Friday, April 22, 2016

Anti-Sikh Parchaar: Violation of Amrit Sanchar Maryada...

Poster advertising the distorted Sikh initiation ceremony.
It has been widely reported on the Internet that Gurdwara Sikh Sangat of Virginia, USA, violated Amrit Sanchaar Maryada on April 15, 2016. In a mockery of the historic Amrit Sanchaar of 1699, the Gurdwara Sahib prepared the 'pahul' without reading the mandated Panj Banian (prayers), as stated in the Sikh Rehit Maryada and historical references, which has been accepted and observed the entire Panth since the revealing of the Khalsa.
Internet news of the historic event attacking the fundamentals of Sikhi

In the so-called Amrit Sanchaar, the first 13 Angs of Sri Guru Granth Sahib Ji were read to prepare the 'pahul', instead of the required Panj Banian, which includes Jaap Sahib, Tve Prasaad Svaye, and Chaupai Sahib. Furthermore, the following newly created guidelines were given:
  1. Daily Nitnem to be recited is the first 13 Angs of Sri Guru Granth Sahib Ji (Jap Ji, Sodar, So Purkh, and Sohila Sahib)
  2. Ardaas to be started with “Pritham Akaal purkh simar ke” and concluded with “Tu samrath agam agochar jeo pind teri raas..”
  3. Amrit Sanchaar, Khande dee pahul, to be prepared with Banis of Jap, Sodar, So purakh, Sohila and Anand Sahib.

By this, the organiser of this stunt is trying to prove that real Amritdhari Sikhs are only created from 15th April 2016 onwards. Before that all are Patits because they have taken wrong Amrit, according to their controversial interpretation of Sikhi. There is no other conclusion that can be derived from this situation.

Questions for 'Giani' Kuldeep Singh, the creator of this new ceremony:
Q1. Are all Amritdhari Patits who took Amrit before April 15, 2016?

Q2. Before April 15, 2016, from where did he took Amrit that was prepared by reading 13 Angs?

Q3. This means he himself was Patit till April 15, 2016, because he had taken wrong Amrit?

Q4. Being Patit then who authorized him to do seva in Panj? He is Tankhahiya on this ground itself.

Q5. Till April 15, 2016, all have taken wrong Amrit and all are Tankhaiye. Then who are those Non-Tankhaiye Panj reading 13 Angs and creating Amrit? On what ground they are Non-Tankhaiye and are authorized to create Amrit?

Q6. On the basis that he doesn't accept any other Sikh scripture or religious text, other than Sri Guru Granth Sahib Ji as the basis for Sikh way of life and code of conduct, where in Sri Guru Granth Sahib Ji does it instruct to: (1) Say Fateh; (2) Wear a Kara, Kangha, Kirpaan and Kashhera; (3) To make Karhah Prashaad; and (4) To use a Sarbloh Baatta (unless they used a plastic bowl?)?

Q7. If there is no reference to Kakkaars, Sarbloh, saying Fateh or Karhah Prashaad in Sri Guru Granth Sahib Ji, then who gave him authority to use or instruct such things, and according to his own definition is he not going against Sri Guru Granth Sahib Ji?

Q8. When the so-called 'Pahul' was given, did the five people administrating it say, "Bol Vahiguru Jee Ka Khalsa, Vahiguru Jee Kee Fateh" to the person receiving the 'pahul', if so, then which Ang of Sri Guru Granth Sahib Ji does this line appear? If not, then why are you reciting non-Gurbani to administer Amrit, in accordance to your own rules?

Monday, April 18, 2016

Toronto Singhs Camp 2016 - Register Now!...

6th Annual Toronto Singhs Camp 2016
Wednesday, June 22nd to Sunday, June 26th

Pearson Williams Christian Center in London, ON 
CLICK HERE for more information about this camp site!

-Uplifting Amritvela & Kirtan Divans
-Motivating & Inspiring Creative Workshops
-Paintballing & Battle Archery

Get your SCHOOL & WORK dates booked off now!!

Note: Straight after Toronto Singhs Camp is the Annual Akhand Kirtani Jatha Toronto Smaagam from June 26th to 3rd July!

Friday, April 15, 2016

Abortion - ਭਰੂਣ ਹੱਤਿਅਾ...

