Tuesday, February 28, 2006

Sikhi and miracles

I found this post at DiscoverSikhi.com by "Akal Purakh Di Fauj":

The point of Simran is not to achieve Ridh-Sidhi powers, even possessing them. We are taught they are nothing but a distraction - 'a cheap way of fooling people' as Guru tegh Bahadur ji said to the executioners.

Once Guru jee was travelling in a boat across a river and the Sikhs waited on the other side. A yogi decided to show his power and walked across the river. When the Guru arrived on the opposite bank, the yogi claimed that he had much more kamai than the Guru. The boatsman did not want to take any money but the Guru insisted on paying him the full amount - two paisas. The Guru asked the yogi how many years it had taken him to achieve the skill of walking on water. "14 years of in-depth samadhi and simran," replied the yogi. "Well," said the Guru, "now you know that the 14 years of kamai (spiritual earning) has been worth 2 paisas."

Monday, February 27, 2006

Golden Temple Keertan

Kirtan Archive

This is pretty neat. On the SGPC website, they have an archive system with the FULL day keertan inside the Golden Temple, Amritsar. You can pick a day, and listen! Wouldn't that be cool to listen to the live recorded keertan from the Golden Temple on your birthday?

Friday, February 24, 2006

Compassion: lost?

It shocks me how much we have lost our way. When our Gurus tried to show us the way to reach our Vaheguroo, they gave us three simple rules:

  1. Kirth Karo (work hard/honestly)
  2. Vandh Chako (serve others)
  3. Naam Jappo (meditate on Vaheguroo)
Most of us can say we follow the first and the third one easily, but as soon as somebody tries to do something different, suddenly our compassion goes out the window. The classic example is this whole tables + chairs debate in the gurdwaras. A friend of mine was getting married, and his elderly grandfather, who is confined to a wheel chair wanted to attend his marriage. Is this too much to ask? Well for 3 of the 4 gurdwaras here in Edmonton, it was. A wheelchair is a chair, and so no wheelchairs allowed in Guru's darbaar. (Clean shaven? No problem! Handicapped? Sorry!)

Guru Nanak tried so hard to make his message of love and compassion so universal, that for those unable to travel to him, he travelled for miles so that they could get a glimpse of him. And we can't even let those who travel to the Guru under extraordinary circumstances see the Guru because they have had the misfortune of being handicapped. Guru Nanak says it best here:
Excerped from SGGS (Guru Nanak):

jath sath chaaval dhaeiaa kanak kar praapath paathee dhhaan ||
Please bless me with the rice of truth and self-restraint, the wheat of compassion, and the leaf-plate of meditation.

dhoodhh karam sa(n)thokh gheeo kar aisaa maa(n)go dhaan ||3||
Bless me with the milk of good karma, and the clarified butter, the ghee, of compassion. Such are the gifts I beg of You, Lord. ||3||

khimaa dhheeraj kar goo lavaeree sehajae bashharaa kheer peeai ||
Let forgiveness and patience be my milk-cows, and let the calf of my mind intuitively drink in this milk.

sifath saram kaa kaparraa maa(n)go har gun naanak ravath rehai ||4||7||
I beg for the clothes of modesty and the Lord's Praise; Nanak chants the Glorious Praises of the Lord. ||4||7|| (SGGS 1329)
We have to improve ourselves a lot. There is a saying that a society is judged by how it treats its weakest. We don't even allow handicapped people to see our Guru. How would we stand?

