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  1. 5 points
    Soulfinder

    Question: Waheguru Naam simran

    Veer ji Bhai Gurdas Ji Vaar 1, Pauri 49 of 49 has the complete explaination. Here is the full shabad. ਸਤਿਜੁਗ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ। Satijugi Satigur Vaasadayv Vavaa Visanaa Naamu Japaavai | In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੪੯ ਪੰ. ੧ ਦੁਆਪੁਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ। Duaapari Satigur Haree Krisan Haahaa Hari Hari Naamu Japaavai | The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੪੯ ਪੰ. ੨ ਤ੍ਰੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ। Taytay Satigur Raam Jee Raaraa Raam Japay Sukhu Paavai | In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੪੯ ਪੰ. ੩ ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਵਿੰਦ ਗਗਾ ਗੋਵਿੰਦ ਨਾਮੁ ਅਲਾਵੈ। Kalijugi Naanak Gur Gobind Gagaa Gobind Naamu Alaavai | In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੪੯ ਪੰ. ੪ ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ। Chaaray Jaagay Chahu Jugee Panchaain Vichi Jaai Samaavai | The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੪੯ ਪੰ. ੫ ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਿਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ। Chaaro Achhar Iku Kari Vaahaguroo Japu Mantr Japaavai | When joining four letters Vahiguru is remembered, ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੪੯ ਪੰ. ੬ ਜਹਾਂ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾਂ ਸਮਾਵੈ ॥੪੯॥੧॥ Jahaa Tay Upajiaa Firi Tahaa Samaavai ||49 ||1 || The jiv merges again in its origin. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੪੯ ਪੰ. ੭
  2. 4 points
    Sat1176

    Question: Waheguru Naam simran

    One explanation I heard was, Gurbani is universal in terms of gyan is given to all regardless of background. It does not limit a person to a particular mantra. It places great emphasis on japing the Gur mant (i.e Gurmantar). You jap the gurmantar that you have been given. Ram, Har, Gobind, Waheguru etc. No school of thought should feel exempt from receiving the wisdom of Gurbani. Bhai Gurdas ji clearly states for us Sikh's that "Waheguru gurmantar hai jap homeaa kohe" In terms of building stability when do paath or Simran the key is to listen the words that come out of your mouth. Say your reading Gurbani. Look at the words you see, say the words with your mouth and listen to the words you speak. One gurmukh stated that before reading gurbani always spend a few minutes japping gurmantar with dhyan on sound to get the mind to concentrate. Obviously this is still difficult and takes practice. Try keep you mind present near by. Don't let if wonder of. If it wonders, the moment you notice it gone, bring that attention back in front of you. I've been suffering with the same issue when japing the gurmantar. When I jap, my mind runs off in some vision or thought and my jaap stops. I realise that my jaap has stopped and that it's gone ofd. I raised this issue with my teacher. He said this is what you call abhiyaas, and the 5 are stealing your jot. Keep bringing it back. Try and stay alert and focused so that you keep it present whilst you jap. Hope that helps ji.
  3. 4 points
  4. 4 points
  5. 4 points
    Soulfinder

    Question: Waheguru Naam simran

    Here is a katha track of Sri Jaap Sahib where Sant Baba Jarnail Singh ji Bhindrawale do the arth of Sri Waheguru Ji Ki Fateh
  6. 4 points
    Absolutely brilliant, not only about a brief, simple and clear enunciation of the difference between jog mat and gurmat (that more than half a dozen books by various authors couldn't) but about overall bhakti...learnt that one must allocate at least 2 hrs both morning and evening to the gurmantar jaap..bhai sahib did it for over 2 years before Guru Sahib blessed him...a must listen..thank you sat veerji for posting..
  7. 4 points
    Blessings to everyone. I am writing this today in a bit of shock and disbelieve but at the same time a lot of peace and satisfaction. These past few weeks/months had been a bit of a rough sail for me. I had lost a lot of faith in spiritual teachers. I had been hearing and seeing a lot of drama that didn't sit well with me. So part of me fell off the boat a bit. I was still listening to shabad and looking at parkash. But I wasn't putting effort in to try and move further. I was sitting still. Something even worse happened in my personal life a few days ago. A very subtle but very strong attachment got pulled away from me. An attachment I didn't realize was there but was really consuming my mind. I'm not going to lie, I lost my stability. I was upset. Angry. Lost. Confused. And it had been a very long time since I experienced a pain that made me upset like that. I began isolating myself and really letting my mind be consumed by shabad and parkash because I knew that was the only way out of the trap I had fallen into. I had to work extremely hard. But just now I was laying on the floor looking at parkash internally. I opened my eyes to look at the parkash that exists externally. Mind was clear, no thoughts. And I had a realization. "This parkash exists both outside and inside... Are my physical eyes the one seeing them?..... And then all of a sudden I felt this third area of space. A place that wasn't the internal body, nor the external world. It was this place in the middle. I think it was beyond the mind or some extension of the mind. And sitting in that space there was just parkash. It was like looking at a new world with a new set of eyes. The best way I can describe this is by using the term "non-physical" eyes. It's as if the parkash outside and inside had become one. I cannot describe the amount of peace and contentment the mind and body feels sitting in that area. I don't know if it's correct for me to stay in that space. But I just wanted to write this out with the hopes that maybe someone knows what this is.
  8. 3 points
    It's worrisome that so many Sikhs either don't think about hell or don't believe in hell. When the mention of hell comes in Gurbani, they may think it's figurative, and there is no actual physical place called Hell. But as many of you know, hell is real. It doesn't matter what you think or whether we believe in it or not, reality is one, and it doesn't change to your thought. In Asa di Vaar, and Shalok Sheikh Freed Ke, and throughout gurbani, hell is made quite apparent. They say, you can hear people screaming in hell. If you google whether sikhi believes in heaven or hell, this is what comes up, "Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God while still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth." And there are many articles that spread this type of thought, saying hell is just a "state of mind." I would like to hear your guys thoughts. In my opinion, this (hell is just a mind state) is a very dangerous belief to have, and it's very worrisome.
  9. 3 points
    Veer ji its a really important subject which you are 100% correct that nobody touches especially our religious preachers. Here is a few thread links i have posted on this subject which is worth looking at and hope helps it answer as i feel the same as you that everyone is not aware of the existance of hell.
  10. 3 points
    harsharan000

