My Sikh Sense
Hari Singh BIrd Khalsa
Nam. Check this out.
"After Sanders' big win in New Hampshire, establishment figures
want to scare you with Superdelegates. Here's why It's Bullshit."
By Shane Ryan for Paste
Bernie Sanders’ win in the New Hampshire primary Tuesday night came with some pretty impressive footnotes.
. His margin of victory was the highest for a non-incumbent candidate in any state since JFK.
. He won almost every demographic group—male, female, young, old, moderate, liberal, college educated, high school-educated—with the exception of voters making more than $200,000 per year.
. He became the first Jewish candidate to win a state primary in U.S. history.
. He became the first non-Christian candidate to win a state primary in U.S. history.
Sanders isn’t one to emphasize his religious affiliation—his political beliefs make him enough of an outsider as it is—so you won’t read much coverage about the historic nature of his win. What you will read about is how it’s going to change his primary battle against Hillary Clinton.
The path to the nomination is still difficult for Sanders, and Clinton should still be considered the favorite, but winning New Hampshire in a blowout will give his candidacy a new kind of credibility and momentum. Sanders was polling below five percent nationally when he joined the race, and to come this far in such a short time, against an overwhelming favorite, is a bit staggering—so staggering that a frustrated Clinton “might “shake up her entire campaign.
The narrative has changed, which means that establishment figures are duty-bound to change it back. If you’re an avid follower of politics, you may have seen tweets like these in the aftermath of the win... -- (See the Establishment's spin.)
My Exact Sentiments
The questions that need answers:
What will Clinton do, and for whom?
See Establishment Supported Occupation.
See Agenda and Itinerary for 2017 Teacher Yatra to India.
What's wrong with Washington?
Ornstein says it's Tribalism.*
If we are not in the most dysfunctional period in our history,” says Norman Ornstein of the American Enterprise Institute, “we are certainly in the top five.” The problem isn’t just ideological polarization, Orenstein argues in a new commentary for Governance. It’s tribalism, “an approach were if you are for it, I am reflexively against it, even if I was for it yesterday.”
Many factors encourage tribalism: skewed redistricting, campaign financing, and the transformation of mainstream media. And the consequences are profound. “Political dysfunction,” Ornstein concludes, threatens “the health, well-being, and future prospects for the country (including secular as well as religious organizations). -- Source.
*TRIBALISM: The social tendency to live in loyalty to a tribe, social group or gang (tribe within a tribe) especially when combined with a strong negative attitude toward marginalized people outside the group. Watch Tribalism For Those Who Dare.
This is the opposite of pluralism, the no class, no caste, One Creator of Creation principle taught and championed by Guru Nanak Dev. Tribalism (institutional shakti pad?) breeds racism. The antidote to tribalism is something akin to a Sensitivity Summit in which meaningful and perhaps Courageous Dialogue with and between people of color, women, and other marginalized groups can occur.
Note: The human tendency to tribalism and its practice of exclusion offends the innate longing to belong that every human being yearns for, and it is the core issue underlying the strife afflicting and affecting most nations today, especially in the Middle East.
Tribalism at its worst, in my opinion. In college I studied the Middle and Far East and learned much about the tribalism found in those areas. There is little point in fighting it. It is so deeply ingrained. And I hate that it is happening in DC, these days. --
Access to reading from Siri Guru Granth Sahib
May 3, 2016 --Gur Piyari Sangat Ji, as a part of Sewadar in Tehran, Daas is suggesting our Sangat is to let Sikhs with Turban, but without Trimmed Beard, take part in Akhand Paat Duties.
One of our reputed Sangat members and a few other aged people show discomfort. Though ladies in our community take part in Akhand Paat duties, thus maximum or almost 95% ladies do facial cosmetics, I.e., threading/removing facial hairs, eye brows, etc.
On the other hand very few Hindu ladies take part in Akhand Paat duties.
Watching all this since many years, Daas started a discussion asking our "Buzurgs" as what is wrong if I ask those New Generation Sikhs take part in Akhand Paat Duties?
Only answer I get is, it's Maryada, and trimmed Sikhs don't look good doing Akhand Paat.
My intention is to first, "bani deh lard Lao," connect them to bani, and eventually by Saturday Jis bakhshish, "gurduarey aye soji paeesi."
