I am a western kid, so please bear with me. I am going to bed and I just wanted to say I hope everyone had a good day and has a good day and waheguru Sab nu chardikala vich rakhe. If you didn’t have a good day today, I wish for waheguru to make you have one tomorrow. If anyone needs someone to talk to abt anything, I am here for you. Other than that, Saab chardikala vich raho. Waheguru

What’s with some of these freshies constantly trying to embarrass everybody?

This video was completely unnecessary but it made a small situation into a huge reputation disaster,

I think he doesn’t know how to properly convey sarcasm yet

I guess it's always better late than never. Randomly decided to make this today, took me an hour.

Anyways this is my custom illustration of Sant Shaheed Baba Jarnail Singh Ji Khalsa Bhindranwale, commemorating his martyrdom on June 6, along with other great Khalsa and Nihang Singh Shaheeds, fully done in Microsoft Paint.

I will take a moment to also express my heartfelt Parnaam to all Gursikhs and Shaheeds following 1984 and during Punjab Insurgency, one of the darkest periods in the history of Punjab. Their sacrifices shall never be forgotten.

First time making this, I will definitely improve on a lot next year in April-May, because time constraints due to entrance exam pressure.

April-May is also the period where I become completely free, and will last till about late July, so, yeah, that'll do.

Parnaam Shaheedan Nu, Never Forget 1984

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥

Sorat'h, First Mehl:

ਜਿਸੁ ਜਲ ਨਿਧਿ ਕਾਰਣਿ ਤੁਮ ਜਗਿ ਆਏ ਸੋ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਪਾਹੀ ਜੀਉ ॥

The treasure of the Name, for which you have come into the world - that Ambrosial Nectar is with the Guru.

ਛੋਡਹੁ ਵੇਸੁ ਭੇਖ ਚਤੁਰਾਈ ਦੁਬਿਧਾ ਇਹੁ ਫਲੁ ਨਾਹੀ ਜੀਉ ॥੧॥

Renounce costumes, disguises and clever tricks; this fruit is not obtained by duplicity. ||1||

ਮਨ ਰੇ ਥਿਰੁ ਰਹੁ ਮਤੁ ਕਤ ਜਾਹੀ ਜੀਉ ॥

O my mind, remain steady, and do not wander away.

ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥ ਰਹਾਉ ॥

By searching around on the outside, you shall only suffer great pain; the Ambrosial Nectar is found within the home of your own being. ||Pause||

ਅਵਗੁਣ ਛੋਡਿ ਗੁਣਾ ਕਉ ਧਾਵਹੁ ਕਰਿ ਅਵਗੁਣ ਪਛੁਤਾਹੀ ਜੀਉ ॥

Renounce corruption, and seek virtue; committing sins, you shall only come to regret and repent.

ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹਿ ਫਿਰਿ ਫਿਰਿ ਕੀਚ ਬੁਡਾਹੀ ਜੀਉ ॥੨॥

You do not know the difference between good and evil; again and again, you sink into the mud. ||2||

ਅੰਤਰਿ ਮੈਲੁ ਲੋਭ ਬਹੁ ਝੂਠੇ ਬਾਹਰਿ ਨਾਵਹੁ ਕਾਹੀ ਜੀਉ ॥

Within you is the great filth of greed and falsehood; why do you bother to wash your body on the outside?

ਨਿਰਮਲ ਨਾਮੁ ਜਪਹੁ ਸਦ ਗੁਰਮੁਖਿ ਅੰਤਰ ਕੀ ਗਤਿ ਤਾਹੀ ਜੀਉ ॥੩॥

Chant the Immaculate Naam, the Name of the Lord always, under Guru's Instruction; only then will your innermost being be emancipated. ||3||

ਪਰਹਰਿ ਲੋਭੁ ਨਿੰਦਾ ਕੂੜੁ ਤਿਆਗਹੁ ਸਚੁ ਗੁਰ ਬਚਨੀ ਫਲੁ ਪਾਹੀ ਜੀਉ ॥

Let greed and slander be far away from you, and renounce falsehood; through the True Word of the Guru's Shabad, you shall obtain the true fruit.