  11. 2 points
    Dass found this katha track about ghosts where Sant Waryam Singh Ji mentions their dreams and a saakhi of Sri Maan Sant Baba Jawala Singh Ji Maharaj Harkowale
  12. 2 points
    Dear Sangat ji, Everytime I read bani mind wonders in following... what is the origin of naam 'WAHEGURU' , who started it,why We chant Waheguru Shabad which is not mentioned in Sri guru Granth Sahib ji instead of other Naams eg. Har Har or Ram Ram? Please note I am not asking about Akal Purakh itself, I am wondering origins of Word/ Shabad Waheguru. Thank you in Advance. Sat sri Akal
  13. 2 points
    So true brother. Many a times we are all conditioned by what we see others do, but the fact is, each one has to find his/her own comfort level, and this is where one should listen and follow to what our heart is whispering us; because in the end what matters is, not what people say or think, but that what the Gurbani says, which is the ultimate valid truth. SSA.
  14. 2 points
    Also in Bani there is a lot like a lot of ਮਹਿਮਾਂ of Guru. There are abundant references to the Guru who will help us to understand and carry us to true home. I also read somewhere in first 300 angs of Guru Granth sahib ji that once we are ready Guru will come into our life, cant remember exact qoute. So I believe we will come in contact with someone with ultimate Awastha to guide us through different realms of creation and not to just keep enjoying there but carry on thr journey to true home. I see a lot of people are against dehdhari gurus which is understandable why! But how come bani refers again and again to what I said above. Sometimes I think I have to think outside the box to understand the true essence of the Gurbani.
  15. 2 points
    Soulfinder

    Amritvela, And Nitnem?

    Wjkk wjkf you can start at anytime but its best that once you start waking up at amritvela that you keep the same time fixed everytime you do paath at the time. But the best thing is to make a connection with Waheguru Guru Sahib Ji and try to paath at day time when you can if you are struggling with keeping amritvela as you can increase banis paath at this stage as well. Personally i have never done any banis at amritvela so its a advanced level subject for me as i never really think about the subject as i usually read dasam banis with guru sahib jis kirpa but thats usually at daytime. You are correct veer ji as every mahapursh give updesh for amritvela in their jeevani saakhis.
  16. 2 points
    hsingh6

    Amritvela, And Nitnem?

    That will be awesome. Lot of brahamgianis start at that hour
  17. 2 points
    I would agree, but what I found was that not pronouncing the silent grammatical indicators in Gurbani, can easily thrown one off and makes learning harder. That's why I would start by focusing on starting with learning the sounds of the letters and vowel symbols with simple Panjabi sentences and words which don't have the silent symbols - to consolidate that learning first. It's also usually more easier to find someone who can help you with this too. In my experience, this was simpler than starting with Gurbani first. And to be honest, when I wrote the OP, I mainly had Panjabi speakers in mind. That being said, I think one of the best ways to progress after you've got some grasp of the script (lippi) is to jump straight into Jaap Sahib with recordings - I found the slow recitation of Giani Thakur Singh especially useful for this. It's sort of jumping straight into the deep end, but if you persevere the progression is good and the repetition within that bani helps aid learning, as does the complexity. And when doing this you don't really need to focus on the actually meaning of the words, just the correct mapping of the sounds (phonemes) with symbols (graphemes).
  18. 2 points
    In my opinion. For a complete new foreign learner (who is primarily learning for Sikhi), they should not start by learning the Punjabi language and grammar itself, but jump right into Gurbani. They should first learn to read and write the Gurmukhi letter, and the primary sounds, which is easy. Then they can just start listening to shabads they like or gurbani online, and read alongside. After they improve and they will fast, they can start speaking alongside as well. After they can read, listen, and speak relatively well, learning what the words means is easy and the knowledge of grammar comes on its own primarily. This is a very intuitive method. All you need is consistency. Compare this to learning Punjabi and the grammar and the language first is quite hard, and personally I wouldn't recommend it.
  19. 2 points
    harsharan000

