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  1. 3 points
    Sat1176

    Naam Simran Kyon Jaroori Hai

    Very good katha by Giani Kulwant Singh Ji. Gets interesting after first 30 minutes. Simran guidance at time index 1 hour 5 mins
  2. 2 points
    Ragmaala

    Dream about Dying

    yeah Thanks to waheguru g!
  3. 2 points
    Sat1176

    Dream about Dying

    Had a weird dream last night in which I die in the presence of a unknown mahapursh. He is also dying and says to me our time in this world has come up. Are you ready to leave? I find myself startled and think what will happen to my family who I will leave behind. Never the less since he is with me I say I am ready and not affraid. He holds my hand in with one push we mentally begin to transcend upwards going higher and higher into the sky. At that point I suddenly wake up before reaching whatever was going to be the destination. Was definitely the most strangest dream I have ever had.
  4. 2 points
    dilavrsingh

    Dream about Dying

    waheguru ji ka khalsa waheguru ji ki fateh dhan are you to have such a dream and also to choose sikhi over family even in a dream... i would say you gained some spiritual fal by your decision and you will reap benefits .. people that have spiritual dreams are dhan waheguru ji ka khalsa whaeguru ji ki fateh
  5. 1 point
    have a read of this: ( i have bolded, underlined and separated the text to make it easier to read). http://www.sarbloh.info/htmls/durbar_dasam8.html Treh Charittar (Charitropakhyaan) In Budha Dal tradition the stories told in Treh Charittar are without doubt all accepted as Guru Gobind Singh Ji's works. An extract from the writings of a British student of Indian religions may shed light on how exactly one such story came about to be in Dasam Guru Durbar: ‘In A.D. 1691, or thereabouts, Govind Singh, the tenth and last guru of the Sikhs, celebrated with unusual pomp at Anandpur the gay Hindu saturnailia known as the 'Holi'. Visitors were attracted thither from considerable distances, and amongst others came a young and beautiful Hindu widow named Anup Kaur, a khatrani by caste, and a resident of Lahore. Guru Govind Singh, who was only twenty-five years of age and a particularly handsome man, captivated the susceptible heart of the young widow, and she resolved to try her arts upon him. It appears that at this period the chief object of Govind’s life was to induce, I might almost say compel, the goddess Devi to appear to him and promise him her assistance against the Muhammadan rulers of the land, who were carrying on a bitter religious persecution of Hindus. For the attainment of the end he had in view, Govind had gathered many Brahmans together, for, like all Hindus, he believed that if the appropriate religious ceremonies were correctly carried out, the goddess, however reluctant, would be constrained to make her appearance. It is well known to the Hindus that besides the Brahmans there are others who, by the practice of painful austerities, have become possessed of great, sometimes unlimited, power. These thaumaturgists are to be found only here and there, it is true, amongst the sadhus, therefore, Govind frequently restored for advice and assistance in his endeavours to propitiate the goddess Devi. Having come to know this, a happy idea entered the head of the lovesick Anup Kaur. She would personate a sadhu, enter into close relations with Govind, and, in the end, attract and ensnare the object of her passion. In pursuance of this plan, she disguised herself as a sadhu, and, being possessed of ample means, she easily secured accomplices in her scheme. She took up her abode at a spot within a short distance of Anandpur, and her satellites soon let it be known through the countryside that a most holy and learned Synyasi had favoured the neighbourhood with his presence. It was also given out that this most saintly Mahatma had a special key to open the heart of the goddess Devi. The important news, of course, reached Govind, for whom it had been specially prepared, and he forthwith instructed a confidential servant to arrange an early interview with the new-comer, the youthful sadhu, however, betrayed no eagerness to meet the Guru, and merely sent word to the effect that if Govind wished to come he might do so, but on condition that he came without any pomp or following, in an ascetic garb, at midnight and alone. These conditions excited the imagination of Govind Singh, and enhanced the importance of the sadhu in his eyes. So, having donned the orange-coloured vestments of an ascetic, he sought the saintly Mahatma in the stillness of the night at the appointed hour. He was graciously received, and the usual exchange of compliments and ideas took place. After a little while, on some pretext or other the sadhu retired, and the then reappeared before the astonished Guru decked in silks and jewellery, a young and fascinating woman, with every attraction that could lure an ordinary mortal to her embraces. But Govind, like Joseph under somewhat similar circumstances, kept his virtue, and, after rebuking Anup Kaur, made good his escape; not however, before the disappointed temptress had raised the cry of "Thief!" Govind, who was never at any time deficient in artfulness, joined in the cry, and siezing Anup Kaur’s brother in the darkness, added greatly to the confusion, in which he managed to slip away safely. This adventure of Govind’s bore fruit of another kind also. The wiles of Anup Kaur had made a deep impression on him, and he wrote, or more likely collected, no less than four hundred and four stories on the wiles of women, for the timely warning, it is said, of his simple followers.’ ('The Mystics, Ascetics, and Saints of India', by J.C. Oman, 1903, Pa 196-198) Within Dasam Guru Durbar, it continues to state that Anup Kaur became an ideal chaste Sikh woman, and was later kidnapped by the Muslim chiefs of Malerkotala. Rather than surrender her honour she took her own life. The Muslims buried her as was their custom. When Banda Bahadur attained ascendancy in Punjab, the Akali Nihang Khalsa went and retrieved the corpse of the venerable Anup Kaur and cremated her according to Khalsa Sikh rites. It appears that the "mantar" was the mantar to make the devi pargat from the above text. Bombshell.
  6. 1 point
    FYI this is from a mobile app called "Isearchgurbani".
  7. 1 point
    chatanga1

