human beings. This was to stop the dominance of males to create an equal base for women to be comfortable within. Despite this active move female negligence has occurred and continues to occur in present day.</span></span></p><p><span style="font-family: 'Georgia'"><span style="color: blue">As I recall growing up as a child the birth of an Indian girl was seldom welcome. They were seen as an economical strain on their families and unable to continue the family name. Males on the other hand were regarded with such love and respect. The females that survived were either fortunate enough to find a loving husband or unfortunate to have to spend a life-time with mates who had them on a constant beck and call.</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">Domestic violence soon became an issue, to the male what seemed, an innocent slap was enough to hurt her. This act was to state his superiority and keep her under control. What action could women take? None whatsoever, they took it never realizing the impact this would have on their children. At an early age, children found this act of violence as ‘normal’ and just accepted it. Psychologists have shown that later on this led to the abused mothers’ male children abusing their wives just as the fathers did. What could lead to this hatred? Why were women the targets of such hatred?</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">Looking at it through a religious and cultural view, it is ironic to see how religion and culture contrast. People that follow their religion, yet abuse their wives are actually disobeying the religion. In pertaining to Sikhism, many people have felt that the Sikh religion discriminated against women. However this is an influence from society. From the beginning of the Sikh religion, women have played central roles in the religion that has helped shape the Sikh faith. Sikh women are truly a part of the backbone of history in educating, fighting etc. In the time of Guru Nanak Dev Ji, the founder of the Sikh religion, women were of inferior status. Societal pressures had dictated this stance, but this did not fit the Guru's vision. Guru Ji was appalled by the notion of female infanticide, thereby abolishing any negativity towards women. He preached that both men and women are of equal rank and should therefore treat one another equally. Nowadays, when a baby girl is born, tears are seldom shed as they used to before. Instead they are replaced with gifts of joy. Women have taken a new and brighter step, violence may not have ended in communities, but simply women have stopped taking it. This change is seen due to increased levels of education and an increased awareness of their civil rights. They realize neither they have to follow the paths their mothers took nor any other female predecessors for that matter. They do not have to put others ahead of their well-deserved happiness. Shelters, hotlines, women’s group and more understanding from the community notice women and only time will tell when we see prominent Sikh women in high places.</span></span></p><p> </p><p><strong><span style="font-family: 'Georgia'"><span style="color: darkorange">Fundamentals of Sikhism</span></span></strong></p><p></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">The seed for the reformation of humanity which was sown by Guru Nanak and watered by his successors, ripened in the time of Guru Gobind Singh and culminated in the creation of the Khalsa. The sword that carved the Khalsa's way to sublime glory was undoubtedly forged by Guru Gobind Singh but its steel was provided by Guru Nanak.</span></span></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">The whole program of Guru Nanak's initiation reached its exalted state of finality when the tenth Nanak (Guru Gobind Singh) passed on 'Gur Nanak Jot' to the Adi Granth, Holy Scripture- par excellence, and proclaimed it as Guru Granth Sahib, the last Guru for ever.</span></span></p><p></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">From the moment of its initiation by Guru Nanak to its consecration by the tenth Master, Guru Gobind Singh, a period of 239 years, Sikhism acquired its holy scripture, signs and symbols, and unmistakable form or stance. Transformation from one Guru to the other happened in the same way as one lamp were to lit from another. The holy transformation of ten Gurus is recognized as ONE, since all of them came from the same Divine Flame in continuity of the same Divine Mission. The establishment of Guruship, the story of succession, the founding of Amritsar and other seats of Sikhism, the compilation of the Adi Granth, the institution of Sangat (holy congregation) and Pangat (Guru's free kitchen), the martyrdom of the Gurus, the panoply and plumage of power, the investiture of the Khalsa, all these and many other events which make the Sikh chronicle, give Sikh religion a color of the highest distinction. </span></span></p><p></p><p></p><p><span style="font-family: 'Georgia'"><span style="color: blue">In Sikhism, Guruship does not stand for mere order of mystics, since the Guru attached no values to renunciation of worldly life. Those who practiced renunciation such as Yogis and Sidhas were condemned as shirkers of responsibilities- they were considered as escapists and runaways from social responsibilities and obligations. In Sikhism a man is called upon to accept the Will of God and thus sublimate his suffering and loss. Sikhism believing in the conquest of sorrow and suffering, stipulates ceaseless endeavor.</span></span></p><p></p><p style="margin-left: 20px"><strong>[SIZE=-1]<span style="font-family: 'Georgia'"><span style="font-size: 9px"><span style="color: darkorange">Importance Of Gurdwara In Sikhism: Satsang and Practice as per Rehat Maryda Of SGPC</span></span></span>[/SIZE]</strong></p><p></p><ul> <li data-xf-list-type="ul"><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>a.</strong> One is more easily and deeply affected by Gurbani (the holy Bani bequeathed by the Gurus) participating in congregational gatherings. For this reason, it is necessary for a Sikh that he visit the places where the Sikhs congregate for worship and prayer (the Gurdwaras), and joining the congregation, partake of the benefits that the study of the holy scriptures bestows. </span>[/SIZE]</p> </li> </ul> <p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>b.</strong> The <strong><em>Guru Granth Sahib</em></strong> should be ceremonially opened in the Gurdwara every day without fail. Except for special exigencies, when there is need to keep the Guru Granth Sahib open during the night, Guru Granth Sahib should not be kept open during the night. It should, generally, be closed ceremonially after the conclusion of the Rehras (evening scripture recitation). Guru Granth Sahib should remain open so long as a granthi or attendant can remain in attendance, persons seeking darshan (seeking a view of or making obeisance to it) keep coming, or there is no risk of commission of irreverence towards it. Thereafter, it is advisable to close it ceremonially to avoid any disrespect to it. </span>[/SIZE]</p><p></p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>c.</strong> The <strong><em>Guru Granth Sahib</em></strong> should be opened, read and closed ceremonially with reverence. The place where it is installed should be absolutely clean. An awning should be above. The Guru Granth Sahib should be placed on a cot measuring up to its size and overlaid with absolutely clean mattress and sheets. For proper installation and opening the Guru Granth Sahib , there should be cushions/pillows appropriate kind etc. and, for covering it, romalas (sheet covers of appropriate size). When the Guru Granth Sahib is not being read, it should remain covered with a romal. A whisk too, should be there. </span>[/SIZE]</p><p></p><p> </p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>d.