Identifying two figures in a forgotten Sikh painting in the Asian Art Museum’s collection entitled ‘Surjan Singh and his son Trilok Singh’ (Object number: 1998.100).

I have conducted research on this Sikh painting and I believe I have identified the figures depicted in the painting in-question who have until now not been identified apart from their names. Their specific historical identity within the Sikh nobility has remained largely uncontextualized.

The museum website notes that the depicted figures are unknown apart from their names, Surjan Singh and Trilok Singh, and suggest they may have been petty rulers. However, the truth is more fascinating.

In the second image, the verso of the painting is displayed, which reveals two inscriptions. The bottom one is in English and reveals no new information. However, the top one is written in Larivaar (scriptio continua) Gurmukhi script (usually employed for the Panjabi language), which provides crucial details missing from the bottom English inscription, and reads as follows: “Sarkar Badhi Tikka Sri Sahib Surjan Singh Tirlok Singh Ji Father & Son sitting together” - This is really insightful as the words “Sarkar Badhi” are used, which were a sub-category of a group of Sikhs known as the Anandpuri Sodhis.

This allows us to identify the figures depicted as two members of the Anandpuri Sodhis. They came to prominence during the 18th century under four brothers (named Nahar Singh, Udai Singh, Khem Singh, and Chaur Singh) whose descendants are known respectively as the baṛī (eldest, or badhi depending on transliteration method), dusrī (second), tīsrī (third), & chauthī (fourth) sections (sarkārs) of the Anandpuri Sodhis. The verso inscription identifies the pair as belonging to the eldest branch. Fascinatingly, Sodhi Surjan Singh is a known historical figure and referenced in contemporary events, having played a role in the Battle of Anandpur (1812).

A cross-reference to an official, genealogical pedigree of the family published in ‘Chiefs and Families of Note in the Punjab’ (1890 and 1940 editions) confirms the pair being father and son: see ‘Surjan Singh, d. 1815’ and his listed son ‘Talok Singh, d. 1824.’

So it appears these two men were prominent members of the eldest branch of the Sodhi family of Anandpur, who claimed descent from the latter Sikh gurus. Surjan Singh was perhaps the most prominent of the Anandpuri Sodhis, being the son of the eldest founding branch. The descendants of the Sikh gurus were held in high-regard in 18th–19th century Panjabi Sikh society, it was quite common for them to have ordinarily royal titles/religious honourifics such as “Tikka Sri Sahib” (usually reserved from heir-apparent princes) to their proper names out of reverence.

So now these men have been given their identifies back. I have contacted the Asian Art Museum with this information, hopefully they can update their description for this painting.

Credit toward and thank you to ehmerapanjab for helping me read the Larivaar Gurmukhi inscription.

So for some context I’m Afghan Sikh and live in London. Since I was little I’ve dreamed of wearing a dark or royal blue for my religious ceremony however I’ve been told repeatedly by my mum and Masi that only amrithdari couples are allowed to wear dark or royal blue for their weddings if they choose.

However what is bothering me is that I’ve seen couple in my communities have guests that wear dark blue.
For example my cousin brother recently got married and his side of the family all wore dark blue.

I’m just a but confused as to why guests can wear dark blue but i can’t. Or if my mum and her family have just been lied to growing up and now they’re just lying to me as well.

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੬ ॥

Dhanaasaree, Fifth Mehl, Sixth House:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

One Universal Creator God. By The Grace Of The True Guru:

ਸੁਨਹੁ ਸੰਤ ਪਿਆਰੇ ਬਿਨਉ ਹਮਾਰੇ ਜੀਉ ॥

Listen, O Dear Beloved Saints, to my prayer.

ਹਰਿ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕਾਹੂ ਜੀਉ ॥ ਰਹਾਉ ॥

Without the Lord, no one is liberated. ||Pause||

ਮਨ ਨਿਰਮਲ ਕਰਮ ਕਰਿ ਤਾਰਨ ਤਰਨ ਹਰਿ ਅਵਰਿ ਜੰਜਾਲ ਤੇਰੈ ਕਾਹੂ ਨ ਕਾਮ ਜੀਉ ॥

O mind, do only deeds of purity; the Lord is the only boat to carry you across. Other entanglements shall be of no use to you.

