SIKHISM

HISTORY
The history of Sikhism started with Guru Nanak Dev Ji, the first Guru in the fifteenth
century in the Punjab region in the northern part of the Indian subcontinent. The religious
practices were formalised by Guru Gobind Singh Ji on 13 April 1699. The latter baptised five
persons from different social backgrounds to form Khalsa (ਖਖਖਖਖਖ). The first five, Pure Ones,
then baptised Gobind Singh into the Khalsa fold. This gives the order of Khalsa, a history of
around 300 years.
The history of Sikhism is closely associated with the history of Punjab and the socio-
political situation in 16th-century Northwestern Indian subcontinent (modern Pakistan and India).
During the Mughal rule of India (1556–1707), Sikhism was in conflict with the Mughal empire
laws, because they were affecting political successions of Mughals while cherishing saints from
Hinduism and Islam. Prominent Sikh Gurus were killed by Islamic rulers for refusing to convert
to Islam, and for opposing the persecution of Sikhs and Hindus.[4] Of total 10 Sikh gurus, last 6
gurus were persecuted, 2 gurus themselves were tortured and executed (Guru Arjan and Guru
Tegh Bahadur), and close kins of several gurus brutally killed (such as 6 and 9 years old sons of
Guru Gobind Singh), along with numerous other main revered figures of Sikhism were tortured
and killed (such as Banda Bahadur, Bhai Mati Das, Bhai Sati Das and Bhai Dayala), by Islamic
rulers for refusing to convert to Islam, and for opposing the persecution of Sikhs and Hindus.
Subsequently, Sikhism militarised to oppose Mughal hegemony. The emergence of the Sikh
Confederacy under the misls and Sikh Empire under reign of the Maharajah Ranjit Singh was
characterised by religious tolerance and pluralism with Christians, Muslims and Hindus in
positions of power. The establishment of the Sikh Empire is commonly considered the zenith of
Sikhism at political level, during this time the Sikh Empire came to include Kashmir, Ladakh, and
Peshawar. A number of Muslim and Hindu peasants converted to Sikhism. Hari Singh Nalwa,
the Commander-in-chief of the Sikh army along the North West Frontier, took the boundary of
the Sikh Empire to the very mouth of the Khyber Pass. The Empire's secular administration
integrated innovative military, economic and governmental reforms.
The months leading up to the partition of India in 1947, saw heavy conflict in the Punjab
between Sikh and Muslims, which saw the effective religious migration of Punjabi Sikhs and
Hindus from West Punjab which mirrored a similar religious migration of Punjabi Muslims in
East Punjab.

Sikhism's Origins: The Life of Guru Nanak

Guru Nanak (20 October 1469 - 7 May 1539) is the founder of Sikhism and the first of
the ten Sikh Gurus. He was born in the village of Talwandi, now called Nankana Sahib, near
Lahore in present-day Pakistan. His parents, Mehta Kalu and Matta Tripat, were Hindus and
belonged to the merchant caste. Even as a boy, Nanak was fascinated by religion, and his
desire to explore the mysteries of life eventually led him to leave home.
Nanak married a woman named Sulkhni, of Batala; together, they had two sons, Sri
Chand and Lakhmi Das. His brother-in-law, the husband of his sister Nanki, got a job for him in
Sultanpur as the manager of the government granary, but his employment there wouldn't last
long.
One morning, when he was 28 years old, Nanak went (as usual) down to the river to
bathe and meditate. It was said that he was gone for three days. When he reappeared, filled
with the spirit of God, he said, "There is no Hindu and no Muslim." It was then that he began his
missionary work and the religion of Skihism was born into the world.

Nanak's journeys, successors

Tradition states that Nanak made four great journeys, traveling to all parts of India, and
into Arabia and Persia; visiting Mecca and Baghdad. He spoke before Hindus, Jains, Buddhists,
Parsees, and Muslims. He spoke in the temples and mosques, and at various pilgrimage sites.
It was during this period that Nanak met Kabir (1441-1518), a saint revered by both Hindus and
Muslims.
Wherever he went, Guru Nanak spoke out against empty religious rituals, pilgrimages,
the caste system, the sacrifice of widows, of depending on books to learn the true religion, and
of all the other tenets that were to define his teachings. Never did he ask his listeners to follow
him. He asked the Muslims to be true Muslims and the Hindus to be true Hindus.

Nanak in Punjab
After the last of his great journeys, Guru Nanak settled in the town of Kartapur (in
Punjab) on the banks of the Ravi where he taught for another fifteen years. Followers from all
over came to settle in Kartapur to listen, and sing, and be with him. During this time, although
his followers still remained Hindu, Muslim, or of the religion to which they were born, they
became known as the Guru's disciples, or sikhs. It was here his followers began to refer to him
as teacher, or guru.
It was here that the Guru told his followers that they were to be householders and could
not live apart from the world—there were to be no priests or hermits. Here is where the Guru
instituted the common meal; requiring the rich and poor, Hindu and Muslim, high caste and low
cast, to sit together while eating. Here is where Lehna, later to be Guru Angad, came to be with
Guru Nanak.
Just before Guru Nanak died, he called his disciples together and requested them to
sing Sohila, the evening hymn. To satisfy both his Hindu and Muslim follower as to the funeral
arrangements it is said he did not allow his body to remain behind.

The Ten Gurus

Sikhism was established and developed by ten Gurus during the period 1469 to 1708.
Sikhs regard the ten Gurus not as divine, but as enlightened teachers through whom God
revealed his will. Each Guru appointed his successor. Guru Nanak Dev was the first Guru and
Guru Gobind Singh the final Guru in human form. Guru Gobind Singh designated the Sri Guru
Granth Sahib the ultimate and final Sikh Guru.