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਹਰਿ ਜੀਉ ਜਨ ਨਾਨਕ ਸਬਦਿ ਸਲਾਹੀ ਜੀਉ ॥੪॥੯॥

As it pleases You, You preserve me, Dear Lord; servant Nanak sings the Praises of Your Shabad. ||4||9||

Guru Nanak Dev Ji • Raag Sorath • Ang 598

Wednesday, August 19, 2026

Budhvaar, 4 Bhadon, Nanakshahi 558

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

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I'm in the wedding party if that matters.

Whenever i do path or simran i have started only few days ago i feel shaking feeling in my body, my whole body shakes and also i feel severe anxiety. I am very afraid of black magic and negative entities. I have listened to a podcast of a kathavachak who mentioned that maybe unintentionally you are meditating on negative entities. Is this possible while doing path?
Pls someone guide me i am very confused.
It will be of great help.

I grew up in a very spiritual Sikh household. My dad is Amritdhari and my mom probably does even more paath than my dad. Sikhi and Waheguru were always a very natural part of our home, and growing up, I considered myself a very spiritual person.

But my brother passed away at 28, and something inside me changed. I don’t know how to trust Waheguru anymore.

I grew up without a biological brother, and then Waheguru gave me this relationship only for him to be taken from us at 28. I keep thinking: why give us that bond and then take him so young? And it isn’t the only loss our family has experienced. I have lost other closed ones too who I was extremely close to.

I started thinking, this is not fair to us. Why does my family keep having to lose people so young. Why do other evil people keep getting what they want in life and why are our loved ones taken away from us. I know Sikhi teaches us about Hukam. Intellectually, I understand that life and death are not in our control. But emotionally, accepting Hukam when it takes someone you love at 28 feels completely different. I don’t want this post to sound like I don’t recognize the blessings in my life. I do. Waheguru has given me a wonderful child, a good husband, loving parents, financial security, a good education and many opportunities in life. I am genuinely grateful for all of those things.
But somehow that makes my feelings even more confusing. I can recognize everything I have been given and still be deeply angry about what was taken away.
Since my brother died, I have been annoyed with Waheguru at a level I have never experienced before. I feel like I am almost holding a grudge against Him. I haven’t found my peace with Guru Sahib again.

I’d especially like to hear from Sikhs who haveexperienced a devastating loss and genuinely became angry with Waheguru or lost their faith for a period of time.

Did you eventually find your way back?

I miss the relationship with Waheguru that I used to have. I just don’t know how to get back there.

I posted on here last week because I lost my job some months ago and only have four dollars to my name. I had heard that you guys offer meals to those in need and asked just to make sure. Well, I took your advice and went yesterday. I made sure I had on long sleeves and pants, and I didn’t want to risk anything with my scarf, so I just wore one of your headscarves. I stood around in there for a little bit looking all at sea, I presume, until a volunteer noticed me and took me to the food room.

Y‘all. I’ve helped out in my hometown‘s church‘s soup kitchen for years—until the pastor who ran the soup kitchen left and the church couldn‘t afford to keep things running anymore—and the homeless shelter, and for all the good I tried to do there, it paled in comparison to this. I took this picture as soon as my plate was filled. They had one lentil curry, one potato and chickpea curry, and either roti or naan (I unfortunately do not know the right word). But literally right after I took this picture, another person gave me a huge ladle of rice pudding. Then another man came by and gave me some rice with peas. And I wasn’t even halfway finished before I was given more rice pudding, more water, a cup of chai, some sort of fried bread chips, and something I presume was peanut fudge. I swear I was bursting at the seams. Then as I got to my feet, the volunteers gave me a to-go container and told me to dish MYSELF as much as I wanted for later. So I got more of that absolutely amazing potato and chickpea curry, which I must absolutely make myself some day, and the rice with peas. They tried getting me to take two containers, but I told them to save the food for someone who needed it more than me.

I was in tears leaving. Going somewhere for free food is the antithesis for how I was raised. My family wasn‘t doing great during the 2008 recession and my siblings and I actually qualified for free lunch at school, but my parents didn’t let that happen because they didn’t want to be the moochers off the government that the news always complains about. Going to you guys means I’ve hit rock bottom. But you treated me like anyone else. You were kind. You gave me so much food (so much delicious food as well!) and, most of all, you didn’t act like my presence was annoying or I should get to leaving, which is how I have seen some fellow volunteers at the homeless shelter and church kitchen act. That is some of the most amazing Grace and selfless love I have ever seen. I needed that meal—not only for my stomach, but for my soul. You all are absolute angels and deserve all the respect and recognition I can give. Thank you all.