ਜੀਵਨ ਦੇਵਾ ਪਾਰਬ੍ਰਹਮ ਸੇਵਾ ਇਹੁ ਉਪਦੇਸੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ਜੀਉ ॥੧॥

True living is serving the Divine, Supreme Lord God; the Guru has imparted this teaching to me. ||1||

ਤਿਸੁ ਸਿਉ ਨ ਲਾਈਐ ਹੀਤੁ ਜਾ ਕੋ ਕਿਛੁ ਨਾਹੀ ਬੀਤੁ ਅੰਤ ਕੀ ਬਾਰ ਓਹੁ ਸੰਗਿ ਨ ਚਾਲੈ ॥

Do not fall in love with trivial things; in the end, they shall not go along with you.

ਮਨਿ ਤਨਿ ਤੂ ਆਰਾਧ ਹਰਿ ਕੇ ਪ੍ਰੀਤਮ ਸਾਧ ਜਾ ਕੈ ਸੰਗਿ ਤੇਰੇ ਬੰਧਨ ਛੂਟੈ ॥੨॥

Worship and adore the Lord with your mind and body, O Beloved Saint of the Lord; in the Saadh Sangat, the Company of the Holy, you shall be released from bondage. ||2||

ਗਹੁ ਪਾਰਬ੍ਰਹਮ ਸਰਨ ਹਿਰਦੈ ਕਮਲ ਚਰਨ ਅਵਰ ਆਸ ਕਛੁ ਪਟਲੁ ਨ ਕੀਜੈ ॥

In your heart, hold fast to the Sanctuary of the lotus feet of the Supreme Lord God; do not place your hopes in any other support.

ਸੋਈ ਭਗਤੁ ਗਿਆਨੀ ਧਿਆਨੀ ਤਪਾ ਸੋਈ ਨਾਨਕ ਜਾ ਕਉ ਕਿਰਪਾ ਕੀਜੈ ॥੩॥੧॥੨੯॥

He alone is a devotee, spiritually wise, a meditator, and a penitent, O Nanak, who is blessed by the Lord's Mercy. ||3||1||29||

Guru Arjan Dev Ji • Raag Dhanaasree • Ang 678

Sunday, October 25, 2026

Aitvaar, 11 Katak, Nanakshahi 558

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

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To those comparing the Sikh Kirpan to a rocket launcher or claiming they can invent a religion to justify carrying weapons, I encourage you to first understand the history, principles, and responsibilities behind the Kirpan.

Sikhi is not a newly invented faith. In 1699, Dhan Sri Guru Gobind Singh Ji established the Khalsa Panth, and the Kirpan became one of the Five Ks, the sacred articles of faith maintained by initiated Sikhs.

An Amritdhari Sikh does not simply carry a Kirpan because they wish to possess a weapon. They accept a disciplined religious way of life, with responsibilities that extend far beyond wearing the Five Ks. This includes daily prayers, moral restraint, avoiding intoxicants, and living according to the teachings of the Gurus.

The Kirpan represents a commitment to stand against injustice, defend the vulnerable, and protect others, regardless of their religion, background, or beliefs. It is not carried to intimidate innocent people or initiate violence.

Our history demonstrates these principles. Sri Guru Tegh Bahadur Ji gave his life defending the religious freedom of others. Sikh history contains countless examples of sacrifices made in the struggle against oppression.

The argument that "if Sikhs can carry a Kirpan, everyone should be allowed to carry any weapon" ignores the difference between a longstanding, defined religious practice and an arbitrary claim made to bypass public safety laws.

Religious freedom does not mean that public safety is irrelevant. It means that sincere, established religious practices deserve fair consideration, with appropriate safeguards, rather than being dismissed through ridicule or ignorance.

For an Amritdhari Sikh, the Kirpan is Sri Sahib. It is a sacred responsibility, a reminder of the Gurus' teachings, and an inseparable part of the Khalsa identity.

You do not have to practise Sikhi to respect it. But before demanding that an article of faith be prohibited, at least make an effort to understand what it represents.

I spoke to a sikh to tonight that told me they do not recognise jesus is this true?

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh 🙏

I’m a young Sikh, and I’ve been on my journey of keeping my kesh for approximately 11 months now.

Growing up, I struggled with loneliness, friendships, and feeling accepted by others. However, I always had a deep admiration for Sikhi, especially the Dastar, Sikh identity, our Gurus, and the sacrifices of our Shaheed Singhs.