The ten Gurus are:

- Guru Nanak Dev (1469-1539). The founder of Sikhism (see above). - Guru Angad Dev (1504-
52). Developed Gurmukhi, the script used for the Punjab language and composed 62 hymns
that were later included in the Guru Granth Sahib. - Guru Amar Das (1479-1574). Became Guru
at the age of 73. Organized three annual gatherings for Sikhs, set up the first pilgrimage site at
Goindval Sahib and introduced Sikh rituals for birth and death. His most famous hymn, Anand
Sahib, is part of Sikh daily ritual. - Guru Ram Das (1534-1581). Founded Amritsar, the holy city
of Sikhism. His followers dug the pool that became the holy lake surrounding the Golden
Temple. Composed the Lavan marriage hymn, still used in Sikh marriages. - Guru Arjan Dev
(1563-1606). Collected the hymns of previous Gurus and added 2616 of his own to form the
Guru Granth Sahib, the holy book of Sikhism. He also built the Golden Temple. - Guru
Hargobind (1595-1644). The son of Guru Arjan. Proclaimed that the Guru is a military leader as
well as spiritual leader, leading to conflict with the Mughal emperor Shah Jahan. - Guru Har Rai
(1630-1661). Grandson of Guru Hargobind. - Guru Har Krishan (1656-1664). Younger son of
Guru Har Rai. Became guru at the age of 5 and died of smallpox at the age of 8. He is the only
Guru depicted in art without a beard. - Guru Tegh Bahadur (1621-75). Great-uncle of Guru Har
Krishan. Was barred from Amritsar by Sikh rivals, so founded the Sikh center of Anandpur. Was
beheaded in Delhi by Muslims for helping Brahmins avoid forcible conversion to Islam. - Guru
Gobind Singh (1666-1708). Son of Guru Tegh Bahadur. Second only to Guru Nanak in
importance, he is often shown prominently next to Nanak in Sikh art. Resisted oppression by
Muhgal and Hindu authorities, exemplifying the Sikh ideal of the heroic saint-soldier. Founded
the Khalsa and Sikh baptism, composed many poems, and nominated the Sikh sacred text as
the final and enduring Guru.

Sikhism and Hinduism share many similarities and many Hindus consider Sikhism to be
a branch of Hinduism and even insist some of their children are raised as Sikhs. Sikhism
embraces the Hindu concepts of karma, rebirth and prasad. Sikhs believe an individual passes
through five stages beginning with 1) manmukh (an evildoer who puts and emphasis on
materials an indulges in five deadly pleasures similar to the Christian deadly sins) and ending
with 4) gurumukh (being absorbed into the Guru) 5) sackand (utter bliss, beyond rebirth).
The belief system propounded by the gurus has its origins in the philosophy and
devotions of Hinduism and Islam, but the formulation of Sikhism is unique. God is the creator of
the universe and is without qualities or differentiation in himself. The universe (samsar ) is not
sinful in its origin but is covered with impurities; it is not suffering, but a transitory opportunity for
the soul to recognize its true nature and break the cycle of rebirth. The unregenerate person is
dominated by self-interest and remains immersed in illusion (maya ), leading to bad karma.
Meanwhile, God desires that his creatures escape and achieve enlightenment (nirvana) by
recognizing his order in the universe. He does this by manifesting his grace as a holy word,
attainable through recognition and recitation of God's holy name (nam ). The role of the guru,
who is the manifestation of God in the world, is to teach the means for prayer through the Guru
Granth Sahib and the community of believers. The guru in this system, and by extension the
Guru Granth Sahib , are coexistent with the divine and play a decisive role in saving the world.
[Source: Library of Congress]
Salvation and Sikh enlightenment are reached by attaining harmony with god and
rejecting the unreal attachments of the world. Reaching harmony takes discipline. It is not
reached through rites and pilgrimages but through internal worship. Sikhs believe in
reincarnation but believe the cycle ends when one is born a man.
Sikhs are expected to find a place in the world and incorporate God and their religion
into their everyday life. There is strong emphasis on participating in a community and engaging
in community service, with much of it focused around Sikh temples. Political and social life are
mixed with spiritual life.
Sikhism is egalitarian. Men and women are of equal status. Women can become priests.
Decisions are made by the entire community in an open forum. Everyone is known as sadar
(“leader”) and everyone eats together in the community kitchen. Priests and temple managers
are elected democratically. There is no ordained priesthood.

Sikh Temples
Sikh temples are called gurudwaras, or God’s portals. In the inner sanctuary of the
temple is a copy of the Guru Granath. Generally there are no images of the Gurus. Many Sikh
temples, shrines and holy sites are associated with major events in Sikh history. Sikhs are
expected to give ten percent of their earnings to their gurudwara.
Regarded more as places for communities to gather than places of worship, Sikh
temples typically have a library and rooms or buildings for social events in addition to an
elaborate worship hall. Many Sikh temples have sports facilities, schools and clinics with free
medical service.
Sikh temples have community kitchen and eating area called a langar, which serves up
free vegetarian meals that can eaten by anyone regardless of nationality, race, caste or religion.
Langers are an expression as Sikh devotion to service and charity, with temple members giving
what they can and taking what they need. In the langar everyone sits on the floor while eating, a
custom initiated by Guru Marak as a rebuke to caste system traditions which prohibited
members of different castes from eating together. Langar (“anchor”) refers to food, the kitchen
and the eating area.
Before entering a Sikh temple worshipers must wash their feet. In the Golden Temple
Sikhs touch their forehead to the ground, offer coins and receive sacred food. Chanting and
singing of hymns, or kirtan, go on around the clock except for a brief break at midnight. The
waters around the temple are regarded as sacred, the Sikh equivalent of holy rivers like the
Ganges.