I request learned members to give their view points and let me understand if Daas is wrong and where is it that I am unable to use my vivek. Ek Onkar Satgur Ji, Sahaee. -- Saheb Singh, Tehran, Iran
May 3, 2016 --Veer Saheb Singhji, you are right when you ask what is wrong with anyone wishing to read Guru Granth Sahib during Akhand Paath?
If we claim Gurbani is universal, should it not be opened to whosoever wants to participate in reading GGS, whether it is Amritdhari, cut-bearded Sikh, mona Sikh or Hindu as long as it is being read with great reverence. (Amrit means immortalizing nectar. Dhari means to claim or show ownership.) No one should lay claim on who or who should not be allowed to read during Akhand Paath. Gurus did not, so who are we to put hindrances in people's path of spirituality. Seeds of spirituality cannot be germinated with negativism but a positive attitude can set many things right. Maryada has been made by human beings at the time when Sikh Dharma was undergoing many struggles and it should not be impeachable.
No one has a monopoly on it, so we should move forward with the times and encourage more people to read, understand and practice Gurbani in their life. This seems as appalling as the outdated system of caste discrimination among the Hindu society where the so-called lower class were not allowed access to Hindu scriptures. If we don't wake up now, it will become too late. In the last few years many profoundly painful decisions have been made in many areas of our community life; we should not disintegrate the community any further.
So Saheb Singh ji, keep on prodding management with your thoughtful questions.
One question I would like to ask: Akhand Paths are being sold over the Internet from Harmander Sahib. Is that part of Sikh Maryada? There are many other areas of Maryada very conveniently being broken by the leaders of Sikh Dharma. I am sure we can make a big list of them. I leave it open for your discussion. -- Perminder Kaur, London, UK
See Beginning of this thread.
May 4, 2016 --An Akhand Path (Paath) is a sacred ceremony...Only an Amritdhari (baptized) Sikh man or woman, who faithfully observes the Rehat Maryada are allowed to perform duties of Akhand path and conduct the ceremony including Reading of Siri Guru Granth Sahib in a congregation. Period. -- Tejinder Singh, Gurgaon, India
May 4, 2016 --This possibility is zero at our place as out of 150 to 200 people only 6 or 7 are Amritdhari, including Ragi Singhs. In Tehran, Akand Paats are done in Gurdwaras only, and all Sangat [members] take part for 1 hour duty per person. Ek Onkar Satgur Ji Sahaee -- Saheb, Iran
May 4, 2016 --I have read the discussion on whether turbaned Sikhs with trimmed beard etc. can do Akhand paath with considerable interest. Contributors to the discussion have presented their own perspective. Now, let us look at the management perspective also. Before proceeding further, lest I am misunderstood, I am not in any management of a Gurdwara at present, but have held posts in this country and abroad in the past.
Please allow me to relate an incident when I was active in the management of a Gurdwara and you can draw your own conclusions. Akhand Paath was being performed in the house of a Sikh family. I went to their place, but as soon as the door was opened by a member of the family, practically the whole family surrounded me and complained that a roll (turn at reciting Siri Guru Granth Sahib) had been performed by a Sikh with a trimmed beard even though the man who was talking the most was not turbaned. Their grouse was that they had kept the Akhand Paath with shardaa (reverence, devotion) and expected the Paath (reading of SGGS) to be done by Amritidharee (baptized) or at least proper keshadharee Sikhs. They were so upset, that there was no usual hospitality for me also, i.e., Langar chhakko jee or parshaadaa tiar haae jee, (Langar is ready etc.)
In view of the fact that they were so upset, I didn't say anything, and just came out of the house, but [was] ensured that the person with the trimmed beard did not do any other roll (turn at reciting SGGS). -- Rohan Singh, England
See Related Feedback.
See Beginning of this thread.
See Glossary of Sikh Terms. See A Comprehensive Sikh History Quiz.
My Sikh Sense
SatHanuman Singh Khalsa
May 5, 2016 --Wahe Guru Ji Ka Khalsa! Wahe Guru Ji Ki Fateh!
Nam. I will just say, regarding the above postings to do with who is qualified to read from Siri Guru Granth Sahib, that any Sikh, Hindu, Muslim, Christian, Jew, Native Person, gay, or straight, etc., etc., should be allowed to participate in Siri Akhand Path, as long as their head is covered, they wear no socks or footwear, they've washed their hands, and are prepared to read in Gurmukhi, Punjabi, or the their native language (if it's provided). The reader (Pathi) must realize that he or she is prepared to read until relieved.