ਜੋ ਗੁਰੂ ਕਾ ਸਿਖ ਹੋਇ ਸੋ ਕੰਨਿਆ ਨ ਮਾਰੇ || 
ਅਤੇ ਨੜੀਮਾਰ, ਕੁੜੀਮਾਰ ਨਾਲ ਨਾ ਵਰਤੇ || 
 ਕੰਨਿਆ ਦੇ ਨਾ ਪੈਸੇ ਖਾਏ || 
“Whoever is a Sikh of the Guru is not kill their daughter. And not to associate or keep relations with smokers or one who kills their daughter. Never financially burden your daughter.” 
(Rehatnama Bhai Chaupa Singh – p. 80)

ਮੀਣਾ ਅੋਰ ਮਸੰਦੀਆ, ਮੋਨਾ, ਕੁੜੀ ਜੋ ਮਾਰ
ਹੋਇ ਸਿਖ ਵਰਤਨ ਕਰਹਿ ਅੰਤ ਕਰੇਗਾ ਖੁਆਰ ||੬||

“(The followers of) Minas or Masands, ‘Mona’ (cut-haired person), or one who kills their daughter – if a Sikh associates with these, then at the end they will be disgraced.”
(Rehatnama: Bhai Prahlad Singh Ji, p. 64)

ਕੁੜੀਮਾਰ ਮਸੰਦ ਜੋ ਮੀਣੇ ਕਾ ਪ੍ਰਸਾਦਿ ਲਏ ਜੁ ਇਨ ਕੇ ਹਾਥ ਕਾ ਜਨਮ ਗਵਾਵਹਿ ਬਾਦ ||
“Those who take food from the hands of daughter-killers, Masands or Minas (those excommunicated from the Panth), their life goes wasted.”
(Rehatnama: Bhai Desa Singh Ji)

ਕੁੜੀ ਮਾਰ ਆਦਿਕ ਹੈਂ ਜੈਤੇ || ਮਨ ਤੇ ਦੂਰ ਤਿਆਗੇ ਤੇਤੇ ||
“Where there are daughter-killers etc. Keep them far and away from your mind.” 
(Rehatnama: Bhai Desa Singh Ji, p. 128)


Wednesday, April 06, 2016

Khalsa Camp UK 2016 - Register Now!

This is a review by Bhenji Pavanjot Kaur, a camper at Khalsa Camp 2015 on the 25th anniversary of Khalsa Camp of her experience at Khalsa Camp. Visit for more information:

From the furthest ends of the globe to the nearest Gurdwara down the street, Khalsa Camp is open to all and provides an out of this world experience to everyone and anyone who attends, regardless of whatever stage of your spiritual journey you may be on.

Campers attending Khalsa Camp often come with a deep yearning and aspiration to ‘Discover the Spirit Within’ and with the grace of Guru Sahib we strive to ensure that their aspirations are fulfilled.

Khalsa Camp is a positive, inspirational and life-changing experience and we hope that each and every camper will take something of value from their time here.

Tuesday, March 29, 2016

Anti-Sikh Parchaar (Part 6): Topic - Bana & Panj Kakkaar

I was informed by an Amritdhari Bibi attending a Gurdwara Sahib that an elder of the Gurdwara who was wearing a Kurta Pyjama and a gatra Kirpan over his clothes pulled her over to a side. The elder said, "Do you know Sri Guru Granth Sahib Ji does not mention anything about outer clothing or a certain dress, yet Amritdharis make such a fuss about keeping a certain appearance that claim Gursikhs have. Can you have me any evidence from Sri Guru Granth Sahib Ji that Amritdharis have to wear a certain clothing or have a certain identity?" The Bibi hearing this was shocked that someone who looked like an Amritdhari was trying to persuade her that there is no need to wear the outer Kakkaars or Bana, yet he himself was wearing it. The elder did not have enough courage to challenge Sikhi openly and therefore was going around the Gurdwara targeting vulnerable individuals who he could brainwash on a one-to-one basis. Below is a write up of attacks on Bana and Panj Kakkaar posed by mischievous individuals and preachers and responses to them in accordance to Gurmat.