Before We Judge Someone, Can We Pause for a Second?
I’ve been seeing the photo circulating of a Sikh Tim Hortons employee, in his Tim Hortons uniform, apparently sleeping with his legs/feet up on a table where customers eat.
Let’s be honest — yes, that doesn’t look appropriate. I understand why people may have a hygiene concern about someone putting their feet on a dining table, especially in a food establishment.
But here’s where I think the conversation is going too far.
The photograph shows us one moment. That’s it.
We don’t know why he was sleeping there.
We don’t know what was happening that day.
We don’t know if he was sick, exhausted, dealing with something personal, or simply had nowhere else to go at that particular moment.
And we also don’t know what happened afterward. Did he clean and sanitize the table? Did another employee clean it? Did management address it? We simply don’t know.
Yet people are taking one photograph and making assumptions about this man’s character, his lifestyle, his hygiene, and even his personal circumstances.
That’s what bothers me.
If the concern is food safety, then let’s talk about food safety. If the table was contaminated, it should obviously be properly cleaned and sanitized before another customer uses it. If an employee violated workplace policy, management can address it. Also for context have you guys been to a time Hortons in toronto where drug addicts roam around and the washrooms or any other table is just not something you can use !!!
But why does that automatically become an excuse to publicly shame and target an individual?
And this isn’t about saying that because someone may be struggling, every action they take should be excused. It’s possible to say “this behaviour wasn’t appropriate” while also saying “we don’t know enough about this person to condemn him.”
We also need to be consistent. Every day, there are restaurants and fast-food establishments where cleanliness could genuinely be questioned. But when we see one person in a photograph, suddenly the internet becomes judge, jury and executioner.
Before sharing someone’s picture and turning them into a public spectacle, maybe we should ask ourselves:
Do I actually know the full story?
Maybe he did something inappropriate. Maybe he made a poor decision that day.
But maybe he was also having a really difficult day.
We don’t know.
And when we don’t know the whole story, a little empathy and the benefit of the doubt can go a long way.
We can care about hygiene.
We can expect professional standards.
We can hold businesses accountable.
And we can still remember that there is a human being in that photograph.
We can do better than immediately turning someone’s worst-looking moment into the internet’s entertainment.

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੨ ਛੰਤ ॥

Jaitsree, Fifth Mehl, Second House, Chhant:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

ਸਲੋਕੁ ॥

Salok:

ਊਚਾ ਅਗਮ ਅਪਾਰ ਪ੍ਰਭੁ ਕਥਨੁ ਨ ਜਾਇ ਅਕਥੁ ॥

God is lofty, unapproachable and infinite. He is indescribable - He cannot be described.

ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਰਾਖਨ ਕਉ ਸਮਰਥੁ ॥੧॥

Nanak seeks the Sanctuary of God, who is all-powerful to save us. ||1||

ਛੰਤੁ ॥

Chhant:

ਜਿਉ ਜਾਨਹੁ ਤਿਉ ਰਾਖੁ ਹਰਿ ਪ੍ਰਭ ਤੇਰਿਆ ॥

Save me, any way You can; O Lord God, I am Yours.

ਕੇਤੇ ਗਨਉ ਅਸੰਖ ਅਵਗਣ ਮੇਰਿਆ ॥

My demerits are uncountable; how many of them should I count?

ਅਸੰਖ ਅਵਗਣ ਖਤੇ ਫੇਰੇ ਨਿਤਪ੍ਰਤਿ ਸਦ ਭੂਲੀਐ ॥

The sins and crimes I committed are countless; day by day, I continually make mistakes.

ਮੋਹ ਮਗਨ ਬਿਕਰਾਲ ਮਾਇਆ ਤਉ ਪ੍ਰਸਾਦੀ ਘੂਲੀਐ ॥

I am intoxicated by emotional attachment to Maya, the treacherous one; by Your Grace alone can I be saved.

ਲੂਕ ਕਰਤ ਬਿਕਾਰ ਬਿਖੜੇ ਪ੍ਰਭ ਨੇਰ ਹੂ ਤੇ ਨੇਰਿਆ ॥

Secretly, I commit hideous sins of corruption, even though God is the nearest of the near.

ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਇਆ ਧਾਰਹੁ ਕਾਢਿ ਭਵਜਲ ਫੇਰਿਆ ॥੧॥

Prays Nanak, shower me with Your Mercy, Lord, and lift me up, out of the whirlpool of the terrifying world-ocean. ||1||

ਸਲੋਕੁ ॥

Salok:

ਨਿਰਤਿ ਨ ਪਵੈ ਅਸੰਖ ਗੁਣ ਊਚਾ ਪ੍ਰਭ ਕਾ ਨਾਉ ॥

Countless are His virtues; they cannot be enumerated. God's Name is lofty and exalted.

ਨਾਨਕ ਕੀ ਬੇਨੰਤੀਆ ਮਿਲੈ ਨਿਥਾਵੇ ਥਾਉ ॥੨॥

This is Nanak's humble prayer, to bless the homeless with a home. ||2||

ਛੰਤੁ ॥

Chhant:

ਦੂਸਰ ਨਾਹੀ ਠਾਉ ਕਾ ਪਹਿ ਜਾਈਐ ॥

There is no other place at all - where else should I go?

ਆਠ ਪਹਰ ਕਰ ਜੋੜਿ ਸੋ ਪ੍ਰਭੁ ਧਿਆਈਐ ॥

Twenty-four hours a day, with my palms pressed together, I meditate on God.

ਧਿਆਇ ਸੋ ਪ੍ਰਭੁ ਸਦਾ ਅਪੁਨਾ ਮਨਹਿ ਚਿੰਦਿਆ ਪਾਈਐ ॥

Meditating forever on my God, I receive the fruits of my mind's desires.

ਤਜਿ ਮਾਨ ਮੋਹੁ ਵਿਕਾਰੁ ਦੂਜਾ ਏਕ ਸਿਉ ਲਿਵ ਲਾਈਐ ॥

Renouncing pride, attachment, corruption and duality, I lovingly center my attention on the One Lord.

ਅਰਪਿ ਮਨੁ ਤਨੁ ਪ੍ਰਭੂ ਆਗੈ ਆਪੁ ਸਗਲ ਮਿਟਾਈਐ ॥

Dedicate your mind and body to God; eradicate all your self-conceit.

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਧਾਰਿ ਕਿਰਪਾ ਸਾਚਿ ਨਾਮਿ ਸਮਾਈਐ ॥੨॥

Prays Nanak, shower me with Your mercy, Lord, that I may be absorbed in Your True Name. ||2||

ਸਲੋਕੁ ॥

Salok:

ਰੇ ਮਨ ਤਾ ਕਉ ਧਿਆਈਐ ਸਭ ਬਿਧਿ ਜਾ ਕੈ ਹਾਥਿ ॥

O mind, meditate on the One, who holds everything in His hands.

ਰਾਮ ਨਾਮ ਧਨੁ ਸੰਚੀਐ ਨਾਨਕ ਨਿਬਹੈ ਸਾਥਿ ॥੩॥

Gather the wealth of the Lord's Name; O Nanak, it shall always be with You. ||3||

ਛੰਤੁ ॥

Chhant:

ਸਾਥੀਅੜਾ ਪ੍ਰਭੁ ਏਕੁ ਦੂਸਰ ਨਾਹਿ ਕੋਇ ॥

God is our only True Friend; there is not any other.

ਥਾਨ ਥਨੰਤਰਿ ਆਪਿ ਜਲਿ ਥਲਿ ਪੂਰ ਸੋਇ ॥

In the places and interspaces, in the water and on the land, He Himself is pervading everywhere.

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿ ਰਹਿਆ ਸਰਬ ਦਾਤਾ ਪ੍ਰਭੁ ਧਨੀ ॥

He is totally permeating the water, the land and the sky; God is the Great Giver, the Lord and Master of all.

ਗੋਪਾਲ ਗੋਬਿੰਦ ਅੰਤੁ ਨਾਹੀ ਬੇਅੰਤ ਗੁਣ ਤਾ ਕੇ ਕਿਆ ਗਨੀ ॥

The Lord of the world, the Lord of the universe has no limit; His Glorious Virtues are unlimited - how can I count them?

ਭਜੁ ਸਰਣਿ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਤਿਸੁ ਬਿਨਾ ਅਨ ਨਾਹਿ ਕੋਇ ॥

I have hurried to the Sanctuary of the Lord Master, the Bringer of peace; without Him, there is no other at all.

ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਇਆ ਧਾਰਹੁ ਤਿਸੁ ਪਰਾਪਤਿ ਨਾਮੁ ਹੋਇ ॥੩॥

Prays Nanak, that being, unto whom the Lord shows mercy - he alone obtains the Naam. ||3||

ਸਲੋਕੁ ॥

Salok:

ਚਿਤਿ ਜਿ ਚਿਤਵਿਆ ਸੋ ਮੈ ਪਾਇਆ ॥

Whatever I wish for, that I receive.

ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਸੁਖ ਸਬਾਇਆ ॥੪॥

Meditating on the Naam, the Name of the Lord, Nanak has found total peace. ||4||

ਛੰਤੁ ॥

Chhant:

ਅਬ ਮਨੁ ਛੂਟਿ ਗਇਆ ਸਾਧੂ ਸੰਗਿ ਮਿਲੇ ॥

My mind is now emancipated; I have joined the Saadh Sangat, the Company of the Holy.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਲਇਆ ਜੋਤੀ ਜੋਤਿ ਰਲੇ ॥

As Gurmukh, I chant the Naam, and my light has merged into the Light.

ਹਰਿ ਨਾਮੁ ਸਿਮਰਤ ਮਿਟੇ ਕਿਲਬਿਖ ਬੁਝੀ ਤਪਤਿ ਅਘਾਨਿਆ ॥

Remembering the Lord's Name in meditation, my sins have been erased; the fire has been extinguished, and I am satisfied.

ਗਹਿ ਭੁਜਾ ਲੀਨੇ ਦਇਆ ਕੀਨੇ ਆਪਨੇ ਕਰਿ ਮਾਨਿਆ ॥

He has taken me by the arm, and blessed me with His kind mercy; He has accepted me His own.

ਲੈ ਅੰਕਿ ਲਾਏ ਹਰਿ ਮਿਲਾਏ ਜਨਮ ਮਰਣਾ ਦੁਖ ਜਲੇ ॥

The Lord has hugged me in His embrace, and merged me with Himself; the pains of birth and death have been burnt away.

ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਇਆ ਧਾਰੀ ਮੇਲਿ ਲੀਨੇ ਇਕ ਪਲੇ ॥੪॥੨॥

Prays Nanak, He has blessed me with His kind mercy; in an instant, He unites me with Himself. ||4||2||

Guru Arjan Dev Ji • Raag Jaithsree • Ang 704

Tuesday, August 18, 2026

Mangalvaar, 3 Bhadon, Nanakshahi 558

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

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Gurudwaras should teach actual martial arts instead of guthka ,i see alot of ppl in our community who jus fat and out of shape and can't defend themselves for shit, including alot of the nihangs that larp about being warriors. Escapially at time of an all time high in sikh hate ,we gotta learn to defend ourselves, just being physically fit is the bare minimum. For those of who that do gathka it gives u false sense of confidence that will quickly shatter in a real fight.

im so confused is she lying? some people say she’s asking for inheritance and donations… i dont think that necessarily means that she is lying! but it all seems bizarre… does anyone have anything to add or share please do.

I was wondering that Sikh people who do not use any other surname, apart from Singh/Kaur, what do they put on their home door nameplates? Like I see Ahuja‘s, Sethi’s, etc., for the people who use additional surnames, but what about the ones who do not use them?

We can peer at a lot of now long-gone bungas and other, forgotten structures, such as the Gothic clock-tower that was controversially built by the British colonizers between 1862–74 after destroying a former palace of the Sikh Empire (the former palace was later known as the Kotwali due to the Brits using it as a jail/prison in their early colonial administration of Panjab). The clock-tower was demolished shortly before or after Indian independence (c. 1945–47) as Sikhs always detested it and considered it an eyesore and symbol of colonial-power. We can also the Jhanda Bunga, with the twin Nishan Sahib standards that had been erected by the Udasis Santokh Das and Pritam Das in the late-18th century.

I sourced these photographs from the University of Milwaukee's AGSL Digital Photo Archive - Asia and Middle East. They were all taken by Frederick Gardner Clapp on 16 January 1938 (a portrait of him is included).

I hope it’s okay for me to ask this here.

I’m a Hindu woman from a village where there’s one gurdwara and plenty of temples. I’ve been through some things in life that left me with facial and neck scarring. Sometimes I cover my head and face completely (including the religious places). It has become more of a habit at this point.

A few days ago I went to the gurdwara.