Wednesday, February 22, 2006

Meaning of Vaheguroo

I went to sangat today, lots of Simran and lots of fun! It just reminded me of one of Bhai Gurdaas Jee's Vaars (1) where he expains one meaning of the word "Vaheguroo"

Bhai Gurdaas Jee Vaar 1

siqjug siqgur vwsdyv vwvw ivSnw nwm jpwvY]
duAwpr siqgur hrIikRSn hwhw hir hir nwm iDAwvY]
qRyqy siqgur rwm jI rwrw rwm jpy suK pwvY]
kiljug nwnk gur goibMd ggw goivMd nwm jpwvY]
cwry jwgy chu jugI pMcwiex ivc jwie smwvY]
cwroN ACr iek kr vwihgurU jp mMqR jpwvY]
jhW qy aupijAw iPr qhW smwvY ]

sathijug sathigur vaasadhaev vaavaa vishanaa naam japaavai||
dhuaapar sathigur hareekrishan haahaa har har naam dhhiaavai||
thraethae sathigur raam jee raaraa raam japae sukh paavai||
kalijug naanak gur gobi(n)dh gagaa govi(n)dh naam japaavai||
chaarae jaagae chahu jugee pa(n)chaaein vich jaae samaavai||
chaaro(n) ashhar eik kar vaahiguroo jap ma(n)thr japaavai||
jehaa(n) thae oupajiaa fir thehaa(n) samaavai ||aa||a||

In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.
In the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.
The recitations of all the four ages subsume in Panchayan i.e. in the soul of the common man.
When joining four letters Vahiguru is remembered,
The jiv merges again in its origin.

It's another amazing example where its shown that "Ik Onkaar", that God is one, is true. But it also shows that all the "gods" that exist, all the prophets throughout the ages are all one and part of the same primal soul, Paramathma.

Tuesday, February 21, 2006

Sahib Mera Eko Hai

There are some out there who seem to think that Sikhs are Hindus, or some that believe we are Muslims. Sikhism is an interesting faith. We recognize all faiths:

Raamkalee, Fifth Mehl:
Some call Him, 'Raam, Raam', and some call Him, 'Khudaa-i'.
Some serve Him as 'Gusain', others as 'Allaah'. ||1||
He is the Cause of causes, the Generous Lord.
He showers His Grace and Mercy upon us. ||1||Pause||
Some bathe at sacred shrines of pilgrimage, and some make the pilgrimage to Mecca.
Some perform devotional worship services, and some bow their heads in prayer. ||2||
Some read the Vedas, and some the Koran.
Some wear blue robes, and some wear white. ||3||
Some call themselves Muslim, and some call themselves Hindu.
Some yearn for paradise, and others long for heaven. ||4||
Says Nanak, one who realizes the Hukam of God's Will,
knows the secrets of his Lord and Master. ||5||9|| (SGGS 885)
...but yet, we are neither:
Bhairao, Fifth Mehl:
I do not keep fasts, nor do I observe the month of Ramadaan.
I serve only the One, who will protect me in the end. ||1||
The One Lord, the Lord of the World, is my God Allah.
He adminsters justice to both Hindus and Muslims. ||1||Pause||
I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines.
I serve the One Lord, and not any other. ||2||
I do not perform Hindu worship services, nor do I offer the Muslim prayers.
I have taken the One Formless Lord into my heart; I humbly worship Him there. ||3||
I am not a Hindu, nor am I a Muslim.
My body and breath of life belong to Allah - to Raam - the God of both. ||4||
Says Kabeer, this is what I say: meeting with the Guru, my Spiritual Teacher,
I realize God, my Lord and Master. ||5||3|| (SGGS 1136)
Its the reason why I take pride in being a Sikh, a Khalsa. By protecting the right of others to pray to the one Waheguroo, we separate ourselves from all others: the faiths that force themselves upon others. For not only do we share the same race, we also share the same lord, the same boss, the same father!
saahib maeraa eaeko hai || eaeko hai bhaaee eaeko hai ||1|| (SGGS 350)

Sunday, February 19, 2006

The World View in Sikhism

I found this article while looking through "Current thoughts on Sikhism". It is very intelligently written and certainly worth reading. I've also put this article in the Essay/Thoughts area for download as a Word document. If it looks a little long, please at least read the middle section (part II) for I think its incredible.