  20. 2 points
    Before you watch this video please set your bias aside. Listen with open mind and be like a bee who extracts nectar from various flowers . Just replace the words Radha, Krishan ji with waheguru and Guru Nanak ji. His words have sweetness and a great magnetism , one can feel that Naam is pargat inside him. I have not come across any hindu mahapurush like him. The summary of video is importance of continuous Naam repetition while sitting, walking, eating etc. He explains that Nirantar Bhajan is very importany and many other subtle jugtis on how to tackle mind. Waheguru Ji. Hope the abhiyasis can benefit.
  21. 2 points
    Anti Conversion Series Basics of Sikhi New Playlist that started January 2015 - Arming our youth with Knowledge against Preachers of other faiths.
  22. 2 points
    I don't knw if Jaap sahib is more powerful than Japji sahib Or Rehraas sahib All i know is that its the prem that matters. And I ❤jaap sahib. I also heard in a video recently that somehow we fall in for a particular bani that keeps on playing inside you and if it does.. Then that means it has entered our heart. For the person in the video it was jaap sahib and I could relate... This reminds me my grandma used to keep on japping japji sahib when I was small and I have seen people telling her it's only for morning. She never cared. She died very peacefully without anybody doing any seva of hers.. I wish I go similarly.
  23. 2 points
    "However many holy words you read, However many you speak, What good will they do you If you do not act on upon them?" - Buddha "A gem cannot be polished without friction, nor a man perfected without trials." - Chinese proverb
  24. 2 points
    Thats a really good idea veer ji as it is hard to get access to the saakhis from suraj parkash as its written in brij language which is not easy to understand when read as i have had experience with brij when i read chandi chirtars 1&2 as they are really hard to pronounce and say. Door to door of anything is not safe especially being a salesman which is the worst job lol.
  25. 2 points
    Soulfinder

    Halalonomics

    Its really screwed up how you have had to deal with this veer ji and how hard it is to find the right sangat in uni groups.
  26. 2 points
    Waheguru Ji Seeing there is lack of good advance Gurmat spiritual texts in one place in English, I created this small collection where Naam Abyasees can find many useful insights and have many questions answered on their journey to Waheguru. 1. Forgetting The Way Of Love By Bhai Sewa Singh Ji Tarmala ***HIGHLY RECOMMENDED*** Deep spiritual book on Naam Simran and step by step guide on how to meet God by Bhai Sewa Singh Ji Tarmala Download 2. Longing Love For The Truth - Bhai Sewa Singh Tarmala ***HIGHLY RECOMMENDED*** Panj Shabd Going across Bhavsagar Going across Trikuti How to merge Truth (Nirankaar) A step by step guide to Waheguru Download 3. Loving longing to be one with the Creator by Bhai Sewa Singh Ji Tarmala In a question and answer format the deepest Gurmat questions are answered: Where is Nirankar? What is Anhad Shabd? What is Dasam Dwar? How to do Simran to overcome Maya? And more... Download pdf 4. Anhad Shabad Dasam Duaar by Bhai Randhir Singh Ji Akhand Kirtan Jatha Gurbani mentions Dasam Duaar (the 10th Door), Anhad Shabad, and Panch Shabad many times. Bhai Sahib in great detail has explained these concepts in the light of Gurmat. Download pdf 5. Unditthi Duniya by Bhai Randhir Singh Akhand Kirtan Jatha A mystical book on the “unseen” world. According to Gurmat. Heaven, hell and Dharam Rai. Life beyond this world. Download pdf 6. Charan Kamal Ki Mouj by Bhai Randhir Singh Akhand Kirtan Jatha This book is about the Charan Kamals of Vaheguru. How do you wash Guru Sahib’s Charan and drink them? This book also talks about inverted Lotus at the navel and how it becomes straight through Naam Abhyaas Download pdf 7. Bandginama by Bhai Raghbir Singh Ji Gives great overview of Simran with many practical tips and advice. Different stages are described and how to overcome illusions that might be faced on the journey to Waheguru. Download pdf 8. Atam Darshan volume 1 by Bhai Sher Singh Ji What is Sahej Awesta? What is Hukham and Karma and their relation? What is Naam Upashna Download pdf
  27. 2 points
    Veer ji here is a list that dass would recommend as these books which have helped me to gain more understanding of Gurmat as they are in English so i will make a list as they are very good reading material. Divine Mystic Reflections on Gurmat Book 1 & 2 & The Miracle of Ardaas these books are amazing and they changed my life a lot. Se Kinehiya By Baba Sewa Singh. This book is amazing journey of Baba Harnam Singh Ji a very good book full of pratical experinces. In search of the true guru. by Bhai Rama Singh Ji i have read bits of online as i don't have a copy. This is a eye opener of one's journey to Sikhi from Hinduism searching for answers. Bhai Sahib Raghbir Singh Bir Ji is another good choice as i want to buy their books. Andhitee Duniya by Bhai Randhir Singh Ji (although i have not read all of it it has very distrubing truths of death and the soul ghosts etc according to gurmat and personal experinces) Anhad Shabad Dasam duaar by Bhai Randhir Singh ji a detalied glimpse of the stages of simran. Although i have read bits not full. Jail Chittiaan and Autobiogrphy of Bhai Sahib Randhir Singh. I don't have this book but i read online bits of it it is really good. I have heard how peoples life got changed by reading this book is amazing of how Bhai Randhir SIngh Ji was a Gursikh and his journey from college to jail is a masterpiece. I hope this list helps anyone who is reading this post or topic.
  28. 2 points
    Soulfinder

