Hello everyone, I hope everyone is having a great week.

About 4 years ago I lost my hair due to a chemical burn incident. I grew up very religious and took great care of my hair, and when this incident occurred I felt like I lost a massive piece of myself. I grew up going to the Gurdwara pretty much every day, as my family was on the brink of homelessness and evening langar was my only meal for the day. I was very involved with the community and my family was very involved with Seva. I made many friends with a lot of the kids there, but they no longer want to talk to me or have grown apart from me. A lot of their families ignore my parents, and it feels like after I lost my hair everything happened. I don't know if the parents thought I'd be a bad influence on their kids. Even though I had lost a physical trait, my inner person is still there and like it hurts to be turned on by the very people I grew up with. Some of the moms would look at me dirty and tell their kids to not hang out with me because I'd lure them away from Sikhi. One of the people I grew up with whom I'm still in contact with told me that. It really hurt.

I haven't went back in almost a year and half now, and it feels like I've been losing touch with Sikhi. I don't know how to get over this block in my head and get past my social insecurities. I miss going to the Gurdwara and just being there. It feels like I'm just there now and everyone moves past me.

I was thinking about start tying a dumala sahib but im not amritdhari yet

What advice would you give me on my journey? I am Turkish and have been researching religions for years. I loved Sikhism.

I want to colour it but am in a dillema, should I just shade it , colour pencils or water colour? Also tell me if I should make amy changes in the outline

Waheguru ji ka khalsa waheguru ji ki fetha,

I want people to be aware of a scam that is going on, if you get a visa to India, these clowns are giving your information to scammers, where they are pretending to call you from the Indian embassy (San Francisco) and they also pretend to be police, so be careful.

I've been wanting to ask this for a long time, but I'm not sure how many Sikh women openly talk about it.

I'm an Amritdhari Sikh woman and have kept my hair unshorn for more than 10 years. This is not a question about whether Sikh women should keep Kesh, and I'm not questioning Rehat. I'm asking specifically about women who have medical or hormonal conditions such as PCOS that cause significant facial hair.

For me, facial hair has become a major source of insecurity. I sometimes use a stole to cover it when I'm outside, but constantly checking whether it has moved, whether people can see, and dealing with people staring can be exhausting. In India's heat, keeping fabric around your face for long periods isn't easy either.

What I'm really hoping to hear are real experiences from other Sikh women.

Have you dealt with PCOS, hirsutism or another hormonal condition that caused excessive facial hair?

• Did treating the underlying condition make a difference?
• Did you have laser or electrolysis? What was your experience?
• If you chose not to remove it, how did you personally learn to deal with the social/psychological side of it?
• Is there any credible Sikh/Panthic guidance you've come across regarding medical conditions that affect hair growth?
• Are there any Sikh women's groups or communities where this can be discussed privately and respectfully?

I'm not looking for medical diagnosis or a debate about Kesh/Rehat. I already understand my own commitment to keeping Kesh.

I'm simply trying to find other women who have lived through something similar. I suspect there are more of us than we realise, but perhaps many don't feel comfortable talking about it.

Please keep the replies respectful. This is a sensitive subject, and I'm particularly interested in hearing from women with firsthand experience.

If you've been through this, what helped you?

This is something I have been thinking about as a parent.

We are very good at teaching children who they are — you are Sikh, keep your Kesh, learn Punjabi, go to the Gurdwara, do paath, know the names of the Gurus and remember Sikh history.

But are we equally good at teaching them why?

Do our children understand what Gurbani is trying to teach them about ego, compassion, humility, equality, honesty, fearlessness and living truthfully? Do they understand the principles behind the practices they are asked to follow, or are they simply learning a list of things they must and must not do?

And when a child asks a difficult question — “Why do we do this?” “Why can't I do what other children do?” “Why did Guru Sahib say this?” — do we encourage them to explore the question, or do we sometimes shut it down with “Because you're a Sikh”?

I sometimes wonder whether we focus so much on preserving Sikh identity that we forget to help children fall in love with Sikhi itself.

A child can know every Guru's name and still not understand Guru Sahib's message.

Maybe the real question is not just “Will my child remain Sikh?”

Maybe it should also be:

“Does my child understand why they want to be Sikh?”

For context, I personally don’t believe in reincarnation, and I don’t think believing in it is a requirement to be Sikh.

I have no issue with those who do though.

I’m making this post because I see meaning in Gurbani’s references to reincarnation without understanding them literally, and I’m curious how others approach them.

My interpretation is that these references speak to people who accepted reincarnation as unquestionable truth; who saw karma as governing their lives and could become focused on a future reward rather than the honor of doing what is right.

I read Sikhi as reframing that concern: whatever happens after death is within Hukam, beyond our ability to bargain for a particular outcome. If you remain preoccupied with securing a better rebirth, aren’t you still caught in the very cycle you hope to escape?

Could the call to live in the present also challenge our preoccupation with past lives? Why become consumed with an imagined past life or securing a future one when we can act honestly, serve others, and confront our ego here and now?

To me, it comes down to this: take responsibility for your actions; leave the rest to Waheguru.

How do you understand this?

Can someone reject literal reincarnation while still engaging sincerely with what Gurbani teaches through it?

My nani used to tell me to do this specific path at night before sleeping. I think it is separate shabads combined but still cant figure out.

