Disrespect in the Darbar Sahib!

Gurbani is the word of God; it takes us from the darkness to the light and truth. Therefore Gurbani should be shown the utmost respect because it is the key to salvation. But when in the Darbar sahib a lot of people young and old, chat about other things while the Akhand paht or kirtan is being recited. There was this time I went to two old ladies who were nattering away about some stupid things, I go to them go outside and talk, and whatever you are talking about isn’t higher than Gurbani, so why are you talking about it while Gurbani is being recited. Instead of listening to me they got angry at me, this is the state of our people. It is a great disrespect to over talk Gurbani; I mean a school teacher even asks for silence when they are explaining their lesson. Guru Ji is the teacher of teachers so why aren’t we showing the respect deserved. Instead we chat away in the darbar sahib over talking the Gurbani being recited like we know better than Guru Ji. In an indirect way we are insulting Guru Ji when we do this. Sometimes there is a desperate situation that requires immediate attention within the darbar sahib, but even then just the faintest whisper is needed. The way some mans talk is like they are performing a rock concert to thousands of fans, this breaks the concentration of people that are focusing on Gurbani. It is a Great sin and disrespect to over talk Gurbani. Not only are you insulting Guru Ji, you are breaking the concentration of the sangat.

The Darbar Sahib is not a discussion room!

Even when mans have to talk in an emergency they talk as if they are using a Loudspeaker, i swear the whole pind can hear what is being said. Our people just have too much hype and commotion in familair places, but on the streets the same man giving it 10 in the darbar sahib like he is some ex army commander, would just stay quite if a little thug swore at him.

Some women have lost the plot?

I am not a women basher but this article is aimed at our women because they are most guilty of this offence. People go to the Gurdwara to get peace of mind from the hectic world we live in. Everyday we see women on the streets that have no self-respect. Their exposed dress sense sends negative thoughts to a mans mind. The last place I expect to see tarts is in the Gurdwara, but our girls forget that they our going to Guru Ji's house and dress as if they were going clubbing to pull (They are dressed to entice). The dress sense is so disgusting it’s like they are dressed to go and work in a brothel. They show-off all their assets as if they are competing for a brothel customer to pick them. Sri Guru granth sahib ji is our living Guru, but obviously this doesn’t hit the mind of most girls who present themselves in front of Guru ji dressed as slag’s. They walk in with their mums and dads; I wonder why the parents don’t tell them off. Because I wouldn’t let my daughter into the car if she was dressed like a tart. You all know the type of women I am talking about; I think they should not be allowed to enter the Gurdwara until they go home and change. Would Sri Guru Gobind Singh ji have allowed a woman with no shame, self respect and immodest behaviour (exposed dress sense) into the sangat? I can’t picture that, where has the honour of our women gone? It’s a disgrace! A modest dress code should be applied when going to the Gurdwara. It's common sense and respectful to do so. Or do we have to get Guards who tell people to go home and change at the gates of a Gurdwara? This goes out to all the women that are guilty of this offence, FIX UP

I think if someone attends the Gurdwara dressed inappropriately, they should be barred entry until they reform their unacceptable dress code. If clubs can do it, why cant the house of Guru Ji. Guru Ji is the king of kings and we should dress in a sensible manner when we present ourselves in the court of Guru Ji. Girls who are guilty of this don’t get angry and all stubborn. Learn and improve, the Gurdwara is not a place to send out lustful vibes!

I have seen women with all the above dress senses in Gurdwaras, look at how much curves and flesh is shown. I know people are getting vexed that how can they put pictures like this up. But when you see women dressed like this in the Gurdwara, why don't you get vexed and tell them. I think it would be better if another woman would go and speak to women that are dressed outrageously. We need to educate people!

If you are anti-freedom you are anti-Sikh!

In Sikh history the Khalsa army of Sri Guru Gobind Singh Ji has clashed iron on iron, and sacrificed many lives to liberate the oppressed from the tyrannical authorities of the times. At times power was handed over to good locals, or where necessary Khalsa Raaj was made. Khalsa Raaj isn’t an invasion of another persons land to gain power for greed, domination and oppression. Khalsa Raaj was only maintained to protect humanity. The Sikhs of Punjab fought off the British Invasion with all its might, however due to traitors the British managed to conquer Punjab. But still little splinter cells of the Singhs fought to free people from British oppression. When the British left, the Sikhs were left under the mercy of the Hindustani Government. The tyrannical government of Hindustan is now oppressing the Sikhs, they have forgotten about the sacrifices made by the Sikhs. The government is mainly run by High caste Hindus, who feel threatened by the Sikh ideology of equality. The Sikhs were made the subject of a mass genocide and clever tactics are being used to destroy the fundamental Sikh concepts. Sikhs are second class citizens and are a venerable people with no security because they are hunted down by their own government. The Sikhs need freedom, we need independence. Every nation has the right to self-determination. If we have our homeland (base) we can keep a legitimate army to protect Sikhs and our Identity. We can make our religion flourish without the fear of reprisal attacks from the Hindustani government.