    Gutka Sahib

    Dass found this post today on Facebook and it made me very happy seeing. For the first time in history 81 Banis Paaths from Sri Guru Granth Sahib Ji , Sri Dasam Granth Sahib Ji and Sri Sarbloh Granth Sahib Ji all in one Pothi Gutka Sahib. Here is the link and screenshots. https://m.facebook.com/story.php?story_fbid=3599303066750757&id=475793572435071&fs=0&focus_composer=0
  29. 2 points
    Thank you everyone for detailed responses and tips. These doubts which mind creates are very distracting and really send you in wandering . While reading Gurbani, this question pops up so many times why none of bani in Sri Guru Granth Sahib mentions word Waheguru but mentions many other NAAM. Then I believe that as awareness rises these doubts should clear up. Its all possible with Wahegurus grace and forgiveness. Hopefully time will come when there will be progress in mind focus as well as rise in awareness. Sat sri Akal
  30. 2 points
    Brother Bhoolea Jee, indeed you have asked a beautiful and a quite a deep question. One thing is clear, whatsoever name we can recite, read or write, can be traced in time and history, means it started at some point. And all the divine names, are descriptive attibutes/qualties/ of the Divine. And as such, these are many, like Ram, Rahim, Khuda, God, Govind, Hari, Satnam, Bhagwant, Akal Purukh, Shabad, Nam, Dhur kee Bani, Sachee Bani, Amrit Bani, Akhand Keertan, and so on ..... WAH E GURU , is also a descriptive name of that ultimate Truth, where Wah stands for that wonderous being, who is Guru, the Aad Guru, Shabad or Nam, the creative force of all that exists seen or unseen. But definetely, that Power Waheguru is not the word itself, for if it was so, how could a simple word which can be written or read, create all the limitless and countless creations upon creations .... People tend to mistake Nam, for literally name. Bhagat Kabir Jee in this respect says in the Bani: ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ ਸਭੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥ Baavan Ashhar Lok Thrai Sabh Kashh Ein Hee Maahi || Through these fifty-two letters, the three worlds and all things are described. ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥ Eae Akhar Khir Jaahigae Oue Akhar Ein Mehi Naahi ||1|| These letters shall perish; they cannot describe the Imperishable Lord. ||1|| ਜਹਾ ਬੋਲ ਤਹ ਅਛਰ ਆਵਾ ॥ Jehaa Bol Theh Ashhar Aavaa || Wherever there is speech, there are letters. ਜਹ ਅਬੋਲ ਤਹ ਮਨੁ ਨ ਰਹਾਵਾ ॥ Jeh Abol Theh Man N Rehaavaa || Where there is no speech, there, the mind rests on nothing. In another Ang, he again says: ਬਾਵਨ ਅਖਰ ਜੋਰੇ ਆਨਿ ॥ Baavan Akhar Jorae Aan || The fifty-two letters have been joined together. ਸਕਿਆ ਨ ਅਖਰੁ ਏਕੁ ਪਛਾਨਿ ॥ Sakiaa N Akhar Eaek Pashhaan || But people cannot recognize the One Word of God. ਸਤ ਕਾ ਸਬਦੁ ਕਬੀਰਾ ਕਹੈ ॥ Sath Kaa Sabadh Kabeeraa Kehai || Kabeer speaks the Shabad, the Word of Truth. ਪੰਡਿਤ ਹੋਇ ਸੁ ਅਨਭੈ ਰਹੈ ॥ Panddith Hoe S Anabhai Rehai || One who is a Pandit, a religious scholar, must remain fearless. ਪੰਡਿਤ ਲੋਗਹ ਕਉ ਬਿਉਹਾਰ ॥ Panddith Logeh Ko Biouhaar || It is the business of the scholarly person to join letters. ਗਿਆਨਵੰਤ ਕਉ ਤਤੁ ਬੀਚਾਰ ॥ Giaanavanth Ko Thath Beechaar || The spiritual person contemplates the essence of reality. And as First Patshahee says right from the begining: Ik Oankar, Satnam. This means, there is only One creator, which is the Nam and this Nam is Truth, means it never changes in its essence, and exists beyond the parameteres of time and space, which means, it has existed then when there was no time. This Naam, is not something physical, nor astral, neither causal, but a highest level of Consciousness, which is Parbrahm, which means that Truth, which is beyond Brahm/Maya, thus eternal and Infinite. The Bani says: Aapeenay aap sajeeo, apeenay racheeo Nao. This Nao/Nam, is the true nature or form of that ultimate Truth. And that very Truth at our human level, came as Guru Sahiban, Gurmukh Jan, or Bhagat Jan of the highest level, such as those mentioned in Gurbani, in order to reveal itself in our human understandable language, as seen in the following verse: ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਆਪਿ ॥ Gur Paarabreham Paramaesar Aap || The Guru is the Supreme Lord God; He Himself is the Transcendent Lord For if was not so, nobody can ever imagine even a tiny reality of it, we are already agyanis, lost in our own huge moorakhta, our reality is seen in the following verse: ਤੀਰਥਿ ਭਰਮੈ ਰੋਗੁ ਨ ਛੂਟਸਿ ਪੜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ ਭਇਆ ॥ Theerathh Bharamai Rog N Shhoottas Parriaa Baadh Bibaadh Bhaeiaa || Wandering around at sacred shrines of pilgrimage, the mortal is not cured of his disease. Reading scripture, he gets involved in useless arguments. And they told us also, nobody can reach Him, without boarding the vessel of Nam. Now the question is how to get hold of that Nam? Where is that Nam? The answers to such questions are found within the Bani: ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਸਾਧ ਕ੍ਰਿਪਾਲ ॥ Naam Dhrirraaeiaa Saadhh Kirapaal || By the Kind Mercy of the Holy Saints, the Naam has been implanted within me. Once that Name has been blessed on us, what are we supposed to do ? Well, the Bani says: Jin Har japeeya, se Har hoeeya. Bani could never ever be so clear. The Bani says: do the jaap of that Nam alone , and you shall merge and become one with that Shabad/Nam. At other place, the Bani says: Jap mun Satnam, sadaa Satnam In reality, whatever "word" or "name" is given to us by Guru Sahiban, has their power in it, to cleanse us and reunite us with our origin; it could be anything, as seen in the folloowing verse: Nanak das mukh se jho bholay , eehaa uhaa Sach hovay So if Guru Sahiban (the embodiment of the highest Truth) say repeat or meditate on Waheguru or Satnam for example, that is most sacred mantra valid for us, for it is uttered by them, and bestowed as a blessing upon us. By meditating and focusing alone on Nam as instructed by Guru Jee, we are able to withdraw our soul consciousness within ourselves to the higher spiritual realms, and gradually also wipe away all our total karmas / sanskaras, thus become that much pure/pavitar, to board on the jahaaz of Nam, thus reach our Nijh Ghar in Sach Khand, in the lap of Satnam. All wadeeayee and mahima is of Guru and Gobind, the 2 aspects of the same Truth. SSA.
  31. 2 points
    1) If Guru Jee gave me darshan, I would hug Him so tight, that I will make Him enter my heart, and never ever let Him go. . DARSHAN DEKH JEEVA GUR TERA POORAN KARAM HOVAY PRABH MERA. 2) If He gave me "darshan", that would mean, He is revealing Himself to me by His grace and by His own will. Otherwise, it would not be called darshan, for that would be called "seeing". Thus there is definetely quite a big difference in seeing and being blessed with darshan. SSA
  32. 2 points
    Waheguru. Bhai Sahib talks about the chakras and how they open naturally with the gurmantar. No need to put dhyan on each one.
  33. 2 points
    Soulfinder