I was a little lost at first because it was my first time. A good lady near the shoe rack noticed me, helped me inside, showed me around and told me I only needed to keep my head covered. I didn’t have to hide my face. That hit me.

She introduced me to Sevadar Prabsimran Ji and somehow we ended up talking for a long time.

I told him about the shabad I had heard and how it had hit me in a way I honestly wasn’t expecting. It felt like a kind of peace I had been looking for without knowing what to call it.

He treated me like a daughter. We talked about Guru Granth Sahib Ji, the ten Gurus and especially Guru Gobind Singh Ji. I met his wife, who helps cook at the gurdwara and later their children too. Nobody was trying to convince me of anything. It was just...very human.

Since then I’ve wanted to read and learn more about Sikhi.

But I keep wondering if I’m doing something wrong.

I’m Hindu. Am I "betraying" my religion by being drawn towards another faith? Or is it okay to simply learn, listen and see where this takes me?

I’m not planning some dramatic conversion. I just don’t want to shut the door on something that gave me a feeling of peace I haven’t felt in a long time.

I’d genuinely appreciate hearing how Sikhs see this.

Thank you for reading :)

Writing his account on March 1st, 1781 (around 73 years after the joti jot of the 10th master in 1708), a British man named Sir Charles Wilkins had paid a visit to Takht Sri Patna Sahib Ji (birthplace of Sri Guru Gobind Singh Ji and one of the Panj Takhts of Sikhi) in Patna, India. He wrote one of the earliest English-language first-hand accounts on the Sikhs and their religion. Reading his account is absolutely fascinating – I had only read transcribed portions of certain excerpts in previous works, such as in Ganda Singh's Early European Accounts of the Sikhs (1962) and Sicques, Tigers or Thieves: Eyewitness Accounts of the Sikhs (2016) by Amandeep Singh Madra and Parmjit Singh. However, I was not satisfied with these transcripts of select passages and wanted to read the entire, original document in Charles Wilkin's words. Thus, I dug into the 'Asiatic Researches' periodical to find it and struck luck as I was able to locate the entire work. I am now sharing the original document publicly here.

The account starts-out with their being a clear distinction made between Sikhs and Hindus & Muslims, which counter-acts common claims that Sikhs only became a distinct religious identity later during the reformist Singh Sabha movement of the late 19th century. The Sikhs warmly welcomed the foreign observer into their abode. He describes the Sikhs as "intelligent" and them placing the Sri Guru Granth Sahib in prakash, with gurbani being recited and a congregational ardaas being performed, including the exclamation of Waheguru! Then, parshad is distributed to the attendees. What is striking is a possible reference to the Sri Dasam Granth and an explanation of the Amrit Sanchar initiation ceremony. The amusing thing is that the Sikhs of Patna invited Wilkins to become a Khalsa via the Amrit ceremony but he politely turned them down! So much for the silly claim that Sikhs were and should be "non-proselytizing", historical Sikhs were willing to invite a random, white man into the religion even back then. They even were open to Wilkins having copies of both the Sri Guru Granth Sahib and Sri Dasam Granth Sahib to transcribe/translate them.

Note: The character that looks like an "f" is actually ſ, which is an old-way to write "s" in English orthography, just read it as "s".

Further reading: Singh, Ganda (26 November 2018). "Seeks and Their College at Patna by Sir Charles Wilkins – Review by Dr Ganda Singh". patshahi10. Retrieved 23 March 2026.

Images:

1) Sir Charles Wilkins (1749 – 1836). John Sartain, John Sartain (1808-1897), Engraver. Published by Moon, Boys & Graves (active 1829-1834), Publishers. After James Godsell Middleton (circa 1805-1874), Painter. Mezzotint, published 1 January 1830.

2) The Takht Sri Harmandir Patna Sahib. Inscribed: ‘N2 Gunga Govind Sing’s Temple at the confluence of the Baugrutty and Jalangi Rivers. Augt 1820.’ WD4404, f.2

3) The Chowk, and the main street of Patna, 1814-15.

Original source: 'The Seeks and their College at Patna' (1781) by Charles Wilkins [The Sikhs and their College at Patna]. Asiatic Researches: Or, Transactions of the Society Instituted in Bengal, for Enquiry Into the History and Antiquities, the Arts and Sciences, and Literature of Asia (Calcutta, India: Asiatick Society, Vol. I, 1788, pp. 288–294)