</strong> Anything except the afore-mentioned reverential ceremonies, for instance, such practices as the arti (Waving of a platter with burning lamps and incense set in it in vertical circular motion) with burning incense and lamps, offerings of eatables to Guru Granth Sahib , burning of lights, beating of gongs, etc., is contrary to gurmat (the Guru's way). However, for the perfuming of the place, the use of flowers, incense and scent is not barred. For light inside the room, oil or butter-oil lamps, candles, electric lamps, kerosene oil lamps, etc., may he lighted. </span>[/SIZE]</p><p></p><p> </p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>e.</strong> No book should he installed like and at par with the Guru Granth Sahib . Worship of any idol or any ritual or activity should not be allowed to be conducted inside the Gurdwaras. Nor should the festival of any other faith he allowed to be celebrated inside the Gurdwara. However, it will not be improper to use any occasion or gathering for the propagation of the gurmat (The Guru's way). </span>[/SIZE]</p><p></p><p> </p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>f.</strong> Pressing the legs of the cot on which the Guru Granth Sahib is installed, rubbing nose against walls and on platforms, held sacred, or massaging these, placing water below the Guru Granth Sahib's seat, making or installing statues, or idols inside the Gurdwaras, bowing before the picture of the Sikh Gurus or elders - all these are irreligious self-willed egotism, contrary to gurmat (the Guru's way). </span>[/SIZE]</p><p></p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>g.</strong> When the <strong><em>Guru Granth Sahib</em></strong> has to be taken from one place to another, the Ardas should be performed. He/she who carries the Guru Granth Sahib on his/her head should walk barefoot; but when the wearing of shoes is a necessity, no superstitions need be entertained. </span>[/SIZE]</p><p></p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>h.</strong> The <strong><em>Guru Granth Sahib</em></strong> should be ceremonially opened after performing the Ardas. After the ceremonial opening, a hymn should be read from the Guru Granth Sahib. </span>[/SIZE]</p><p></p><p> </p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>i.</strong> Whenever the <strong><em>Guru Granth Sahib</em></strong> is brought, irrespective of whether or not another copy of the Guru Granth Sahib had already been installed at the concerned place, every Sikh should stand up to show respect. </span>[/SIZE]</p><p></p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>j.</strong> While going into the <strong><em>Gurdwara</em></strong>, one should take off the shoes and clean oneself up. If the feet are dirty or soiled, they should be washed with water. </span>[/SIZE]</p><p></p><p style="text-align: left"><span style="font-family: 'Georgia'">[SIZE=-1]<strong>K.</strong>One should circumambulate with the Guru Granth Sahib or the Gurdwara on one's right. k. No person, no matter which country, religion or caste he/she belongs to, is debarred from entering the Gurdwara for darshan (seeing the holy shrine). However, he/she should not have on his/her person anything, such as tobacco or other intoxicants, which are tabooed by the Sikh religion. [/SIZE]</span></p><p></p><p> </p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>L</strong> The first thing a Sikh should do on entering the Gurdwara is to do obeisance before the Guru Granth Sahib. He/she should, thereafter, have a glimpse of the congregation and bid in a low, quiet voice, <strong>"</strong><span style="color: darkorange"><u>Waheguru ji ka Khalsa, Waheguru ji ki Fateh</u></span><strong>."</strong> </span>[/SIZE]</p><p></p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>m.</strong> In the congregation, there should be no differentiation or discrimination between Sikh and non-Sikh, persons traditionally regarded as touchable and untouchable, the so-called high and low caste persons, the high and the low. </span>[/SIZE]</p><p></p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>n.</strong> Sitting on a cushion, a distinctive seat, a chair, a stool, a cot, etc. or in any distinctive position in the presence of the Guru Granth Sahib or within the congregation is contrary to Gurmat(Guru's way). </span>[/SIZE]</p><p></p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>o.</strong> No Sikh should sit bare-headed in the presence of the Guru Granth Sahib or in the congregation. For Sikh women joining the congregation with their persons uncomfortably draped and with veils drawn over their faces is contrary to gurmat (Guru's way). </span>[/SIZE]</p><p></p><p> </p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>p.</strong> There are five takhts (lit., thrones, fig., seats of high authority) : namely- </span>[/SIZE]</p><p></p><p style="text-align: left"><u><span style="font-family: 'Georgia'">[SIZE=-1]<span style="color: darkorange">I. Sri Akal Takht Sahib, Amritsar, ,</span>[/SIZE]</span><span style="font-family: 'Georgia'">[SIZE=-1]<span style="color: darkorange">II. Takht Sri, Patna Sahib, ,</span>[/SIZE]</span><span style="font-family: 'Georgia'">[SIZE=-1]<span style="color: darkorange">III. Takht Sri, Kesgarh Sahib, Anandpur, </span>[/SIZE]</span><span style="font-family: 'Georgia'">[SIZE=-1]<span style="color: darkorange">IV. Takht Sri, Hazur Sahib, Nanded, ,</span>[/SIZE]</span><span style="font-family: 'Georgia'">[SIZE=-1]<span style="color: darkorange">V. Takht Sri, Damdama Sahib, Talwandi Sabo. </span>[/SIZE]</span></u></p><p></p><p> </p><p> </p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>q.</strong> Only an Amritdhari Sikh man or woman, who faithfully observes the discipline ordained for the Amritdhari Sikhs, can enter the hallowed enclosures of the Takhts (Ardas for and on behalf of any Sikh or non-Sikh, fallen or punished (tankhahia) Sikh, can be offered at the takhts. </span>[/SIZE]</p><p></p><p> </p><p style="text-align: left">[SIZE=-1]<span style="font-family: 'Georgia'"><strong>r.</strong> At a high-level site in every Gurdwara should be installed the nishan sahib (Sikh flag). The cloth of the flag should be either of xanthic or of greyish blue colour and on top of the flag post, there should either he a spearhead or a Khanda (a straight dagger with convex side edges leading to slanting top edges ending in a vertex). </span>[/SIZE]</p><p></p><p></p><p>[SIZE=-1]<span style="font-family: 'Georgia'"><strong>s.</strong> There should he a drum (nagara) in the Gurdwara for beating on appropriate occasions. </span>[/SIZE]</p><p> </p><p> </p><p> </p><p>Source: SGPC.net</p><p> </p><p><span style="color: #0000ff"><span style="font-family: 'Georgia'"><strong><span style="color: darkorange">Broad Concept of God in Sikhism and Allied Concepts</span></strong></span></span></p><p> <span style="color: #0000ff"></span></p><p><span style="color: #0000ff"><span style="font-family: 'Georgia'"><strong>F</strong>ollowers of the Sikh faith believe that all life, including human life, comes from God. <u>God is the Creator of the universe and the force that keeps it in existence. God is purely spiritual, has no physical body and cannot be known or experienced through the five senses. God is infinitely above and beyond everything else that exists (transcendent). God is also within all creation, including human beings (immanent) and, therefore, Sikhs believe that all creation is part of God. [</u><span style="color: black">One may go through Jap ji Sahib thatis a completeeulogisation Of the creator. This has been translated by many philosphers and the religious personas. It is not necessary that all of themhave arrived at a uniform meaning.]