Sri Guru Gobind Singh Ji says “Without rule, religion cannot flourish, and without religion you are doomed” – Sri Dasam Granth Sahib Ji

Any Sikh who is anti-freedom is a certified Papu and needs to see a Dr. If you are anti freedom, you are anti-Sikh! We freed others its time we free ourselves from the shackles of slavery! Wake up saint Soldiers!

We are treated like caged animals!

We are Hunted like sitting ducks

We need Freedom!

A polite warning to all Raagmala bashers!

Fair enough you don’t see Raagmala as Gurbani, that’s your choice. But you must keep in mind that most of your brothers and sisters do see Raagmala as Gurbani. In the UK there have been a couple of cases where people have ripped out Raagmala from gutkas. There hasn’t been a known case, where this is happened to Sri Guru Granth Sahib Ji. I warn all the people who have been or know anyone responsible to please stop this. To you Raagmala might mean nothing, but you have to keep in mind that Raagmala is Gurbani to others. So when you rip it out, it’s like ripping off an arm from Sri Guru Gobind Singh Ji to most Sikhs. This will offend them and will be seen as a declaration of war. You have to respect the fact, that most of your brothers and sisters do see Raagmala as Gurbani. All you have to do is not read Raagmala if you don’t agree with it. Anything else will cause:

Conflict within the Panth

War within the Panth

The Raag Mala Debate!

Raagmala issue debated-point to point to show the falsehood and truth

When reciting Gurbani it is very hurtful to our Guru if we make what we may call a minor mistake by mispronouncing a lagaa maatar (Gurmukhi vowel), knowing this then how can we totally disregard an ang of Guru Sahib. Guru Jee tells us:

“Jin Bhae Adab Na Bani Dhaaraa Jaanhu So Sikh Nahee Hamaaraa 20”
“One who has no fear and respect of Gurbani, know him/her to not be a Sikh of mine.”

We must all question ourselves to see if we really have fear for our Guru, who is manifested in Gurbani – can we call ourselves a Sikh of the Guru in this light? The Bani contained in Sri Guru Granth Sahib Jeee is the truth as Sri Guru Nanak Dev Jee tells us in Mool Mantar, it was true at the start of the ages, true throughout the ages and will be true forever more.

“Sat(i)gur Kee Bani Sat(i) Sat(i) Kar(i) Jaanhu Gursikhu, Har(i) Kartaa Aap(i) Muhhu Kadd(h)aaea (Gauree Kee Vaar Mahalla 4, Ang 304)
“Recognise the Bani of Satguru as the Truth, Oh Gurskihs – Lord the Creator has uttered it himself.”

We as Sikhs should therefore recognise Sri Guru Granth Sahib Jee as the living embodiment of the 10 Guru’s and respect each and every letter of the 1430 angs from Ik Oa(n)kaar to At(h)aarah Das Bees.

The following is a point-by-point reply to an article “Ragmala The Undeniable Facts” (RTUF’s from now on) that has been distributed, which questions the authenticity of God’s Gurbani – Raagmala.

“In reply to those who evangelize venomously that those who do not read Raagmala are not Sikhs. Even though it clearly states in the Sikh Code of Conduct that a Sikh can chose to read Ragmala or not read it according to their preference.” (RTUF)
The so called Sikh Code of Conduct (being referred to above) was originally published in the early 20th century after the leading Gursikhs of the time came together to try and agree a standard code of conduct. Many of these Gursikhs left the original meeting as it was obvious that some unscrupulous individuals would want to include things within this code that were obviously against Gurbani. Bhai Sahib Randheer Singh Jee and Sant Giani Gurbachan Singh Jee Khalsa Bhindranwale are just two of these Sikhs that didn’t agree and that didn’t actually sign to the final draft of the Code. Some of the points included in this Code are:
· Consumption of meat and alcohol are not cardinal sins· Sikhs need only read 3 Banis (namely Japji Sahib, Jaap Sahib, Tva Parsad Svaye) in their morning recital· Sikhs need only read shortened versions of certain Banis. If a Sikh is to use this Code as an arguing point then they should be prepared to abide by it, in its entirerity, not just picking and choosing what they feel is correct, for example this Code clearly states that Kes is a Kakkar and not Keski and in praise of the Code it must be stated that it also says that a Sikh should recite one Sehaj Paath (whole of Sri Guru Granth Sahib Jee) monthly or the equivalent. If one is to use this code as a basis for arguing then they must be willing to abide by the stated previous points and practise what they preach. As shown this Code has many discrepancies and if Sikhs abided it they would actually be violating the eternal edicts of Gurbani.