The World-view in Sikhism
Dr. H.S. Virk

What is the meaning of World-view? It is a set of fundamental beliefs, attitudes, values, etc., which determine or constitute a comprehensive outlook on life and the universe (1). In every religion or spiritual system, the concept of God, or ultimate Reality, determines its World-view and its structure (2). Our thesis on the World-view in Sikhism will be formulated on three basic concepts:

  1. Concept of God/Reality,
  2. Concept of Universe/World,
  3. Concept of Ideal Man/Society.

1. Concept of God/Ultimate Reality in Sikhism:

The Sikh scripture, Adi Guru Granth Sahib, defines the concept of God through His attributes: Eternal Unity, the Om that has assumed the Creation-body; Being of Truth; Creator person; without fear or hatred; Beyond Time and Space; Spiritborn/Unborn; Self-Existent; Transcendental Cosmic-Spirit made manifest by grace of the Guru (3). The concept of God as Creator-Person of the world has far reaching implications in the religious history of India. A positive relation between God and the world is a revolutionary postulate in Sikhism which forms the basis of Sikh Cosmology. God is both Transcendent and Immanent. He is both in the universe and outside it. Sikhism dialectically unites the ideas of God and World. Transcendence shows that God is prior to and distinct from the world. Immanence of God is a symbolic way of expressing God's connection with the world. God himself transforms into creation, that is, changing his nirguna form into sarguna form (4). The formless God manifests Himself in the creation and there in no dichotomy in nirguna and sarguna forms.

Nature of Reality

Metaphysics is a systematic and sustained enquiry into the nature of ultimate reality. It is an attempt to know the reality against mere appearance. Religion relies both on reason and revelation in its attempt to study the nature of reality. To the Indian philosopher, experience is the ultimate test of truth. Since the reality is trans-empirical, it cannot be known through sense experience but through intuitive experience (anubhuti); it is the experience of the highest level, for it transcends both the rational and the sensory aspects of human experience with which we are normally acquainted (6).

Mystics believe in the integral or holistic experience of reality. We need not rest content with the partial truths revealed by astronomy, physics, biology or by history; each true in its own field, non-complete in itself, non-giving the whole picture; nor yet with the truth of mathematics or the truth of language, primarily truths of expression, obeying rules which men themselves have made. Beyond all these, beyond the contradictions of each separate truth, lies concealed, the supreme and final truth (7).

The following hymn of Guru Angad Dev alludes to the transcendental nature of reality (8) : "In this realm, one sees but without the eyes; one listens but without the ears; one walks but without the feet; one works but without the hands; one speaks but without the tongue; thus attaining life in death. O Nanak, one meets God after realisation of the divine law."

According to Upanishads, Brahman or Atman which is the ultimate reality is of the nature of existence (Sat), consciousness (Cit) and bliss (Ananda). It is one only and non-dual. The pluralistic universe is only an illusory appearance of Brahman or Atman due to maya or avidya. There are two views of reality in the Upanishads, the cosmic view and the acosmic view. These two views serve as the bases for theistic and absolutistic schools of thought in Vedanta.

Sikhism fundamentally differs from this standpoint of Vedanta. The world is neither maya nor a perversion. It is a dharamsala, a place for righteous actions. Guru Nanak discards the Vedantic conception of reality in Asa-di-Var and definitely proclaims that this universe is real, not an illusion (9). He says, "Real are thy continents; Real is the universe; Real are these forms and material objects; Thy doings are real, O Lord." Further, the Guru calls the universe as "His Mansion" (10). "This moving universe is the divine mansion of the Being of Truth; And the Lord Truth lives therein".