</span></span></span></p><p> </p><p><span style="font-family: 'Georgia'"><a href="http://www.sikhiwiki.org/index.php/Mukti" target="_blank"><strong><u><span style="color: darkorange">Mukti</span></u></strong></a><strong><u><span style="color: darkorange"> or Salvation</span></u></strong></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">However, salvation (reunion with God </span><a href="http://www.sikhiwiki.org/index.php/Mukti" target="_blank"><u><span style="color: blue">Mukti</span></u></a><span style="color: blue">) cannot simply be gained by attention to physical, emotional and intellectual needs. The physical world may be real in the sense that it does actually exist, but it is not real in a lasting or ultimate sense. The only True Reality is God and the only truly lasting part of a human being is the soul (</span><a href="http://www.sikhiwiki.org/index.php?title=Atma&action=edit" target="_blank"> <span style="color: blue"><u>Atma</u></span></a><span style="color: blue">). If a person forgets this, and allows the physical world to become a barrier between God and the soul, he/she will lose the unique opportunity to reunite with God. Too much concentration on the material aspects of life (</span><a href="http://www.sikhiwiki.org/index.php/Maya" target="_blank"> <span style="color: blue"><u>Maya</u></span></a><span style="color: blue">) leads the soul further and further away from reunion with God (</span><a href="http://www.sikhiwiki.org/index.php/Mukti" target="_blank"> <span style="color: blue"><u>Mukti</u></span></a><span style="color: blue">). Human pleasures and needs pass, the human body eventually dies and only the soul remains – if a person forgets this he/she will have wasted the unique opportunity which is part of being born human. </span></span></p><p> </p><p><u><strong><span style="color: darkorange"><span style="font-family: 'Georgia'">Transmigration of the soul </span></span></strong></u></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">The </span><a href="http://www.sikhiwiki.org/index.php/Sikh_Gurus" target="_blank"><u><span style="color: blue">Sikh Gurus</span></u></a><span style="color: blue"> taught that existence in the universe involves the soul in a journey through many life forms. During this journey, provided the being perform good deeds, the soul travels towards ever-closer reunion with the Creator and One True Reality of which it is a part. The human form is only one of 8.4 million forms that the soul has inhabited during its existence in the physical world. The soul will have lived through many lives and will have inhabited many different forms before eventually being born in a human body. </span></span></p><p> </p><p><span style="color: blue"><span style="font-family: 'Georgia'">Being reborn in human form is regarded as a special blessing because human beings are different to all other forms of life and have a higher form of consciousness. Only human beings have this higher form of consciousness, awareness of a moral conscience and, as a result, free will. Humans should not be pure slaves of their instinct which is how lower life-forms are governed. </span></span></p><p> </p><p><u><strong><span style="color: darkorange"><span style="font-family: 'Georgia'">The natural law of Karma </span></span></strong></u></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">The law of </span><a href="http://www.sikhiwiki.org/index.php/Karma" target="_blank"><u><span style="color: blue">karma</span></u></a><span style="color: blue"> can be described simply as the belief that all actions have consequences for the person who acts. These consequences do not just involve the immediate physical results – for example, when someone uses violence against another person and he/she is injured as a result. There are also moral consequences which affect the soul on its journey towards reunion with God and determine the nature of further rebirths if reunion with God is not achieved. The law of Karma is exactly the same is is followed by Hindus. Even west has started leaning on this law of Cause and effect.</span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">If a person returns to the cycle of life, death and rebirth, it is not because God actively punishes that person for doing wrong. The </span><a href="http://www.sikhiwiki.org/index.php/Sikh_Gurus" target="_blank"><u><span style="color: blue">Sikh Gurus</span></u></a><span style="color: blue"> taught that a person moves closer to reunion with God or further away from reunion as a result of the natural law of </span><a href="http://www.sikhiwiki.org/index.php/Karma" target="_blank"><u><span style="color: blue">karma</span></u></a><span style="color: blue">. The law of karma is part of God’s created order, not a force or power independent of God. </span></span></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">The Gurus taught that it is not necessary to die in order to be free from </span><a href="http://www.sikhiwiki.org/index.php/Karma" target="_blank"><u><span style="color: blue">karma</span></u></a><span style="color: blue"> and </span><a href="http://www.sikhiwiki.org/index.php/Reincarnation" target="_blank"><u><span style="color: blue">reincarnation</span></u></a><span style="color: blue"> (rebirth). Anyone who chooses to live in complete harmony with God’s Will or </span><a href="http://www.sikhiwiki.org/index.php/Hukam" target="_blank"><u><span style="color: blue">Hukam</span></u></a><span style="color: blue">, and keeps God in mind at all times, no longer creates either positive or negative karma. Although, the Sikhs will avoid negative karma and try to create positive karma, this is not the main focus. The main focus is in listening to, and obeying, God’s Will or </span><a href="http://www.sikhiwiki.org/index.php/Hukam" target="_blank"><u><span style="color: blue">Hukam</span></u></a><span style="color: blue"> and remaining open to God’s Grace at all times (</span><a href="http://www.sikhiwiki.org/index.php?title=Kudrat&action=edit" target="_blank"> <span style="color: blue"><u>Kudrat</u></span></a><span style="color: blue">). A person who constantly keeps God in mind and lives in harmony with God’s Will or Hukam is known as </span><a href="http://www.sikhiwiki.org/index.php/Gurmukh" target="_blank"><u><span style="color: blue">gurmukh</span></u></a><span style="color: blue">. </span></span></p><p> </p><p><strong><u><span style="color: darkorange"><span style="font-family: 'Georgia'">Maya </span></span></u></strong></p><p> </p><p><span style="font-family: 'Georgia'"><a href="http://www.sikhiwiki.org/index.php/Maya" target="_blank"><span style="color: blue"><u>Maya</u></span></a><span style="color: blue"> is often translated into English as "illusion". In </span><a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><u><span style="color: blue">Sikhism</span></u></a><span style="color: blue">, however, the word maya is not used to suggest that the physical world is unreal or imaginary. </span><a href="http://www.sikhiwiki.org/index.php/Sikh" target="_blank"><u><span style="color: blue">Sikhs</span></u></a><span style="color: blue"> believe that everything in the world is real and good because it has been created by, and is part of, God. </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">Maya, for Sikhs, is the part of human nature which misunderstands what is important in life and becomes attached to things that do not last. This attachment (</span><a href="http://www.sikhiwiki.org/index.php/Moh" target="_blank"> <span style="color: blue"><u>Moh</u></span></a><span style="color: blue">) can be to possessions, success, physical pleasure, a good name – even family and friends. Maya makes human beings forget that God is the only lasting or important part of everything that exists. </span></span></p><p> </p><p><strong><u><span style="color: darkorange"><span style="font-family: 'Georgia'">Developing virtues and controlling vices </span></span></u></strong></p><p> </p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: blue">The </span><a href="http://www.sikhiwiki.org/index.php/Sikh_Gurus" target="_blank"><u><span style="color: blue">Sikh Gurus</span></u></a><span style="color: blue"> taught that to achieve Salvation (</span><a href="http://www.sikhiwiki.org/index.php/Mukti" target="_blank"> <span style="color: blue"><u>Mukti</u></span></a><span style="color: blue">), it was important to work hard at developing positive human qualities which lead the soul closer to God. The Gurus taught that all human beings have the qualities they need to reunite with God but they must train their minds to make the most of these qualities. In order to reach the final goal of life, Sikhs believe that they must constantly develop their love for God by developing compassion for all God’s creation. </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><a href="http://www.sikhiwiki.org/index.php/Five_Virtues" target="_blank"><u><strong><span