Sikhism

to take your shoes of

Guru Hargobind Sahib, 1709

The Amrit Sanchar.

in khalsa aid you have to put your love in your work as if you are aiding god

Freedom of worship.

Gurudwara is the Sikh place of worship.

One has to be a Sikh to become a Khalsa

where as one dose not have to be a Khalsa

to become a Sikh. Khalsaism

is very much within the greater circle of Sikhism. There is Sikhism but there is no Khalsaim.

Khalsa

was created out of Sikh philosphy

for a very certain purpose,where

as Sikhism was an evolution of a new religion. J.S.Dugal

Please copy and paste this link to ur browser and from there you can download not just copy of Sukhmani Sahib but other Gurbani files too.

http://www.gurbanifiles.org

A khanda is a sikh symbol and it means duck

Because temple is what you say in english, and so it wouldn't be golden gurudwara if a white person said it. It's actual name is Harmandir Sahib

As a Sikh, Gurmukh, i can answer that.

In gurbani it says that Wahegur has no looks. Which, is god. However, Waheguru can be heard and you can see his divine light through simran (prayer). By doing so, your taking steps forward to Waheguru and beating the panj dute (the 5 devils and demons inside).

So, Waheguru has no looks. Waheguru can be heard and you can see his divine light.

The dastaar, as the Sikh turban is known, is an article of faith that has been made mandatory by the founders of Sikhism. It is not to be regarded as mere cultural paraphernalia.

When a Sikh man or woman dons a turban, the turban ceases to be just a piece of cloth and becomes one and the same with the Sikh's head. The turbans as well as the other articles of faith worn by Sikhs have an immense spiritual as well as temporal significance. The symbolisms of wearing a turban are many from it being regarded as a symbol of sovereignty, dedication, self-respect, courage and piety but the reason all practicing Sikhs wear the turban is just one - out of love and obedience of the wishes of the founders of their faith.

The turban's importance can be found in just about every culture and religion, starting with the ancient Babylonians to western religions such as Judiaism, Christianity, and Islam, as well as eastern traditions. The Old Testament proclaims, "Once they enter the gates of the court", implying God's court, "they are to wear linen vestments. They shall wear linen turban."

Elsewhere in the Old Testament, the significance of the turban is further highlighted:

He put the turban upon his head and set the gold rosette as symbol of holy dedication on the front of the turban as the Lord had commanded him. Moses then took the anointing oil, anointed the Tabernacle, and all that was within it and consecrated it. (Leviticus 8,9)

Set the turban on his head and the symbol of holy dedication on the turban. Take the anointing oil, pour it on his head and anoint him. (Exodus 29-6)

The turban, since ancient times, has been of significant import in the Punjab, the land of the five rivers and the birthplace of Sikhism. There was a time when only kings, royalty, and those of high stature wore turbans. Two people would trade their turbans to show love or friendship towards each other.

At the time of Sikhism's birth, the majority of people in India, and even today, comprised the lower castes, mainly composed of peasants, laborers and servants. Many were literally owned by the upper castes and were severely maltreated. The Sikh Gurus (prophets/teachers) sought to uplift the downtrodden and make them the equals of the highest of the high. Guru Nanak, the founder of the Sikh faith, states in his divine revelation:

Nanak seeks the company of the lowest of the low class, the very lowest of the low. Why should he try to compete with the great? Where the lowly are cared for, there lies the Grace of the Merciful Bestower.

The Sikh Gurus sought to end all caste distinctions and vehemently opposed stratification of society by any means. They diligently worked to create an egalitarian society dedicated to justice and equality. The turban is certainly a gift of love from the founders of the Sikh religion and is symbolic of sovereignty that is of Divine concession. According to Sirdar Kapur Singh, a Sikh theologian and statesman, "When asked by Captain Murray, the British Charge-de-affairs at Ludhiana in about 1830, for the captain's gallant mind was then wholly preoccupied with the Doctrine of Legitimacy, recently evolved or rediscovered by European statesmen at the Congress at Vienna, as to from what source the Sikhs derived their claim to earthly sovereignty, for the rights of treaty or lawful succession they had none; Bhai Rattan Singh Bhangu [a Sikh historian], replied promptly, 'The Sikhs' right to earthly sovereignty is based on the Will of God as authenticated by the Guru, and therefore, other inferior sanctions are unnecessary.'" (Parasaraprasna, by Kapur Singh, Guru Nanak Dev University, Amritsar, 1989, p. 130-131.)

The turban has been an integral part of the Sikh Tradition since the time of Guru Nanak Dev. Historical accounts relay to us that all Sikh Gurus wore turbans and their followers --Sikhs-- have been wearing them since the formation of the faith.

The turban serves as a mark of commitment to the Sikh Gurus. It distinguishes a Sikh as an instrument of the Guru and decrees accountability for certain spiritual and temporal duties. It is a mark of the Guru and declares that the Sikh wearing a turban is a servant of the Divine Presence.