2. Concept of Universe/World

According to Deussen, there are four different views of creation of universe in the Hindu philosophy:

  1. Matter is eternal and Purusha (Creator) has always been independent of God. God does not create the matter but moulds it into creation as a potter maketh the earthen pots.
  2. Purusha is the cause and creator of matter. But after the creation, God does not interfere in its working and it continues according to its own fundamental laws.
  3. God himself transforms into creation, i.e., changing from nirguna to saguna form.
  4. Creation is a play of maya. It is a mere illusion. Only God is real.
The age of the Universe according to the Hindu World-view is infinite. There are innumerable Brahmas who are employed in the process of creation. Each Brahma has as life time of 100 years. On astronomical time scale, the year is much longer than our solar year. Some of the time units of Hindu Calendar are given below:

1 Maha yuga = S+D+T+K (Four Yugas) = 432 x 10^4 Solar years.

1000 Maha-yugas = Kalp = Day = Night (Of Brahma)

Age of Brahma = 73x432x10^10 Solar years.
Sikh Cosmology challenges the Hindu World-vew as archaic and based on dogma. In Japuji, Guru Nanak sums up his view-point about creation of the universe which he elaborates in a most scientific manner in Raga Maru Solhe. His creation hypothesis is summed up as follows:
"God created the Universe by uttering a Word" (11).

Guru Nanak poses the next question:
"What was the time and the moment,
The day and the month,
When the world was created?" (12)
In the next stanza, he talks of the prevailing view-points:

"Neither the Pundit can predict this date
by looking through the Purana texts,
Nor can the Qazi tell from the Koran,
Neither the Yogi nor any one else knows
the day, week, season and month of creation,
The Creator who creates the world,
He Himself knows the time." (13)
In Maru Solhe, Guru Nanak versifies his thoughts about the 'epoch' before creation which is referred to as 'sunya', a concept at variance with the Sunyata philosophy of Buddhism. The Guru envisages creation out of this 'sunya' Phase (14) :

'The creator was all alone. He created the water, earth and the sky; even the sun and the moon from this Sunya.'
According to Guru Amar Das, (15) the 'sunya' phase lasted for as long as 36 yugas (38.88 x 10^6 solar years) before the creation phase started.

According to the "Big Bang" model of the Universe, the creation started some 20 billion years ago from the "big bang" epoch in the history of the Universe when infinitely denser matter, 'Primeval Atom,' exploded, creating an immense flux of radiation (energy quantas). Within a microsecond, elementary particles were created, which are building blocks of matter. From this primeval nebular medium known as 'gas-cloud', galaxies and solar systems emerged. This creation process is going on till date. Stars are born in galaxies, a million times brighter and heavier than our Sun, grow from 'red giants' to 'white dwarfs' and explode either as 'supernovas' or turning into invisible "black holes." It is predicted that 'black holes' are such demons that can annihilate the solar systems and other celestial bodies. Such is the fate of this universe, yet to be fully explored by cosmologists.

This wonderful drama of creation is elucidatged further by Guru Nanak in his mystic reverie in Maru Solhe, which has assumed the role of touchstone for Sikh cosmology, vis-a-vis its scientific counterpart. Surprisingly, there is a perfect correspondence between the epoch of 'big-bang' and the creation out of sunya phase as enunciated in Guru Granth (16).

"From the True Lord, proceeded the air, and from air became the water. From the water, God created the entire world, and in every heart He infused His light"

The Guru further elucidates (16a) :
"For billions of years, there was nothing but utter darkness. There was neither day nor night, nor moon, nor sun, but the Lord alone sat in profound trance. Neither there was creation, nor air, nor water. There were no continents, nor underworlds, nor seven oceans, nor rivers, nor the flowing of water. There was neither death, nor time. There was no Brahma, nor Vishnu or Shiva.

When He so willed, He created the world and supported the firmament without support. He created Brahma, Vishnu and Shiva and extended the love of mammon. He founded the continents, solar systems and underworlds, and from the Absolute self, he became manifest."
Guru Arjan Dev describes, in Sukhmani (17), the myriad forms of creation:

"There are millions and millions of galaxies and solar systems in the universe. The phenomenon of creation has occurred so many times. But the one Lord remains for ever and ever."

The riddle of creation of the Universe will remain an enigma for cosmologists, and there is no final word yet in cosmology. About the present theories and models, we may conclude with a quotation of the Tenth Master from Akal Ustat in the Dasam Granth (18) :

"Everyone explains the creation process according to his intellect, but no one can tell, O Lord, how You first created the Universe."