style="color: darkorange">Five Virtues</span></strong></u></a><u><strong><span style="color: darkorange"> - </span></strong></u><a href="http://www.sikhiwiki.org/index.php/Sat" target="_blank"><u><strong><span style="color: darkorange">Sat</span></strong></u></a><u><strong><span style="color: darkorange">, </span></strong></u><a href="http://www.sikhiwiki.org/index.php/Santokh" target="_blank"><u><strong><span style="color: darkorange">Santokh</span></strong></u></a><u><strong><span style="color: darkorange">, </span></strong></u><a href="http://www.sikhiwiki.org/index.php/Daya" target="_blank"><u><strong><span style="color: darkorange">Daya</span></strong></u></a><u><strong><span style="color: darkorange">, </span></strong></u><a href="http://www.sikhiwiki.org/index.php/Nimrata" target="_blank"><u><strong><span style="color: darkorange">Nimrata</span></strong></u></a><u><strong><span style="color: darkorange"> and </span></strong></u><a href="http://www.sikhiwiki.org/index.php/Pyare" target="_blank"><u><strong><span style="color: darkorange">Pyare</span></strong></u></a></span></p><p> </p><p><span style="font-family: 'Georgia'"><a href="http://www.sikhiwiki.org/index.php/Sikh" target="_blank"><u><span style="color: blue"><strong>S</strong>ikhs</span></u></a><span style="color: blue"> believe that human beings must work at developing all the God-like qualities they have in order to truly love God. Love of God is not just a feeling but always involves showing love for God by selfless service to God’s creation. A person who is </span><a href="http://www.sikhiwiki.org/index.php/Gurmukh" target="_blank"><u><span style="color: blue">gurmukh</span></u></a><span style="color: blue"> does not act out of selfishness but, by focusing on God, acts out of compassion for others "… becomes the slave of the Lord’s slaves, then …. finds the Lord and eradicates ego from within". </span><a href="http://www.sikhiwiki.org/index.php/Maya" target="_blank"><u><span style="color: blue">Maya</span></u></a><span style="color: blue"> and </span><a href="http://www.sikhiwiki.org/index.php/Haumai" target="_blank"><u><span style="color: blue">haumai</span></u></a><span style="color: blue"> are overcome by focusing only on God while serving God in creation. Material wealth, fame and praise are unimportant because the </span><a href="http://www.sikhiwiki.org/index.php/Gurmukh" target="_blank"><u><span style="color: blue">gurmukh</span></u></a><span style="color: blue"> is focused on the only thing of lasting value – God "The wealth of the Naam shall never be exhausted; no one can estimate its worth" </span></span></p><p> </p><p><span style="color: blue"><span style="font-family: 'Georgia'"><strong>O</strong>ne of the most important virtues which Sikhs try to develop during life is that of truth (<a href="http://www.sikhiwiki.org/index.php/Sat" target="_blank"> <u>Sat</u></a>). God is Truth and by trying to practise truth, i.e. live a truthful life, Sikhs believe that they can live in accordance with God’s Will/Hukam. The other virtues are: Compassion (<a href="http://www.sikhiwiki.org/index.php/Daya" target="_blank"> <u>Daya</u></a>), Contentment (<a href="http://www.sikhiwiki.org/index.php/Santokh" target="_blank"> <u>Santokh</u></a>), Humility (<a href="http://www.sikhiwiki.org/index.php/Nimrata" target="_blank"> <u>Nimrata</u></a>) and Love (<a href="http://www.sikhiwiki.org/index.php/Pyare" target="_blank"> <u>Pyare</u></a>). </span></span></p><p> </p><p><span style="font-family: 'Georgia'"><span style="color: darkorange"><a href="http://www.sikhiwiki.org/index.php/Five_Evils" target="_blank"><u><strong>Five Evils</strong></u></a></span></span><span style="font-family: 'Georgia'"><strong><span style="color: darkorange"> - </span></strong><a href="http://www.sikhiwiki.org/index.php/Kam" target="_blank"><u><strong><span style="color: darkorange">Kam</span></strong></u></a><strong><span style="color: darkorange">, </span></strong><a href="http://www.sikhiwiki.org/index.php/Krodh" target="_blank"><u><strong><span style="color: darkorange">Krodh</span></strong></u></a><strong><span style="color: darkorange">, </span></strong><a href="http://www.sikhiwiki.org/index.php/Lobh" target="_blank"><u><strong><span style="color: darkorange">Lobh</span></strong></u></a><strong><span style="color: darkorange">, </span></strong><a href="http://www.sikhiwiki.org/index.php/Moh" target="_blank"><u><strong><span style="color: darkorange">Moh</span></strong></u></a><strong><span style="color: darkorange"> and </span></strong><a href="http://www.sikhiwiki.org/index.php/Ahankar" target="_blank"><u><strong><span style="color: darkorange">Ahankar</span></strong></u></a></span></p><p> </p><p> </p><p><span style="color: blue"><span style="font-family: 'Georgia'"><strong>T</strong>he <a href="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib" target="_blank"><u>Guru Granth Sahib</u></a> often refers to <a href="http://www.sikhiwiki.org/index.php/Five_Evils" target="_blank"><u>five evils</u></a>, vices or ‘thieves’ which human beings should try to control. By focusing on developing virtues, a Sikh hopes to control these five evils. These evils lead the soul away from God and steal the unique opportunity to reunite with God. Within this body dwell the five thieves: sexual desire (<a href="http://www.sikhiwiki.org/index.php/Kam" target="_blank"> <u>Kam</u></a>), anger/rage (<a href="http://www.sikhiwiki.org/index.php/Krodh" target="_blank"> <u>Krodh</u></a>), greed (<a href="http://www.sikhiwiki.org/index.php/Lobh" target="_blank"> <u>Lobh</u></a>), emotional attachment (<a href="http://www.sikhiwiki.org/index.php/Moh" target="_blank"> <u>Moh</u></a>) and egoism (<a href="http://www.sikhiwiki.org/index.php/Ahankar" target="_blank"> <u>Ahankar</u></a>). </span></span></p><p>__________________</p></blockquote><p></p>
[QUOTE="luv4u, post: 54988, member: 4819"] [FONT=Georgia][COLOR=darkorange][B]To All The Beautiful Sikh Women...[/B][/COLOR][/FONT] [FONT=Georgia][COLOR=blue]"[B]W[/B]hy are you crying?" a young naujawan asked his mom. [/COLOR][/FONT] [FONT=Georgia][COLOR=blue]"Because I'm a woman" she told him. [/COLOR][/FONT] [FONT=Georgia][COLOR=blue]"I don't understand," he said. His mom just hugged him and said, "And you never will".......... Later the little boy asked his daddy, "Why does mother seem to cry for no reason?" "[U]All women cry for no reason[/U]" was all his dad could say........ [/COLOR][/FONT] [FONT=Georgia][COLOR=blue]The little boy grew up and became a man, still wondering why women cry. Finally he put in a call to WAHEGURU JI; when He got on the phone, the man asked:[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]"[B]O[/B] WAHEGURU JI, why do women cry so easily?" [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][B]W[/B]AHEGURU said....... [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][U]"[B]W[/B]hen I made women she had to be special. I made her shoulders strong enough to carry the weight of the world; yet, gentle enough to give comfort.... I gave her an inner strength to endure childbirth and the rejection that many times comes from her children...... I gave her a hardness that allows her to keep going when everyone gives up and take care of her family through sickness and fatigue without complaining...... I gave her the sensitivity to love her children under any and all circumstances, even when her child has hurt them very badly....... This same sensitivity helps her make a child's booboo feel better and shares in their teenagers anxieties and fears....... I gave her strength to carry her husband through his faults and fashioned her to protect his heart. I gave her wisdom to know that a good husband never hurts his wife, but sometimes tests her strengths and her resolve to stand beside him unfalteringly. I also gave her a tear to shed, It's hers exclusively to use whenever it is needed. It's not her weakness, it is her strength.... It's a tear for mankind.........