#1. "Sri Guru Granth Sahib Ji does not mention anything about wearing ‘Bana’ and that we should dress in a particular way. Why do people insist that is Maryada to wear a certain dress code when Sri Guru Granth Sahib Ji doesn’t mention such a thing?"
RESPONSE: Firstly, does this person asking the question only restrict their actions to what is mentioned in Sri Guru Granth Sahib Ji and believes anything not mentioned in Sri Guru Granth Sahib Ji should not be done? If so, then I am assuming the person eating ice-cream, eats Laddoos, eats Karhah Prashaad, believes a Gurdwara should have a Nishan Sahib, and says ‘Guru’s Fateh’ when meeting another Sikh. The above mentioned are merely a few examples of things people do unquestioningly and believe it is right to do so, yet they are not mentioned in Sri Guru Granth Sahib Ji. Asking such a question is merely a cheap shot at making Sikhs break away from their unique dress code (Bana) and stop wearing the Panj Kakkaar. Sri Guru Granth Sahib Ji mentions what to wear:
ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਪੈਨ੍ਹ੍ਹਣਾ ਨਾਨਕ ਨਾਇ ਵਡਿਆਈ ਹੋਇ ॥੧॥
“O Nanak! (Meeting the True Guru) one eats the food and wears the clothes of Amrit (i.e. which gives eternal spiritual-life); through Naam, comes glorious greatness. ||1||”
(Bilaaval M:3, 851)
ਜਿਨ੍ਹ੍ਹੀ ਵੇਸੀ ਸਹੁ ਮਿਲੈ ਸੇਈ ਵੇਸ ਕਰੇਉ ॥੧੦੩॥
“I only wear those clothes which by wearing will lead me to meet my Lord. ||103||”
(Salok Fareed JI, 1383)
ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ ॥
ਜਿਤੁ ਪੈਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ॥

“O Baba, the pleasures of other clothes is false; wearing which is unhealthy for the body and corrupts the mind with vices.”
(Siree Raag M:1, 16)
Wearing a Chola or Kurta, which is long and covers the back and front private areas for modesty, and wearing the Panj Kakkaar, are not only good for the body but also help to avoid vice and sin entering the mind by reminding one of the Guru. These are the same clothes which we wear to the Amrit Sanchaar when presenting ourselves to the Guru, irrespective of someone’s opinions of what clothes a Sikh should or shouldn’t wear. You must ask yourself wearing which clothes makes you think of Guru Sahib more?

#2. "We should be able to wear jeans and trousers and do Keertan or do Guru Ji’s seva during a Divaan. Wearing a Kurta or Chola is just cultural and nothing to do with our religion."
If wearing a kurta or chola is not important and we can wear any dress code to do important sevas in the Gurdwara, then what next? Will we expect to see Kirtanis or Sri Harmandir Sahib wearing shorts and a t-shirt? The Granthi conducting an Anand Karaj wearing jeans and a vest? This is unthinkable, yet individuals wish to justify their personal weakness and have a personal get out clause.

When taking Amrit the Panj Pyaare are dressed in a Chola. Can they wear anything? Even those who advocate that Sikhi has no dress code expect the Panj Pyaare to dress in a Chola and those presenting themselves before the Panj Pyaare must be wearing the Panj Kakkaar (includes Dastaar), men with a flowing untied beard, and Kurta/Chola. If dress code is not important then why do these people appear before the Guru to become a Sikh in such a way? The same Guru at the Amrit Sanchaar sits on the throne during the Sunday divaan. It is hypocrisy to dress in Gurmukhi dress on the Amrit Sanchaar to see the Guru but when seeing the Guru otherwise, dressed with a beard tied or wearing jeans etc.

#3. "Guru Nanak never wore the Panj Kakkaar, and nor did his Sikhs or the Sikhs of the 8 other Gurus. Can it really be wrong to follow the teachings and life of Guru Nanak and not wear the Panj Kakkaar?”
Sikh way of life developed gradually over time from 1469 to 1699. Guru Nanak Dev Ji laid the foundation of Sikh lifestyle by teaching principles and wrote them down. His successor built the house upon the foundation by explicating and implementing these principles. Guru Gobind Singh Ji completed the house by putting a roof over it i.e. he finalised the mission started by Guru Nanak Dev Ji by giving a final shape to the Sikh lifestyle. It is a historical fact that Guru Gobind Singh Ji kept Panj Kakkaar and made them mandatory for all Sikhs. Since Guru Gobind Singh Ji, being the successor of guruship, was the same spirit of Guru Nanak Dev Ji, it proves that whatever He taught and established was fully according to the teachings of his predecessors.
ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ||
"They (the Gurus) shared the One Light and the same way; the King just changed His body."
(Raamkalee Bhatt Satta and Balvand Ji, 966)
The Panj Kakkaar existed in some form of shape before the Vaisakhi of 1699. All the Sikh Gurus wore a Dastaar. There is evidence that previous Gurus wore a Kara, Kachhera, Kirpan and Kangha as well. According to the Sikh Rehat Maryada in order to be a Sikh we must follow the instructions, teachings and Bani of all Ten Gurus and Sri Guru Granth Sahib Ji. Therefore, one cannot claim to be a Sikh if or she refuses and disputes to wear the Panj Kakkaar that were commanded by Guru Gobind Singh Ji.  

