introduction

My best artwork yet

Non Indian but fell in love with Waheguru Ji and Sikhi. I have tried going to the Gurdwara, asking some of the people there, a few Sikhs in my neighbourhood but the problem is they want to tie the pagg on me and then just leave. I am so grateful for their help but I really want to wear it daily. Some of them do speak English well but no one has truly sat down with me and taught me/helped me learn. 99.9% of the youtube videos are in Punjabi and hard to follow.

Should I just sit down for hours, hours and hours until I get it right? I am new to all of this but continuing my journey daily by following all the rules to act accordingly in Sikhi

Hi what the does Seva mean to you- what should it look like?

#sikh

I’ll try to be clear. I was SA as kid by Sikh community server, he helps people a lot and has gained social following keep in mind he is also a nihang, got married. I didn’t even knew what he did to me at that time, realized it much later in life.

I came from Sikh family too, all my life I was told to pray blindly and rabb will take of you. I’m 20 now and more I look at it more questions in mind arise, such is god everywhere? Do they care? Do they even exist? Every time I think of this, I lose faith. Because we all have been told that god punishes evil acts but in my case I feel like he never did, my assaulter roams freely in expensive cars with his wife and his friends.

Apologies if I said something wrong or if it’s hard to understand.

ਜੈਤਸਰੀ ਮਹਲਾ ੪ ਘਰੁ ੧ ਚਉਪਦੇ ॥

Jaitsree, Fourth Mehl, First House, Chau-Padhay:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

ਮੇਰੈ ਹੀਅਰੈ ਰਤਨੁ ਨਾਮੁ ਹਰਿ ਬਸਿਆ ਗੁਰਿ ਹਾਥੁ ਧਰਿਓ ਮੇਰੈ ਮਾਥਾ ॥

The Jewel of the Lord's Name abides within my heart; the Guru has placed His hand on my forehead.

ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਦੁਖ ਉਤਰੇ ਗੁਰਿ ਨਾਮੁ ਦੀਓ ਰਿਨੁ ਲਾਥਾ ॥੧॥

The sins and pains of countless incarnations have been cast out. The Guru has blessed me with the Naam, the Name of the Lord, and my debt has been paid off. ||1||

ਮੇਰੇ ਮਨ ਭਜੁ ਰਾਮ ਨਾਮੁ ਸਭਿ ਅਰਥਾ ॥

O my mind, vibrate the Lord's Name, and all your affairs shall be resolved.

ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਬਿਨੁ ਨਾਵੈ ਜੀਵਨੁ ਬਿਰਥਾ ॥ ਰਹਾਉ ॥

The Perfect Guru has implanted the Lord's Name within me; without the Name, life is useless. ||Pause||

ਬਿਨੁ ਗੁਰ ਮੂੜ ਭਏ ਹੈ ਮਨਮੁਖ ਤੇ ਮੋਹ ਮਾਇਆ ਨਿਤ ਫਾਥਾ ॥

Without the Guru, the self-willed manmukhs are foolish and ignorant; they are forever entangled in emotional attachment to Maya.

ਤਿਨ ਸਾਧੂ ਚਰਣ ਨ ਸੇਵੇ ਕਬਹੂ ਤਿਨ ਸਭੁ ਜਨਮੁ ਅਕਾਥਾ ॥੨॥

They never serve the feet of the Holy; their lives are totally useless. ||2||

ਜਿਨ ਸਾਧੂ ਚਰਣ ਸਾਧ ਪਗ ਸੇਵੇ ਤਿਨ ਸਫਲਿਓ ਜਨਮੁ ਸਨਾਥਾ ॥

Those who serve at the feet of the Holy, the feet of the Holy, their lives are made fruitful, and they belong to the Lord.

ਮੋ ਕਉ ਕੀਜੈ ਦਾਸੁ ਦਾਸ ਦਾਸਨ ਕੋ ਹਰਿ ਦਇਆ ਧਾਰਿ ਜਗੰਨਾਥਾ ॥੩॥

Make me the slave of the slave of the slaves of the Lord; bless me with Your Mercy, O Lord of the Universe. ||3||

ਹਮ ਅੰਧੁਲੇ ਗਿਆਨਹੀਨ ਅਗਿਆਨੀ ਕਿਉ ਚਾਲਹ ਮਾਰਗਿ ਪੰਥਾ ॥

I am blind, ignorant and totally without wisdom; how can I walk on the Path?