Sikh Rituals
Distributing prasadam Sikhs do not put so much emphasis on ritual. Guru Nanak
thought many rituals were empty formalities. He encouraged people to look within themselves
for meaning. Prayer is considered important and is practiced at both home and temples. Daily
recitations of certain texts, namely verses from the Guru Granth Sahib, are said after bathing
and getting up, and during daily family gathering, and attendance with the Khalsa at the temple.
Many Sikhs awaken at 3:30am for meditation and chanting. Devote Sikhs whisper the
name of their god, Satnaam, Wah Guru and meditate on his truth for hours on end. The main
Sikh prayer, believed to be his first words heard by Guru Nanak after receiving his original call
from God goes:

God is one
God’s name is truth
Without fear
Without enmity
Immortal in form
Unborn and self existent
Known by the grace of the Guru
During readings of the Guru Granth Sahib some Sikhs ceremoniously wave yak-hair
whisks across the altar while others read from the holy book and collect donations. Sikh homes
have altars with prints of Guru Nanak and the other gurus, seemingly in defiance of the Sikh
prohibition on the worship of idols. Devout young men are baptized.
Sikh dead are cremated. During the funeral the evening hymn is sung. The Guru
Granath is often read from beginning to end by members of deceased’s family, a ritual which
generally lasts from seven to ten days.

Sikh Holidays and Festivals

Baisakhi, on April 13, is one of the most important Sikh religious holidays. It
commemorates the establishment of the symbols and rituals known as the Khalsa Panth in
1699 by the 10th and final guru, Gobind Singh. Temples hold 24-hour readings of Guru Granth
Sahib. Men and women prostrate themselves in front of the holy scripture and collectively eat a
meal of curry, lentils, potatoes, pudding and rice prepared in a huge vats that holds several
hundred liters. The festival often features processions and kirtan devotional music.
Baisakhi also honors The Five Beloved Ones, the first five men initiated into the Khalsa
Panth. At a fair Guru Gobind asked if anyone was willing to give their life for the Sikh cause.
Five men volunteered. Guru Gorbind entered a tent with the five men and emerged with blood
dripping from his sword. Everyone thought the men had been killed but in fact they had been
initiated.
Other important festivals include the Martyrdom of Guru Arjan in May, the Celebration of
the Guru Granth Sahb in August, Diwali and Guru Nanak’s Birthday in October and the
martyrdom of Tegh Bahadur in November.

Khalsa Panth and the Five Ks

The Khalsa military fraternity of orthodox Sikhs dominates Sikh public life. They strictly
follow the Sikh code of conduct and undergo a baptism. Their community is known as amritdhari
(“those who have undergone baptism”).
Khalsa initiates are required to drink a cup of sweetened, sacred water called amrit
(literally “undying,” the nectar of immortality) and take the surname Singh. During the initiation
ceremony, which usually takes place in the morning during the Baisakhi Festival, initiates dress
in orange and white are recite certain hymns. The initiatives are usually adults.
In the 18th century Sikhs were taught to observe the Khalsa Panth, or the "Five K's” as
signs of allegiance with the Sikh community. They are: 1) kesh (having uncut hair); 2) kangha
(holding the hair in place with a comb to remind Sikhs of their stewardship responsibilities and to
symbolize cleanliness); 3) kirpan (wearing a dagger to symbolize the fight against injustice); 4)
kara (wearing a steel bangle to represent the unbroken link with God and to symbolize
responsibility); and 5) kachh (wearing a special underwear that resembles breaches that don't
go below the knee to symbolize cleanliness, physical activity and sexual fidelity).
Sikhs regard hair as a symbol of God's creative beauty. Devout Sikhs believe that no
hair on any part of the body is to be cut. Beards are uncut and turbans are necessary to cover
the uncut hair.
Modern militant Sikhs have added a revolver and bandoliers to this outfit.
GOD AND GODDESSES
What Gurbani says about gods and goddesses is as follows:
ਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖ
All the gods and goddesses are enticed by Maya. (Guru Granth Sahib Ji, Ang 227)

ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖ

She has bewitched Brahma, Vishnu and Shiva.Only those Gurmukhs who are attuned to the
Naam are blessed. ||2|| (Guru Granth Sahib Ji, Ang 394)

ਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ
ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖਖਖ ਖਖਖ
ਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖ ਖਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖ
ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖਖਖ
Through Brahma, the hymns of the Vedas were revealed, but the love of Maya spread.The wise
one, Shiva, remains absorbed in himself, but he is engrossed in dark passions and excessive
egotism. ||2|| Vishnu is always busy reincarnating himself - who will save the world? The
Gurmukhs are imbued with spiritual wisdom in this age; they are rid of the darkness of
emotional attachment. ||3|| (Guru Granth Sahib Ji, Ang 559)

ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖਖ

ਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖ
Millions of gods and goddesses of wealth serve Him in so many ways.The invisible and visible
beings worship Him in adoration, along with wind and water, day and night. (Guru Granth Sahib
Ji, Ang 455)

ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ
ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖ
Brahma and Vishnu, the Rishis and the silent sages, Shiva and Indra, penitents and beggars
- whoever obeys the Hukam of the Lord's Command, looks beautiful in the Court of the True
Lord, while the stubborn rebels die. (Guru Granth Sahib Ji, Ang 992)

ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖ ਖ ਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖ ਖਖਖ ਖ

There was no Brahma, Vishnu or Shiva.No one was seen, except the One Lord. (Guru Granth
Sahib Ji, Ang 1035)

ਖਖਖਖਖ ਖ ਖਖਖਖਖ ਖਖਖ ਖ ਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖ ਖ…ਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖ
ਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖ
The Vedas do not know His greatness. Brahma does not know His mystery…. Shiva does not
know His mystery. The gods gave grown weary of searching for Him.(Guru Granth Sahib Ji, Ang
894)

ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖ ਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖ ਖਖ ਖਖ ਖਖਖਖ ਖਖਖ
ਖਖ ਖਖਖਖ ਖਖਖ ਖਖ ਖਖ ਖਖ ਖਖਖ ਖ ਖਖਖ ਖਖਖਖਖਖ ਖਖਖ
Even the god of creation, god of death, the god of sustenance and king of heaven would have to
die at last. Those who have adorned God, would be made free from the cycle of transmigration.
||8|| (Akal Ustat, Guru Gobind Singh Ji)

ਖਖ ਖਖ ਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖ ਖਖਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖ
ਖਖਖ ਖ ਖਖਖ ਖਖਖਖਖਖ
ਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖਖਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖ
ਖਖ ਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖਖ
ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖ ਖਖਖ ਖਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖਖ
ਖਖਖਖ ਖਖਖਖ
Even after reading lakhs of Vedas, Brahma did not understand syllable (paramatama)
Siva meditates through lakhs of methods (postures) but still could not recognise the form, hue
and guise (of the Lord).
Visnu incarnated himself through lakhs of creatures but he could not recognise even a bit of that
Lord.
Sesanag (the mythical snake) recited and remembered many a new name of the Lord but still
could not know much about Him.
Many long-lived persons experienced life variously, but they all and many a philosopher could
not understand Sabda, the Brahma. All got engrossed in the gifts of that Lord and that bestower
has been forgotten. (Bhai Gurdas Ji, Vaar 18)
In Sikh religion only Waheguru is the object of belief and adoration and we are enjoined to
worship Him alone.
ਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ
ਖਖਖਖਖਖਖ ਖ
One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No
Hatred. Image Of The Undying, Beyond Birth, Self-Existent, accessible by the grace of the
Guru. (Guru Granth Sahib Ji, Ang 1)
ਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖ
ਖਖ ਖਖਖ ਖ
ਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ
ਖਖ ਖਖਖ ਖਖਖ ਖ
ਖਖਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖ ਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖ
ਖਖਖਖ ਖਖ ਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ
My Master is eternal. He is seen by practicing the Word of the Shabad. He never perishes; He
does not come or go in reincarnation. So serve Him, forever and ever; He is contained in all.
Why serve another who is born, and then dies? Fruitless is the life of those who do not know
their Lord and Master, and who center their consciousness on others. O Nanak, it cannot be
known, how much punishment the Creator shall inflict on them. ||1|| (Guru Granth Sahib Ji, Ang
509)

ਖਖਖਖਖਖ ਖ ਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖ ਖ

I am not torn by duality, because I do not worship any other than the Lord; I do not visit tombs or
crematoriums. (Guru Granth Sahib Ji, Ang 634)

ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖ ਖ

ਖਖਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖ ਖ ਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖ
ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖ
ਖਖਖਖ ਖਖਖਖਖਖ ਖਖ ਖਖ ਖਖ ਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖ
ਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖ ਖਖਖ ਖਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖ
Meditate on the One, and worship the One. Remember the One, and yearn for the One in your
mind. Sing the endless Glorious Praises of the One. With mind and body, meditate on the One
Lord God. The One Lord Himself is the One and Only. The Pervading Lord God is totally
permeating all. The many expanses of the creation have all come from the One. Adoring the
One, past sins are removed. Mind and body within are imbued with the One God. By Guru's
Grace, O Nanak, the One is known. ||8||19|| (Guru Granth Sahib Ji, Ang 289)
ਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖ ਖਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖ
ਖਖਖਖ ਖ
Do not accept anyone except God as God. God, the creator and destroyer of all, is capable of
anything so only accept Him as God. (Guru Gobind Singh Ji, Shabad Hazaray)

ਖਖਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖਖਖ

ਖਖ ਖਖ ਖਖ ਖਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖ ਖਖਖ ਖਖਖਖਖਖਖ
The pleasure fruit of gurmukhs is the congregation of holy persons wherein gurmukhs in the
form of superior swans adorn the place.With single-minded devotion they concentrate upon the
Lord and do not go astray to any other thought. (Bhai Gurdas Ji, Vaar 16)
Dear Hindu: There is a difference between your way of worship and that of ours. Your worship
with material such as Chandan, Kungu and perform arti. This is the way of worship in our
religion.
ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖ
ਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖ1ਖ
ਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖ ਖਖਖ ਖ1ਖ ਖਖਖਖ ਖ
ਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖ
ਖਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖ
I would make Your Name the sandalwood, and my mind the stone to rub it on; for saffron, I
would offer good deeds; thus, I perform worship and adoration within my heart. ||1|| Perform
worship and adoration by meditating on the Naam, the Name of the Lord; without the Name,
there is no worship and adoration. ||1||Pause|| If one were to wash his heart inwardly, like the
stone idol which is washed on the outside, his filth would be removed, his soul would be
cleansed, and he would be liberated when he departs. ||2|| (Guru Granth Sahib Ji, Ang 489)

ਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖ

ਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖ ਖ ਖਖਖ ਖ
The ignorant worship the love of duality; in the Lord's Court they shall be punished.So worship
the Lord, the Light of the soul; without the True Guru, understanding is not obtained. (Guru
Granth Sahib Ji, Ang 88)

ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖਖ ਖਖਖ ਖ

ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖ
Wash your mind in the pool of Truth, and let it be the vessel of the Lord; let this be your offering
to please Him.That humble servant who dedicates and offers his life, and who serves in this
way, remains absorbed in his Lord and Master. ||3|| (Guru Granth Sahib Ji, Ang 728)
ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖ
ਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖ
The imperishable Lord God is worthy of worship and adoration.Dedicating my mind and body, I
place them before the Lord, the Cherisher of all beings. ||1||Pause|| (Guru Granth Sahib Ji, Ang
824)

ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਾ ਖਖਖ ਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖਖਖ
ਖਖਖਖ ਖਖਖ ਖ
ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖ
ਖਖਖ ਖਖਖਖ ਖਖਖ
It is so hard to obtain that devotional worship of the Lord, O Saints. It cannot be described at all.
||1|| O Saints, as Gurmukh, find the Perfect Lord, and worship the Naam, the Name of the Lord.
||1||Pause|| Without the Lord, everything is filthy, O Saints; what offering should I place before
Him? ||2|| (Guru Granth Sahib Ji, Ang 910)
Hindu: You state that Gurmat condemns the worship of gods and goddesses. But the Tenth
Guru himself worshiped goddesses as is written in Bachittar Natak.
ਖਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖ
“Mahakal Kalika Aradhi”
And it appears that the Guru wrote Chandi Charitar in praise of goddess Chandi and has
described the importance of its recitation, e.g.
ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖ, ਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖ (ਖਖਖਖ
ਖਖਖਖਖਖ ਖਖਖਖ ਖਖ: ਖਖ)

ਖਖਖ ਖ ਖਖਖਖ ਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ (ਖਖਖ ਖਖਖਖ ਖਖ: ਖਖ)
Sikh: Dear Hindu brother, Guru has described the Eternal as:
ਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖ
Salutation to Thee O Supreme Knower Lord! Salutation to Thee O Universal Mother Lord! ||52||
In the above quotation Kalika does not mean anything different from Eternal. To dispel all your
doubts we show the condemnation of the worship of goddess in these six statements.
a) Guru Gobind Singh Ji has ordained the Sikhs:
ਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖਖ ਖਖਖਖ ਖ
Except Waheguru (God), do not accept anyone as the ruler and controller of the world.
And it is written in the Vaar (ode) of Chandi:
ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖ ਖ
O Lord! By creating Durga, Thou hast caused the destruction of demons.
It proves that there is a Creator of Durga and she is His Creature. Is it possible that the Guru
counsels his Sikhs one thing and he himself does the totally opposite? It is not possible.
 b) Guru Sahib makes this supplication and promise:
ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖ ਖ ਖਖਖਖਖ ਖ ਖਖ ਖਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖ
I may remember none else except Thee; and obtain all the required boons from Thee. (Chaupai
Sahib)

ਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖ ਖਖਖਖਖ ਖ

Do not accept anyone except God as God. (Shabad Hazaray)

ਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖ ਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖ

I recite only the Name of the Lord, which is useful at all places. (Bachittar Natak)

ਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖ ਖ ਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਖ

I do not meditate on anyone else, nor do I repeat the Name of anyone else. ||38|| (Bachittar
Natak)
From the above quotes it is clear that Guru Sahib worshipped none other than one Supreme
Creator. Is it possible that Guru Sahib acts against his own promise?
c) Author of a Granth writes the name of the deity he worships in the beginning of the Granth.
There he writes the invocation. Scholars can tell which deity the author worships from the
invocation.
Guru Gobind Singh Ji has always used the invocation:
ਖ ਖਖਖਖਖਖ ਖਖਖਖਖਖਖ ਖ
One Eternal, True, accessible by the grace of the Guru.

ਖ ਖਖਖਖਖਖਖਖ ਖਖ ਖਖ ਖਖਖ ਖ
One True Eternal, Victory to the Wonderful Lord.
Then how can anyone come to the conclusion that Guru Sahib worshipped Durga? It simply
never happened.
d) Sikhs believe that the Ten Gurus were in reality One. Guru Gobind Singh Ji’s ideas and
objectives were the same as those of Guru Nanak Dev Ji. This is written in Guru Granth Sahib
Ji:
ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖ
The angelic beings, goddesses and gods are deluded by doubt. (Ang 258)

ਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖ

The goddesses do not know His mystery. (Ang 894)

ਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖ ਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖ

ਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖ
One who worships the Great Goddess Maya will be reincarnated as a woman, and not a man.
||3|| You are called the Primal Goddess. At the time of liberation, where will you hide then? ||4||
(Ang 874)
Then Guru Gobind Singh Ji himself says in the Akal Ustat:
ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖ
The goddess Durga takes refuge at the feet of Eternal and abides there.
Guru Ji further says:
ਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖ
The blind, ignorant, self-willed manmukhs forsake their Lord and Master, and dwell on His slave
Maya. (Ang 1138)
Guru Angad Dev Ji describes the goddess as sweeper of the court of Guru Nanak Dev Ji. Then
how is it possible that a descendant of that tradition could go against the ideas of his ancestors
and against his own writings and worship the goddess?
 e) It has been established that Guru Gobind Singh Ji only worshipped One Eternal Waheguru
and taught His Sikhs to do the same. Now, let’s look at the Shabad and analyze it some.
The word ਖਖਖਖਖਖ does not refer to goddess Kalika but to the One Eternal Lord. The word in
fact is a compound word, made up off two separate words.
The first word is: ਖਖਖਖ- Death
The second word is: ਖਖ- of
This is not an attempt to break up words so Gurbani can be misinterpreted as in Guru Granth
Sahib Ji the word ਖਖਖਖhas been used numerous times.
ਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖ
Without the Name, all are held in the grip of Death. ||1||Pause|| (Ang 152)

ਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖਖਖਖ ਖ

Whoever is created shall be destroyed by Death. (Ang 227)

ਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖ

When death seizes him, and marches him away, then he looks absolutely hideous. (Ang 645)
Therefore, the line in correct form would be: ਖਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖਖ ਖ2ਖ
ਖਖਖਖਖਖ- Death
ਖਖਖਖਖਖ- of death
ਖਖਖਖਖ- worshipped
This means that Guru Ji worshipped the One Supreme Power that is death of death. By reading
the next lines it becomes quite clear that these in fact are the correct meanings.
ਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖ ਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖ
In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.
It is a well accepted belief in Sikhi as well as in Hinduism that a goddess is not
Waheguru but His creation. If we assume that Guru Ji worshipped goddess then we must admit
that before Guru Ji started meditating there were three forms in existence: Lord (Waheguru),
Goddess (Kalika) and Guru Ji himself. After a long period of meditation He became one with
Waheguru which means three forms then became two. But what Guru Ji says totally contradicts
this baseless theory. He clearly states that there were only two in existence: Himself and
Waheguru. After meditation Guru Ji merged with the Light of the true Lord and thus became one
with Him. Therefore, two became one. This proves that the worship of goddesses by Guru
Sahib never happened. Not only are these stories a fabrication of the truth but they are a grave
misinterpretation of the message of Guru Gobind Singh Ji.
f) Bhai Mani Singh Ji received his baptism from Guru Gobind Singh Ji and learned the
meanings of Gurbani. He begins the Gyan Ratnavali with the invocation:
ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖ ਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖਖ ਖਖ, ਖਖਖ ਖਖਖਖਖ ਖਖਖ,
ਖਖਖ ਖਖਖਖ ਖਖਖ, ਖਖਖ ਖਖਖ ਖਖਖਖਖਖਖ ਖਖਖ, ਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖਖਖ ਖਖਖ
ਖਖਖਖਖਖ ਖਖਖ, ਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖ, ਖਖਖ ਖਖ ਖਖਖਖਖਖਖ ਖਖ
ਖਖਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖ ਖ
Name of God is gods of all. Some believe in goddess, some in Shiva and some others in
Ganesha and other god. Sikhs of the Guru do not contemplate anybody else other than Sat
Naam (True Name) that destroys all disturbances and imperfections. That is why Sat-Naam is
invoked in the beginning.
Had the Tenth Master believed in the goddess is it possible that His student Bhai Mani
Singh Ji would write the above? Praise of the goddess is not the counsel of the Tenth Master.
The work of Guru Gobind Singh Ji is really a translation of “Durga Saptshati” in Markandya
Purana. That is evident from Chandi Charittar as well.
ਖਖ ਖਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖ...ਖਖਖਖਖ
This is the end of the story of seven hundred.
In fact, in the original Sanskrit text the ending is given with great detail. In brief:
ਖਖਖਖ ਖਖਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖਖ, ਖਖ
ਖਖ ਖਖ ਖਖਖ, ਖਖਖ, ਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖ ਖਖਖਖਖ, ਖਖਖ, ਖਖਖਖ,
ਖਖਖਖਖ ਖਖ ਖਖਖਖ, ਖਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖ, ਖਖਖਖ ਖਖਖ
ਖਖਖਖਖਖਖ ਖਖਖਖ ਖਖ, ਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ, ਖਖਖਖਖ ਖਖਖਖਖ ਖਖ, ਖਖਖ ਖਖ ਖਖਖਖ
ਖਖਖਖਖ ਖਖ, ਖਖਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖ ਖ ਖਖਖਖ, ਖਖਖ, ਖਖਖਖਖ, ਖਖ
ਖਖਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖ ਖਖਖ, ਖਖਖ, ਖਖਖਖ, ਖਖਖ, ਖਖਖਖਖ ਖਖਖਖ
ਖਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖ ਖ ਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖ
ਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ, ਖਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖ, ਖਖਖਖਖਖ ਖਖ
ਖਖਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖ (ਖਖਖਖਖਖਖ) (ਖਖਖਖਖ ਖਖਖਖਖਖ ਖ: ਖਖ ਖਖਖਖ ਖ-ਖਖ)
Goddess says, he who listens to and recites daily her praise he loses fear of the thief,
king, arms and fire. He becomes strong in battle, his enemies are destroyed. He gets
emancipated, offspring multiply, troubles of the house go away, Rakhshas, and ghosts are
destroyed. If one is surrounded by thieves, enemies, wild lions, elephants, one gets liberated. If
under punishment of death from the king or sentenced for prison, there is storm in the sea, one
is saved from all these troubles. Etc., etc. (Durga Saptshati Ch.12 Salok 1-29)
Guru Gobind Singh Ji has covered all of this briefly in his translation:
ਖਖਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖ
For whatever purpose a person ready it or listens to it, the hgoddess will assuredly grant him
that. ||232|| (Chandi Charittar)
ਖਖਖ ਖ ਖਖਖਖ ਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ
And that person who sings it, will not take birth again. ||55|| (Vaar Chandi)
The above given information which is backed with Gurbani and Sikh History makes it crystal
clear that Guru Gobind Singh Ji never worshipped the Kalika Devi.
Hindu: At Ardaas (congregational prayer) Sikhs always recite:
ਖਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ...ਖ
In the beginning I remember Bhagauti..
It clearly shows that in Khalsa Dharma there is worship of the goddess. In fact the word
“Bhagauti” is ‘Bhagwati’ which means goddess. Guru Gobind Singh Ji used to write poetry in
Persian script and hence Bhawati and Bhagauti are written in the same way. The writers of the
Gurmukhi script, without understanding the concept pronunciation made it into Bhagauti.
Sikh: In Gurmat Sudhakar the word ‘Bhagauti’ is discussed in details that will remove your
doubt. Here are a few questions that should satisfy you.
a) It is written in the Vaar of Chandi:
ਖਖ ਖਖਖਖਖ ਖਖਖਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖਖ
ਖ
Durga held out her sword, appearing like great lustrous fire; She struck it on the king Sumbh
and this lovely weapon drinks blood.
If ‘Bhagauti’ means goddess then does the above mean “Durga caught hold of bhagauti
(goddess) and hit her on the head of Raja Sumbh and she tasted his blood?” What kind of
goddess is this bhagauti? Is she a tool that can be used to hit others?
b) Do you also believe that Guru Arjan Dev Ji also wrote in Persian script from which Bhai
Gurdas Ji was mislead in copying.
ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖ ਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖ ਖ
ਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖਖਖਖ ਖ
ਖਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖ ਖ…..
ਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖ
The true Bhagaautee, the devotee of Adi Shakti, loves the devotional worship of God.
He forsakes the company of all wicked people. All doubts are removed from his mind. He
performs devotional service to the Supreme Lord God in all. In the Company of the Holy, the
filth of sin is washed away. The wisdom of such a Bhagaautee becomes supreme……… The
Lotus Feet of the Lord abide in his heart. O Nanak, such a Bhagaautee attains the Lord God.
||3||
You should pay attention and tell us is it Bhagauti or Bhagwati? And what is its gender?
The word ‘Bhagauti’ here is used as masculine and hence it cannot mean goddess.
c) In the Bhagauti Stotar (Panegyric verse) and in the writings of Bhai Gurdas Ji we find:
ਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖ (ਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖ 1)
Hail to Siri (mighty) Bhagauti (Sword) that cuts sharp.

ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖ

Name Bhagauti made of iron. (Bhai Gurdas Ji, Vaar 25)
Does it mean that Bhagauti (goddess – if that is the meaning) is made of iron? In
Dabistan-Mazahib, Mohsanfani has given an event to which he himself was a witness. That
should show how much respect the Sikhs had for goddess Durga.
ਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖਖਖ ਖਖਖਖਖਖ, ਖਖ ਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖਖਖ ਖਖਖ
ਖਖ ਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ
ਖਖਖਖ ਖਖ, ਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖ ਖਖ ਖਖਖਖਖ
ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖ
ਖਖਖਖਖਖ ਖ ਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖ ਖ ਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖ ਖਖਖਖ
ਖਖਖਖਖ ਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖਖ ਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖਖ
ਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖਖ ਖਖਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖਖ, ਖਖਖ ਖਖ ਖਖ ਖਖਖਖ ਖਖ
ਖਖਖਖ ਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖ ਖਖ ਖਖ ਖਖ ਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖ ਖਖ ਖਖ
ਖਖਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖ! ਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖਖ
ਖਖ? ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖਖਖ
ਖਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ, ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ?
ਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖ ਖਖ ਖ
Guru Gobind Singh Ji reached Kiratpur, which was in the state of Raja Tara Chand.
People of that state worshipped the goddess. On the hill top there was a temple of Naina Devi
(goddess) and people used to come there for worship. There was a Sikh Bhairo. He cut the
nose of the goddess (idol). News spread all over, the hill kings complained to the Guru. The
Guru enquired from the Sikh in front of the kings. He said, “It should be asked from the goddess
who has cut her nose.” On this the kings said, “Bhairo, are you an idiot? You know the goddess
cannot speak.” Bhai laughed and replied, “if the goddess (idol) cannot speak and cannot protect
the body then what good you expect of her?” Then the kings were quiet.
Here it will be worthwhile to say something about the goddess to our Sikh brethren.
Dear followers of Guru Nanak: First of all, consider who goddess was and what good
she has done for the world? From the Puranas we learn that she was daughter of Himalayas
and was married to Shiva. That is why she is known by various names such as Parvati, and
Girja. She helped the gods and fought against demons. She helped a number of times Indra to
gain his throne and Indra is that god who spends all his day in watching the dance and show of
beautiful maidens and passes his time in pleasures. From the Puranas we learn that there is
hardly a Rishi (saint) whom Indra has not disturbed in his meditation and for that he sent bad
character women. He himself indulged with the wives of the saints. One such story is that of
Aahaleya. What comfort the goddess procured for the world by helping such as indulgent and
bad character person? What reforms Indra introduced on taking his throne?
The story about Naina Devi and Jwala Mukhi is as follows. In a Yajna arranged by
Dakhsha his daughter came there without invitation. She saw that there was no share in the
Yajna for her husband Shiva and she jumped in the Havan Kund (sacred fire). Having come to
know this Shiva picked the burning Sati on his trishul (three pronged spike). At that time parts of
her body were scattered all over. Wherever a part of the body fell that place became worthy of
worship. The place where eyes fell that became Naina Devi, where fell the tongue that became
Jwala Mukhi and so forth.
 From this story if we learn any lesson that is that women should also learn how to fight
and they should respect their husbands, even more than their life. Beyond that this story does
not serve any purpose.
Some self-willed say that they do not worship the daughter of Himalaya, i.e. the goddess
with eight arms, but they believe in the Eternal power of God. We ask them, is God’s power
separate from Him? Is it Eternal? If you accept Devi (goddess) separate from God, conscious,
primal and eternal and worship that, then you do not accept Ik Oankar (One God) concept of
Guru Nanak Dev Ji. And that is not Sikhi. If goddess is not separate from God then to worship
her by giving her a separate image is ignorance and lack of sagacity. If goddess is some
transient (non-eternal) identity even then according to Sikh religion she is not worthy of worship.
In principle there is no justification for the worship of goddess.
Dear Sikh brothers, in our religion there have been noble women such as Bibi Nanaki,
Bibi Amro, Bibi Bhani Ji, Bibi Veero Ji, Mata Sahib Kaur Ji and Mayee Bhaag Kaur Ji. Study
their lives, remember their good deeds, follow them and instruct your daughters to gain good
qualities like theirs. Thereby your human birth will be fruitful and you will be worthy of being
called the sons of Guru Gobind Singh Ji. That will make you reformers in the country.
There is another goddess with which Guru Gobind Singh Ji has blessed you. Without
that you are much away from religion. By dint of that goddess you removed injustice from this
country and you were respected by Muslims and British. That goddess is:
ਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖਖ ਖ ਖਖਖ ਖਖ ਖਖ ਖਖਖ ਖਖਖਖ ਖਖਖ ਖਖਖਖ ਖ
(ਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖ ਖ-ਖ)
Hail to Siri (mighty) Bhagauti (Sword) that cuts sharp. That makes two of one and is
beautiful in hand.