    Rattan Jaggi, Scholar Or Not?

    Jaggi as I have read needed a topic for his PHD and wanted to one a PHD on Dasam Granth being the work of Guru Gobind Singh, as at the time he believed that Guru Sahib was the author. But as Dharam Pal Ashta had already done such a PHD paper only a few years earlier, Jaggi was asked to submit an anti-thesis instead. So in order to get his PHD he did this and based it on the findings of previous groups that were anti-DG such as Bhasaurias. He rehashed some of their findings and submitted it. Later some years on, he came round to accepting it as Guru krit again.
  8. 1 point
    Gursharan Kaur

    Amritvela, And Nitnem?

    Waheguru ji ka Khalsa waheguru ji ki Fateh ji.. I am so glad to write here for I have so many things to tell you. I am getting good sleep at night from a couple of weeks and I am very happy for it,though I get dreams at same rate but when I wake up in morning I don't think over it and let all my memory wash off. I also do my nitnem though not in amritvela but I try to do it in ease and not stressing that I have to do it (may waheguruji bless me amritvela soon). For my body aches n body rashes I try do exercise bit, eat healthy and make body relax. I have learnt how to change my potential which I used in stressing, to do Simran or recite any baani. At my free time sitting somewhere idle, travelling, cleaning dishes, doing household chores or in all times when I find myself lost in thoughts I try to do Simran so that I dont think anything else n stress. Things have not changed but yes my point of view has changed alot. I have known what is Hukam and I leave my worries upon Gurusaab saying " Tu mera Pita Tu hai mera Mata Tu mera Bandap Sakha Skhaye". And this all has happened because I always had in my mind that I have to write up here n tell you, you might be waiting for it, I always thought. You were all right! Things were getting psychological.. I just do my part n leave my desire for results. I am so thankful to everyone here who replied for my problem and helped me. Thank you Bhull chukk maaf.
  9. 1 point
    Quick observations: This is the first time a charitar continues across several stories If im not mistaken, Anandpur was not located in the state of Kahlur, as the text states. However it is most likely talking about the current day Anandpur since it mentions proximity to Naina Devi and the satluj river. This could mean, that the purpose of the text is early on to show, that it is not a historical fact sakhi that is being conveyed here- it is a literary device to convey a message. This is the first charitar so far wherein there is a "preaching" and moralizing element involved, - long passages of philosophical content and argumentation. I do not recall any of the earlier charitars having any moralizing messages conveyed by the character in the story The moralizing passages are interesting. It appears that the argumentation of rejeection is two fold . One argumentation is of a higher, philosophical and educated mode, while the other is of a more "low", secular, straight forward way. Examples of the higher form of argumentation: ‘Righteousness endows auspicious birth and righteousness confers beauty. ‘The righteousness augments the wealth and holiness and the righteousness idealises the sovereignty. Examples of the secular and more straight forward kind of argumentation: ‘Why should I abandon righteousness on your instance and make myself worthy of hell? (l6) ‘Acquiescing to your request,Acquiescing to your request, I am not going to copulate with you, ‘Because, in my heart, I am apprehensive of denigrating my family. ‘Deserting behind my married woman (wife), I will never have sex with you. ‘I will never be able to find a place in the court of Lord of Righteousness.’(l7) Aren’t you ashamed of yourself?’( 19) ‘Not to abandon my wife, I will never have sex with you.(24) ‘Just because you say, why should I have sex with you? ‘I am afraid of being put in the hell. ‘To copulate with you is like disowning the righteousness, And my story will go around the whole world.(25) It appears, that the text asks the question: What kind of argumentation do you use to get your message across? Anoop does not seem to understand the higher form of argumentation, - therefore the raja keeps "lowering" his line of argumentation as the charitar continues - to make it more relatable for Anoop. it starts high and becomes lower and lower / more straight forward.. Interestingly, the Ariill Chand on page 60 wherein he praises her and then slams her in the last line. That is very similiar to the kind of narrative used in the Zafarnama, where Aurangzeb in many lines are praised for his military and political qualities, but then slammed at the end "agar door ast deen" - but you are far from religion. In a way, building up the person in order to slam him down. This happens on page 60 here - even though you are preety (building the person up ) I still have not fallen for you (slap in the face- wake up call). Then after a long time, on page 61 onwards the argumentation is raised higher once again, slowly by slowly. .
  10. 1 point
    amardeep