Wearing the turban gives much inner strength as well. Sikhs take this gift of the Guru with them everywhere they go. Just by being exposed to this regal quality, their attitudes and psyche get shaped in a certain way. At the same time, there is a great deal of responsibility accompanied by the turban. A person's actions are no longer just tied to him or her. Since Sikhs who wear the turban represent the Guru, their actions too reflect on the Guru and the Sikh Nation. In this sense, the turban serves to increase a Sikh's commitment to Sikhism and lends to him or her becoming a more disciplined and virtuous person.

The turban certainly deepens the connection between the Sikh and the Guru. The turban proclaims the followers of Guru Nanak as Sikhs but at the same time, it is not what makes them Sikhs. Prophet Mohammed in one of his hadiths states that the turban is a frontier between faith and unbelief. This aptly describes the significance of the turban for a Sikh as well. It is a true mark of sovereignty and a crown.

Due to its distinguishable nature, the turban has often been a target during times of persecution. There have been times in the relatively short history of the Sikh nation that if one wore a turban, it was reason enough for his or head to be cut off by the tyrannical regimes of the time. The collective response of the Sikh Nation was "You may take off my head but not my turban." When many discarded their turbans, those that proudly adorned them in those times, even though it meant certain death, fully appreciated its significance. After all, it is in times of adversity that faith is tested and one must prove true to core values.

By adorning their turbans, Sikhs serve as ambassadors of the Sikh faith and commit externally to following the path laid down by the Sikh Gurus. True submission, of course, occurs internally.

The next time you see a Sikh, greet him or her and know that the turban you see is the same turban and stood up against oppression against those identified as lower castes in India, tyranny in WWI, the Nazi empire in WWII. As Sikhs tie their turbans each day, they should be heedful that it represents a very real commitment to the founders of the Sikh faith. The turban is deeply intertwined with the Sikh identity and is a manifestation of the mission given to all Sikhs - to act as a divine prince or princess by standing firm against tyranny and protecting the downtrodden.

yes some poonia are sikhs others hindu

disrespect

No Tarkhan/Ramgharia castes sometime can be Saini

Please visit www.pagrihouse.com to buy all kind of turbans online, as they ship from India turban cloth quality and colours are best available.. That depends on the kind of turbans you are referring to. A general search for turbans will show various online shops that sell ready-made turbans for females, especially used when suffering from hair loss. I have a friend who is a Sikh, and he gets his turban material from India. Well... he did. He now found a UK-based turban shop and purchases them from there: turbansdirect_dot_com. Great website with some advice on how to tie a turban if you only have the material and the turban is not ready-made. Hope this helps!

Yes, and many more stories especially from Muslim heritage or Abrahim tradition that is Islam, Juwes and Christianity.

Sikh is defined as "any human being who faithfully believes in One Immortal Being; ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib; the Guru Granth Sahib; the utterances and teachings of the ten Gurus and the baptism bequeathed by the tenth Guru; and who does not owe allegiance to any other religion. They supposed to follow the Rayhet Maryada as instructed by the Gurus.

White gyr-falcon

http://www.info-sikh.com/PageBaaj.html

=The fundamental belief ofSikhism is that God exists, not merely as an idea or concept, but as a Real Entity, indescribable yet knowable and perceivable to anyone who is prepared to dedicate the time and energy to become perceptive to His/Her persona. The Gurus never spoke about proofs of the existence of God: For them He/She(God in Sikhism does not have a gender) is too real and obvious to need any logical proof. In any case, knowledge of the ultimate Reality is not a matter for reason; it comes by revelation of the ultimate reality through "nadir" or grace and by "anubhava" or mystical experience. Says Guru Nanak, budhi pathi na paiai bahu chaturaiai bhai milai mani bhane which translates to "He/She is not accessible through intellect, or through mere scholarship or cleverness at argument; He/She is met, when He/She pleases, through devotion"=

we view guru granth sahib as a guru

A Sikh's perspective on the British Empire would likely be complex, shaped by historical experiences of colonialism. Many Sikhs experienced both oppression and economic exploitation during British rule, particularly during events like the Jallianwala Bagh massacre in 1919. However, some Sikhs also served in the British Indian Army and benefited from modernization efforts. Overall, a Sikh's view might reflect a mix of resentment for the injustices faced and recognition of certain societal changes brought about by British policies.

The Golden Temple, or Harmandir Sahib, in Amritsar, India, became a sacred site as the spiritual center of Sikhism, founded in the 15th century by Guru Nanak Dev Ji. It was further established as a significant pilgrimage destination by Guru Arjan Dev Ji, the fifth Sikh Guru, who compiled the Guru Granth Sahib, the holy scripture of Sikhism, at the temple. The temple's architecture, featuring a gold-plated dome and surrounding sacred water, symbolizes openness and humility, attracting devotees from diverse backgrounds. Its historical significance and continuous role in Sikh religious practices have solidified its status as a revered place of worship.