ਖਖਖ ਖਖਖਖਖ ਖਖ ਖਖਖ ਖਖ ਖਖ ਖਖਖਖਖ ਖ ਖਖਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖ

ਖਖਖ ਖਖਖ ਖਖਖ ਖਖਖ ਖਖ ਖਖਖਖ ਖਖਖਖ ਖ ਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖਖ ਖਖਖਖਖ ਖਖਖਖ ਖ
(ਖਖਖਖਖ ਖਖਖਖਖਖ ਖਖਖ ਖਖ-ਖਖ)
When the brave take thee out of the sheath, they roar and pass the ocean of death.
They advance in the battle field and fight advancing forward.
By turning your backs on these devis (noble women) you have offered many riches to
these blood thirsty goddesses. If you had spent that on the wellbeing of your daughters, the
name of the Sikhs would have been known like the sun all over the world and coming
generations would have been grateful to you. Still there is time. If you want progress for your
Quam (community) and country, establish schools and colleges where Sikh character can be
infused and reinforced and nourish devis (noble women) who are strong, praise worthy and
worthy of Dharma. By that your decedents will learn of the counsel of Guru Nanak Dev Ji and
they will change the kali-age (age of darkness) into Satyug (age of truth).

SYMBOL / LOGO
Sikhism is a young religion founded in the 15th Century with followers mainly in India and
Pakistan. The principal belief of Sikhism is faith in waheguru – represented using the sacred
symbol of ik ōaṅkār, the Universal God.
Khanda:
The special Sikh religous symbol is made up of three images: The Khanda, which is a double
edged sword. This represents the belief in one God. The Chakkar, like the Kara it is a circle
representing God without beginning or end and reminding Sikhs to remain within the rule of
God. Two crossed kirpans representing spiritual authority and political power.

FOUNDER
Guru Nanak
Guru Nanak (1469-1539) was one of the greatest religious innovators of all time and the
founder of the Sikh religion.
Guru Nanak's birthday is celebrated by Sikhs on April 14th by the Nanakshahi calendar. (The
date according to the lunar calendar changes annually but is usually in November.)
Nanak's religious ideas draw on both Hindu and Islamic thought, but are far more than
just a synthesis. Nanak was an original spiritual thinker and expressed his thoughts in
extraordinary poetry that forms the basis of Sikh scripture.
Little is known about the life of Nanak, but Sikh tradition has a much-loved set of stories
or janam sakhis which relate various incidents from his life, and include many of his important
teachings.
Nanak was born about 40 miles from Lahore (now in Pakistan) in 1469. Sikh traditions
teach that his birth and early years were marked with many events that demonstrated
that God had marked him out for something special and was keeping an eye on him.
His family were Hindus, but Nanak soon showed an advanced interest in religion and
studied Islam and Hinduism extensively. As a child he demonstrated great ability as a poet and
philosopher.
One famous story about Guru Nanak tells of his rebellion at the age of eleven. At this
age Hindu boys of his caste would start to wear the sacred thread to distinguish them. Nanak
refused, saying that people should be distinguished by the things that they did, and their
individual qualities, rather than by a thread.
Nanak continued to demonstrate a radical spiritual streak - arguing with local holy men and
sages, both Hindu and Muslim, that external things like pilgrimages, penances, and poverty
were of far less spiritual importance than internal changes to the individual's soul.
He worked for a while as an accountant but while still quite young decided to devote
himself to spiritual matters. He was inspired by a powerful spiritual experience that gave him a
vision of the true nature of God, and confirmed his idea that the way to spiritual growth was
through meditation and through living in a way that reflected the presence of the divine within
each human being.
In 1496, although married and having a family, Nanak set out on a set of spiritual
journeys through India, Tibet and Arabia that lasted nearly 30 years. He studied and debated
with the learned men he met along the way and as his ideas took shape he began to teach a
new route to spiritual fulfilment and the good life.
The last part of his life was spent at Kartarpur in the Punjab, where he was joined by
many disciples attracted by his teachings.