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The Guru's Path

ਜੋਗੀ ਸੰਨਿਆਸੀ ਨਹੀ ਮਾਨੈ । ਮੀਰ ਪੀਰ ਕੋ ਕੋਊ ਨ ਜਾਨੇ ।
They don't listen to any Yogi or Sannyasi
Not a single elite or holyman means anything to them,

ਸਭੈ ਸਵਾਰ ਕਹਾਵਹਿਂ ਸਾਹੁ । ਐਸਾ ਗੁਰੂ ਚਯਾਲਾ ਰਾਹੁ ॥230॥
They all ride horses and have themselves called King
Such is the path the Guru set forward

ਦਸਗੁਰਕਥਾ - ਕਵਿ ਕੰਕਨ
Das Gur Katha - Poet Kankan (early 1700s, Anandpur) by @studysikhi

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In SS 301 we read those sources for ourselves: Kuir Singh's Gurbilas, Mani Singh's Sikhan di Bhagatmala, Kavi Santokh Singh's Suraj Prakash. We also learn the framework to read them in their own genre. These texts are not records of an event. They speak the old South Asian language of sovereignty, in which the Goddess appears when a new power is founded. This is Khalsa Mythos. by @studysikhi

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Guru Gobind Singh in speaking with a Muslim cleric in Emperor Bahadur Shah's court paraphrased Rumi's Masnavi speaking about the all-pervasiveness of the Divine. This beautiful passage shows us how philosophical framing informs how we behave in day to day life.

In SS301 we explore how the poetry of Guru Gobind Singh directly informs the ethical practice of the Khalsa. by @studysikhi

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The Path of Love
In Chapter 6 of the Bachittar Natak, Guru Gobind Singh contrasts two orientations toward the Divine — one shaped by love, the other by ritual. On one side are those who no longer let the fixed doctrines of the Vedas and the Katebs (the Quran, Bible, and other Semitic scriptures) govern their approach, and orient their whole being toward loving the Highest Divine [ਪਰਮਪੁਰਖ] instead; they bear every bodily hardship without ever loosening that love, until no distance remains between them and Hari. On the other are those who, dreading such hardship, take refuge in ritual observance and formal doctrine rather than love — forsaking the Supreme Being and falling back onto those well-trodden paths, so that their end is not union but the pit of hell and endless rebirth. The line the Guru draws is one of orientation, not merely belief: it is a love-centred approach — not ritual conformity or scriptural allegiance — that results in the merging of devotee and devoted, the non-dual experience.

ਜਿਨ ਮਤ ਬੇਦ ਕਤੇਬਨ ਤਿਆਗੀ ॥ ਪਾਰਬ੍ਰਹਮ ਕੇ ਭੇ ਅਨੁਰਾਗੀ ॥
Those who renounced the doctrines of the Vedas and the Semitic holy books (Quran, Bible, etc.) became lovers of the Supreme Divine.

ਤਿਨ ਕੇ ਗੂੜ ਮੱਤ ਜੇ ਚਲਹੀ ॥ ਭਾਂਤਿ ਅਨੇਕ ਦੁਖਨ ਸੋ ਦਲਹੀ ॥੨੦॥
Whoever walks on their profound path [of love] shall crush sorrows of countless kinds.

ਜੇ ਜੇ ਸਹਿਤ ਜਾਤਨ ਸੰਦੇਹਿ ॥ ਪ੍ਰਭ ਕੇ ਸੰਗਿ ਨ ਛੋਡਤ ਨੇਹ ॥
Those who endure torments upon the body, yet never forsake their love for the Lord —

ਤੇ ਤੇ ਪਰਮ ਪੁਰੀ ਕਹ ਜਾਹੀ ॥ ਤਿਨ ਹਰਿ ਸਿਉ ਅੰਤਰੁ ਕਛੁ ਨਾਹੀਂ ॥੨੧॥
they all reach the Supreme Abode; between them and Hari no difference remains.

Full post on manglacharan.com by @studysikhi

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Join us at the Brunei Gallery, SOAS University of London, for a special evening exploring The Ballad of Chandi (Chandi di Var) through poetry, translation and art. (Tickets in bio)

Composed by the 10th Sikh Guru, Guru Gobind Singh, Chandi di Var is a powerful work of Punjabi poetry recounting the mythic battle between the goddess Chandi and the forces of chaos. Its opening verse will also be familiar to Sikhs around the world as the opening of the daily Ardas.