ਹਮ ਅੰਧੁਲੇ ਕਉ ਗੁਰ ਅੰਚਲੁ ਦੀਜੈ ਜਨ ਨਾਨਕ ਚਲਹ ਮਿਲੰਥਾ ॥੪॥੧॥

I am blind - O Guru, please let me grasp the hem of Your robe, so that servant Nanak may walk in harmony with You. ||4||1||

Guru Ramdas Ji • Raag Jaithsree • Ang 696

Wednesday, December 4, 2024

Budhvaar, 21 Maghar, Nanakshahi 556

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

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Ssk everyone🙏🏻 I had this question in my mind from a very long time that does Sikhi believe in evil eye ? I personally have experienced this in my recent years my life has changed a lot from having minor health problems to getting injured everything happened in this one year . For instance I used to post myself a lot on social media and tiktok and was getting a lot of attention from that . After a while I noticed that everything in my life is becoming hard to achieve or I’m having a difficult path to even easy things . Right now I feel I’m lagging behind I don’t have anything going on for me in my personal life or professional . Anytime I talk about something or any major even has to happen something bad happens before that or it’s delayed I don’t know what this is but anyone who could provide me a bit insight on this would be great and anything that I should do . I do listen to paath everyday but I need some more guidance . Thank you

If anyone have more details about it, please share

Hello, i am a Sikh, I’m gonna be straightforward. I have lost meaning to everything, knowing one day I’m going to pass away and all the stuff i do has no real purpose after i pass. I been having sleepless nights balling my eyes out for hours and almost going into a deep depression. I used to love basketball but i stopped going to practises, i did path everyday. Now i just cant make myself do it knowing I’m gonna experience death one day. Why should i get a job, study hard if i know none of this is gonna go with me. Hopefully someone can help me with this with an answer or something. Just lost myself in sikhi kinda

For context, I started listening to Osho in my teenage years, around the same time I began doing Nitnem and understanding it regularly. Yes, he had an impact on me, and while learning, his discourse on Japji Sahib was quite adorable to listen to at that time. By Maharaj's grace and Chardikala, I've been learning SGGS and living in Chardikala by trying to be a better Sikh day by day.

Lately, while questioning sexual desires/Kaam Vashna as an adult and in marriage, Osho has entered my life again. I read his book 'Sex se samadhi ki aur' wholeheartedly, and it's amazing. So, generally, I respect him not for his actions or ashrams but for his discourses (which I've listened to).

As a fellow Sikh, I wanted to know how other sangat views him. Does his thought align with what Maharaj has already said (because I do find some similarities, which are beautiful and general stuff about loving humankind and meditating within)? Also, I heard that he used to somewhat copy Shiromani Kathavachak Sant Maskeen Ji (b.t.w, i'm huge fan of Maskeen Ji's Katha). Share your opinions or some unknown facts or parts of his philosophies.

Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh

We have a religion class and our next unit is Sikhi, we started Hinduism today and on one of the slides, it briefly mentioned Hinduism being the origin of these religions: Sikhi, Buddhism and Jainism.

I wanted to clear up the connection but I couldn't find the right words to. I tried explaining how Sikhi believes all religions have a certain truth to it and Sikhi is just the full picture.

However, my teacher kept going on about how Sikhi is basically Hinduism because the founder Dhan Dhan Sri Guru Nanak Dev Ji was born into a Hindu family.

I know we don't dismiss the entire motion of Hinduism, but how do I explain the full truth? I feel like she might start asking me questions in relations to where Sikhi is between Islam and Hinduism. I want to explain to her with quotes, only after I left the classroom did I remember Dhan Dhan Sri Guru Nanak Dev Ji's quote about there being no hindu nor muslimaan.

She might ask why so many hindu and Islamic terms are in Sikhi, how do I explain this?