[/U]" [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][B]T[/B]he beauty of a woman is not in the clothes she wears, the figure that she carries, or the way she combs her hair. The beauty of a woman must be seen in her eyes, because that is the doorway to her heart, the place where love resides. The beauty of a woman is not in a facial mole, but true beauty in a woman is reflected in her soul. It is the caring that she lovingly gives, the passion that she shows and the beauty of a woman, with passing years, only grows[/COLOR]![/FONT] [FONT=Georgia][COLOR=darkorange][B]Sikh Women in State Affairs[/B][/COLOR][/FONT] [FONT=Georgia][COLOR=blue]In Indian history, we find only a few women actively participating in government affairs. In the early medieval Muslim period Razia was a solitarywoman who conducted the affairs of government for a short time but she suffered early death mainly because of the weakness of her sex. During the Mughal period the inmates of the Emperor's harem lived in seclusion excepting Nur Jahan. And in later times, Rani of Jhansi flashed into prominence for a while, during the uprising of 1857. But, strange enough. the short span of Sikh history is replete with the remarkable role of Sikh women of princely families. Guru Nanak had preached quality and respect for womenfolk and the Guru's observations in favour of women went a long way in getting them an honourble status and share in the various fields of life.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]The Sikh ranis (queens) as and when an occasion arose, actively participated in state affairs. They occasionally took charge of state administration and their contribution. to the Sikh polity as rulers. regents, administrators and advisers has been creditable indeed. "[U]The Sikh ladies ruled with vigour and diplomacy[/U]," says General Gordon In the words of William Francklin, "Instances indeed, have not unfrequently occurred, in which they (women) have actually taken up arms to defend their habitations, from the desultory attacks of the enemy, and throughout the contest, behaved themselves with an intrepidity of spirit, highly praiseworthy[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]To quote Griffin, the Sikh women "[U]have on occasions shown themselves the equals of men in wisdom and administrative ability[/U]."[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]Usually the dowager ranis were up to commendable works. A passing reference of the role of some of them towards the end of the eighteenth century and in the first half of the nineteenth century may not be out of place here. Rani Sada Kaur, widow of Sardar Gurbakhsh Singh Kanaihya and mother-in-law of Maharaja Ranjit Singh, was well versed in the affairs of the state and commanded her soldiers in the battle-field. She was a very shrewd lady with a thorough grasp of statecraft. Mai Desan, the widow of Charhat Singh Sukarchakia, was a great administrator, an experienced and a wise diplomat who conducted the civil and military affairs dexterously. Rattan Kaur, the widow of Tara Singh Ghaiba, was a brave and an able lady who kept the Lahore Durbar forces at bay for a sufficient time till the gate-keepers were bribed by the Lahore army. Mai Sukhan, the widow of Gulab Singh Bhangi, strongly defended the town of Amritsar against Ranjit Singh for some time. Dharam Kaur, wife of Dal Singh of Akalgarh, after her husband's imprisonment by Ranjit Singh, mounted guns on the walls of her fort and fought against the Durbar forces. She was a brave and a wise lady who was able, for some time, to foil the designs of the Lahore ruler on her territory.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]After Sardar Baghel Singh's death in 1802, his two widows, Ram Kaur and Rattan Kaur, looked after their territories very well. Ram Kaur, the elder Sardarni, maintained her control over the district of Hoshiarpur which provided her a revenue of two lakh ruprees and Sardarni Rattan Kaur kept Chhalondi in her possession, fetching her an annual revenue of three lakh rupees. She administered her territory efficiently. Similarly, Rani Chand Kaur, widow of Maharaja Kharak Singh, and Rani Jindan, widow of Ranjit Singh, played important roles in the Lahore Durbar polity.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]From the Patiala house also many names like that of Rani Fato, wife of Baba Ala Singh, Rani Ranjinder Kaur, Rani Aus Kaur and Rani Sahib Kaur may be mentioned. In the words of Lepel Griffin. "Rani Rajinder (Kaur) was one of the most remarkable women of her age. she possessed all the virtues which men pretend are their own—courage perseverance and sagacity—without mixture of weakness which men attribute to women."'9 Sahib Kaur was proclaimed as Prime Minister of Patiala at the age of 18. She managed the affairs, both in office and in the battle-field, wonderfully well. Later, when her husband, Jaimal Singh Kanaiyha, was imprisoned by his cousin, Fateh Singh, she hastened to Fatehgarh at the head of a strong force and got her husband released. In 1794, when the commander of the Maratha forces coming northwards sent a message to Sahib Kaur of Patiala house for submission, she preferred to settle the issue in the field of battle. Hurriedly sheformed a league of the neighbouring chiefs, Bhag Singh of Jind, Bhanga Singh and Mehtab Singh of Thanesar, and rushed forth to check the advance of the Marathas- The two armies came to Frips near Ambala She infused new spirit in her disheartened soldiers, led a surprise night attack on the Marathas. In the words of John J. Pool, "With mingled feelings of fear and respect they (Marathas) turned their forces homeward and gave up the expedition. Thus, Patiala was saved by the skill and daring of Rani Sahib Kaur." Rani Desa of Nabha and Daya Kaur of Ambala's role, in shaping the destinies of their territories was no less noteworthy. Daya Kaur, wife of Gurbakhsh Singh, ruler of Ambala, succeeded to her husband after his death. In the words of Lepel Griffin, "She was an excellent ruler and her estate was one of the best managed in the protected territory.'' These ladies were well known for their administrative acumen, grasp of political situations, and dexterity in handling arms and organising defence.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]Article-excerpts taken from: [/COLOR][/FONT] [FONT=Georgia][COLOR=blue][U]"History of Sikh Misals[/U]"by Bhagat Singh ji. Published by Punjabi University., Patiala.[/COLOR][/FONT] [FONT=Georgia][COLOR=darkorange][B]Sikh Women in State Affairs.......contd. [sikh women][/B][/COLOR][/FONT] [FONT=Georgia][COLOR=blue]Women strive for success in the future Equality has been an issue for the last decade. Injustices against women were not going unnoticed leading to female movements. Finally, women have taken a stand against these grave injustices to claim their innate rights as a human beings. This was to stop the dominance of males to create an equal base for women to be comfortable within. Despite this active move female negligence has occurred and continues to occur in present day.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]As I recall growing up as a child the birth of an Indian girl was seldom welcome. They were seen as an economical strain on their families and unable to continue the family name. Males on the other hand were regarded with such love and respect. The females that survived were either fortunate enough to find a loving husband or unfortunate to have to spend a life-time with mates who had them on a constant beck and call.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]Domestic violence soon became an issue, to the male what seemed, an innocent slap was enough to hurt her. This act was to state his superiority and keep her under control. What action could women take? None whatsoever, they took it never realizing the impact this would have on their children. At an early age, children found this act of violence as ‘normal’ and just accepted it. Psychologists have shown that later on this led to the abused mothers’ male children abusing their wives just as the fathers did. What could lead to this hatred? Why were women the targets of such hatred?