A Sevadar should be available to relieve for rest room breaks, but one must make the commitment to continue reading no matter how long, until relieved. I once read 4 hours before being relieved.
Amritdhari Khalsa Sikhs traditionally do Seva and read for 49 hours.
In communities where this is not possible or Sangat participates, there should be no restrictions on gender, facial hair. -- Singh Sahib SatHanuman Singh Khalsa, Guru Nanak Niwas, Portland, Oregon USA
May 6, 2016 --One of us correctly commented that Akhand Paaths as currently performed by professional readers, for monetary reward, and with no one listening to the Paath, are "manumit".
However, if these paaths are conducted at Gurdwara Sahib with Sangat in audience, we should get the best readers of Siri Guru Granth Sahib to do the Paath. This is to ensure correct pronunciation with proper punctuation in the reading so the audience can understand what is spoken and learn the correct style for Paath in order to read the Bani for themselves. These readers would ordinarily be Amrit dharis who, presumably, have more practice in reading of Gurbani. These readers should preferably be from the Sangat and not limited to professional "Paathees" because that would be like brahmins monopolizing religious instruction and practice.
Doing the Paath at homes is a good opportunity for people to learn by practice or be introduced to the reading of Siri Guru Granth Sahib. I recall that in the 1970's when there were very few Amrit dharis in this country, we used to have three day "Akhand Paaths". This gave us an opportunity to encourage slow readers to participate and even novices to overcome their hesitation and start learning. When necessary, a good reader would sit along with the beginner to help out. We even allowed non-Punjabi speakers to take a turn and read from Sardar Manmohan Singh's translation which was kept open and pages turned to match the text being read from the "saroop".
The result was that several persons, including trimmers and Monas, became devoted to Guru Sahib, became regular readers, some even acquired saroops for reading at home and became keshdharis. I am not aware how many of them eventually took Khande di Pahul. -- Ranbir S. Sandhu, USA
"All our religious scholars and leaders manage to do
is saddle us with a catalogue of “dos” and “don’ts.”
May 8, 2016 --Dear Sangat,
This discussion about 'Turbaned Sikhs with trimmed beards'… reveals that we are still where we were decades ago. I had dropped out of discussions for a long time and perhaps should have stayed away, and may yet regret having plunged into this again. Still, here goes:
Very briefly, the purpose of any religion would have to be to guide a person to know God. Whatever the ultimate goal be called everyone seeks the same thing: to know God. The blueprint for that guidance would have to be the scripture of that faith. The purpose would therefore have to be to bring peace and comfort to humanity, to bring about unity. Religion would therefore tend to make life easier or more bearable. I doubt anyone would really dispute that.
Without going into the benefits of Akhand Paaths, or even whether they are sanctioned by the Gurus, if doing them or participating in the actual process (recitation) gives comfort to the reader why should there be any objection? Is God so petty that he would object to someone with a trimmed beard participating in the doing of the Akhand path?
All our religious scholars and leaders manage to do is saddle us with a catalogue of “dos” and “don’ts”, telling us what to think, how to believe, and the way we are supposed to live. So preoccupied are we with peripheral matters of faith that we forget the primary purpose of the faith: to guide us to know God. We must continually remind ourselves of the supreme purpose religion — to bring followers into a meaningful relationship with the Divine — and stick to this purpose.
Over the years and in my sincere efforts in participating in religious discussions I have tried to make logical sense of the dogmas of the faith. I have also realized that not everyone within the faith is ever going to agree on everything.
I recommend readers to look up this two part write-up at the following site:
How many Amrit dharis will we find in the diaspora (assuming there are many in India, likely a false presumption)? I know for a fact that the numbers are very few in Malaysia. And how many “faithfully observe the Rehat Maryada”? You will not find too many of those even in Punjab.
Through all this I am actually grateful to [those] others who would rigidly hold on to such requirements in all spheres of our religious endeavours; they make it easy for me to continue to stay away (no guilt). -- Sarjeet Singh Sidhu, Ipoh, Malaysia
See Beginning of this thread.
May 9, 2016 --I am not an Amrit Dhari or a Giani Thiani, but a simple straight forward person. I always read your comments because they are simple and straight forward, and to the point. I do not believe in any rituals. One does need to go through any rituals or have any special body-wear to be a decent human being. I am aware that a lot of "SIKHS" do not agree with me and I respect them just the same. All of us have the right to honourably disagree with each other without any animosity.