#4. “The Panj Kakkaar are not mentioned in Sri Guru Granth Sahib Ji, so why do we wear them? Is there any need when Guru Ji says the most important thing is to live in Hukam?"
It is written in the Sikh Rehat Maryada and historical Rehitnamas to wear the Panj Kakkaar. If someone claims to follow Sikh Rehat Maryada and Sri Akal Takht Sahib, then how can they not follow the instruction in Maryada to wear Panj Kakkaar?
ਤੁਮ੍ਹੇ ਪਾਹੁਲ ਦੇਨੇ ਸੇ ਪਹਿਲੇ- ਹਮੇਂ ਪਾਂਚ ਕਕਾਰ ਦੀਏ ਹੈਂ- ਇਨ੍ਹੇ ਭੁਲ ਕੇ ਬਦਨ ਸੇ ਜੁਦਾ ਨਹੀਂ ਕਰਨਾ । ਪ੍ਰਿਥਮੇ ਤੁਸਾਂ ਕੋ ਨੀਲੀ ਰਾਂਗ ਕੀ ਕੇਸਕੀ, ਕੰਘਾ, ਕ੍ਰਿਪਾਨ, ਸਰਬ ਲੋਹ ਕਾ ਕੜਾ ਤੇ ਸਫੈਦ ਰੰਗ ਕਾ ਕਛਿਹਰਾ ਦੀਆ ਹੈ । ਇਨ ਮੇਂ ਏਕ ਭੀ ਜੁਦਾ ਹੋਇ ਜਾਇ, ਗੁਰਦਵਾਰੇ ਜਾਇ ਸੰਗਤ ਮੇਂ ਬਖਸ਼ਾਨਾ, ਢਿਲ ਨਹੀਂ ਪਾਨਾ ।
“Before giving you Amrit, I (Guru Gobind Singh Ji) gave you five Kakkaars, which you never separate from your body. First to be given you is the blue-coloured Keski, Kangha, Kirpan, pure iron Karha, and white-coloured Kachhera. If any one of these gets separated (from you), then seek forgiveness for that from the Sangat in the Gurdwara, and in doing this there should be no delay.”
(Guru Kian Sakhiaan, authored by Swaroop Singh Kanishk (1790ce), p. 123)

ਕੱਛ, ਕੜਾ, ਕਿ੍ਰਪਾਨ, ਕੰਘਾ, ਕੇਸਕੀ, ਇਹ ਪੰਜ ਕਕਾਰ ਰਹਿਤ ਧਰੇ ਸਿਖ ਸੋਇ ॥
“Kachhera, Karha, Kirpan, Kangha, Keski – Whoever keeps the discipline of wearing these 5Ks will be known as my Sikh.”
(Bhai Chaupa Singh Rehatnama)
The Panj Kakkaar themselves are not mentioned in Sri Guru Granth Sahib Ji as Panj Kakkaar, but each of the Panj Kakkaar’s are founded on the principles and philosophy of Gurbani. The Panj Kakkaars are embodiments of these principals laid out in Gurbani. Gurbani envisions an ideal human, the Gursikh, to be full of virtues and good deeds. A true Sikh is fully dedicated to the Will of Vahiguru and serves Vahiguru as His humble servant. He must be an active member of society and fully participating in social, religious and political spheres of life. He must not renounce the world and became an ascetic. He must imbibe traits of a saint and a warrior simultaneously. He must fight for truth and justice without any discrimination. He must fight to protect oppressed and downtrodden. He must fight against the enemies despite heavy odds because he is a servant of God’s true principles. All of these principles of Gurbani are directly related to each of the Kakkaars.