The evening brings together Dr Jvala Singh, translator and scholar, and Itvinder Singh, illustrator and artist, to explore the poem, its historical and literary context, and the process of translating its imagery into a contemporary illustrated book.

The programme will include selected recitations and translations from Chandi di Var, an illustrated talk and conversation, audience Q&A, and an exhibition of artworks.

Following the talk, guests are invited to explore the exhibition, meet the creators and have copies of the book signed.

Friday 9 October 2026
7:00–9:00 PM
Brunei Gallery Lecture Theatre & Foyer, SOAS University of London

Tickets
General Admission — £10
Student / Concession — £5
Supporter — £15

Books will be available to purchase on the evening. by @studysikhi

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a month ago

📚 STUDY SIKHI 101 – INTRO TO THE SIKH TRADITION

@gurunanakgurdwaracamberley warmly invites the Sangat to join us for a new weekly Sangat study group, exploring the history, teachings and development of the Sikh tradition.

Together, we will watch and discuss the pre-recorded lectures of Dr Jvala Singh, journeying through the remarkable era from Guru Nanak Dev Ji to Guru Gobind Singh Ji.

This is an opportunity to learn together in Sangat — to deepen our understanding of Sikhi, ask questions, reflect and engage with our rich history and tradition.

✨ No prior knowledge is required. The course is designed to be accessible and enriching for everyone, whatever your current level of understanding.

📅 Starting Sunday 20th September
⏰ 1:30pm – 3:30pm
📍 Education Centre

Whether you’re beginning your journey of learning about Sikhi or would simply like to deepen your knowledge, all Sangat are warmly welcome. 🙏🏽

Please share with family and friends.

#sikhhistory #sikhtradition #sikhs #gurunanakdevji #gurunanakgurdwaracamberley taken in Guru Nanak Gurdwara Camberley by @studysikhi

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What is the relationship between the sword and the 'Goddess' as mentioned in Sikh sources?

SS301 will explore how praying to a Divinity which represents martial prowress is tied to the worship of weapons (shastarpūja) - a fundamental practice to cultivate a fearless and martial mindset.

The course in Module 3 and 4 will also unpack the infamous and controversial story of Guru Gobind Singh performing a havan (fire-worship) on Nainadevi Mountain to make the Goddess (Devī) appear in person. This will be done by reading through precolonial Sikh sources, Bhagatmala/Gurbilas/Chaupa Singh Rahitnama/Suraj Prakash, thinking through how they reconcile Sikh worship to a formless Divine and crafting a narrative of the Divine descending down to personally bestow the Khanda which would be used to initial the Khalsa Panth. by @studysikhi

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ਪਰਉਪਕਾਰੀ: par, others; upkār, doing good. Bhai Gurdas uses it for the Guru who feeds and shelters — and in the same breath for the Guru who breaks armies. Service to others was never only charity. SS 301 traces how that martial service came to be sung through the Goddess.

Begins September 7 · link in bio by @studysikhi

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Is the Guru literally Parbati? What does Guru Nanak mean here?

SS 301 explores how precolonial commentators like Kavi Santokh Singh (1787–1843) unpacked Gurbani — especially where it names figures from Indic mythology.

On ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ he writes: "the Guru's glory is beyond compare, and nothing in the world is truly fit for comparison — yet a simile must be given, or that greatness cannot be grasped. So the Guru is likened to the great three, Brahma, Vishnu and Shiva, together with their shaktis: Parbati, Lakshmi and Saraswati."

Not the deity but the deity's virtue is bestowed on his Sikhs. (Garab Ganjini Tika, 1829)

SS 301 Begins September 7 · link in bio by @studysikhi

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The Goddess as the Sword by @studysikhi

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SS101 testimonial by Sonia Singh by @studysikhi

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For the first time in English, we'll read Bhai Vir Singh's Devi Pujan Nirnay — his fifty-page investigation into whether Guru Gobind Singh worshipped the Devi. A striking piece of modern scholarship, it draws on the Encyclopaedia Britannica and other colonial-era sources, paired with Gurbani and Sikh historical texts. The course will teach you how to read colonial-era scholarship critically — seeing it for what it is, acknowledging its insights and recognizing its pitfalls. Because the real value of a university-level course isn't what it teaches you to think — it's that it teaches you how to think. by @studysikhi

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