Was learning about different methods of slaughtering small animals like chicken and rabbits for food. These two methods neck snapping or broomstick method kills the animal is one go, so I was wondering would this be considered Jhatka.
I have heard from Singhs that either you severe the head in one blow(Jhatka) or even one smash to the head(patka) both are considered good for sikh consumption. To me the above methods also look to fall in similar categories.
Let me know your views!!

Do you have to reincarnate 8. 4 mil times to be a human or does this mean something else? If the species of animals have no limit then why is their a number of how many reincarnation we have to go through to become human?

Our Guru Sahiba used to find tactics that were the best during those times, however, we have carried those same tactics 200 years after.

Note: I am not here to say what we are doing is wrong, simply here to expand my understanding of why this is happening.

This may be a bit controversial, but I would say some of the things are slightly outdated, as we don't wear helmets during war and we don't wear things like military pants.

How would we fit Night Vision Goggles onto a Dumalla?

On top of that, a section of Khalsa, known as Nihang Singhs (most) are very Puratan and do not carry assault rifles.

We are extremely behind in terms of tactics. Does Guru Ji ever touch on this?

If Guru Ji used tactics that were best in their times, why don't we use tactics best in our time? That's how an army works.

• Weapons

• Armour New Gen/Gear

• Tactics ( Urban, Rural, CQB)

ਗੂਜਰੀ ਕੀ ਵਾਰ ਮਹਲਾ ੩ ਸਿਕੰਦਰ ਬਿਰਾਹਿਮ ਕੀ ਵਾਰ ਕੀ ਧੁਨੀ ਗਾਉਣੀ ॥

Goojaree Ki Vaar, Third Mehl, Sung In The Tune Of The Vaar Of Sikandar & Biraahim:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

ਸਲੋਕੁ ਮਃ ੩ ॥

Salok, Third Mehl:

ਇਹੁ ਜਗਤੁ ਮਮਤਾ ਮੁਆ ਜੀਵਣ ਕੀ ਬਿਧਿ ਨਾਹਿ ॥

This world perishing in attachment and possessiveness; no one knows the way of life.

ਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਤਾਂ ਜੀਵਣ ਪਦਵੀ ਪਾਹਿ ॥

One who walks in harmony with the Guru's Will, obtains the supreme status of life.

ਓਇ ਸਦਾ ਸਦਾ ਜਨ ਜੀਵਤੇ ਜੋ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਹਿ ॥

Those humble beings who focus their consciousness on the Lord's Feet, live forever and ever.

ਨਾਨਕ ਨਦਰੀ ਮਨਿ ਵਸੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਹਿ ॥੧॥

O Nanak, by His Grace, the Lord abides in the minds of the Gurmukhs, who merge in celestial bliss. ||1||

ਮਃ ੩ ॥

Third Mehl:

ਅੰਦਰਿ ਸਹਸਾ ਦੁਖੁ ਹੈ ਆਪੈ ਸਿਰਿ ਧੰਧੈ ਮਾਰ ॥

Within the self is the pain of doubt; engrossed in worldly affairs, they are killing themselves.

ਦੂਜੈ ਭਾਇ ਸੁਤੇ ਕਬਹਿ ਨ ਜਾਗਹਿ ਮਾਇਆ ਮੋਹ ਪਿਆਰ ॥

Asleep in the love of duality, they never wake up; they are in love with, and attached to Maya.

ਨਾਮੁ ਨ ਚੇਤਹਿ ਸਬਦੁ ਨ ਵੀਚਾਰਹਿ ਇਹੁ ਮਨਮੁਖ ਕਾ ਆਚਾਰੁ ॥

They do not think of the Naam, the Name of the Lord, and they do not contemplate the Word of the Shabad. This is the conduct of the self-willed manmukhs.

ਹਰਿ ਨਾਮੁ ਨ ਪਾਇਆ ਜਨਮੁ ਬਿਰਥਾ ਗਵਾਇਆ ਨਾਨਕ ਜਮੁ ਮਾਰਿ ਕਰੇ ਖੁਆਰ ॥੨॥

They do not obtain the Lord's Name, and they waste away their lives in vain; O Nanak, the Messenger of Death punishes and dishonors them. ||2||

ਪਉੜੀ ॥

Pauree:

ਆਪਣਾ ਆਪੁ ਉਪਾਇਓਨੁ ਤਦਹੁ ਹੋਰੁ ਨ ਕੋਈ ॥

He created Himself - at that time, there was no other.