Let’s discuss each Kakkaar separately:

The Kachhera is worn as a practical clothing to ensure ease of movement in all circumstances whilst guarding one's modesty. The ‘Knot of the Guru’ which secures the Kachhera, elevates the consciousness of the wearer to remember of his or her commitment to keep high moral character and not committ any sexual misconduct. Gurbani clearly advocates restraining sexual behaviour and considering all others than one's spouse as a son, daughter, brother, sister, or mother and father.
ਪਰ ਤ੍ਰਿਅ ਰੂਪੁ ਨ ਪੇਖੈ ਨੇਤ੍ਰ ||
"With your eyes do not gaze upon the beauty of others (in a lustful way)."
(Gauree M:5, 274)

The Kara is a bangle made of pure-iron (sarb loh) which is required to be worn on the arm used the most, and ideally positioned to be seen or felt whenever we act. The Kara is firstly a consciousness activation tool. For example, if a Sikh was to try and steal something, he or she would see their Kara and their consciousness would remind him of her to not perform the wrong deed. It is essentially a handcuff given to Sikhs, by God. It reminds the wearer that he or she is bound and committed to living and practising the Truth. Gurbani reminds us:
ਮਨ ਮੂੜੇ ਦੇਖਿ ਰਹਿਓ ਪ੍ਰਭ ਸੁਆਮੀ || ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਸੋਈ ਜਾਣੈ ਰਹੈ ਨ ਕਛੂਐ ਛਾਨੀ || ਰਹਾਉ ||
“O foolish mind! God, your Lord and Master is watching over you. Whatever you do, He knows; nothing can remain concealed from Him.”
(Sorath M:5, 616)
For the purpose of keeping hair clean and neat. Without combing hair every day, hair becomes dirty and matted. Matted hair is a symbol of renunciation of the world and celibacy. Gurbani categorically condemns such a lifestyle. Hence, Kangha represents commitment to householder (grihstee) lifestyle.
ਇਕਿ ਜਟਾ ਬਿਕਟ ਬਿਕਰਾਲ ਕੁਲੁ ਘਰੁ ਖੋਵਹੀ ||
“Some look hideous, with their uncut hair matted and dishevelled. They bring dishonour to their family and ancestry.”
(Malaar M:3, 1284)
ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਸਿਮਰੀਐ ਤਿਸੁ ਦੇਹੀ ਕਉ ਪਾਲਿ ||੨||
“O Nanak, meditate in remembrance on God, and nurture this body.” (Bihaagraa M:5, 554)

The Kirpan is not just a sword. The word Kirpan derives from two words which signifies and highlights the purpose for which it is to be used: ‘kirpa’, meaning kindness, and ‘aan’, meaning dignity. Whilst the sword can be used in anger or to take revenge, the Kirpan is used in grace and dignity to protect the honour of one’s self or of those who cannot protect themselves. Gurbani instructs us that in order to be free from slavery and bondage one needs to have strength and power. Furthemore Gurbani instructs us to defend the poor and weak.
ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ||
"They alone are known as a spiritual hero, who fights in defense of poor and weak."
(Maaroo Kabeer Ji, 1105)
ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ||
"If I have power and strength, then I am broken from my bonds and slavery; then, I can do everything (needed)."
(Salok M:9, 1429)

Gurbani instructs humans to keep the body in its natural form without altering it and crowned with a turban (keski/dastaar):
ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ||੧੨||
“Purify what is impure, and let the Lord's Presence be your religious tradition. Remain in complete (unaltered) form with a turban on your head. ||12||”
(Maaroo M:5, 1084)
Keeping hair intact is a symbol of submission to God because a true follower of God accepts the form God has created him in. A head without hair is analogous to a maimed limb and sign of turning away from God’s Will. 
ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ||
ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ||੧੦੧||

“Kabeer, you have not shaved your mind, so why do you shave your head? Whatever is done, is done by the mind; it is useless to shave your head. ||101||”
(Salok Kabeer Ji, 1369)