I was most troubled when BJP-SAD Government legislated the division between Keshadhari and other Sikhs. It was a sad day for the Sikh community.
Respectfully, Sat Kartaar. -- Santokh Singh, Edmonton
May 9, 2016 --Sat Sri Akalji!
I have been following the discussions on this topic quite keenly. The various missives (above) placed the following questions in my mind:
1. If an Akhand Paath is read by a non-Amrit dhari Sikh, or anyone else for that matter, is the message that is conveyed and received from the Bani different?
2. If an Akhand Paath is to be done only by Amrit dhari Sikhs, how different is this from the Hindu caste-based practice of only Brahmins being allowed to recite the sacred mantras?
The answers to these questions would be instructive to pass on to my young children, who question everything.
Gur fateh. -- Gurujot Singh, Trinidad
May 9, 2016 --Nowhere is it laid down that only an Amrit dhari Sikh can do Paatth. What the Sikh Rehat Maryada lays down is that anyone can do that for the self but only a Sikh should read it out to the Sangat. The spirit behind this is that the guru's message should be conveyed by one who fully abides by the guru's edicts him/her-self - it is an issue of first following the guru and then asking others to do so.
Guru Rakha. -- Rawel Singh, India
May 9, 2016 --This is turning interesting.
We are advised 'No one should judge anyone else; it is best done by the self. Apney andar veykho - look within.'
Great. This is the way it should be.
Then why are people looking at shaped eyebrows, trimmed beards, feet with socks on and so on and judging whether people are fit to perform seva or read Siri Guru Granth Sahib in Akhand Paaths?
Why is the issue being framed as following the Guru or not? Why instill sense of guilt in people?
Let us all seek guidance from the Guru. None of us is above being a patit if we look inside ourselves.
Respectfully. -- Nirmal Singh, Camp New Delhi
See Beginning of this thread.
May 11, 2016 -- "The difference between Vedas and Sikhism is that in the Vedas it is officially written (division of people into four different castes), while in Sikhism it is not written in Guru Granth Sahib, but Sikhs themselves have written it, or are practicing it."
You are very right, Sardar Jaspal Singh, but do we recognise it? Are we aware of the reality that is prevailing amongst us?
Please allow me to explain so that we can all challenge ourselves, and modify our attitude to others and our belief systems. Practically every government department in the 1990s in this country ensured that all their functionaries attended what were called 'Race Awareness Courses.' These courses have nowadays becomes much broader and are called 'Equality and Diversity Courses.
On Race awareness courses, participants were asked some very difficult or soul searching questions like: Would you confront a person who made a racist comment in a pub? The next question could be: Would you challenge a person who made an anti-Islam/Anti-Sikh/Anti Semitism remarks at a funeral. The aim was not to condemn the participants as racists, or label them as racists, but to raise their awareness of racism or sexism etc.
We need the same approach in our Gurdwaras -- though whether management committees would attend such courses is another matter. Do we recognise that it is caste-ism when we speak or consider that 'my caste' is [more] superior than yours? Are we aware that we are discriminating against non-turbaned Sikhs or vice versa? The old nostrums of bringing about reform have not worked, we need new ways (technology of consciousness?) to bring about social change.
Now, let us take one tuk/verse from Gurbani, and ask our selves: Do we really practice it in our lives?
Sabh ko oochaa aakheeaae, neech na deesaaae Ko-ei
Eiknaae bhaandae saajeian eik chaannann tihu lo-ei
Call everyone high as none appears to be low i.e. everyone is of high status. Everyone has been created by the same Potter (i.e., the same Creator has fashioned us and His Light is found in all.) SGGS-1.62 -- Rohan Singh, England
Access to reading from Siri Guru Granth Sahib
May 14, 2016 --This debate will forever rage in one form or another. If Sikhism is a ‘universal’ religion then its scriptures must be accessible to all (Sikhs and non-Sikhs alike). The insistence that the Akhand paath can only be done (read) by an Amritdhari (often the person is simply a keshadhari) is based on the SRM (Sikh Rehat Maryada). In other words the ‘ritual’ reading demands that it be done by an amritdhari (tribalism). I will not touch on the ritual component since Sikhs take great pride in condemning the rituals of others and so presumably will not subscribe to mere rituals within our own community.