    Gutka Sahib

    Veer ji here is a website that i use a lot for dasam and other banis for copying and pasting into ms word. Let me know which banis paaths you want so i can send them to you in private message as it will take a lot of page space. Here is a good app that lets me make print out. Here is the screenshot https://www.searchgurbani.com/sundar-gutka
  34. 1 point
    Very true brother. Thank you
  35. 1 point
    O Nice, and did you hear the next one he loaded He goofs up with voices. Initial Simran sounds funny but overall conversation is really worth listening. @Sukhpreet He address your issue of sharing avasthas here... Q What I have understood from all those kathas is that after this we require a lot of Naam dhan to proceed further so only those who japa for 24 hours or have a good lot of Naam kamai proceeds further rest stay ... One among these sawal jawab videos had this discussion of Naam dhan where one Gurmukh says, you can only buy something when you have that much of dhan... Get to drink more and more Amrit ras and cleanse your Karma's. I guess it's the last step before we can be relived from lekhas and sant avaatha starts after this . So more and more listening to these sounds and earning Naam kamaii is the key. May waheguru ji help us all walk on this path
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    "If you accept the expectations of others, especially negative ones, then you never will change the outcome." - Michael Jordan "Men in general judge more from appearances than from reality. All men have eyes, but few have the gift of seeing through." - Niccolo Machiavelli
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    Motivational explanation to those of us who are stuck on the insects. Have a listen to this video from time index 59:23. It explains why we are hearing the insects and how if we keep on listening with a still mind they will lead to more clear sounds within.
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    Thank you again bhaji for detailed account. Glad to know that there is some progress being made one or the other way. Waheguru sarea nu bal bakhshe. Ill carry on with current state and see where it leads to. Have good day. Sat Sri Akal
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    A)Good to hear these your sincere words above. About lack of concentration.... do not worry much, for the mind has been wandering outside since we stepped into the mayavee creation long long ago... nevertheless our job is to try to sit and meditate and give it the antidote of His Name, first it will rebel for not wanting it, but brother, it is the only jugtee to free our surtee/soul from its clutches and return back to our Nijh Ghar. We have been collecting countless karmas, sanskaras in countless lives, so naturally it will take its time in getting purified and thus enjoy the taste of Nam. Once the mind gets the taste of Nam, it will be our friend and never ever become an obstacle in our bhakti. B)This is the right attitude of submission and staying in His bhanaa. Keep it up always, for abiding with it, we continuously receive kirpa from Him, this, helps us and takes us towards Him. It is the highest form of love and devotion for Him, and only in it lies our welfare. Stay blessed. SSA.
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    Not true bro ' Waheguru' appears 17 times in SGGS ji to be precise. Though I agree it's less than Ram, Hari, Har etc other names but it still does. Also it appears many times in Dasm bani https://www.sikhiwiki.org/index.php/Waheguru
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    Watch "JHINGUR:An insect that creates a loud sound" on YouTube
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    And this was only one of hundreds including 'soldiers'.......
  45. 1 point
    Singh1213

    Is Waheguru Jis form love?

    It's been a month now, and I'd like to share some things I noticed because of the advice of the sangat in the hopes that it may help someone who felt like I did at the time of writing the original post Simran is being aware of waheguru ji that they are here right now and staying in this awareness of truly feeling their presence and remembering their qualities is to do their simran. Through doing the effort of jap, awareness of waheguru ji arises and you begin to feel waheguru ji is here right now. Or what also works is reading,doing vichar,listening and Singing waheguru ji's praises/qualities.It starts to bring some papi filled guy like me who's totally forgetten waheguru ji into their rememberance and the mind becomes aware of waheguru ji. Listening to the praises of Waheguru while feeling their presence, how could it be that by consciously remembering their praises/qualities that love for waheguru ji won't arise. Remembering Waheguru ji's praises are so great that it will melt this stone heart and love will begin to seap through.Actually the reason it's so hard to feel this love is because there's so much poison within from the sins committed that the mind totally forgets waheguru ji. Without any awareness of waheguru ji's presence how can one expect to feel love. How can you