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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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Will You Marry A Girl With A Beard?
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<blockquote data-quote="Bijla Singh" data-source="post: 49231" data-attributes="member: 1003"><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">I would like to see the reference from Gurbani that naam can be obtained from sangat. Gurbani clearly tells us that the only way to obtain naam is from Satguru (true Guru) and there is only one Satguru in the world, Guru Nanak Sahib. Guru Sahib gave the authority to give naam to Panj Pyare. Amrit is the first step in Sikhi. It is a requirement not an option. With naam all of the other rehats are prescribed. Rehat is part of Guru’s path (teaching). </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Which historical reference is acceptable to you? Bani itself is the highest proof of it. Look at Sidh Gost Bani for example. It was revealed when Guru Nanak Sahib talked to Siddhas. Another example is “Sulhi Tay Narayan Rakh” when Sulhi Khan came to attack Guru Sahib. There are numerous other shabads. Many sakhis or stories can be found in Gurpartap, Prem Sumarag, Sainapat etc. </span></span></p><p> </p><p></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Even then there are many puritan rehatnamas, and tankhanamas. There are also Bhatt Vahis and Janamsakhis. All these make it clear that keeping hair is part of rehat. In Sikhi, internal and external both rehats are important.</span></span></p><p> </p><p> </p><p></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Gurbani is not a guide book of simple dos and donts. Gurbani talks about:</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">1) </span></span><span style="color: black"><span style="font-family: 'Verdana'">Who Waheguru is – His character, attributes, His creation etc</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">2) </span></span><span style="color: black"><span style="font-family: 'Verdana'">The ultimate goal of humans is to merge with Waheguru</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">3) </span></span><span style="color: black"><span style="font-family: 'Verdana'">The way to do that is by obtaining naam from Satguru</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">4) </span></span><span style="color: black"><span style="font-family: 'Verdana'">There is only one Satguru in the world, always has been and always will be</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">By understanding the above points, one can easily realize that the requirement for obtaining naam is to follow the path of Guru Sahib. Naam is obtained by keeping rehat (Five Kakkars, amrit vela etc). Gurbani is essentially talking about the ultimate goal not the instructions that lead to the goal. For external rehat (what leads to the goal), one has to look at Rehatnamas and tankhanamas. Guru Gobind Singh Ji did not include His Bani in Guru Granth Sahib Ji but it doesn’t mean it is not acceptable. Vaars of Bhai Gurdas Ji are the most authentic and acceptable source of Sikh history and Gurbani interpretation. Hence, there are sources outside of Gurbani that are acceptable.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p> </p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">There is no caparison between Gurbani and Quran. Gurbani is full of peace and teaches that mind must be controlled in order to merge with Waheguru. The only requirement that is mentioned is that it can only be done by becoming a Guru Wala. A Guru will give the blessings of Naam. To adopt a Guru one must take Amrit and follow the rehat. This is the way that Guru Sahib prescribed.</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">There is no difference between a Sikh and Khalsa. Either you are very disillusioned or purposely trying to distort Sikhi so that you can find a way to call yourself a Sikh. Guru Sahib never had two sets of rehats: one for a Sikh and one for Khalsa. Both are the same. Establishing Khalsa was completing the mission started by Guru Nanak Sahib. There is no difference between Guru Nanak Sahib and Guru Gobind Singh Ji. The Jot was the same which now resides in Gurbani. There has only been one Guru as Gurbani is clear: “Ika Bani Ik Gur Iko Shabad Vichaar”. There is no puratan source that has two different rehats. No source claims that Sikhs can cut hair but Khalsa cannot. You cannot even prove this historically let alone proving it on religious basis. Bhai Dalla was required to take Amrit if he wanted to have a place in Sachkhand. He became Dall Singh. Madho Das wanted to become a Sikh, Guru Sahib gave him Amrit and called him Gurbakhash Singh. No Shaheed Sikh of 18th century cut his hair because that meant giving up Sikhi. Otherwise, they would’ve cut their hair and stayed Sikh and not Khalsa. But this is not the case. Your argument has concrete proof. </span></span></p><p> </p><p></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">and by what stretch of imagination are you assuming that long hair means a haircut? I have already stated that Sufis, yogis and siddhas kept matted hair. Jains and other sadhus put ashes in their hair and then shaved their heads. Both were abusing the sanctity of hair which is why Bhagat Ji rejected them both. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">I have explained this already. Waheguru is both Nirgun and Sargun. </span></span></p><p> </p><p><em><span style="color: #080088"><span style="font-family: 'Arial'"><span style="color: black">O God, You are my power, authority and youth. You are absolute, without attributes, and also related, with the most sublime attributes. ||2|| (Ang 211)</span></span></span></em></p><p> </p><p><em><span style="color: #080088"><span style="font-family: 'Verdana'"><span style="color: black">He Himself created Himself; He Himself assumed His Name. (Ang 463)</span></span></span></em></p><p> </p><p><span style="color: #080088"><span style="font-family: 'Verdana'"><em><span style="color: black">In the above quote, Waheguru creating Himself refers to His sargun saroop which is His creation. When Gurbani says “Your hair is so long” it refers to Waheguru’s sargun saroop. No teeka translates it referring to Krishan.</span></em></span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">By comparing Gurmat with other path one can easily tell which is wrong and right. I declare that Gurmat is the right path. Other paths are not 100% false but fall short and do not reach Sachkhand.</span></span></p><p> <span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Shaheeds are not angels that deliver messages of Waheguru. Shaheeds do not have heavens where they see dances of young virgins like Indra does. </span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p> </p><p></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Wow! An excuse to cut hair and make money. When money was offered in unlimited amount along with sex slaves and multiple wives, Sikhs refused. This is a true example of Sikhi. Sikhs who go to war and risk their lives do not wear helmets. My friend is an Amritdhari and his job requires him to wear a helmet but he never cut his hair and still works for the same company and makes good money.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">I personally think the topic has been hijacked as we are not discussing the original topic. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh</span></span></p></blockquote><p></p>
[QUOTE="Bijla Singh, post: 49231, member: 1003"] [COLOR=black][FONT=Verdana] I would like to see the reference from Gurbani that naam can be obtained from sangat. Gurbani clearly tells us that the only way to obtain naam is from Satguru (true Guru) and there is only one Satguru in the world, Guru Nanak Sahib. Guru Sahib gave the authority to give naam to Panj Pyare. Amrit is the first step in Sikhi. It is a requirement not an option. With naam all of the other rehats are prescribed. Rehat is part of Guru’s path (teaching). [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Which historical reference is acceptable to you? Bani itself is the highest proof of it. Look at Sidh Gost Bani for example. It was revealed when Guru Nanak Sahib talked to Siddhas. Another example is “Sulhi Tay Narayan Rakh” when Sulhi Khan came to attack Guru Sahib. There are numerous other shabads. Many sakhis or stories can be found in Gurpartap, Prem Sumarag, Sainapat etc. [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana][/FONT][/COLOR] [COLOR=black][FONT=Verdana] Even then there are many puritan rehatnamas, and tankhanamas. There are also Bhatt Vahis and Janamsakhis. All these make it clear that keeping hair is part of rehat. In Sikhi, internal and external both rehats are important.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana][/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Gurbani is not a guide book of simple dos and donts. Gurbani talks about:[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]1) [/FONT][/COLOR][COLOR=black][FONT=Verdana]Who Waheguru is – His character, attributes, His creation etc[/FONT][/COLOR] [COLOR=black][FONT=Verdana]2) [/FONT][/COLOR][COLOR=black][FONT=Verdana]The ultimate goal of humans is to merge with Waheguru[/FONT][/COLOR] [COLOR=black][FONT=Verdana]3) [/FONT][/COLOR][COLOR=black][FONT=Verdana]The way to do that is by obtaining naam from Satguru[/FONT][/COLOR] [COLOR=black][FONT=Verdana]4) [/FONT][/COLOR][COLOR=black][FONT=Verdana]There is only one Satguru in the world, always has been and always will be[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]By understanding the above points, one can easily realize that the requirement for obtaining naam is to follow the path of Guru Sahib. Naam is obtained by keeping rehat (Five Kakkars, amrit vela etc). Gurbani is essentially talking about the ultimate goal not the instructions that lead to the goal. For external rehat (what leads to the goal), one has to look at Rehatnamas and tankhanamas. Guru Gobind Singh Ji did not include His Bani in Guru Granth Sahib Ji but it doesn’t mean it is not acceptable. Vaars of Bhai Gurdas Ji are the most authentic and acceptable source of Sikh history and Gurbani interpretation. Hence, there are sources outside of Gurbani that are acceptable.