#5. “Does wearing the Panj Kakkaar give me salvation or make me a better person? If not, then why wear them?”
Wearing Panj Kakkaars alone does not result in salvation or makes a person better because Panj Kakkaar are part of the Sikh dress code. Guru Sahib did not want anyone to be under the false impression that external appearance alone makes one a Sikh. In other words, adopting a Sikh look does not make one a Sikh. It does not negate the fact that external appearance is required but not without the commitment and dedication to the Gurbani principles. What’s more important is commitment to Gurbani injunctions and living according to the ideals taught in Gurbani. External appearance without the internal commitment to ideals is hypocrisy and any claim of internal commitment without external reflection is a lie. Both are needed because one’s character is reflective of inner dedication and external adherence to principles further strengthens the inner commitment and faith. Gurbani injunctions were written down because principles are the root of a lifestyle, and one’s external appearance and character are reflective of their inner commitment. On the other hand, external appearance alone does not necessarily mean one is actually dedicated to the Sikh way of life. A person who looks like a Sikh but lacks the Sikh character is a hypocrite. Those who are committed to living according to Gurbani would naturally reflect the Sikh appearance but not the other way around. For example, a person in a police or military profession would wear a uniform to show his commitment to his duties and law of the land but anyone else who is not in the police or a military member is an imposter in a uniform. This is why when a Sikh wears Kakkaars, they are communicating to the world that they are committed to fight and lay down their life to uphold justice, righteousness and truth. In other words, they are committed to the lifestyle or principles of Gurbani. For this reason, the Panj Kakkaar were not explicitly mentioned in Gurbani to avoid Gurbani principles being overlooked or diluted by people solely focusing on external appearance.

Wednesday, March 16, 2016

Anti-Sikhi Parchaar (Part 5): Topic - The After Life

Communists in the appearance of Sikhs have moved on to condemn the existence of any after life and reincarnation. These people are trying to convince people that Sikhs do not believe that there is any life before or after death.

Below are some of the claims of the group of individuals that challenge the existence of the after life with Gurmat responses…

#1. "Gurbani doesn't believe in the concept of the cycle of rebirth and reincarnation through the lives of different animals etc. This is a Hindu concept."
Hindus drink water! Are you going to stop drinking water? Hindus have a bath! Are you going to stop having a bath? Hindus eats food! Are you going to stop eating food! What a ridiculous claim atheistic claim fuelled by Hinduphobia. 

Below are some of the many examples in Gurbani that explicitly mentions reincarnation and rebirth cycle:
ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥
ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥

ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥

ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥

ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥

ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥

ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥ ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥

ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥

ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੁਝ ਤੇ ਹੋਗੁ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਕਰਣੈ ਜੋਗੁ ॥

ਤਾ ਮਿਲੀਐ ਜਾ ਲੈਹਿ ਮਿਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩॥੭੨॥

"Gauree Gwaarayree, Fifth Nanak: In so many incarnations, you were a worm and an insect; in so many incarnations, you were an elephant, a fish and a deer. In so many incarnations, you were a bird and a snake. In so many incarnations, you were yoked as an ox and a horse. ||1|| Meet the Lord of the Universe - now is the time to meet Him (in this human body).  After so very long, this human body was fashioned for you. ||1||Pause||  In so many incarnations, you were rocks and mountains; in so many incarnations, you were aborted in the womb; in so many incarnations, you developed branches and leaves; you wandered through 8.4 million incarnations. ||2||  Through the Company of the Holy, you (now) obtained this human life. Do seva - selfless service; follow the Guru's Teachings, and vibrate the Lord's Name. Abandon pride, falsehood and arrogance. Remain dead while yet alive, and you shall be welcomed in the Court of the Lord. ||3|| Whatever has been, and whatever shall be, comes from You, Lord. (Other than You,) no one else can do anything at all. We are united with You, when You unite us with Yourself. O Nanak! Only then one can sing the Glorious Praises of the Lord. ||4||3||72||"
(Gauree M:5, 176) 

In another Shabad Guru Ji says:
ਮਨੁ ਤਨੁ ਥਾਪਿ ਕੀਆ ਸਭੁ ਅਪਨਾ ਏਹੋ ਆਵਣ ਜਾਣਾ ||
ਜਿਨਿ ਦੀਆ ਸੋ ਚਿਤਿ ਨ ਆਵੈ ਮੋਹਿ ਅੰਧੁ ਲਪਟਾਣਾ ||੩||
"He believes the mind and body are all his own; this is the cause of his coming and going. He does not think of the One who gave him these; he is blind, entangled in emotional attachment. ||3||"
(Raamkalee M:5, 882)

In another Shabad Guru Ji says:
ਏਹੁ ਜੀਉ ਬਹੁਤੇ ਜਨਮ ਭਰੰਮਿਆ ਤਾ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ||"This soul wandered through countless incarnations, until the True Guru instructed it in the Word of the Shabad." (Aasa M:1, 465)

#2."No one remembers their past life. Gurbani doesn't mention anything about past life."
Either the person claiming this suffers from amnesia or they have mistaken their study books on atheism for Gurbani because Gurbani clearly mentions the past life.