ਮਤਾ ਮਸੂਰਤਿ ਆਪਿ ਕਰੇ ਜੋ ਕਰੇ ਸੁ ਹੋਈ ॥

He consulted Himself for advice, and what He did came to pass.

ਤਦਹੁ ਆਕਾਸੁ ਨ ਪਾਤਾਲੁ ਹੈ ਨਾ ਤ੍ਰੈ ਲੋਈ ॥

At that time, there were no Akaashic Ethers, no nether regions, nor the three worlds.

ਤਦਹੁ ਆਪੇ ਆਪਿ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾ ਓਪਤਿ ਹੋਈ ॥

At that time, only the Formless Lord Himself existed - there was no creation.

ਜਿਉ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਕਰੇ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥੧॥

As it pleased Him, so did He act; without Him, there was no other. ||1||

Guru Amardas Ji • Raag Gujri • Ang 508

Tuesday, December 3, 2024

Mangalvaar, 20 Maghar, Nanakshahi 556

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

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I’ve been thinking of buying a tabla but I don’t know where to get it. If anyone has any stores that are in Stockton,Manteca, or Tracy that be great. I can’t go farther than that.

Hi,

I am a Sikh American male in his late 20s who spent most of his life exclusively focused on school/academics. I followed all of the rules (didn't drink, didn't cut my hair, smoke, have sex, etc). When I had assumed that this would be the case for many of the young women in our community, but I quickly realized that almost nobody follows the rules (I've been somewhat isolated from young people in our community due to my location; I don't have any Sikh friends). It seems especially difficult to find people who are in the same educational sphere as I am, and from what I've seen, most of those ones tend to go for white partners.

I got pretty frustrated with this, and also with my parents, who suggested compromising on some of these things (but of course told me that I wasn't allowed to do any of it even if I did accept someone who did when I challenged them on this). I did find someone who did everything except keep her hair, and tried to make that work, but it was long distance and collapsed after we saw each other a few times because her parents set her up with someone else and she didn't want to tell them about me.

I gave up, and eventually just started seeing a white girl locally. I have held firm on continuing to follow the rules, and she respects that. We've talked about raising kids, and she is completely open to the idea of raising them as Sikhs, but also wants them to be able to choose whether or not to keep their hair when they are teenagers. I feel that this is the worst age for bullying, and don't want to offer them that choice. In addition, while I do love her and enjoy spending time with her, I know my parents will not accept her entirely because she is white. I am not sure what to do here. Does anybody with experience with this have any advice? I'm also at the point where I've given up on finding a Sikh girl, and would rather not deal with two sets of crazy parents.

I am writing a novel with the help of GPT to refine it and check my grammar and spelling. I am not planning on making it available for everyone. Just let me know if there is anything I should remove. Have I introduced Guruji the right way? I don’t know how I should do it. I am open to any suggestions.

Chapter 1: The Call of the Divine

The year was 4199, a time when humanity had strayed far from its spiritual roots. The world had become a cold, mechanized place, driven by technology and materialism. Cities had transformed into towering metropolises, their streets silent save for the hum of automated vehicles and the buzz of holographic advertisements. The values of old—faith, love, and community—were distant memories, replaced by individualism and greed.

Amritpur, once a thriving spiritual hub, was now a crumbling relic. Its gurdwaras and holy sites, abandoned and forgotten, stood as monuments to a past that few cared to remember. In this city, five young men—Arjan, Kabir, Virk, Shyam, and Raunak—lived lives as ordinary as anyone else in this era. But fate had a different plan for them.

It began with a single word: Waheguru.

They first heard it on a quiet evening, spoken by an old man with long, unkempt hair, sitting cross-legged by the roadside. His clothes were simple, his appearance far from polished, but his demeanor exuded a strange contentment. He seemed untouched by the chaos of the modern world, his lips softly repeating, Waheguru, Waheguru.