“Raagmala being the heading does not indicate which of our Great Gurus wrote Raagmala, and since there is no mention of the word Nanak in the writing, it is comprehensible that our Great Gurus had no hand in writing Ragmala.” (RTUF)
Raagmala has something in common with the most frequently read Bani around the world by Sikhs and non Sikhs alike, Jap(u) Jee Sahib. Both do not indicate which of our Gurus wrote them, in fact ‘Nanak’ doesn’t appear in 7 paurees (verses) of Jap(u) Jee Sahib and ‘Nanak’ doesn’t appear in several other Shabads in Sri Guru Granth Sahib Jee. Arguing that Raagmala is not Gurbani due to the lack of the word ‘Nanak’ appearing in it is thus a fallacy and miscomprehension.

“The order in which various rags are mentioned in Raagamala do not correspond to the order in which the same raag appears in Sri Guru Granth Sahib Jee. The first raag in Sri Guru Granth Sahib is ‘Sri Raag’ while in Raagmala it is ‘Bhairo.”
The order of raags that appear in Raagmala are irrelevant to the writing of it, as it is not an index of the raags in Sri Guru Granth Sahib Jee. Raagmala and Gurbani in general have deeper mystical meanings, if we don’t understand or can’t comprehend these deeper hidden jewels, that does not mean we should simply disregard Gurbani we don’t understand.

“The following raags which are contained in Sri Guru Granth Sahib Jee do not emerge in Raagmala, i.e. raags Maajh, Bihagra, Jaitsri, Ramkali, Mali Gaura, Tukhari, Prabhati and Jaijavanti. Therefore the assertion that Raagmala is a mala (rosary) of the raags in Sri Guru Granth Sahib Jee is not true.”
Nobody argued that Raagmala is a mere rosary of the raags in Sri Guru Granth Sahib Jee, Guru Jee decided what raags to include in Raagmala and it is not for us to doubt/question this decision. In Gurbani the word raag also means prem (love), so Raagmala is also a rosary of love it is not merely a rosary of raags (this is in reference to the deeper mystical meanings of Raagmala mentioned above).

“ In Raagmala the counting system of phrases is totally different to the system used in Sri Guru Granth Sahib Jee, i.e. in Raagmala 1 or No. 1 appears after each phrase and the end of Raagmala. In Sri Guru Granth Sahib Jee the totalling system is 1,2,3,4,5,6, etc and this can be clearly seen in the first hymn in Sri Guru Granth Sahib Jee, i.e. in Jap(u) Jee Sahib the first pauree has 1 and the last has 38.”
This statement is incorrect as Jap(u) Jee Sahib actually has two ‘1’s’ at the start and a ‘1’ at the end after the Salok. The 1,2,3,4,5,6, etc numbering system is present in Sri Guru Granth Sahib Jee but is not consistent throughout. Just as in Jap(u) Jee Sahib there are other verses of Gurbani that have the No. 1 after paurees that follow each other – do we then also discount these as Gurbani, as they are not adhering to this stringent numerical system.

“Mudavani the word means the seal of closure therefore anything after Salok Mahalla 5 really cannot be accepted as Gurbani and since Raagamala is after Salok Mahalla 5 it cannot be sanctioned as part of Gurbani.”
If Mudavani is the seal of closure then technically we cannot accept Salok Mahalla 5, as this is a separate Shabad which comes after Mudhavani Mahalla 5. In fact the word Mudavani is present on two other occasions in Sri Guru Granth Sahib Jee, on Ang 645 within the same Shabad in Vaar of Sorat(h). So if we follow this line of argument anything after this Shabad is not Gurbani – how ludicrous is that! The meaning of Mudavani is not ‘seal of closure’ but on the contrary it means ‘riddle,’ a riddle that Guru Jee is stating in this Shabad. Guru Jee states in Mundavni,
Thaal Vich
In this platter there are three things – they are truth, discussion and discourse of the Shabad.
In the next line Guru Jee states that Amrit Naam has been placed,
Amrit Naam …
The riddle is understanding the true meaning of these lines, which is that in the platter of Sri Guru Granth Sahib the Amrit Naam of Shabad has been placed by contemplating and studying this Shabad one attains truth and contentment.