Bhagat Kabir Ji clearly states his past life:
ਪੂਰਬ ਜਨਮ ਹਮ ਤੁਮ੍ਹਰੇ ਸੇਵਕ ਅਬ ਤਉ ਮਿਟਿਆ ਨ ਜਾਈ ||
ਤੇਰੇ ਦੁਆਰੈ ਧੁਨਿ ਸਹਜ ਕੀ ਮਾਥੈ ਮੇਰੇ ਦਗਾਈ ||੨||
"In my past lives, I was Your servant; now, I cannot leave You. The heavenly sound current resounds at Your Door. Your insignia is stamped upon my forehead. ||2||"
(Raamkalee Kabir Ji, 970)

#3. "No one has died and come back to say what the after life is like. The Guru never claimed to know what the after life is."
This claims reminds me of a frog living a small pond who is unable to comprehend that the ocean actually exists. Guru Ji has not only seen the after life but has come back and written what he has witnessed in Sri Guru Granth Sahib Ji:
ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ || ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ ||
ਨਹੀ ਲੇਪੁ ਤਿਸੁ ਪੁੰਨਿ ਨ ਪਾਪਿ || ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ ||੪||੨੫||੩੬||
"Listen to the true story of the Saints. They speak only of what they see with their eyes. (The Saints say that) God is not influence with virtue or vice. Nanak's God is Himself all-in-all. ||4||25||36||"
(Raamkalee M:5, 894)  
Guru Sahib describes the truth that happens in the Lord's court as seen by Him. The following Shabad is about what happens to a Tappaa (ਤਪਾ), a so called holy man, who slandered Guru Sahib. Guru Ji tells us what happened to him in the next world after death:
ਮਹਾ ਪੁਰਖਾਂ ਕੀ ਨਿੰਦਾ ਕਾ ਵੇਖੁ ਜਿ ਤਪੇ ਨੋ ਫਲੁ ਲਗਾ ਸਭੁ ਗਇਆ ਤਪੇ ਕਾ ਘਾਲਿਆ ||
ਬਾਹਰਿ ਬਹੈ ਪੰਚਾ ਵਿਚਿ ਤਪਾ ਸਦਾਏ || ਅੰਦਰਿ ਬਹੈ ਤਪਾ ਪਾਪ ਕਮਾਏ ||
ਹਰਿ ਅੰਦਰਲਾ ਪਾਪੁ ਪੰਚਾ ਨੋ ਉਘਾ ਕਰਿ ਵੇਖਾਲਿਆ ||
ਧਰਮ ਰਾਇ ਜਮਕੰਕਰਾ ਨੋ ਆਖਿ ਛਡਿਆ ਏਸੁ ਤਪੇ ਨੋ ਤਿਥੈ ਖੜਿ ਪਾਇਹੁ ਜਿਥੈ ਮਹਾ ਮਹਾਂ ਹਤਿਆਰਿਆ ||
ਫਿਰਿ ਏਸੁ ਤਪੇ ਦੈ ਮੁਹਿ ਕੋਈ ਲਗਹੁ ਨਾਹੀ ਏਹੁ ਸਤਿਗੁਰਿ ਹੈ ਫਿਟਕਾਰਿਆ ||
ਹਰਿ ਕੈ ਦਰਿ ਵਰਤਿਆ ਸੁ ਨਾਨਕਿ ਆਖਿ ਸੁਣਾਇਆ || ਸੋ ਬੂਝੈ ਜੁ ਦਯਿ ਸਵਾਰਿਆ ||੧||
"Behold the fruit the penitent gathers, for slandering the Great Primal Being; all his labours have gone in vain. When he sits outside among the elders, he calls himself a penitent; but when he sits inside, the penitent commits sin. The Lord has exposed the penitent's secret sin to the elders. The Righteous Judge, Dharam Raaj, said to the Messenger of Death, "Take this penitent and put him with the worst of the worst murderers." No one is to look at the face of this penitent again. He has been cursed by the True Guru. Nanak speaks and reveals what has taken place in the Court of the Lord. They alone understand, who are blessed and adorned by the Lord. ||1||"
(Gauree M:4, 315)