love something you can't even remember. Well, the first step is to begin to remember, through jap and singing praises. Slowly and steadily, singing their praises with their grace, love will sprout and will burn away the weight of many sins from the mind, making it more pure, making it easier to find this love and easier to connect to waheguru ji. In Bani, it is emphasized so much to sing the gun of vaheguru ji and gurbani itself is full of praises of waheguru ji and is the praise of waheguru ji aswell. Every name used for waheguru ji is their quality/praise it's amazing.How do you even begin to remember the infinite one with infinite qualities and infinite praises,the one without any form and yet infinite forms? It's through their praise/gun. There is no beginning or end to their qualities and to their praise but I never understood most of the meanings of these qualities and virtues in gurbani until I started reading english translations alongside bani. Even if I did,the feeling of presence that waheguru ji is infront me and everywhere wouldnt be there. I noticed a huge difference especially with Jaap sahib, it is so amazing when you take some time to understand and do vichar of the meaning and it becomes simran. For so long,I'd be just reading nitnem banis without much understanding. Now, I sometimes I feel lightweight when reading bani/gurmantar jap in this way. I also feel something down near the center my chest, like something is going up and down.Any idea of what this might be,should I try doing anything with it or just leave it be and observe next time?Listening to ragis who do kirtan with love like bhai harjinder singh srinagar wale,bhai lakhwinder singh etc helps so much and I notice these things happen more when listening to kirtan and doing vichar of the shabad together. I also don't feel miserable and frustrated like how I used to feel near the time of writing this post. Things are better since then thanks to the grace of the sangat.I honestly would've never discovered any of this in the past month without the guidance from sangat here. I am so grateful for this virtual sangat.
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    Yes that is the corresponding to the shabad of Second Patshahee. And going with something related to it, feel like sharing the following points: The thing is we are so much attached to the body and its organs, that we think when we shall leave from here, we shall somehow be there within with a similar body and its features, if not the same, in terms of color, size and gender. Maybe that is true to an extent when we are still in the lower spiritual realms, but as we proceed higher and higher beyond the creation of Brahm, then even the astral and causal bodies are left far behind, then only the pure soul free from any bonds soars high and high towards Sach Khand. Have we ever thought, if Akal Purukh is a immense, infinite, subtle non physical entity, and which is all powerful (samrath) though without any arms and hands, omnipresent (sarvavyapak) without any body nor legs to move, omniscient (Guru), without any head or brains and yet He has made out of nothing, wonderful creations upon creations. He sees everything from micocospic to macrocosmic sizes, forms, colors, etc, yet without any eyes, He listens to our prayers and pledges, yet withou ears... If all that is possible with Him, and that is what our state going to be, why so much hatred, ahankar, agaynta, just because of color, caste, creed, due to the perishable body? What for? When nothing of that will go with us, neither will count THERE. Then, why so much discrimination? The path of Gurmat, is solely for the spiritual developement and uplift of the non physical entity called soul or jeev atma, that is it. This too, with non physical tools, such as love, devotion, morality, purity, faith, kirpa, Gurparsad ...... So, why limit ourselves and kill or cut each others throats, just for the blind word of religion ? As per Gurbani, the only true religion, is His jaap, for its is this very practice only, which will make possible our union with Him, that too, to ultimately merge, thus burn away any petty notion of our individual identities. All souls, are rays with same light and warmth, which have emerged from Him, the One Origin of all and everything. It is the each and every single ray(soul), which has to merge in their Origin/Sun, same in nature, not the bodies. There in Sach Khand, only ONE Waheguru exists. He is like the huge Ocean, in which every river which flows into it, becomes the Ocean. Thus the river loses its limited and petty identity, in order to gain something, such as to become something Whole. There is no such variety of people of any past, even all Bhagat Jan, Gurmukhs, Guru Sahiban who blessed us with their presence, after going from here, reached and became one with Waheguru in Sach Khand. If anybody thinks , that when reaching there, I will see so and so entities, then sorry to say, we have not understood spirituallity nor Gurmat, in spite of being so much clear our beloved Guru Sahiban throughout the Bani. SSA.
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    harsharan000