[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]Looking at it through a religious and cultural view, it is ironic to see how religion and culture contrast. People that follow their religion, yet abuse their wives are actually disobeying the religion. In pertaining to Sikhism, many people have felt that the Sikh religion discriminated against women. However this is an influence from society. From the beginning of the Sikh religion, women have played central roles in the religion that has helped shape the Sikh faith. Sikh women are truly a part of the backbone of history in educating, fighting etc. In the time of Guru Nanak Dev Ji, the founder of the Sikh religion, women were of inferior status. Societal pressures had dictated this stance, but this did not fit the Guru's vision. Guru Ji was appalled by the notion of female infanticide, thereby abolishing any negativity towards women. He preached that both men and women are of equal rank and should therefore treat one another equally. Nowadays, when a baby girl is born, tears are seldom shed as they used to before. Instead they are replaced with gifts of joy. Women have taken a new and brighter step, violence may not have ended in communities, but simply women have stopped taking it. This change is seen due to increased levels of education and an increased awareness of their civil rights. They realize neither they have to follow the paths their mothers took nor any other female predecessors for that matter. They do not have to put others ahead of their well-deserved happiness. Shelters, hotlines, women’s group and more understanding from the community notice women and only time will tell when we see prominent Sikh women in high places.[/COLOR][/FONT] [B][FONT=Georgia][COLOR=darkorange]Fundamentals of Sikhism[/COLOR][/FONT][/B] [FONT=Georgia][COLOR=blue]The seed for the reformation of humanity which was sown by Guru Nanak and watered by his successors, ripened in the time of Guru Gobind Singh and culminated in the creation of the Khalsa. The sword that carved the Khalsa's way to sublime glory was undoubtedly forged by Guru Gobind Singh but its steel was provided by Guru Nanak.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]The whole program of Guru Nanak's initiation reached its exalted state of finality when the tenth Nanak (Guru Gobind Singh) passed on 'Gur Nanak Jot' to the Adi Granth, Holy Scripture- par excellence, and proclaimed it as Guru Granth Sahib, the last Guru for ever.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]From the moment of its initiation by Guru Nanak to its consecration by the tenth Master, Guru Gobind Singh, a period of 239 years, Sikhism acquired its holy scripture, signs and symbols, and unmistakable form or stance. Transformation from one Guru to the other happened in the same way as one lamp were to lit from another. The holy transformation of ten Gurus is recognized as ONE, since all of them came from the same Divine Flame in continuity of the same Divine Mission. The establishment of Guruship, the story of succession, the founding of Amritsar and other seats of Sikhism, the compilation of the Adi Granth, the institution of Sangat (holy congregation) and Pangat (Guru's free kitchen), the martyrdom of the Gurus, the panoply and plumage of power, the investiture of the Khalsa, all these and many other events which make the Sikh chronicle, give Sikh religion a color of the highest distinction. [/COLOR][/FONT] [FONT=Georgia][COLOR=blue]In Sikhism, Guruship does not stand for mere order of mystics, since the Guru attached no values to renunciation of worldly life. Those who practiced renunciation such as Yogis and Sidhas were condemned as shirkers of responsibilities- they were considered as escapists and runaways from social responsibilities and obligations. In Sikhism a man is called upon to accept the Will of God and thus sublimate his suffering and loss. Sikhism believing in the conquest of sorrow and suffering, stipulates ceaseless endeavor.[/COLOR][/FONT] [INDENT][B][SIZE=-1][FONT=Georgia][SIZE=1][COLOR=darkorange]Importance Of Gurdwara In Sikhism: Satsang and Practice as per Rehat Maryda Of SGPC[/COLOR][/SIZE][/FONT][/SIZE][/B][/INDENT] [LIST] [*][LEFT][SIZE=-1][FONT=Georgia][B]a.[/B] One is more easily and deeply affected by Gurbani (the holy Bani bequeathed by the Gurus) participating in congregational gatherings. For this reason, it is necessary for a Sikh that he visit the places where the Sikhs congregate for worship and prayer (the Gurdwaras), and joining the congregation, partake of the benefits that the study of the holy scriptures bestows. [/FONT][/SIZE][/LEFT] [/LIST][LEFT][SIZE=-1][FONT=Georgia][B]b.[/B] The [B][I]Guru Granth Sahib[/I][/B] should be ceremonially opened in the Gurdwara every day without fail. Except for special exigencies, when there is need to keep the Guru Granth Sahib open during the night, Guru Granth Sahib should not be kept open during the night. It should, generally, be closed ceremonially after the conclusion of the Rehras (evening scripture recitation). Guru Granth Sahib should remain open so long as a granthi or attendant can remain in attendance, persons seeking darshan (seeking a view of or making obeisance to it) keep coming, or there is no risk of commission of irreverence towards it. Thereafter, it is advisable to close it ceremonially to avoid any disrespect to it. [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]c.[/B] The [B][I]Guru Granth Sahib[/I][/B] should be opened, read and closed ceremonially with reverence. The place where it is installed should be absolutely clean. An awning should be above. The Guru Granth Sahib should be placed on a cot measuring up to its size and overlaid with absolutely clean mattress and sheets. For proper installation and opening the Guru Granth Sahib , there should be cushions/pillows appropriate kind etc. and, for covering it, romalas (sheet covers of appropriate size). When the Guru Granth Sahib is not being read, it should remain covered with a romal. A whisk too, should be there. [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]d.[/B] Anything except the afore-mentioned reverential ceremonies, for instance, such practices as the arti (Waving of a platter with burning lamps and incense set in it in vertical circular motion) with burning incense and lamps, offerings of eatables to Guru Granth Sahib , burning of lights, beating of gongs, etc., is contrary to gurmat (the Guru's way). However, for the perfuming of the place, the use of flowers, incense and scent is not barred. For light inside the room, oil or butter-oil lamps, candles, electric lamps, kerosene oil lamps, etc., may he lighted. [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]e.[/B] No book should he installed like and at par with the Guru Granth Sahib . Worship of any idol or any ritual or activity should not be allowed to be conducted inside the Gurdwaras. Nor should the festival of any other faith he allowed to be celebrated inside the Gurdwara. However, it will not be improper to use any occasion or gathering for the propagation of the gurmat (The Guru's way). [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]f.[/B] Pressing the legs of the cot on which the Guru Granth Sahib is installed, rubbing nose against walls and on platforms, held sacred, or massaging these, placing water below the Guru Granth Sahib's seat, making or installing statues, or idols inside the Gurdwaras, bowing before the picture of the Sikh Gurus or elders - all these are irreligious self-willed egotism, contrary to gurmat (the Guru's way). [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]g.[/B] When the [B][I]Guru Granth Sahib[/I][/B] has to be taken from one place to another, the Ardas should be performed. He/she who carries the Guru Granth Sahib on his/her head should walk barefoot; but when the wearing of shoes is a necessity, no superstitions need be entertained. [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]h.[/B] The [B][I]Guru Granth Sahib[/I][/B] should be ceremonially opened after performing the Ardas. After the ceremonial opening, a hymn should be read from the Guru Granth Sahib. [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]i.[/B] Whenever the [B][I]Guru Granth Sahib[/I][/B] is brought, irrespective of whether or not another copy of the Guru Granth Sahib had already been installed at the concerned place, every Sikh should stand up to show respect. [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]j.