    Khalsa Rehat - Nihang Perspective

    What are those about and how do you know Kavi Santokh Singh used those?
  11. 1 point
    chatanga1

    Khalsa Rehat - Nihang Perspective

    Wanted to share this video here from decades ago, of Baba Trilok Singh Ji from Tarna Dal, Khiala pind Amritsar. Baba Ji is also the nephew of Baba Thakur Singh of Damdami taksal.
  12. 1 point
    " In S.1748 (1691 AD) a Sarin Khatrani, Rup Kaur, came with the members of the Lahore sangat to attend the annual Baisakhi fair. She tried to deceive the Guru in a most grievous manner, but was unable to do so. It was because of her deceit that the Charitra [Charitro Pakhyan] were composed. The work was completed on the eight day of the dark hald of Bhadon S.1753 " Chaupa Singh Rahitnama
  13. 1 point
    Pyara Singh probably leans on the Chaupa Singh rahitnama that says that the Guru wrote the charitars due to Anoop Kaur trying to seduce Him. There has been lot of fuss about the 22-24th charitars, - let's look at the text and see what it actually states.
  14. 1 point
    Yes lets have a look at 22. These Charitars are supposed to have some kind of background as to why Guru Sahib wrote this text in the first place according to Pyara Singh Padam.
  15. 1 point
    hsingh6

    Sangat di Dhur (dust)

    Bhai Sahib jee, Thank you for periodically posting wonderful links - can you consider going a step further and writing a brief synposis from the commentary / katha you shared to interest a reader further? regards
  16. 1 point
    Let's try and analyze it regardles of length. It's also interesting if it happens to be the longest charitar so far...
  17. 1 point
    Today is Rakharr Pooranmashi (Full moon night). Dhan Guru Nanak........toon hee Nirankaar Bhul chuk maaf
  18. 1 point
  19. 1 point
    Sat1176

    Dream about Dying

    You want to hear something freaky. I nearly electrocuted myself yesterday. Our steam generator iron leaks water and it leaked water into a multi plug socket. I was unaware there was water in the socket and wanted to use my printer. I plugged in the printer and switched on the plug and the printer didn't respond. I was playing around with the plug thinking it wasn't seated properly. When I lifted the multi plug socket water spilled out. The fuse box tripped before any harm came to me. Waheguru. Bachgaya
  20. 1 point
    ragnarok

    Importance of sangat

    There's no link to the actual study but it's interesting that science is corroborating so many things we already knew https://www.weforum.org/agenda/2017/08/a-neuroscientist-who-studies-decision-making-reveals-the-most-important-choice-you-can-make/
  21. 1 point
    Lucky