#4. "Gurbani is interested in the present rather than past and future."
RESPONSE: If there is no re-birth then there is no need for Naam Japna which is the basic principal of Sikhi. Naam Japna can lead to the tearing of the account of one's Karma.
ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਜਗਜੀਵਨਿ ਹਰਿ ਉਰਿ ਧਾਰਿਓ ਮਨ ਮਾਝਾ ||
ਧਰਮ ਰਾਇ ਦਰਿ ਕਾਗਦ ਫਾਰੇ ਜਨ ਨਾਨਕ ਲੇਖਾ ਸਮਝਾ ||੪||੫||

"Those, unto whom the Lord, the Life of the world, has shown Mercy, enshrine Him within their hearts, and cherish Him in their minds. The Righteous Judge, Dharam Raaj, in the Court of the Lord, has torn up my papers; servant Nanak's account has been settled. ||4||5||"
(Jaitsree M:4, 697)

#5. "Dharam Raaj, an angel who is said to be a judge in the after world who judges our actions and delivers judgement does not really exist. Gurbani just uses the concept of Dharam Raaj as a metaphor to help explain things to Hindus. The real divine-judge is our conscience. The conscience does the job of judging one's actions."
RESPONSE: Gurbani clearly states that Dharam Raaj does exist. Yes - he exists!
ਧਰਮ ਰਾਇ ਹੈ ਹਰਿ ਕਾ ਕੀਆ ਹਰਿ ਜਨ ਸੇਵਕ ਨੇੜਿ ਨ ਆਵੈ ||
"The Righteous Judge, Dharam Raaj, exists; he is the creation of the Lord; (but) he does not approach the humble servant of the Lord."
(Bihaagraa M:3, 555)
If the individual conscience of every person is Dharam Raaj then that would mean that truth is subjective, not objective. No single human beings conscience matches. One person's conscience says alcohol is evil, yet another's says it is acceptable. One person's conscience says it okay to behead non-believers, whilst another's conscience says it is okay to behead animals but not humans. Certain things are definitely either right or wrong, and cannot be left to be decided by individual conscience. It would be crazy to say that something is right if someone's individual conscience says it is right.  That would sounds like atheism (and mayhem!). According to Gurbani the truth is objective.
ਏਕੋ ਧਰਮੁ ਦ੍ਰਿੜੈ ਸਚੁ ਕੋਈ ||
"There is only one religion of Dharma; let everyone grasp this truth."
(Basant M:1, 1188)

#6. "There is no scientific proof of reincarnation and the after life."
RESPONSE: Everything is recycled; nothing dies. Even atoms are recycled and they are reborn as new things. DNA transfers from parents to children. Parents live forever through their children, i.e. they got partly born through children.

On 29th August 2014 a team of Belgium psychologists and medical doctors associated with the Technische Universität of Berlin announced that they had proven by clinical experimentation, the existence of some form of life after death. They based their conclusions on a study using a new type of medically supervised near-death experiences, that allow patients to be clinically dead for almost 20 minutes before being brought back to life.

Dr. Ian Stevenson, Ph.D., former Professor of Psychiatry at the University of Virginia School of Medicine, spent 40 years researching reincarnation stories within children.  This former chairman of the Department of Psychiatry and Neurology investigated over 3000 independent stories of children who claimed to have memories and know people from their alleged past lives.  According to Stevenson, the number of cases that are worth considering is so high that it exceeds the ability of him and his team to investigate them all.
Why would there be so many cases of children who claim to have been other people, who know the specific names and interpersonal relationships of the person they recall being, who have similar behaviour and personalities as the people they claimed to be, who have birthmarks and abnormalities where they claimed to have suffered wounds in their past lives, and who have specific phobias linked back to alleged past life traumas if reincarnation did not exist?  When we consider that there is no naturalistic explanation that can account for all of data, and when we consider the explanatory power of reincarnation, we are more than justified in subscribing to reincarnation for scientific reasons.  The accounts are far too precise to be chalked up as chance, and all other explanations are inadequate in trying to explain such a wide array of data.