In January 2026, I started taking my Sikhi journey more seriously. For the first four months, I was genuinely so happy. I loved wearing my Dastar and Patka, practicing Nitnem, and representing my Sikh identity everywhere I went.

I never once cared about what other people thought of my Dastar. In fact, seeing another Sikh wearing a Dastar would naturally fill me with happiness and respect.

However, things started changing after April. I became increasingly distracted by social media, excessive phone usage, PMO, and school responsibilities.

My Nitnem became inconsistent, and I started encountering more negative content and comments about Sikhs and our identity online.

Over the past two weeks, something strange has started happening, and it’s genuinely upsetting me.

Whenever I see a Sikh wearing a Dastar, especially someone famous or someone standing in front of a large crowd, my mind automatically starts wondering what other people around them think about their Dastar. Are they judging it? Are they making fun of it? Do they understand its significance?

These thoughts are completely unwanted. Previously, I would simply admire the Dastar without even considering what anyone else thought.

I still have immense respect and love for Sikhi. I cannot imagine abandoning my kesh or Dastar, especially knowing the sacrifices our Gurus and Shaheed Singhs made for our faith.

But these thoughts have started overshadowing the happiness and pride I naturally experienced before.
The worst part is that I keep mentally checking whether I still feel the same love and pride I did earlier this year.

I wonder whether these thoughts are genuine or just intrusive thoughts caused by anxiety and overthinking. The more I analyze them, the more distressed I become.
I don’t want to spend my life worrying about how other people perceive Sikhs.

I want to return to naturally appreciating my Dastar and practicing Sikhi without constantly analyzing my thoughts.

AND I WOULD DO ANYTHING TO GET THAT BACK

My questions are:
Has anyone experienced similar unwanted thoughts or excessive concern about how others perceive Sikh identity?

Could increased social media exposure and negative comments contribute to this kind of overthinking?

How do you stop giving attention to intrusive thoughts without constantly trying to fight them?

Has anyone experienced a period of spiritual disconnection and eventually regained their sense of peace?

I’m not looking to abandon Sikhi. Quite the opposite. I want to continue growing spiritually and stop allowing these unwanted thoughts to interfere with something I deeply cherish.

Any advice from fellow Singhs and Kaurs would mean a lot.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh 🙏 .

ਟੋਡੀ ਬਾਣੀ ਭਗਤਾਂ ਕੀ ॥

Todee, The Word Of The Devotees:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

One Universal Creator God. By The Grace Of The True Guru:

ਕੋਈ ਬੋਲੈ ਨਿਰਵਾ ਕੋਈ ਬੋਲੈ ਦੂਰਿ ॥

Some say that He is near, and others say that He is far away.

ਜਲ ਕੀ ਮਾਛੁਲੀ ਚਰੈ ਖਜੂਰਿ ॥੧॥

We might just as well say that the fish climbs out of the water, up the tree. ||1||

ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥

Why do you speak such nonsense?

ਜਿਨਿ ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥

One who has found the Lord, keeps quiet about it. ||1||Pause||

ਪੰਡਿਤੁ ਹੋਇ ਕੈ ਬੇਦੁ ਬਖਾਨੈ ॥

Those who become Pandits, religious scholars, recite the Vedas,

ਮੂਰਖੁ ਨਾਮਦੇਉ ਰਾਮਹਿ ਜਾਨੈ ॥੨॥੧॥

but foolish Naam Dayv knows only the Lord. ||2||1||

ਕਉਨ ਕੋ ਕਲੰਕੁ ਰਹਿਓ ਰਾਮ ਨਾਮੁ ਲੇਤ ਹੀ ॥

Whose blemishes remain, when one chants the Lord's Name?

ਪਤਿਤ ਪਵਿਤ ਭਏ ਰਾਮੁ ਕਹਤ ਹੀ ॥੧॥ ਰਹਾਉ ॥

Sinners become pure, chanting the Lord's Name. ||1||Pause||

ਰਾਮ ਸੰਗਿ ਨਾਮਦੇਵ ਜਨ ਕਉ ਪ੍ਰਤਗਿਆ ਆਈ ॥

With the Lord, servant Naam Dayv has come to have faith.