At first, the young men dismissed him as another eccentric lost in his own world. But the word lingered. They heard it again days later, whispered by the wind, as if carried by something unseen. The more they heard it, the more it felt like it was calling to them, stirring a longing they could not explain.

As they sat together one evening in an abandoned warehouse on the outskirts of Amritpur, Raunak broke the silence. “Have any of you been thinking about that word?” he asked hesitantly.

“Waheguru?” Arjan replied, his eyes narrowing. “Yeah. I don’t know why, but it feels… different. Important, somehow.”

“It’s like it has a weight,” Kabir added. “Like it’s calling to us.”

They began to chant it—at first, as a joke, but soon as something more. The word brought an unexplainable peace, a sense of belonging that none of them had ever felt before. It wasn’t long before they decided they needed to uncover its meaning.

Their search led them to ask anyone who might know, but answers were scarce. One name, however, kept surfacing: an old fakir, rumored to live on the fringes of the city. People spoke of him in hushed tones, calling him mad, a relic of a forgotten time.

Curiosity and desperation drove the five friends to seek him out. His home, a dilapidated hut on the edge of the city, was surrounded by overgrown weeds and silence. When they knocked on the door, it creaked open to reveal a frail man with piercing eyes that seemed to see straight into their souls.

“You seek answers,” the fakir said, his voice calm but firm.

“Yes,” Arjan replied. “We’ve been hearing this word—Waheguru. We need to know what it means.”

The fakir stepped aside, motioning them inside. His home was small and cluttered, filled with old books, scrolls, and the faint scent of incense. “You’ve heard the call,” he said, gesturing to the books. “What you seek is written here—in the Guru Granth Sahib Ji, the Dasam Granth Sahib Ji, and the Sarbloh Granth Sahib Ji.”

The five friends exchanged confused looks. The names were unfamiliar, and the texts were written in a script they couldn’t understand.

“This is Gurmukhi,” the fakir explained. “The language of your ancestors, of your Gurus. But few can read it now, and my knowledge is limited. I can only teach you so much.”

He began to recite a passage from the Guru Granth Sahib Ji, his voice trembling with reverence. Though the words were incomprehensible to the five men, they felt their power—a resonance that stirred something deep within them.

The hours passed in a blur as the fakir shared what little he knew. By the end of the evening, the five friends were overwhelmed but determined.

“We need to learn Gurmukhi,” Arjan said. “We can’t stop here. We need to understand all of it.”

The fakir smiled. “Then your journey begins now. Remember, Waheguru is not just a word. It is a call—a divine invitation to find your purpose.”

That night, as they walked back to the warehouse, the air seemed different—lighter, yet charged with an energy they couldn’t explain. For the first time in their lives, they felt a sense of direction, a calling to something greater than themselves.

But the journey was far from over. It was only the beginning of a path that would take them to places they could never imagine, a path that would reshape not only their lives but the very fabric of the world they lived in.

Chapter 2: The Journey Begins

The five friends spent the next few weeks in the company of the fakir, learning what little he could teach them. He showed them the sacred scriptures—Guru Granth Sahib Ji, Dasam Granth Sahib Ji, and Sarbloh Granth Ji—but his limited understanding of Gurmukhi hindered deeper exploration. Despite this, his stories of the Gurus and the spiritual essence of Sikhism left a profound impact on the young men.

Arjan, the natural leader of the group, was the first to voice their collective frustration. “This isn’t enough,” he said one evening as they sat in the warehouse. “We need to learn Gurmukhi. We need to read these scriptures ourselves.”

“But how?” Shyam asked. “There’s no one left who can teach us.”

“There must be a way,” Kabir replied. “If we’re meant to do this, we’ll find it.”

It was then that they decided to embark on a journey—a pilgrimage to uncover the truth of their history and the origins of Waheguru. They resolved to visit the few historical sites that remained, hoping to find remnants of knowledge or even teachers who could guide them.

Their first destination was an abandoned gurdwara in the heart of the city. Once a place of vibrant worship, it now stood in ruins, overrun by weeds and silence. As they stepped inside, the air grew heavy with a sense of reverence and loss.

In the main hall, they found tattered remnants of Sikh history—paintings of the Gurus, old manuscripts, and forgotten relics. Among them was a rusted plaque inscribed with Gurmukhi letters.