    Bhagat Kabir ji ang1158 Shabad Vichaar

    ANG 1158 ਚੰਦਨ ਕੈ ਸੰਗਿ ਤਰਵਰੁ ਬਿਗਰਿਓ ॥ Cẖanḏan kai sang ṯarvar bigri▫o. Associating with the sandalwood tree, the tree nearby is changed; ਸੋ ਤਰਵਰੁ ਚੰਦਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੨॥ So ṯarvar cẖanḏan ho▫e nibri▫o. ||2|| that tree begins to smell just like the sandalwood tree. ||2|| The Divine smell of sandalwood is so distinct and pure that any average wood or tree that comes within it's proximity, also begins to emanate the same divine smell of chandan. A transformation takes place in the otherwise average wood. Chandan is a blissful and heavenly aroma that can be sensed in the company of high avastha gurmukhs. Kabirji gives the resemblance and explanation that any old wood can transform into the purer and blissful chandan by simply being in it's company. We;like the ordinary wood, can also be transformed by being in the presence of a single GURU- the Sri Guru Granth Sahib ji. Please note the highlighted words "sang" / "nearby" in this first couplet. It's quite important, because in the next couplet he speaks about another 'transformation' that involves "contact" and not being nearby. The distinction is of significance because the above couplet is likened to being in the company of sangat and the divine Guru. Hence, it's about the outward approach that we have to take at beginner spiritual levels. Whereas, the next couplet refers to the more advanced inner approach which occurs inside us once we progress to higher levels. ਪਾਰਸ ਕੈ ਸੰਗਿ ਤਾਂਬਾ ਬਿਗਰਿਓ ॥ Pāras kai sang ṯāʼnbā bigri▫o. Coming into contact with the philosophers' stone, copper is transformed; ਸੋ ਤਾਂਬਾ ਕੰਚਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੩॥ So ṯāʼnbā kancẖan ho▫e nibri▫o. ||3|| that copper is transformed into gold. ||3|| The "Paras" /philosophers stone, that is in many ancient myths and stories is about the Touch of Gold, when everything gets transformed into Gold after being touched. It's not just about undergoing a change in smell sensation as with the sandalwood, but also a change in it's physical appearance; that occurs inside us. The sukham sareer inside us becomes to make the jyot pargat. The further cleansing and abyass starts showing the HariMandar. The Golden Temple that was not seen previously; starts to glow and become radiant in it's brilliant honey colored gold. In abyaas levels, it's when we start going towards dasam duar to take darshan in Har'mandar.(hari's mandar) I find it very interesting that references from alchemy used in books like Harry Potter and many other stories show the relationship of elixir of life/divine nectar/fountain of youth to the philosophers stone. As per gurbani and abyaas, i believe that this nectar is the amrit that flows from Hari's mandar, bathing the transformed gold. ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ Sanṯan sang kabīrā bigri▫o. In the Society of the Saints, Kabeer is transformed; ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥ So Kabīr rāmai ho▫e nibri▫o. ||4||5|| that Kabeer is transformed into the Lord. ||4||5|| Kabirji tells us that after his outer and inner transforming, he has become one and the same with God. Kabir has transformed into the almighty raam. He's completely transformed and reached the final stage of settling(nibrio ਨਿਬਰਿਓ ),...meaning that there is no further transforming and the end goal of Nirankar has been reached. All vichaar and explanations are my own understandings and I stand corrected. Bhull chuk maaf.
  22. 1 point
    hunr hunar is like ability or kala (sarab kala samrath) maybe hanvant is full of ability kulvant patvant vant being full of or not lacking. not lacking HAN ... han being ability or power? bhul chuak muaff
  23. 1 point
    Does anyone know what "ਹਨਵੰਤ " means? Hanwant Singh is the name of the son in the original Charitar. Bhul chuk maaf
  24. 1 point
    Manrajsingh