“ In some hand written versions of Sri Guru Granth Sahib Jee the following works appear:
· Salok Mahalla 1 Jit Dhar Lakh muha(n)madha…· Salok Mahalla 1 Bia aatas aab· Raag Ramkali Ratan Male· Hakikat Rah Mukam Raja Sivnat Ki
In all the handwritten Sri Guru Granth Sahib Jees Raagmala appears at the end of all other works. Since it is acceptable that the works are not Gurbani, how is it that pro Raagmala accept Raagmala as Gurbani and that the other works are not Gurbani even though they come before Raagmala this seems a very illogical attitude on their part."
In 1945 the SGPC set up a sub-committee to investigate whether Raagmala is included in the original Sri Guru Granth Sahib Jee Saroop that was compiled by Sri Guru Arjan Dev Jee. The following is from their: “We can most definitely say that nobody other than Bhai Gurdas Jee, who was the scribe, included Raagmala in Sri Guru Granth Sahib Jee. Raagmala is an ang of Sri Guru Granth Sahib.” They also stated that they the ink, paper and handwriting of Raagmala was consistent with the rest of the saroop. When this first saroop of Sri Guru Granth Sahib Jee was compiled many had made supplications to Sri Guru Arjan Dev Jee to include their writings but Guru Jee rejected many, only those who had merged with God could utter Gurbani, as it is the word of God Himself. The final Saroop of Sri Guru Granth Sahib Jee as we know it today was compiled by Sri Guru Gobind Singh Jee, and Baba Deep Singh Jee compiled 4 other Saroops of this final version and they were sent to all Five Takhats. All these Saroops have Raagmala in them, again it is written in the same handwriting, ink and upon the same paper. The above mentioned works are not present in any of these Saroops and they are unanimously not accepted as the writings of the Guru and only few Saroops have these works in them.

“Raagmala which comes after Mudavni in the printed versions of Sri Guru Granth Sahib Jee, was not written by Sri Guru Arjan Dev Jee. It is part of a book called Mudhavnal Kamkandla written by poet Alam in 1640 Bikramee (1583 AD), 21 years before Sri Guru Granth Sahib Jee was compiled by Sri Guru Arjan Dev Jee.”
This point is a fallacy, it was a poet named Jodh who wrote Madhvanal Kamkandla in 1583 AD - Raagmala or anything even resembling it, is not present in the original version of this book. The poet Alam lived from 1655 to 1717 AD and after listening to/reading Raagmala, he wrote a book called Madhvanal Sangeet that was mostly copied work from other poets including Jodh. There is also a poem in this compilation which doubters of Raagmala believe is Raagmala, but it is actually very different to Raagmala. In the past century people have mistakenly linked the work of these poets’ as one and the same, because Alam plagerised much of his work from Jodh, and they try to prove that Raagmala is not Gurbani with this mistaken line of argument. Historically there are 11 different versions of Raagmala they all differ from the original which is in Sri Guru Granth Sahib Jee, different writers over time have gained inspiration from Raagmal in Sri Guru Granth Sahib Jee and then gone on to write their own versions of Raagmala. In Sri Guru Granth Sahib Jee there are 2 different versions of Barah Maha, one in Raag Maaj and the other in Raag Tukaree. There are also many versions of Barah Maha written by various authors, should we then argue that these two Barah Maha’s are not Gurbani?

“Raagmala Bhagats preach that whatever is contained in Sri Guru Granth Sahib Jee should be read. Then why don’t they read the 11 pages containing the index to the contents of Sri Guru Granth Sahib Jee, or the publishers name on the first page or the seal of certification? Why the hypocracy?”
Sri Guru Granth Sahib is not a book and it is blasphemous to suggest so, it is God’s word and should be respected as such. This line of argument is obviously of one who does not view Sri Guru Granth Sahib with reverence and it may be pointed out that such people also argue that you don’t have to do Bhog to food in the presence of Sri Guru Granth Sahib Jee or even doing Bhog is a mere ritual. The faithful offer food to Guru Jee to bless, and Sri Guru Granth Sahib Jee is the living embodiment of the 10 Guru’s, thus it is logical to offer food in the presence of the Guru.