“What does it say?” Virk asked, running his fingers over the etched text.

“I don’t know,” Arjan admitted. “But I feel like it’s speaking to us.”

They spent hours in the gurdwara, searching for clues and piecing together fragments of their heritage. It was a humbling experience, one that filled them with both awe and sadness at how far their people had drifted from these roots.

As they prepared to leave, Raunak found a hidden compartment beneath a crumbling staircase. Inside was an old journal, its pages yellowed with age but intact. The first few pages were written in Gurmukhi, but toward the end, there were notes in a language they could understand.

“It’s a record,” Raunak said, flipping through the journal. “Someone was trying to document the teachings and history of Sikhism before it was forgotten.”

The journal became their guide as they continued their journey. It led them to more forgotten sites—each one offering pieces of a larger puzzle. They found inscriptions, relics, and faded murals depicting key moments in Sikh history. Slowly, they began to understand the magnitude of what they were uncovering.

A Vision Beyond Reality

Their travels eventually took them to an isolated mountain where, according to the journal, a sacred shrine once stood. The shrine was gone, but as they sat under the stars that night, something extraordinary happened.

The air grew still, and an otherworldly light surrounded them. Before they could speak, they found themselves in a vast, radiant expanse. In the distance, they saw ten luminous figures and five others sitting by their side.

“Who are you?” Arjan managed to ask, his voice trembling.

The central figure stepped forward, and the group realized it was Guru Gobind Singh Ji. He gestured to the others. “We are the ten Gurus of Sikhism,” he said with humility. “And these are the Panj Pyare, the five beloved ones.”

The friends fell to their knees, overwhelmed by a mixture of awe and viraag (a deep, spiritual longing).

Before they could respond, the Gurus began a sacred Jaap, their voices resonating with the power of the universe itself. The five friends felt their souls tremble as the divine vibrations washed over them.

When the Jaap ended, Guru Gobind Singh Ji spoke again. “You have come far on your journey. Tell me—what is it you seek?”

“We wish to learn Gurmukhi,” Arjan said. “To understand the scriptures and our history. To restore what has been lost.”

Guru Ji smiled. “The path you have chosen is righteous. I will bless you with the knowledge of Gurmukhi, for it is the key to understanding the divine wisdom of the scriptures.”

He raised his hand, and a radiant energy enveloped the friends. In an instant, they felt as though the mysteries of Gurmukhi had been unlocked within them.

“But this is only the beginning,” Guru Ji continued. “I will give you my fauj—the Shaheed Singhs. They will be with you always, protecting you from the forces of darkness. When you face danger or doubt, remember me, and you will see them with your eyes.”

The five friends bowed deeply. “We are not worthy of such blessings,” Kabir said.

“You are chosen,” Guru Ji replied. “But with this blessing comes great responsibility. You must walk the path of righteousness and establish Khalsa Raaj. You will face trials, but your faith will guide you.”

With that, Guru Ji and the other figures began to fade, leaving the friends alone under the night sky. But they were not the same—they were now filled with purpose, their hearts brimming with both courage and humility.

The First Step

The next morning, they descended the mountain, eager to begin the mission Guru Ji had entrusted to them. The world around them was still bleak and cold, but their hearts were aflame with a new light.

As they traveled back to the city, they began to chant Waheguru, not just as a word, but as a declaration of their faith and purpose. They knew the road ahead would be long and fraught with challenges, but they also knew they were not alone.

The journey to reawaken the world had begun.

Hello, I'm a Punjabi Bahai, and I have been wanting to be a sikh, after reading the Guru Ganth Sahib, and many other texts to deepen my understanding. I have also went to my Local Gurudwara and asked questions there, I could go on and on. I am soon signing my Bahai card. If you don't know what that is it is basically a ....well card where you sign if you want to stay a bahai, or be another religion. Now I'm having trouble with my faith (Bahai faith) which I won't put here right now , and I want to be a Sikh.

My trouble is, well I'm supposed to put a religion. People call Sikhism not a religion but a way of life sometimes, but sometimes do call it a religion. I am wondering, is Sikhism a religion? Or a way of life?