[/B] While going into the [B][I]Gurdwara[/I][/B], one should take off the shoes and clean oneself up. If the feet are dirty or soiled, they should be washed with water. [/FONT][/SIZE][/LEFT] [LEFT][FONT=Georgia][SIZE=-1][B]K.[/B]One should circumambulate with the Guru Granth Sahib or the Gurdwara on one's right. k. No person, no matter which country, religion or caste he/she belongs to, is debarred from entering the Gurdwara for darshan (seeing the holy shrine). However, he/she should not have on his/her person anything, such as tobacco or other intoxicants, which are tabooed by the Sikh religion. [/SIZE][/FONT][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]L[/B] The first thing a Sikh should do on entering the Gurdwara is to do obeisance before the Guru Granth Sahib. He/she should, thereafter, have a glimpse of the congregation and bid in a low, quiet voice, [B]"[/B][COLOR=darkorange][U]Waheguru ji ka Khalsa, Waheguru ji ki Fateh[/U][/COLOR][B]."[/B] [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]m.[/B] In the congregation, there should be no differentiation or discrimination between Sikh and non-Sikh, persons traditionally regarded as touchable and untouchable, the so-called high and low caste persons, the high and the low. [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]n.[/B] Sitting on a cushion, a distinctive seat, a chair, a stool, a cot, etc. or in any distinctive position in the presence of the Guru Granth Sahib or within the congregation is contrary to Gurmat(Guru's way). [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]o.[/B] No Sikh should sit bare-headed in the presence of the Guru Granth Sahib or in the congregation. For Sikh women joining the congregation with their persons uncomfortably draped and with veils drawn over their faces is contrary to gurmat (Guru's way). [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]p.[/B] There are five takhts (lit., thrones, fig., seats of high authority) : namely- [/FONT][/SIZE][/LEFT] [LEFT][U][FONT=Georgia][SIZE=-1][COLOR=darkorange]I. Sri Akal Takht Sahib, Amritsar, ,[/COLOR][/SIZE][/FONT][FONT=Georgia][SIZE=-1][COLOR=darkorange]II. Takht Sri, Patna Sahib, ,[/COLOR][/SIZE][/FONT][FONT=Georgia][SIZE=-1][COLOR=darkorange]III. Takht Sri, Kesgarh Sahib, Anandpur, [/COLOR][/SIZE][/FONT][FONT=Georgia][SIZE=-1][COLOR=darkorange]IV. Takht Sri, Hazur Sahib, Nanded, ,[/COLOR][/SIZE][/FONT][FONT=Georgia][SIZE=-1][COLOR=darkorange]V. Takht Sri, Damdama Sahib, Talwandi Sabo. [/COLOR][/SIZE][/FONT][/U][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]q.[/B] Only an Amritdhari Sikh man or woman, who faithfully observes the discipline ordained for the Amritdhari Sikhs, can enter the hallowed enclosures of the Takhts (Ardas for and on behalf of any Sikh or non-Sikh, fallen or punished (tankhahia) Sikh, can be offered at the takhts. [/FONT][/SIZE][/LEFT] [LEFT][SIZE=-1][FONT=Georgia][B]r.[/B] At a high-level site in every Gurdwara should be installed the nishan sahib (Sikh flag). The cloth of the flag should be either of xanthic or of greyish blue colour and on top of the flag post, there should either he a spearhead or a Khanda (a straight dagger with convex side edges leading to slanting top edges ending in a vertex). [/FONT][/SIZE][/LEFT] [SIZE=-1][FONT=Georgia][B]s.[/B] There should he a drum (nagara) in the Gurdwara for beating on appropriate occasions. [/FONT][/SIZE] Source: SGPC.net [COLOR=#0000ff][FONT=Georgia][B][COLOR=darkorange]Broad Concept of God in Sikhism and Allied Concepts[/COLOR][/B][/FONT] [FONT=Georgia][B]F[/B]ollowers of the Sikh faith believe that all life, including human life, comes from God. [U]God is the Creator of the universe and the force that keeps it in existence. God is purely spiritual, has no physical body and cannot be known or experienced through the five senses. God is infinitely above and beyond everything else that exists (transcendent). God is also within all creation, including human beings (immanent) and, therefore, Sikhs believe that all creation is part of God. [[/U][COLOR=black]One may go through Jap ji Sahib thatis a completeeulogisation Of the creator. This has been translated by many philosphers and the religious personas. It is not necessary that all of themhave arrived at a uniform meaning.][/COLOR][/FONT][/COLOR] [FONT=Georgia][URL="http://www.sikhiwiki.org/index.php/Mukti"][B][U][COLOR=darkorange]Mukti[/COLOR][/U][/B][/URL][B][U][COLOR=darkorange] or Salvation[/COLOR][/U][/B][/FONT] [FONT=Georgia][COLOR=blue]However, salvation (reunion with God [/COLOR][URL="http://www.sikhiwiki.org/index.php/Mukti"][U][COLOR=blue]Mukti[/COLOR][/U][/URL][COLOR=blue]) cannot simply be gained by attention to physical, emotional and intellectual needs. The physical world may be real in the sense that it does actually exist, but it is not real in a lasting or ultimate sense. The only True Reality is God and the only truly lasting part of a human being is the soul ([/COLOR][URL="http://www.sikhiwiki.org/index.php?title=Atma&action=edit"] [COLOR=blue][U]Atma[/U][/COLOR][/URL][COLOR=blue]). If a person forgets this, and allows the physical world to become a barrier between God and the soul, he/she will lose the unique opportunity to reunite with God. Too much concentration on the material aspects of life ([/COLOR][URL="http://www.sikhiwiki.org/index.php/Maya"] [COLOR=blue][U]Maya[/U][/COLOR][/URL][COLOR=blue]) leads the soul further and further away from reunion with God ([/COLOR][URL="http://www.sikhiwiki.org/index.php/Mukti"] [COLOR=blue][U]Mukti[/U][/COLOR][/URL][COLOR=blue]). Human pleasures and needs pass, the human body eventually dies and only the soul remains – if a person forgets this he/she will have wasted the unique opportunity which is part of being born human. [/COLOR][/FONT] [U][B][COLOR=darkorange][FONT=Georgia]Transmigration of the soul [/FONT][/COLOR][/B][/U] [FONT=Georgia][COLOR=blue]The [/COLOR][URL="http://www.sikhiwiki.org/index.php/Sikh_Gurus"][U][COLOR=blue]Sikh Gurus[/COLOR][/U][/URL][COLOR=blue] taught that existence in the universe involves the soul in a journey through many life forms. During this journey, provided the being perform good deeds, the soul travels towards ever-closer reunion with the Creator and One True Reality of which it is a part. The human form is only one of 8.4 million forms that the soul has inhabited during its existence in the physical world. The soul will have lived through many lives and will have inhabited many different forms before eventually being born in a human body. [/COLOR][/FONT] [COLOR=blue][FONT=Georgia]Being reborn in human form is regarded as a special blessing because human beings are different to all other forms of life and have a higher form of consciousness. Only human beings have this higher form of consciousness, awareness of a moral conscience and, as a result, free will. Humans should not be pure slaves of their instinct which is how lower life-forms are governed. [/FONT][/COLOR] [U][B][COLOR=darkorange][FONT=Georgia]The natural law of Karma [/FONT][/COLOR][/B][/U] [FONT=Georgia][COLOR=blue]The law of [/COLOR][URL="http://www.sikhiwiki.org/index.php/Karma"][U][COLOR=blue]karma[/COLOR][/U][/URL][COLOR=blue] can be described simply as the belief that all actions have consequences for the person who acts. These consequences do not just involve the immediate physical results – for example, when someone uses violence against another person and he/she is injured as a result. There are also moral consequences which affect the soul on its journey towards reunion with God and determine the nature of further rebirths if reunion with God is not achieved. The law of Karma is exactly the same is is followed by Hindus. Even west has started leaning on this law of Cause and effect.