(c) Concept of Ideal Man/Society

The most important concept in the Sikh World-view is the creation of an Ideal man in the universe, the 'Gurmukh' of Guru Nanak and the 'Khalsa' of Guru Gobind Singh. In the opening stanza of Japuji, Guru Nanak poses the question (19) :

"How can we become Sachiara?
How can we break the bonds of falsehood"?

And then he answers himself in the same stanza (19) :

"By obeying His Will, as ordained by Him."

Guru Nanak makes a radical departure from the earlier Indian religious systems in expounding his concept of Gurmukh, the harbinger of dharamsal on this earth. The Gurmukh promotes the Naam culture of Guru Granth. In Siddha-Goshth, Guru Nanak propounds and promulgates his concept of ideal man, the Gurmukh. When the siddhas ask the Guru to spell out the reasons of his quest (Udasis). The Guru gave an emphatic reply (20), 'I am looking out for a Gurmukh in the World. The Guru has a firm belief that God has created the earth so that man can attain the emancipated state of a Gurmukh. (21)

It is in the background of his spiritual experience and his concept of God, that Guru Nanak lays down the ground rules and methodology of his system. (22) The first corollary of it is that withdrawal, monasticism and asceticism are unacceptable and instead, the householder's life is accepted. He condemns the yogis for "being idlers, and not being ashamed of begging alms at the very door of the householder whose life they spurn." He declares that liberation is possible even while playing and laughing and that the God-centred (Gurmukh) lives truthfully as a householder. In Siddha-Goshth, Guru Nanak gives a beautiful analogy (23) to explain his concept of a householder's life: "The life of a worldly man should be like that of a lotus on the lake, and as of the duck on the river, living in them and still unstained by their waters."

To sum up, in words of Puran Singh, "If the Sikh, as he was born, had ever been afforded opportunities of spiritual isolation from the rest of the world, to develop his powers of self-realisation, and his instincts of art and agriculture and colonisation, his would have been by now, one of the best societies of divinely inspired labourers, of saint-soldiers living by the sweat of their brow" (24) .

"But Brahminism was there to engulf it from within. His political temper, the result of his complete mental liberation and his passionate love of liberty pitched him against the Mughals from the time of its birth. Out of the jaws of death, if the Khalsa has still come out, there is much hope for it yet. All is not yet lost" (25)


  1. Nirbhai Singh, Hermeneutics of Sikhism in contemporary Contextuality, J. of Religious Studies, vol. XXIII,no.2, Punjabi University, Patiala, 1993
  2. Kharak Singh, "Sikhism : A Miri-Piri System," Dharam Prachar Committee (SGPC), Amritsar, 1994.
  3. Puran Singh, "Spirit of the Sikh", Part II, Vol. 1, Punjabi University, Patiala, 1980
  4. Sri Guru Granth Sahib p. 290
  5. Ibid, p. 250
  6. "Essays on Hinduism", PunjabiUniversity, Patiala, 1968.
  7. Virk, H.S. "History and Philosophy of Science", Guru Nanak Dev University, Amritsar, 1988.
  8. Sri Guru Granth Sahib p. 139
  9. Ibid, p. 463
  10. Ibid, p. 463
  11. Ibid, p. 3.
  12. Ibid, p. 4
  13. Ibid, p. 4.
  14. Ibid, p. 1037
  15. Ibid, p. 949.
  16. Ibid, p. 1035.
  17. Ibid, p. 276
  18. Akal Ustat, Dasam Granth
  19. Sri Guru Granth Sahib: p.1.
  20. Ibid. p. 939
  21. Ibid. p. 941
  22. Kharak Singh, "Sikhism : A Miri-Piri System", Dharam Parchar Committee (SGPC), Amritsar (1994)
  23. Sri Guru Granth Sahib: p. 938
  24. Puran Singh, 'Spirit of the Sikh' Part II, Vol. 2, P. 321 Punjabi University, patiala, 1981./
  25. Ibid, p. 322.

Friday, February 17, 2006

Within your hands...