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]There is no caparison between Gurbani and Quran. Gurbani is full of peace and teaches that mind must be controlled in order to merge with Waheguru. The only requirement that is mentioned is that it can only be done by becoming a Guru Wala. A Guru will give the blessings of Naam. To adopt a Guru one must take Amrit and follow the rehat. This is the way that Guru Sahib prescribed.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]There is no difference between a Sikh and Khalsa. Either you are very disillusioned or purposely trying to distort Sikhi so that you can find a way to call yourself a Sikh. Guru Sahib never had two sets of rehats: one for a Sikh and one for Khalsa. Both are the same. Establishing Khalsa was completing the mission started by Guru Nanak Sahib. There is no difference between Guru Nanak Sahib and Guru Gobind Singh Ji. The Jot was the same which now resides in Gurbani. There has only been one Guru as Gurbani is clear: “Ika Bani Ik Gur Iko Shabad Vichaar”. There is no puratan source that has two different rehats. No source claims that Sikhs can cut hair but Khalsa cannot. You cannot even prove this historically let alone proving it on religious basis. Bhai Dalla was required to take Amrit if he wanted to have a place in Sachkhand. He became Dall Singh. Madho Das wanted to become a Sikh, Guru Sahib gave him Amrit and called him Gurbakhash Singh. No Shaheed Sikh of 18th century cut his hair because that meant giving up Sikhi. Otherwise, they would’ve cut their hair and stayed Sikh and not Khalsa. But this is not the case. Your argument has concrete proof. [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana][/FONT][/COLOR] [COLOR=black][FONT=Verdana] and by what stretch of imagination are you assuming that long hair means a haircut? I have already stated that Sufis, yogis and siddhas kept matted hair. Jains and other sadhus put ashes in their hair and then shaved their heads. Both were abusing the sanctity of hair which is why Bhagat Ji rejected them both. [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]I have explained this already. Waheguru is both Nirgun and Sargun. [/FONT][/COLOR] [COLOR=black][FONT=Verdana][/FONT][/COLOR] [I][COLOR=#080088][FONT=Arial][COLOR=black]O God, You are my power, authority and youth. You are absolute, without attributes, and also related, with the most sublime attributes. ||2|| (Ang 211)[/COLOR][/FONT][/COLOR][/I] [I][COLOR=#080088][FONT=Arial][COLOR=black] [/COLOR][/FONT][/COLOR][/I] [I][COLOR=#080088][FONT=Verdana][COLOR=black]He Himself created Himself; He Himself assumed His Name. (Ang 463)[/COLOR][/FONT][/COLOR][/I] [I][COLOR=#080088][FONT=Verdana][COLOR=black] [/COLOR][/FONT][/COLOR][/I] [COLOR=#080088][FONT=Verdana][I][COLOR=black]In the above quote, Waheguru creating Himself refers to His sargun saroop which is His creation. When Gurbani says “Your hair is so long” it refers to Waheguru’s sargun saroop. No teeka translates it referring to Krishan.[/COLOR][/I][/FONT][/COLOR][COLOR=black][FONT=Verdana][/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana] By comparing Gurmat with other path one can easily tell which is wrong and right. I declare that Gurmat is the right path. Other paths are not 100% false but fall short and do not reach Sachkhand.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR][COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Shaheeds are not angels that deliver messages of Waheguru. Shaheeds do not have heavens where they see dances of young virgins like Indra does. [/FONT][/COLOR] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [COLOR=black][FONT=Verdana][/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Wow! An excuse to cut hair and make money. When money was offered in unlimited amount along with sex slaves and multiple wives, Sikhs refused. This is a true example of Sikhi. Sikhs who go to war and risk their lives do not wear helmets. My friend is an Amritdhari and his job requires him to wear a helmet but he never cut his hair and still works for the same company and makes good money.[/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]I personally think the topic has been hijacked as we are not discussing the original topic. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh[/FONT][/COLOR] [/QUOTE]
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