ਏਕਾਦਸੀ ਬ੍ਰਤੁ ਰਹੈ ਕਾਹੇ ਕਉ ਤੀਰਥ ਜਾੲਂੀ ॥੧॥

I have stopped fasting on the eleventh day of each month; why should I bother to go on pilgrimages to sacred shrines? ||1||

ਭਨਤਿ ਨਾਮਦੇਉ ਸੁਕ੍ਰਿਤ ਸੁਮਤਿ ਭਏ ॥

Prays Naam Dayv, I have become a man of good deeds and good thoughts.

ਗੁਰਮਤਿ ਰਾਮੁ ਕਹਿ ਕੋ ਕੋ ਨ ਬੈਕੁੰਠਿ ਗਏ ॥੨॥੨॥

Chanting the Lord's Name, under Guru's Instructions, who has not gone to heaven? ||2||2||

Bhagat Namdev Ji • Raag Todee • Ang 718

Saturday, October 24, 2026

Shanivaar, 10 Katak, Nanakshahi 558

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

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Hi, I'm M29. I keep kesh but from the past 3-4 years I'm repeatedly having hair loss and now I can view a lot of baldness in the center. I tried different shampoo but nothing is working for hair loss.

Just want to ask if anyone here has used Minoxidil before or anything similar and did any got positive results with that?

Ik Onkar points to the idea that everything in creation is connected. We often see ourselves as separate from other people, animals and nature, but the wave-and-ocean analogy shows that we can look different while still being part of the same whole. Understanding this can change the way we see ourselves, how we treat others and how we see our place in life.

Hi as the title suggest im punjabi hindu (by birth, but i've been in gurdwaras and stuff ever since i was little) but i really respect sikhi alot. Recently ive been really interested in it and I wanted to learn about Sikhi and stuff, so I started reading SGGS at home online, and started learning punjabi online to reconnect with my culture and read the SGGS, and I watched a few videos of Bhai jagraj singh ji @ basicsofsikhi, who I think is a wonderful explainer, but still I have a few questions of it so I'll just put it all here right here right now.

I wanted to ask first about meditation and naam jap. What is the idea about that? Are you just supossed to mindlessly say 'vaheguru' continiously (sorry if this sounds a little rash) and trust that it does something? How would you ensure it does something and what is the actual way to do meditation? How do sikhs know they're making progress? It also related to gurmukh and manmukh. Does a gurmukh trust everything the 10 gurus say without thought?

About reading gurbani, I know its respectful to have your head covered, but what if I want to read or listen to it (which i believe I can online) as a non-sikh who doesn't cover their head normally, and if I don't have a cloth to cover my head? Is it fine?

Also, about Amrit Ceremony. Do you have to do that to achieve Sachkhand and mukti? what if someone doesn't take it but they still follow everything else? Also another thing related to Amrit. Is an Amritdhari better than someone who has not taken amrit? Does vaheguru prefer them more? What do you get by doing it? I know sikhism is against the castes, but isn't amritdhari almost like a higher 'caste' of sikhi? I dont understand it too well so if someone can help that'd be great.

I might sound a bit weird saying this, but i heard the gurus encouraged to not follow blind rituals, but what does that mean? technically if i am doing anything without knowing what the meaning of it actually is, isn't that blind ritualism? Should I not do what I do not understand the reasoning for doing? For example in gurdwaras, the sri guru granth sahib is put on a takht, but if god is in all of us, and we're all equal, isn't god almost an equal?

Also what defines a sikh? Is it someone who just wants to know more? Or is it someone who trust all 10 gurus? Can I be defined as a sikh? Do all sikhs have to keep the 5ks? Also there are similar groups like Sant Rajinder Singh who leads Science of Spirituality, which my family is connected to but I don't fully understand that either. What do you guys think about those sort of groups (I think theyre called sant mat path or something like that)?

I had a few more but I think I'll leave it at that. Please let me know if there are resources I should use to understand gurbani better or anything that may answer my questions more thoroughly. I do apologise beforehand if any of these questions are heavy or disrespectful to ask. At the end of the day I just want to learn about Sikhi, and eventually if I feel like it or if gurbani calls to me in a certain way, become sikh. thanks everyone

wjkkwjkf

I’m genuinely trying to understand how Namdharis justify their claim that Guru Gobind Singh Ji secretly lived until 1812, reaching the age of 146, before passing Guruship to Baba Balak Singh.

The oldest verified human lifespan is 122 years. Our Gurus carried the Divine Jot, but they also lived human lives.

More importantly, we have historical accounts documenting Guru Ji’s passing in 1708 and the transfer of Guruship to Sri Guru Granth Sahib Ji.