A family friend had just passed away, so my family and I went to take a look at the casket in lieu of his funeral tomorrow. It just got me thinking a bit about Akal Purakh and his role in life and death, in that in many ways, our lives are guided but dependant on the choices that we have made. Our friend was a true Gursikh and even after the illnesses that he had suffered, he still looked in peace.

Gauree Bairaagan, Fourth Mehl:
Just as the mother, having given birth to a son, feeds him and keeps him in her vision - indoors and outdoors, she puts food in his mouth; each and every moment, she caresses him.
In just the same way, the True Guru protects His GurSikhs, who love their Beloved Lord. ||1||
O my Lord, we are just the ignorant children of our Lord God.
Hail, hail, to the Guru, the Guru, the True Guru, the Divine Teacher who has made me wise through the Lord's Teachings. ||1||Pause||
The white flamingo circles through the sky, but she keeps her young ones in her mind; she has left them behind, but she constantly remembers them in her heart.
In just the same way, the True Guru loves His Sikhs. The Lord cherishes His GurSikhs, and keeps them clasped to His Heart. ||2||
Just as the tongue, made of flesh and blood, is protected within the scissors of the thirty-two teeth who thinks that the power lies in the flesh or the scissors? Everything is in the Power of the Lord.
In just the same way, when someone slanders the Saint, the Lord preserves the honor of His servant. ||3||
O Siblings of Destiny, let none think that they have any power. All act as the Lord causes them to act.
Old age, death, fever, poisons and snakes - everything is in the Hands of the Lord. Nothing can touch anyone without the Lord's Order.
Within your conscious mind, O servant Nanak, meditate forever on the Name of the Lord, who shall deliver you in the end. ||4||7||13||51|| (SGGS: 168)

Thursday, February 16, 2006

Site update

I've been trying to spend some spare time getting the rest of the site up and running. So far, things are starting to come together in the "Essays / Thoughts" section where in addition to the ebook I mentioned last time, I have also put up two Rehat Maryadas, one from Damdama Taksal, and the other from SGPC (both in English).

I feel that both are good in terms of their explanations: Sikhism is not a religion based on blind faith. Everything that we do serves a purpose, and without knowledge of that purpose, it becomes a ritual. Both of these Rehats have helped me in finding some of these reasons to better understand the true nature of Sikhism. More good reading!

Wednesday, February 15, 2006

God's Debris

Have any of you guys heard of Scott Adams? He's the guy responsible for the Dilbert cartoons like this one:

Anyways, it turns out he's more than meets the eye. Not only is he a vegetarian (and vegan I think), but he has written one of the more amazing books that I've read in a while "God's Debris". It's actually a spiritual book if you can believe it, and it discusses God and possibilities, and I think it fits in with the Sikhi view very nicely. He also emailed it out as an ebook to all of the subscribers to his newsletter, and here it is!

My favorite shabad

I am a big science geek, and so when I saw this shabad for the first time, I instantly fell in love with it. Tell me what you think :)