    Dream about Dying

    Dhan ho tussi guru piyaareoo
  25. 1 point
    No there is no mention of that. But this is also a charitar where there is an absence of details of sexual activity between characters.
  26. 1 point
    Dohra In between the Ganga and Jamuna there was a valley called Kailakhar here people of this place lived as humans in animal form 1 chaupai Then the Minister began to speak Listen o King who is dear to my life One story I wish to narrate to you which will get rid of your pain. 2 dohra The King of Kailakhar had a woman Who fearing the rule would come to end had this idea in her mind 3 Chaupai Prem Kaur was the Queen Who feared because of the King's old age In who's abode there was not one son This worry was always on her mind 4 Dohra There was no son in the family and the King had become old He was unable to perform intercourse and sire offspring 5 Chaupai She then created a charade To stop the Royal Palace slipping out of her hands I shall get a son from another person And announce it as the King's own body (ie his son) 6 Dohra There was a pregnant woman who she called to her And let the rumour start that she, the Queen was pregnant 7 She gave great wealth to obtain the (womans) son And announced a son had taken birth in the King's House 8 Great wealth was given to singers, poets and musicians And named him Sher Singh to everyone's approval 9 Chaupai After some days the King passed away And Kingship passed to Sher Singh O King O King everyone called him but no-one knew the truth behind it. 10 Dohra Under the lines of destiny, a poor person became a King He was made the King's son and then King by a womans charade. 11 Ending
  27. 1 point
    I wonder where the story of Madhav Kaam Kandla came into this. It has been disproved by scholars. Prof Anurag Singh has researched raag Mala for over 11 years and has shown a lot of evidence that the Kaam Kandla connection is false.
  28. 1 point
    This charitar obviosly has to do with the prominent concept of royal dynasties and how to continue a dynasty. It was very normal in human history that the females of harem's would plot and plan how to make sure their own sons were to take over power. If you read the story of Hindu and Muslim kings of India and the Middle East this is something that keeps happening again and again. The way I see it, the story raises a discussion on legitimacy of the throne, - is being the son really all it requires to become a heir to the throne? Human history shows that many were of this belief, - if that is all it takes, then what do you do with all those fraud cases where the person sitting on the throne is not even the real son ? It debunks the whole notion of heirship and sitting on the throne, if it can be manipulated that easily. According to the Hikayat, a true king is he who has wisdom and justice, - not bloood lines.
  29. 1 point
    Tobeconfirmed

    Nindia

    Thank you ji, i will try this🙏
  30. 1 point
    time for another charitar @paapiman ?
  31. 1 point
    chatanga1

    Panjabi Vocabulary Builder Thread

    This is the name of the sack that goods are put in, that are carried by animals. didn't know myself, looked it up on net.
  32. 1 point
  33. 1 point
    Wanted to add this video, of what I think is the chhauni at Harian Bela. It seems quite an old video given the recording quality.
  34. 1 point
  35. 1 point
    Bro, these are not physical worlds like earth. they are realms. Tri lok is refered to as Pataal Lok, Maat Lok and Par lok (i think). Although at times they have been represented at living worlds they are not this in totality.
  36. 1 point
    There are deeper spiritual meanings to the terms mentioned above, but my guess is that you are more interested in answering this on a worldly level. Let's do that. Hopefully other members can pitch in. One needs some knowledge of Hindu scriptures to answer the above concern. When Gurbani mentions the 14 bhavans/loks - it is referring to 7 Vyahrthis (higher realms) and 7 Patals (lower realms). When Gurbani mentions the 3 bhavan/loks, it is referring to the earth, heaven and the sky. In the Puranas, there is another division. Swarag lok Bhu lok Pataal lok Therefore, a person who has some background knowledge will understand the references. In the verse below, duhoo paakh kaa aapeh Dhanee. Duhoo - refers to lok and Pralok, which means the world we are living in right now and the world we will end up in, after death. After death, a person will only go to one lok. He/she cannot be in Swarag (heaven) and Narak (hell) at the same time. Therefore, the word "Duhoo" has been used. For more detailed info on the loks, please have a look below. http://pujajagat.com/blog/the-14-lokas-worlds-according-to-hindu-mythology-317/ Bhul chuk maaf
  37. 1 point
    The English translations are very off. Many people get confused with the worlds defined as planets. When in reality Guru Maharaj ji is describing the spirtual planes(realms), the higher ones and lower ones, 14, . Also all together they are sometimes mentioned as 3 lokas. Any advanced seeker can tell you more about them. @Lucky Has previously posted stuff about them before as well I believe. As for planets, in the scientific sense, Guru maharaj ji says anek, kot , or countless.
  38. 1 point
    chatanga1

    Gurmukhi Script in Early Form

    Could be a reason why some of the old granths are so hard to read.
  39. 1 point
    paapiman

    Sikh Justice for a Rapist

    Please listen below to an anecdote from the life of Srimaan Sant Jarnail Singh jee Khalsa Bhindranwale. Bhul chuk maaf
  40. 1 point
    amardeep

    Sarbloh Granth

    I think it has to do with what scholars of today call "Kavi maryada" - it was normal in higher literature at the time to invoke your primary nirgun isht and focal point (Akaal Purakh) hereafter followed by the Sargun saroops (one or more) then down to your own gurdev/Vidiya Guru. You can see Kavi Santokh Singh doing the same .. He starts with Oankaar, then Sarasvati, then the Gurus, then Guru Gobind Singh, then Guru ji's talwaar and finally Giani Sant Singh who he learned from. Pandit Gulab Singh has a similiar approach just another order: Akaal Purakh, Ram Chander, Guru Nanak, Guru Gobind Singh and finally Pandit Maan Singh,.
  41. 1 point
    jaikaara

    Amritvela, And Nitnem?