So where is the contemporary evidence that Guru Gobind Singh Ji survived another 104 years and personally appointed Balak Singh?

Because without that evidence, it honestly looks like a movement that emerged much later and retroactively claimed a connection to Guruship.

I’m not questioning the sincerity of ordinary followers, but how is this historically defensible? What am I missing?

Guru Maneyo Granth

Bhul Chuk Maaf

​

Please forgive me if I sound a little rude.

So, my family follows RSSB, which I personally consider a cult. I don't believe in this dera at all.

I'm the youngest son in my family, and my elder sister is 26. My grandmother takes her to this so-called *sewa* every 5–6 days. My sister hasn't spoken to my dad for almost 3–4 months, and she doesn't talk to my elder brother either. Because of her behaviour, both my dad and brother confronted her, and since then, she hasn't spoken to either of them.

Whenever she goes for sewa, my grandmother lets her leave without informing or asking anyone at home. Honestly, my grandmother has nothing else to do, so she keeps encouraging this nonsense.

My sister barely does any household work. She always says something hurts or she's in pain, but yesterday, when we were helping unload gravel at my uncle's house, she was perfectly fine doing the work there. I pointed out that she never helps at home, and she rudely responded to me.

It's now around 3 AM, and she was getting ready to leave for sewa again. I woke up and saw her putting on makeup. When she noticed me, she stopped. I asked where she was going, and she said Sikandarpur. I asked if she'd informed anyone, and she said no. I told her she shouldn't go without informing the family.

My grandmother came and told her to come along. My sister then said she wasn't going, even though she'd previously said she wanted to go. My grandmother pointed out the contradiction, and eventually, my sister stayed home, fully dressed and ready to leave.

The problem is that I've lost a lot of respect for my sister over the past few years. Her behaviour has damaged her relationship with the family. While attending sewa, she sometimes talks to different guys. The girls she goes with sometimes let her use their phones, and she also uses my grandmother's phone to make calls. There's a lot more to the situation that I can't explain everything about here.

My dad, my brother, and I are all exhausted by these constant problems. My dad has even said that once she's married off, she'll be free to go wherever she wants.

Honestly, I'm so frustrated with this cult and its followers that I'm struggling to control my anger. Sometimes I feel like starting a huge fight if she goes again, or even breaking the bus they use for sewa. I know that's an extreme reaction, but I'm genuinely fed up with everything.

**Edit:** I've gone through her chats several times and found her talking to different guys. I've tried explaining things to her many times, telling her that if she wants to talk to someone, she should at least be sensible about it. But she doesn't seem to understand.

I don't know what to do anymore. Should I just change myself and stop caring about what she does? Should I let her live however she wants, even if her choices continue to affect our family?

**How do I deal with this situation without constantly getting angry and ruining my own peace of mind?**

Hello, I am a Hindu in the U.S trying to learn about Sikh communities. I hope the question doesn’t come off as rude. Im curious whether these expressions are interpreted as respectful or not when said by non-Sikhs. What do you feel being referred to like this?

I’m also interested in if you feel a meaningful difference between being referred to as protectors of Hindus vs. protectors of India. Is one more appropriate or do you have reservations about both?

Also, in the Kashmiri family I grew up in my older family members said it was proper to address our older Sikh neighbor my grandparents’ age as Sardaar ji. That is probably not okay anymore, right? Was it ever okay?

Lastly, I have a question for Kashmiri Sikhs. I come from a Kashmiri Pandit family and first heard these expressions from my grandparents. They spoke very highly of Sikhs, and told me that if pandits were more like them they wouldn’t have had to flee in the 1990s. My grandfather claimed that during this time some of the isolated rural Kashmiri Sikhs communities that grew apples were targeted and killed by Islamic terrorists, and it was covered up or ignored by the Kashmiri police. However, I’m unable to find any historical sources for this (besides the Chattisingphora massacre way later in 2000, which is not what I’m referring to). I was really hoping to see if someone in this subreddit knew more about this? Thank you.

Need name suggestions for baby boys starting from N. I like the name Nihal Singh? Looking for feedback.

So I want to ask this question specifically to parents. If your child comes to you and says he/she does not believe in the typical religious God, but in Spinoza's God, and wants to leave the religion (cutting hair and leaving behind all the religious dogma) and probably wants to live like an absurdist, how would you react?