[/COLOR][/FONT] [FONT=Georgia][COLOR=blue]If a person returns to the cycle of life, death and rebirth, it is not because God actively punishes that person for doing wrong. The [/COLOR][URL="http://www.sikhiwiki.org/index.php/Sikh_Gurus"][U][COLOR=blue]Sikh Gurus[/COLOR][/U][/URL][COLOR=blue] taught that a person moves closer to reunion with God or further away from reunion as a result of the natural law of [/COLOR][URL="http://www.sikhiwiki.org/index.php/Karma"][U][COLOR=blue]karma[/COLOR][/U][/URL][COLOR=blue]. The law of karma is part of God’s created order, not a force or power independent of God. [/COLOR][/FONT] [FONT=Georgia][COLOR=blue]The Gurus taught that it is not necessary to die in order to be free from [/COLOR][URL="http://www.sikhiwiki.org/index.php/Karma"][U][COLOR=blue]karma[/COLOR][/U][/URL][COLOR=blue] and [/COLOR][URL="http://www.sikhiwiki.org/index.php/Reincarnation"][U][COLOR=blue]reincarnation[/COLOR][/U][/URL][COLOR=blue] (rebirth). Anyone who chooses to live in complete harmony with God’s Will or [/COLOR][URL="http://www.sikhiwiki.org/index.php/Hukam"][U][COLOR=blue]Hukam[/COLOR][/U][/URL][COLOR=blue], and keeps God in mind at all times, no longer creates either positive or negative karma. Although, the Sikhs will avoid negative karma and try to create positive karma, this is not the main focus. The main focus is in listening to, and obeying, God’s Will or [/COLOR][URL="http://www.sikhiwiki.org/index.php/Hukam"][U][COLOR=blue]Hukam[/COLOR][/U][/URL][COLOR=blue] and remaining open to God’s Grace at all times ([/COLOR][URL="http://www.sikhiwiki.org/index.php?title=Kudrat&action=edit"] [COLOR=blue][U]Kudrat[/U][/COLOR][/URL][COLOR=blue]). A person who constantly keeps God in mind and lives in harmony with God’s Will or Hukam is known as [/COLOR][URL="http://www.sikhiwiki.org/index.php/Gurmukh"][U][COLOR=blue]gurmukh[/COLOR][/U][/URL][COLOR=blue]. [/COLOR][/FONT] [B][U][COLOR=darkorange][FONT=Georgia]Maya [/FONT][/COLOR][/U][/B] [FONT=Georgia][URL="http://www.sikhiwiki.org/index.php/Maya"][COLOR=blue][U]Maya[/U][/COLOR][/URL][COLOR=blue] is often translated into English as "illusion". In [/COLOR][URL="http://www.sikhiwiki.org/index.php/Sikhism"][U][COLOR=blue]Sikhism[/COLOR][/U][/URL][COLOR=blue], however, the word maya is not used to suggest that the physical world is unreal or imaginary. [/COLOR][URL="http://www.sikhiwiki.org/index.php/Sikh"][U][COLOR=blue]Sikhs[/COLOR][/U][/URL][COLOR=blue] believe that everything in the world is real and good because it has been created by, and is part of, God. [/COLOR][/FONT] [FONT=Georgia][COLOR=blue]Maya, for Sikhs, is the part of human nature which misunderstands what is important in life and becomes attached to things that do not last. This attachment ([/COLOR][URL="http://www.sikhiwiki.org/index.php/Moh"] [COLOR=blue][U]Moh[/U][/COLOR][/URL][COLOR=blue]) can be to possessions, success, physical pleasure, a good name – even family and friends. Maya makes human beings forget that God is the only lasting or important part of everything that exists. [/COLOR][/FONT] [B][U][COLOR=darkorange][FONT=Georgia]Developing virtues and controlling vices [/FONT][/COLOR][/U][/B] [FONT=Georgia][COLOR=blue]The [/COLOR][URL="http://www.sikhiwiki.org/index.php/Sikh_Gurus"][U][COLOR=blue]Sikh Gurus[/COLOR][/U][/URL][COLOR=blue] taught that to achieve Salvation ([/COLOR][URL="http://www.sikhiwiki.org/index.php/Mukti"] [COLOR=blue][U]Mukti[/U][/COLOR][/URL][COLOR=blue]), it was important to work hard at developing positive human qualities which lead the soul closer to God. The Gurus taught that all human beings have the qualities they need to reunite with God but they must train their minds to make the most of these qualities. In order to reach the final goal of life, Sikhs believe that they must constantly develop their love for God by developing compassion for all God’s creation. [/COLOR][/FONT] [FONT=Georgia][URL="http://www.sikhiwiki.org/index.php/Five_Virtues"][U][B][COLOR=darkorange]Five Virtues[/COLOR][/B][/U][/URL][U][B][COLOR=darkorange] - [/COLOR][/B][/U][URL="http://www.sikhiwiki.org/index.php/Sat"][U][B][COLOR=darkorange]Sat[/COLOR][/B][/U][/URL][U][B][COLOR=darkorange], [/COLOR][/B][/U][URL="http://www.sikhiwiki.org/index.php/Santokh"][U][B][COLOR=darkorange]Santokh[/COLOR][/B][/U][/URL][U][B][COLOR=darkorange], [/COLOR][/B][/U][URL="http://www.sikhiwiki.org/index.php/Daya"][U][B][COLOR=darkorange]Daya[/COLOR][/B][/U][/URL][U][B][COLOR=darkorange], [/COLOR][/B][/U][URL="http://www.sikhiwiki.org/index.php/Nimrata"][U][B][COLOR=darkorange]Nimrata[/COLOR][/B][/U][/URL][U][B][COLOR=darkorange] and [/COLOR][/B][/U][URL="http://www.sikhiwiki.org/index.php/Pyare"][U][B][COLOR=darkorange]Pyare[/COLOR][/B][/U][/URL][/FONT] [FONT=Georgia][URL="http://www.sikhiwiki.org/index.php/Sikh"][U][COLOR=blue][B]S[/B]ikhs[/COLOR][/U][/URL][COLOR=blue] believe that human beings must work at developing all the God-like qualities they have in order to truly love God. Love of God is not just a feeling but always involves showing love for God by selfless service to God’s creation. A person who is [/COLOR][URL="http://www.sikhiwiki.org/index.php/Gurmukh"][U][COLOR=blue]gurmukh[/COLOR][/U][/URL][COLOR=blue] does not act out of selfishness but, by focusing on God, acts out of compassion for others "… becomes the slave of the Lord’s slaves, then …. finds the Lord and eradicates ego from within". [/COLOR][URL="http://www.sikhiwiki.org/index.php/Maya"][U][COLOR=blue]Maya[/COLOR][/U][/URL][COLOR=blue] and [/COLOR][URL="http://www.sikhiwiki.org/index.php/Haumai"][U][COLOR=blue]haumai[/COLOR][/U][/URL][COLOR=blue] are overcome by focusing only on God while serving God in creation. Material wealth, fame and praise are unimportant because the [/COLOR][URL="http://www.sikhiwiki.org/index.php/Gurmukh"][U][COLOR=blue]gurmukh[/COLOR][/U][/URL][COLOR=blue] is focused on the only thing of lasting value – God "The wealth of the Naam shall never be exhausted; no one can estimate its worth" [/COLOR][/FONT] [COLOR=blue][FONT=Georgia][B]O[/B]ne of the most important virtues which Sikhs try to develop during life is that of truth ([URL="http://www.sikhiwiki.org/index.php/Sat"] [U]Sat[/U][/URL]). God is Truth and by trying to practise truth, i.e. live a truthful life, Sikhs believe that they can live in accordance with God’s Will/Hukam. The other virtues are: Compassion ([URL="http://www.sikhiwiki.org/index.php/Daya"] [U]Daya[/U][/URL]), Contentment ([URL="http://www.sikhiwiki.org/index.php/Santokh"] [U]Santokh[/U][/URL]), Humility ([URL="http://www.sikhiwiki.org/index.php/Nimrata"] [U]Nimrata[/U][/URL]) and Love ([URL="http://www.sikhiwiki.org/index.php/Pyare"] [U]Pyare[/U][/URL]). [/FONT][/COLOR] [FONT=Georgia][COLOR=darkorange][URL="http://www.sikhiwiki.org/index.php/Five_Evils"][U][B]Five Evils[/B][/U][/URL][/COLOR][/FONT][FONT=Georgia][B][COLOR=darkorange] - [/COLOR][/B][URL="http://www.sikhiwiki.org/index.php/Kam"][U][B][COLOR=darkorange]Kam[/COLOR][/B][/U][/URL][B][COLOR=darkorange], [/COLOR][/B][URL="http://www.sikhiwiki.org/index.php/Krodh"][U][B][COLOR=darkorange]Krodh[/COLOR][/B][/U][/URL][B][COLOR=darkorange], [/COLOR][/B][URL="http://www.sikhiwiki.org/index.php/Lobh"][U][B][COLOR=darkorange]Lobh[/COLOR][/B][/U][/URL][B][COLOR=darkorange], [/COLOR][/B][URL="http://www.sikhiwiki.org/index.php/Moh"][U][B][COLOR=darkorange]Moh[/COLOR][/B][/U][/URL][B][COLOR=darkorange] and [/COLOR][/B][URL="http://www.sikhiwiki.org/index.php/Ahankar"][U][B][COLOR=darkorange]Ahankar[/COLOR][/B][/U][/URL][/FONT] [COLOR=blue][FONT=Georgia][B]T[/B]he [URL="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib"][U]Guru Granth Sahib[/U][/URL] often refers to [URL="http://www.sikhiwiki.org/index.php/Five_Evils"][U]five evils[/U][/URL], vices or ‘thieves’ which human beings should try to control. By focusing on developing virtues, a Sikh hopes to control these five evils. These evils lead the soul away from God and steal the unique opportunity to reunite with God. Within this body dwell the five thieves: sexual desire ([URL="http://www.sikhiwiki.org/index.php/Kam"] [U]Kam[/U][/URL]), anger/rage ([URL="http://www.sikhiwiki.org/index.php/Krodh"] [U]Krodh[/U][/URL]), greed ([URL="http://www.sikhiwiki.org/index.php/Lobh"] [U]Lobh[/U][/URL]), emotional attachment ([URL="http://www.sikhiwiki.org/index.php/Moh"] [U]Moh[/U][/URL]) and egoism ([URL="http://www.sikhiwiki.org/index.php/Ahankar"] [U]Ahankar[/U][/URL]). [/FONT][/COLOR] __________________ [/QUOTE]
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