" The following great Sikh and non Sikh scholars believed that Raagmala is not Gurbani:
· Great Poet Bhai Santokh Singh · Pandit Tara Singh Nakoola· Giani Dit Singh· Professor Gurmukh Singh· Giani Gian Singh· Sadhu Gobind Singh Nirmala· Pandit Basant Singh
It would be very easy to make a list of Gursikhs who were held in high regard that believed Raagmala is Gurbani. The list would include great scholars, freedom fighters, spiritualists and selfless servants of the Khalsa Panth. The other point to note is that Sikhs throughout the world read Raagmala and it is only a minority who question or doubt it’s authenticity, there are only a few Gurdwaras throughout the world where Raagmala is not recited and it is recited at Sri Akhal Takhat Sahib and Sri Harimander Sahib (Golden Temple).
Giani Sobha Singh who lived at Takhar Dyal Singh’s Dharamsala in Amritsar, was one of the first Sikhs to start the debate over the authenticity of Raagmala over a 100 years ago. He even compiled a Saroop of Sri Guru Granth Sahib Jee without Raagmala in it and he took it to Sri Akhal Takhat Sahib for approval. The senior Sikhs of the day decided to offer an Ardas to Guru Jee, in this Ardas they said, ‘If Bhai Sobha Singh has done right then nothing should happen, but if he has done wrong then punish him accordingly.’ After just a week he became ill and his mouth was full of ulcers and he was in much pain, to the extent that he could not even speak. He wrote a letter begging for forgiveness and brought it to Sri Akhal Takhat Sahib and he said that no-one should ever make the same mistake again. Shaheed Bhai Mani Singh Jee has told us of the greatness of reading Raagmala in his work Gur Bilaas:
Bhog Paavhu ….Raagmala is read at the end of a complete recital of Sri Guru Granth Sahib Jee, by doing this all your sins are eradicated.
Raagmala Parr …By reading Ragmala the recital is complete; without it’s recitation it is incomplete.

We can only pray that Guru Jee brings the people who don’t believe in Raagmala to their senses; in this life as who knows what they will have to endure if they die doubting the authenticity of Raagmala.

Vaheguru Ji Ka KhalsaVaheguru Ji Ki Fateh

Was it goats heads or Singhs heads?

Some misguided Sikhs, say that Sri Guru Gobind Singh Ji tricked the Sangat and cut the heads of 5 goats in a tent instead of the heads of the 5 Singhs. They say this because they find it hard to comprehend that Guru Ji had the ability to bring the dead back to life. Why would Guru Ji trick his Sikhs? If Guru Ji was a trickster, how would his servant, Bhai Taru Ji Singh survive for 21 days without his scalp? Also how did Baba Deep Singh Ji manage to fight with his head in one hand? Or do these so called Sikhs doubt most of the Sikh History? If you believe that Guru Ji cut the goats heads off you also doubt Gurbani:

My lord can raise the dead to life-Ang 1142-Sri Guru Granth Sahib Ji

Those who have no faith in their own minds, O Nanak - how can they speak of spiritual wisdom? -Ang 647-Sri Guru Granth Sahib Ji

True are those humble beings, within whom faith wells up; O Nanak, they are not deluded by doubt-Ang-1226-Sri Guru Granth Sahib Ji

The True Version of how the khalsa was created is mentioned below:

THE LAST REPORT: Eye witness account of Vaisakhi 1699 by Enemy spy!

There were many in Guru Gobind Singh Ji’s camp whose intentions altogether were not loyal, the all knowing Guru knew this. One of these spies of emperor Arangzeb was called Abu-ul-traifi. He is mentioned by the eminent scholar Bhai Vir Singh in his writings. Being a spy he kept a daily journal of the events that took place for the emperor.

Below is the translation for the accounts of vaisakhi day:

“On the day Guru Gobind Singh Ji prepared Amrit in Anandpur, the attendance in the diwan was about 50 to 70 thousand. The Mughals had four thrones (seats of imperial power), Delhi, Agra, Lahore and Kalanur. But the grandeur of Guru Ji’s throne was in a class by itself. The grandeur of this throne was out of this world.

Guru Ji came to the diwan and, unsheathing his sword, spoke in a thundering voice that he needed a head. No questions or hesitation at all, Bhai Daya Ram came forward to Guru Ji. Guru Ji right in front of all cut of his head from his body in one stroke. Every body present was stunned. Then Guru Ji again thundered and demanded one more head. Right on Guru’s call, Dharam Chand got up, came to Guru Ji, bowed his head and said here is my offering of my head. Guru Ji again, in one stroke cut off Bhai Dharam chands head from his body.