    Best of Luck beta, May Waheguru Bless you.
  42. 1 point
    jaikaara

    Amritvela, And Nitnem?

    Welcome Beta, May Akaal Purakh Bless you with strength.
  43. 1 point
    https://es.scribd.com/mobile/document/59659558/Significance-of-Rosary-in-Sikhism
  44. 1 point
    Interesting view point.
  45. 1 point
    I think the Singhs won.
  46. 1 point
    Page 484, Line 15 ਸਾਚਾ ਨਾਵਣੁ ਗੁਰ ਕੀ ਸੇਵਾ ॥੧॥ ਰਹਾਉ ॥ Sācẖā nāvaṇ gur kī sevā. ||1|| rahā▫o. The true cleansing bath is service to the Guru. ||1||Pause|| Proof that Bibis can do seva during menstruation!
  47. 1 point
    Lucky

    Sweet Nectar Taste in Mouth From Simran

    Good stuff guys ! I also think that there are more tastes of amrit....It starts with saas saas simran and then you get advanced one like Kabir jI's shabad that comes directly from higher chakras. Gurbani mentions 36 different tastes ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭਾਉ ਏਕੁ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥੧॥ Cẖẖaṯīh amriṯ bẖā▫o ek jā ka▫o naḏar kare▫i. ||1|| The thirty-six flavors of ambrosial nectar are in the Love of the One Lord; they are tasted only by one who is blessed by His Glance of Grace. The 2nd one (as mentioned above) ... is somewhat immediate, different but not more intense....(you can't quantify it..it's not at all like saying -one is like one sugar spoon and the other is like 10 spoons) It was Sat that told me about the jugtee of how to get the 2nd one by focusing dhyaan on naad and raising it high.... The key difference that I found was that 1) you actually had control, in the sense you could activate at will,.. once your consciousness and surti was elevated to that level.. there are many references in gurbani about drinking amrit, but if we look at this one, again by Guru Nanak ji... ਊਪਰਿ ਕੂਪੁ ਗਗਨ ਪਨਿਹਾਰੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਹਾਰਾ ॥ Ūpar kūp gagan panihārī amriṯ pīvaṇhārā. The Well is high up in the Tenth Gate; the Ambrosial Nectar flows, and I drink it in Doing a little deeper vichaar, it tells me that there is an amrit in a well,..which in context is saying there is a specifc spot where one can GO to and drink the amrit at will. To me personally, this is reference to the jugtee briefly mentioned. 2) I also found that at times, all I had to do was just hear some gurbani or kirtan and then it would be immediate...To me, this was a major explanation of why gurbani is called 'Amrit Bani'... I haven't been at that elevated level recently, but we have to wash,, wash,,wash...wash.... our filth with that amrit. Amrit is part of the journey and we all have that filth.... So go on Bhagat...get that washing !! lol......Prabh is blessing you with the opportunity. When it happens,,...you definitely do start doubting yourself and thinking if it's just imagination.....I even got to a stage where I thought the tasting was happening every time I hear some music . so what I did was...listened to other music and to see if it activated or not...AND it didn't....ONLY with gurbani and gurmantar jap. Therefore, my conclusion of ''amrit bani' was even stronger. And for those on the forum that doubt dasam bani--->>Quite simply, you can ALL find out for yourself what bani is amrit bani and what is kachi.
  48. 1 point
    PAL 07

    ~ Four Types Of Mangal ~

    1. Namakarak Mangal: Dhundhot Bhandan Anaek Bar 2. Vashtu Nirdasek Mangal: Sarab kala Samarth || 3. Ashirvaad Mangal: Dholuan na rakhao Prabho 4. Atam Chitan Mangal : Nanak dae Kar Hath 1 = Surrender 2 = Devotion 3 = Ardas 4 = Grace
  49. 1 point
    That's the problem: we have too many people in our community who don't appear to have half a brain.
  50. 1 point
    Gyani's lies are being caught out, but his radical chelas might as well join the Gurjinder Singh Brigade; beating up anyone who disagrees with them.
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