If the requirement is going to be based upon the fact that it’s demanded by the SRM, then bear in mind that the SRM is a man-made document, compiled by human beings with all the fallibilities that these primates are prone to. The SRM can be altered (in fact it should be revised).
I attended the AGM (Annual General Meeting) of a prominent charitable Sikh Organization yesterday where some changes to the constitution were to be made. Amazingly the numbers who attended were just enough to make a quorum. The first change proposed was as to who could be a member. Being a Sikh organization, it in effect defined who would be considered a Sikh for the purposes of the society. The original definition had the words keshadhari, and amritdhari in it. (Keshadhari means one who keeps hair or kesh. Amrit means immortalizing nectar. Dhari means to sustain ownership.)
In the new definition it was decided that anyone who declares himself/herself to be a Sikh is eligible to be a member. The person who was explaining the need for this change was himself actually a full keshadhari. He explained the need for the change was because it was difficult to find persons who could meet the requirements of the original definition. At that AGM of about 20 attendees, only 2 were keshadharis (no amritdharis at all).
This organization was being practical. Instead of chasing out members who still claimed to be Sikhs, the organization chose to keep them within the fold. I can already feel the outrage of the ‘orthodox’. Actually they could not have chased out the non-keshadharis as these "patits" constituted the majority of the organization.
For us in the Sikh diaspora the problem is very real: do we separate ourselves from the orthodox or will the orthodox continue to accept us within the community and acknowledge ground realities? This issue has already been discussed in the past with proposals to set up separate gurdwaras. But in the interest of unity good sense prevailed and the issue was dropped. Do we really need to head back in that direction?
I can understand the realities in India where the insistence on keshadhari being part of the definition of Sikh for membership and election purposes (as in the Delhi Act) as the fear of the political agendas of some non-Sikhs and their organizations is only too real.
But the same rules cannot apply in the diaspora; certainly not in Malaysia. I believe that the SRM dictates that a Sikh (keshadhari) should not associate with a “patit” (which includes someone who is clean-shaven or trims his beard, etc.). There cannot be a single Sikh family in Malaysia which will be able to abide by that injunction since every family has several “patits” within their fold. -- Sarjeet Singh Sidhu, Ipoh, Malaysia
My Sikh Sense
Guruka Singh Khalsa
Can I peruade skeptics?
May 16, 2016 -- Sat Nam. Some people have an inclination to Sikhism (or any spirituality) but they are intellectually bound by their own concept of reality. And they feel they can't make the leap to commit to a spiritual discipline. The person wants to live in their head, and they are worrying about metaphysics and reasoning. If that's the case, they can't walk this path. Guru said if you want to walk this path, then put your head in your hands and make it as an offering.
This means we give up our mind, and follow our heart on the path to spirituality. If you are thinking about foundation, metaphysics, theism and atheism and all of that... then do whatever you have to do to get to the place where you can give up your mind. This path is not for intellectuals.
Sochai Soch Na Hovai Je Sochi Lakh Var
"By thinking, God cannot be reduced to thought, even by thinking hundreds of thousands of times."
No matter how much you try to conceptualize God, you can't. No amount of philosophizing, reasoning, thinking, rationalizing will give you one taste of it.
So what can you say to a skeptic? Just say bless you. I love you.
You can give them an opportunity to give them an experience, but you can never convince anyone. The mind is a trap. If you think you can figure everything out you spend your whole life thinking in a circle, and you miss what is right in front of you.
It's better to just chant the Naam. Surrender your little self, and experience the big self, which is far beyond the mind. The mind is so small. God is beyond bigness. -- Source.
My Sikh Sense
Hari Singh Bird Khalsa
Prohibitions to reading Siri Guru Granth Sahib...
Are these obstacles a sign of continued tribalism?
Waheguru Ji Ka Khalsa! Waheguru Ji Ki Fateh!
Sat Nam, Sarjeet Singh Ji! I agree with your comments above. Thank you!
However, I disagree with the premise of this recently posted article, Nearly 10 million Sikhs have lost their religion because of this organization.
.) Sikhs have not lost their religion. They're just not living it. A primary issue facing most Sikh communities is the widespread, perpetual, and obsessive practice of tribalism,* which Guru Nanak Dev Ji vigorously taught against. He taught pluralism. He taught no class and no caste. And he taught gender equality. (Question: Do we truly understand the meaning, the consciousness of Ek Ong Kar, One Creator of Creation?)