Now there was a big commotion in the diwan. But Guru ji in his thundering voice went on demanding heads, one after another. Himmat Rai, Mohkam Chand and Sahib Ram got up and offered their heads. Guru Ji cut off the heads of these three also. Many from the congregation went to Guru Ji’s mother and narrated the whole happening in the diwan to Mata Ji.

Guru Ji cleaned up the blood from the five bodies and heads, and even washed the floor, then the Guru of these infidels stitched one head with another body, one by one, this process took about three hours. Then he covered these dead bodies with white sheets.

The Guru of these infidels then took a cauldron made from stone and put an iron wok (bowl) without handles on top of it. He then poured water into the wok and started preparing “Amrit” (aab-e-hyat- elixir of life). The infidel Guru kept churning the water with his double-edged sword and kept on reciting his kalma (Gurbani). This process went on for 1.5 to 2 hours. During this time a lady came from Guru’s house and put something in that water. Now the Amrit was ready.

From the corpses he took the covering sheets off. First he sat on the head side of Daya Ram and poured Amrit into his mouth, then poured some into his head and then sprinkled some in his eyes, and then he asked the dead body to say waheguru ji ka khalsa waheguru ji ki fateh. As if on his Gurus command, Daya Ram got up and repeated in his bold voice, Waheguru ji ka khalsa , waheguru ji ki fateh.

It appeared that in the entire congregation everybody was so stunned that it seemed like no one was breathing. There was pin-drop silence. All the present wee mesmerized with their Guru’s miracle. In the same manner one after another the Guru made the other four alive too.

Then he took all five of them into a tent. After a while Guru Ji along with the five came out. The five were now wearing new attire (uniform, bana); those five risen from the dead were standing in a line. Then their Guru came in front of them and took bir rasan (posture of the brave-kneeling on one knee) and asked for Amrit. At this point, the five asked what are you offering to get this Amrit. The Guru said that “I will sacrifice my whole family for the sake of the panth” then these five gave Amrit to Guru Ji, and his name was changed to “Gobind Singh” (from Gobind Rai). The word Singh was attached with the other fives too, -Daya Singh, Dharam Singh, Himmat Singh, Mohkam Singh and Sahib Singh.

(I was very remorseful and cried like a baby) After that, thousands took Amrit. Even, I was attracted like a magnetic force and with utmost regret fell on Gurus feet. I requested to the Guru to give me Amrit too. Guru Ji already knew about my role as a spy and traitor, put his hand on my back, gave me Amrit and changed my name to Ajmer Singh. Just with this act, my sins of numerous lives got washed away. (Extract from the last report)

The whole report can be found in the archives of Aligarh University

This was not an ordinary feat, this was the most unparallel and supernatural act performed through the direct will of God.

Khalsa is the army of God, Khalsa was created with the will of God- Sri Guru Gobind Singh Ji- Sarbloh Granth.

Sikhi stance on masturbation!

It is very sad that some so called Gursikhs are saying that Masturbation isn’t Anti Gurmat. This is such a stupid thought, its like calling Nightfall daytime and daytime Nightfall. I know it’s that bizarre, but people keep corrupting the truth with their false views.

Views of these bizarre people:

I am not sleeping with no one, so I am not breaking my Amrit. Plus I don’t see anything wrong with releasing tension, in a natural process. Guru Ji wouldn’t want his Sikhs all tensed up.

Dear Sangat Ji, these are some of the views daas has heard with his own ears, I am going to use Gurbani to set the record Straight:

Cursed is that comfortable bed which lures one into the darkness of attachment to sexual desire-Ang 233- Sri Guru Granth Sahib Ji

Sexual desire and anger are the wounds of the soul-Ang 152-Sri Guru Granth Sahib Ji

Drunk with sexual desire and other great sins, you go astray, and do not distinguish between vice and virtue-Ang 93-Sri Guru Granth Sahib Ji

Those attuned to the shabad are spotless and pure; they renounce sexual desire, anger, selfishness and conceit-Ang 58-Sri Guru Granth Sahib Ji

The self-willed manmukhs have filthy faces, they do not know the word of the shabad, in sexual desire and anger they waste away-Ang 586-Sri Guru Granth Sahib Ji

Well where do you stand, how far will these corrupt people go to justify their messed up actions.

All you fools that be spreading this nonsense and have read this FIX UP!