    Timeless Wisdom

    Guru Arjan Dev (1563-1606) Guru Arjan was born in Goindwal, a small town in Amritsar district, on April 15, 1563. He was the youngest son of Guru Ram Das and Bibi Bhani. As a child, one day he found his way to the bed of Guru Amar Das who was then resting. His mother ran to fetch the child before he could disturb the Guru. But he had already awakened the Guru, who revealed, "Let him come to me; 'yeh mera dohita bani ka bohita howega'- this grandson of mine shall be a ship to take mankind across the ocean of the world." Guru Arjan was married to Ganga, daughter of Krishen Chand, a resident of Meo village near Phillor in Jullundhur district. The marriage took place in 1589 when he was about 26 years old. Guru Ram Das began excavation of two tanks named Santokhsar and Amritsar and started the foundation of the city of Ramdaspur. After his father, Guru Arjan applied himself to the task of completing the tanks and extending the city. It was his practice to go every day and superintend the work.
  48. 1 point
    Soulfinder

    Gutka Sahib

    Wjkk wjkf ji Do let me know which bani you need as i am always on the lookout for finding the correct shudh paaths as i compared to the audio tracks i use to learn to find out what is right before saying the words lines etc.
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    The climbing atop of five Nihang Sikhs on the demolished Mangu Mutt structure at Puri on January 2nd, 2020 caused ripples in the administration. The 2nd January is the birth anniversary of the tenth Sikh Guru, Gobind Singh Ji, which is celebrated with fervor by Sikhs. The Nihangs climbed atop the demolished rooms of the Mutt and retrieved the emblem of Sikhism, the Khanda, from the debris. The Khanda, a double edged sword, is the military emblem of the Sikhs. It is also part of the design of the Nishan Sahib, and is installed on the top as an ornament or finial. The finding of the Khanda in the ruins was proof enough that the Mangu Mutt was once a Sikh Gurudwara. After much cajoling and coaxing , the Nihangs were made to come down and were packed off to Bhubaneswar. The Mutt, an abiding symbol of the connection between Sikhism and the 12th century Jagannath Temple, is built on the spot where Guru Nanak, during a visit in 1506, had composed the Sikh Aarti. The Aarti is essentially Guru Nanak’s tribute to the grandeur of the Creator, whose glory, he said in the spontaneous composition, could not be expressed through any human offerings or oblations. The Mutt was located in front of the Singha Dwar, the main entrance and was within the 75-meter perimeter of the temple’s boundary wall which was slated for clearance. It was a sad day in the lives of conservationist-historian Anil Dhir and lawyer-activist Sukhvinder Kaur of the High Court of Orissa as they watched the demolition of the Mangu Mutt. The five-month-long determined battle for the preservation of the Mutt by Dhir and Kaur literally came to a grinding halt in the second week of December as the government’s demolition machinery swung into action. On their part, the duo left no stone unturned in averting the disaster. They knocked on every door possible: they appealed to the Prime Minister, the Chief Minister of Odisha, the State Governor, the Collector of Puri, the Shiromani Gurudwara Prabandhak Committee (SGPC), the chief minister of Punjab and the Odisha Sikh leadership. In September, after the intervention of the Punjab Chief Minister, the demolition order was temporarily withdrawn. The Odisha cabinet on 16th August 2019 approved a proposal to clear structures within 75-metre radius of Jagannath Temple, Puri to facilitate free movement of pilgrims, visitors and ensure safety of the 12th century shrine. The district administration demolished the Languli Mutt, a 14th century Hindu monastery of Dasanami Naga sampradaya, citing safety reasons, demolished the 12th century Emar Math and now demolished Sikh Gurudwara Mangu Mutt. The Mutt has tremendous historical and spiritual value, and nobody knows it better than Dhir. Having written a two-volume book based on a 18-day Bullock Cart journey from Kolkata to Puri, Dhir discovered precious pieces of heritage in every place touched by Nanak and the other icons of the Bhakti movement, including Chaitanya Mahaprabhu, Kabir and Namdev. In the middle of October, Dhir had entranced a 150-strong audience at New Delhi’s India International Centre (IIC) with a slide-supported presentation on his book, ‘Jagannath Sadak’, which was sponsored by the Indian National Trust for Art and Cultural Heritage (INTACH), and was seven years in the writing. Ignoring the unbroken campaign for its conservation, in one heartless order, the Odisha government destroyed 12000 sq ft of the Mutt; now, only a 10×9 sq ft area of the original place remains, besides two half broken rooms. . In terms of size, an area worth a two bedroom flat, is not even a dot on the government property map but it is priceless in terms of heritage; any government worth its name is expected to safeguard it, if not on its own, at least, in response to the appeals of those who have no personal stakes in the issue. It is the disregard for such selfless appeals for conservation that makes the Odisha government’s action tragic. Mangu Mutt was built more than a century after Nanak’s visit to Puri. Guru Teg Bahadur, the ninth Sikh guru, popularly known as “Hind ki Chadar”, also visited the Mutt in 1670. Besides, the shrine served as a Dharamshala for pilgrims from all over and, from the middle of the 19th century, when India began its fight for independence from the British colonial rule, it sheltered many a freedom fighter. Every inch of the Mutt, therefore, pulsated with history and spiritual energy, which, by itself, could have been turned into a pilgrimage goldmine by a visionary government. Ironically, the Mutt was demolished at a time when the Odisha government was proposing to celebrate the 550th Birth Anniversary of Guru Nanak Dev Ji at Puri. The celebrations were cancelled, and a small seminar was instead held at the Odisha State Archives in Bhubaneswar. Appeals against the demolition were also made in the social media, and Sikh activists had come all the way from Canada to appeal to the authorities to stop the demolition. In September this year, Punjab chief minister Amarinder Singh wrote to his Odisha counterpart against demolishing the shrine, but all of it fell on deaf ears. The contradictory statements made by the spokespersons of the Shiromani Gurudwara Prabandhak Committee and the Sikh Pratinidhi Board of Odisha did not help matters. While the entire Sikh leadership of Punjab, cutting across party lines, opposed the demolition, the Odisha Sikh leaders toed the government’s line. They, like the state government, maintain that only the unauthorised structures around the Mutt have been erased. However, Dhir says, the shifting of the religious relics from the demolished parts proves that the original structure had been demolished, not just the commercial encroachments. Post-demolition, a delegation of Sikh MLAs from Punjab met the Odisha chief minister and demanded that at least the demolished area be handed back to the community. They also held a protest march in Bhubaneswar in December end. However, no written assurance has been given about the transfer of land to the Sikhs and, according to Dhir, it may be a case of too little, too late. The activists are now pinning their hopes on an intervention petition in the Supreme Court where a case against the demolition of two other Mutts associated with Nanak’s Puri visit, Punjabi Mutt and Bauli Sahib is due for hearing on January 8th. Dhir, however, is of the view that unless the Sikh political and religious leadership comes forward forcefully, the other two shrines could also face the Odisha government’s axe, and that conservationists may be fighting a losing battle even in court. – By Jagpreet Luthra The author is a senior journalist based in Delhi. https://www.hindujagruti.org/news/122836.html
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