*Tribalism: The social tendency to live in loyalty to a tribe, social group or gang (tribe within a tribe) especially when combined with a strong negative attitude toward marginalized people outside the group.
The demeaning attitude of many Sikh men towards women, especially Sikh women, e.g., women are prohibited from playing kirtan, reading from the Siri Guru Granth Sahib, or administering Amrit Sanchar;
The attitude of Sikhs of Indian heritage towards those who have newly adopted Sikh Dharma, e.g., Instead of embracing them and acting as teachers to these 'immigrants', there exists a self-righteous attitude of exclusion and marginalization;
The censure and/or exclusion and vilification of those who 'stray from Sikh standards' of which, by the way, there is perpetual, sometimes violent disagreement;
The denigration and/or placement of restrictions and prohibitions on those who 'stray from Sikh standards';
The prohibition of mixed marriages between Sikhs and those of other religions, including gays and lesbians, and same-sex couples;
The absence of diversity, i.e., the absence of Black Sikhs and White Sikhs within all-Indian Sangats;
The absence of diversity, e.g., the absence of Black Sikh FAMILIES among Caucasian Sangats...the result of chronic tribalism, in direct conflict with the teachings of Guru Nanak Dev.
.) Sikhs are disconnected from the ancient Technology of Consciousness, which is based on the practice of Naam (Naad Yoga). Instead of making regular use of this transforming technology, see AdiShaktiMantra.com, many Indian Sikhs continually ostracize and vilify its main proponent, Yogi Bhajan and/or his students, which is tantamount to 'shooting' the messenger. This is typical of Tribalists, i.e., a strongly negative attitude towards those who disagree, or who do not conform to established tradition.
My sense is that most detractors of this technology as taught by Yogi Bhajan, especially those of Indian heritage, are both uninformed and inexperienced in the transformational power and effect of these practices, which, by the way, are central to the Super Health project, which I urge detractors to visit.
Check out this link, and this link for relevance. Then, let's have a conversation!
Chardi kalaa! --
My Sikh Sense
SatHanuman Singh Khalsa
May 24, 2016 -- Waheguru Ji Ka Khalsa! Waheguru Ji Ki Fateh!
These are my thoughts after reading MSS Hari Singh (Bird) Khalsa's comments above about those of us who take such great pride in the Sikh Path.
Hari Singh Ji rightly points out the sharp edge of the Khanda that Sikhs walk when we confuse Culture with Dharma. Sikhs should be grateful for our many blessings, and the technology by which Siri Guru Nanak Dev Ji brought Light into the world. Light so Universal that it surrounds us ALL. Not just Sikh men, not just Punjabi men, not just those born of Indian lineage.
"God Himself is the One in all forms. Through every eye He
sees only Himself. All His creation is His body. He it is Who
listens to Himself as He speaks His own praises. It is all His
play, this coming and going, and Maya too works within His
will. He lives in the midst of all, yet remains unattached. And
He sees that what is spoken is what He wants to say. We all
come and go by His will, and when He wishes to end the play, all
are drawn back into Himself." Ashtapadi XXIII, Sukhmani Sahib
He planted a Seed, 545 years ago, in a place now held as an Islamic State. He saw no Hindu. He saw no Musalman. After 239 years, the 10th Master challenged his Sikhs, both MEN and WOMEN, to be the GURU! He gave ALL who make the commitment, his KESH, his DAASTAR, his KIRPAN, his KANGA, his KACHERA, his KARA. (See The
When Siri Guru Gobind Singh left his Khalsa, he did so deep in southern India. He merged his immortal Spirit into the Khalsa and Siri Guru Granth Sahib, the Eternal Shabd Guru!
Now, 317 years have passed and the Guru's Khalsa are spread across the planet, rising up in Asia, in Europe, in the Americas. Some are Brown, some White, even some are Black. These ancient Souls have risen from ancient cultures far beyond Punjab, beyond India. Souls that have chosen to hear and heed the Shabd Guru.
Siri Singh Sahib Harbhajan Singh said, "If you cannot see GOD in ALL, you cannot see GOD at all!"
I agree with Hari Singh Ji. --
See Related feedback.
See Beginning of this thread.
See Sikh University of Diversity.
See Tribalism. See Glossary of Sikh Terms. See A Comprehensive Sikh History Quiz.