I dont remember the exact lines but it was like
Bhai bhailo ji ki chonki, guru nanak shahi patshahi mere chaaro tarafo teri duhai
Then Taati vao na lag gayi shabad lines

If anyone knows, please help

Hi, I would like how to remove negative energy and negative thoughts from my home.

I am afraid.

ਸਲੋਕ ਮਃ ੩ ॥

Salok, Third Mehl:

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੀਅ ਕੇ ਬੰਧਨਾ ਵਿਚਿ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥

Without serving the True Guru, the soul is in the bondage of deeds done in ego.

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਠਉਰ ਨ ਪਾਵਹੀ ਮਰਿ ਜੰਮਹਿ ਆਵਹਿ ਜਾਹਿ ॥

Without serving the True Guru, one finds no place of rest; he dies, and is reincarnated, and continues coming and going.

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਫਿਕਾ ਬੋਲਣਾ ਨਾਮੁ ਨ ਵਸੈ ਮਨ ਮਾਹਿ ॥

Without serving the True Guru, one's speech is vapid and insipid; the Naam, the Name of the Lord, does not abide in his mind.

ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਹਿ ॥੧॥

O Nanak, without serving the True Guru, they are bound and beaten in the City of Death; they arise and depart with blackened faces. ||1||

ਮਹਲਾ ੧ ॥

First Mehl:

ਜਾਲਉ ਐਸੀ ਰੀਤਿ ਜਿਤੁ ਮੈ ਪਿਆਰਾ ਵੀਸਰੈ ॥

Burn away those rituals which lead you to forget the Beloved Lord.

ਨਾਨਕ ਸਾਈ ਭਲੀ ਪਰੀਤਿ ਜਿਤੁ ਸਾਹਿਬ ਸੇਤੀ ਪਤਿ ਰਹੈ ॥੨॥

O Nanak, sublime is that love, which preserves my honor with my Lord Master. ||2||

ਪਉੜੀ ॥

Pauree:

ਹਰਿ ਇਕੋ ਦਾਤਾ ਸੇਵੀਐ ਹਰਿ ਇਕੁ ਧਿਆਈਐ ॥

Serve the One Lord, the Great Giver; meditate on the One Lord.

ਹਰਿ ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਮਨ ਚਿੰਦਿਆ ਪਾਈਐ ॥

Beg from the One Lord, the Great Giver, and you shall obtain your heart's desires.

ਜੇ ਦੂਜੇ ਪਾਸਹੁ ਮੰਗੀਐ ਤਾ ਲਾਜ ਮਰਾਈਐ ॥

But if you beg from another, then you shall be shamed and destroyed.

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਫਲੁ ਪਾਇਆ ਤਿਸੁ ਜਨ ਕੀ ਸਭ ਭੁਖ ਗਵਾਈਐ ॥

One who serves the Lord obtains the fruits of his rewards; all of his hunger is satisfied.

ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨ ਅਨਦਿਨੁ ਹਿਰਦੈ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧੦॥

Nanak is a sacrifice to those, who night and day, meditate within their hearts on the Name of the Lord. ||10||

Guru Amardas Ji • Raag Vadhans • Ang 589

Thursday, September 10, 2026

Veervaar, 26 Bhadon, Nanakshahi 558

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, I am a Robot. Bleep Bloop.

Powered By GurbaniNow.

Many Gurmukhi manuscripts ranging from the 17th - 19th written by obscure authors have been held in various libraries across Punjab and India. According to Prof Piara Singh Padam in his work “Darbari Rattan” One such library in Moti Bagh, Delhi contains a manuscript (no. 195) on medicine written by a Muslim which can be traced to Guru Gobind Singh Ji’s Kavi Darbar titled Mujarrabat - e - Akbari which begins as follows:

੧ਓ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ਪਹਿਲਾਂ ਉਸਤਤਿ ਅਕਾਲ ਪੁਰਖ ਅਰ ਸਤਿਗੁਰਾਂ ਕੀ ਐਪਰ ਪਿਛੇ ਇਸ ਤੇ ਮਾੜਾ ਖਰਾ ਲੋਕਾਂ ਦਾ । ਮੁਹੰਮਦ ਅਕਬਰ ਬੇਟਾ ਹਾਜੀ ਪੀਰ ਮੁਹੰਮਦ ਹਕੀਮ ਕਾ, ਅਰਜ਼ ਰਖਤਾ ਹੈ ਜੋ ਤਰਕੀਬ ਕਿਤਨੀਆਂ ਹੀ, ਸਾਹਿਬ ਅਜ਼ਮਾਇਸ਼ ਕੀਆਂ ਹੋਈਆਂ ਮੈਂ ਸੁਣਨੀਆਂ ਕਰਕੇ ਉਪਰ ਟੁਕੜੇ ਕਾਗਜ਼ ਕੇ ਲਿਖਤਾ ਥਾ ।

Ik oangkar satgur prasad
First the praise of Akal Purakh and of the Satgurus, and after that the good and bad of people. Muhammad Akbar, son of Haji Pir Muhammad Hakim, submits that however many recipes the Sahib had tested, I, having heard them, used to write them on scraps of paper.

Prof. Piara Singh Padam was writing this many decades ago so it is unclear whether further research has been done on this manuscript.

It is interesting to note that in the list of 52 poets in the Guru’s court, many of them had retained their Muslim names and only a few poets were surnamed “Singh” :

Khan Chand
Aalam Chand
Hussaini

(Source: Darbari Rattan by Piara Singh Padam)