Maaroo, First Mehl
"For endless eons, there was only utter darkness.
There was no earth or sky; there was only the infinite Command of His Hukam.
There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1||
There were no sources of creation or powers of speech, no air or water.
There was no creation or destruction, no coming or going.
There were no continents, nether regions, seven seas, rivers or flowing water. ||2||
There were no heavenly realms, earth or nether regions of the underworld.
There was no heaven or hell, no death or time.
There was no hell or heaven, no birth or death, no coming or going in reincarnation. ||3||
There was no Brahma, Vishnu or Shiva.
No one was seen, except the One Lord.
There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. ||4||
There were no people of celibacy or charity; no one lived in the forests.
There were no Siddhas or seekers, no one living in peace.
There were no Yogis, no wandering pilgrims, no religious robes; no one called himself the master. ||5||
There was no chanting or meditation, no self-discipline, fasting or worship.
No one spoke or talked in duality.
He created Himself, and rejoiced; He evaluates Himself. ||6||
There was no purification, no self-restraint, no malas of basil seeds.
There were no Gopis, no Krishna, no cows or cowherds.
There were no tantras, no mantras and no hypocrisy; no one played the flute. ||7||
There was no karma, no Dharma, no buzzing fly of Maya.
Social class and birth were not seen with any eyes.
There was no noose of attachment, no death inscribed upon the forehead; no one meditated on anything. ||8||
There was no slander, no seed, no soul and no life.
There was no Gorakh and no Maachhindra.
There was no spiritual wisdom or meditation, no ancestry or creation, no reckoning of accounts. ||9||
There were no castes or social classes, no religious robes, no Brahmin or Kh'shaatriya.
There were no demi-gods or temples, no cows or Gaayatri prayer.
There were no burnt offerings, no ceremonial feasts, no cleansing rituals at sacred shrines of pilgrimage; no one worshipped in adoration. ||10||
There was no Mullah, there was no Qazi.
There was no Shaykh, or pilgrims to Mecca.
There was no king or subjects, and no worldly egotism; no one spoke of himself. ||11||
There was no love or devotion, no Shiva or Shakti - no energy or matter.
There were no friends or companions, no semen or blood.
He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the True Lord. ||12||
There were no Vedas, Korans or Bibles, no Simritees or Shaastras.
There was no recitation of the Puraanas, no sunrise or sunset.
The Unfathomable Lord Himself was the speaker and the preacher; the unseen Lord Himself saw everything. ||13||
When He so willed, He created the world.
Without any supporting power, He sustained the universe.
He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. ||14||
How rare is that person who listens to the Word of the Guru's Shabad.
He created the creation, and watches over it; the Hukam of His Command is over all.
He formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15||
No one knows His limits.
This understanding comes from the Perfect Guru.
O Nanak, those who are attuned to the Truth are wonderstruck; singing His Glorious Praises, they are filled with wonder. ||16||3||15||" (SGGS 1035)
The formation of the universe, a beautiful thing...

Monday, February 13, 2006

Quotes on religion

I've always believed in the close relationship between science and religion, and how Sikhism, like other religions, are open minded. Some quotations on the matter:

Rev. Patricia Templeton

  • "A faith that requires you to close your mind in order to believe is not much of a faith at all."

Albert Einstein
  • "All religions, arts and sciences are branches of the same tree. All these aspirations are directed toward ennobling man's life, lifting it from the sphere of mere physical existence and leading the individual towards freedom."
  • "What is the meaning of human life, or of organic life altogether? To answer this question at all implies a religion. Is there any sense then, you ask, in putting it? I answer, the man who regards his own life and that of his fellow creatures as meaningless is not merely unfortunate but almost disqualified for life."
  • "Science without religion is lame and religion without science is blind."

Guru Amar Daas Jee
  • "Acknowledge your origin, and then you shall know your Husband Lord, and so understand death and birth." (SGGS 441)

Sunday, February 12, 2006

My first post!

Vaheguroo jee ka Khalsa!
Vaheguroo jee kee Fateh!

Welcome to my little home on the web. I hope that by making this page, I may help to not only clarify Sikhism and what it stands for, but also to help forward my understanding of Sikhism. Of course, feedback, in any form, is appreciated.

I hope that I've made this site relatively simple, nothing complicated and no cool flash banners so that I may focus more on my content than on my style. On the left is an RSS feed that I swiped from Google News that I think is relavent to the site. Actually it kinda saddened me the first time I looked at the news feed... it seems that most Sikh press is related to violence or problems in the panth. Sikhism was never meant to be violent and we have all the systems in place, right within our Guru Granth Sahib, to prevent all this from occurring in the first place. Disagree? Then read into my site to see how.

I've split up my site into 3 sections: About Sikhi which describes some of the basic background of Sikhism for those who may not be so familiar; Essays / Thoughts where I go into detail on my personal thoughts (maybe right, maybe wrong) on what I see inside the panth; and finally Related links that I think are especially cool and have been useful resources in my own search.