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  1. 5 points

    The Ringing Sound (Anhad; Sound Current)

    These are good questions. I'm aware that you will have difficulty in getting the answers, but in time, they will come to you. Things can get pretty tricky to explain unless one understands the experience. Nevertheless, I can try answer them relative to my own journey and understanding. They are pretty long explanations to write down, so i will have to be a little blunt. Whether i'm right, wrong, or if others experience different, is another discussion. This comes with practice. You will start hearing shabad, alone, once naam is pargat. There's quite a number of nishanees in gurbani for when this happens. We can discuss those then, but in the mean time it's just about practice. 1) "Some say to sit and wait in sunn" you asked ..<--doesn't really apply to naam pargat in my opinion. I'll explain briefly....... Now,.... I never understood sunn for ages. Even when i was in it, I never realised where or what it was. I have now awakened to the fact that there are 4 possible stages of sunn. The 1st is the basic sunn/sleep one that we all pass through at night before the mind falls in maya dreams. Think of it as a very short stage of dreamless and thoughtless sleep. You can practice elongating this dreamless stage when doing jap, during moments of when you may be drifting to sleep. There is a very thin line between this void, dream sleep and being aware(in control). Have you seen the movie 'Inception'? The 2nd stage is the longest part of journey and is the Sunn Mandal. This is the stage when naam CAN get pargat. A lot of transformations take place in this zone and some people may even break it up into more divisions of sunn. You don't really sit and wait in this stage as you questioned. The sitting and waiting is done in Sehaj sunn(the 3rd stage), when all you hear is the anhad dunn in the centre and all around. My suggestion is to do "saas saas". Do this very quietly with focus on breath. Make the breathing long with antarghat or whisper "waaaaahhhhhheeeee" long pause, then "guroooooooo', long pause. This is what helped me get to next levels. To sit and wait in sunn, isn't really going to get you far in my opinion with out naam kamayee. What i mean is that it's much easier to sit and wait in sunn when one get's naam and has gained naam kamayee. Do the saas saas above and rom rom jugtees. These should automatically take you into the tips of sunn mandal to begin with.... Then naam gets flowing,... naam kamayee begins, ... naam gets pargat...and then Naam kamayee will take you further into depths and experiences of the same sunn mandal towards sehaj sunn. It is the fastest manner I know in which you can undergo major transformations. I'm suggesting it because I know it works. Other methods of trying to rush into sunn are methods that i can't advise and don't understand how. Gurmat emphasis that one does japna to get to naam. Naam is what helps you get deeper into sunn because you want to latch on to the shabad. You need to keep practicing more rom rom because it isn't pargat yet. Get real deep and start using all that energy from heart area dissipating throughout the body with jap. I keep stressing the importance of practicing rom rom technique after saas saas. Rom rom makes so many thing easier when you get to later stages. It will help you get to deep meditative zones within seconds with the anhad shabad and you will discover so many other things. Right or dominant side is usually at first. You wanna be able to hear the front, back and centre as well. Again, this is just practice, practice and practice. The KEY to the whole approach is to work at a pace, in sehaj with utmost prem. If you have conditions or you only have prem for some conditions, then you will not succeed. What i mean is that when i ask most people "why they want to jap" . They usually respond with "sukh ,shanti, peace, at ease, no life stresses" ..etc.. These intentions make the process somewhat conditional, and conditions with God don't really help except in infant stages. This is the secret that no one tells you and the reason why 95% of seekers remain stuck.
  2. 4 points
    source: https://www.manglacharan.com/ Singh means the Highest Self" - Gobind Gita P:10 Below is a passage from Guru Gobind Singh's version of the Bhagavad Gita, and relates to the 11th chapter of the Gita wherein Krishna reveals his true form, the Universal Form, to Arjan. Guru Gobind Singh quotes Guru Nanak's Aarti just prior to this passage to expound upon the Universal Form of Vahiguru, and then this passage follows which explains the reason why named all his followers Singh. ਯਾਰਵਾਂ ਧਿਆਇ ਬਿਸਕੋ ਰੂਪ ॥ ਅਰਜਨ ਦੇਖਿਆ ਪ੍ਰਭੂ ਸਰੂਪ ॥ In the 11th chapter of the Gita, related to the Universal Form [of Vahiguru], Arjan had seen Prabhu's true form. ਮੈਂ ਗੋਬਿੰਦ ਖਾਲਸੇ ਪ੍ਰਤਿ ਆਖੌਂ ॥ ਜਥਾਰਥ ਸਭੀ ਮੈਂ ਤਿਨਕੋ ਭਾਖੌਂ ॥126॥ I, Gobind [Singh] have in every way related this to the Khalsa, the reality of all of this I have written in the vernacular. ਸਭ ਕਾ ਸਿੰਘ ਨਾਮ ਮੈਂ ਧਰਾ ॥ ਜੀਵਤੇ ਨਾਮ ਪ੍ਰਮਾਤਮ ਕਰਾ ॥ I have given all [my Sikhs] the name Singh, while living I have made their name 'The Highest Self' [Paramatma] ਸਿੰਘ ਅਰਤ ਬੇਦੋਂ ਕੇ ਮਾਹਿ ॥ ਪਰਮ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਆਹਿ ॥127॥ The definition of Singh is within the Vedas, it is the highest Braham, the Highest Self. ਇੰਦ ਉਪਨਿਖਦ ਹੈ ਕੋਇ ॥ ਅਰਥ ਸਿੰਘ ਕਾ ਤਿਸ ਮੈਂ ਹੋਇ ॥ Just as Indra [recognized Hari in all] in the Upanishads, [in this manner] I have made the definition of Singh [Paramatma]. ਸਿੰਘ ਅਰਥ ਪਰਮਾਤਮ ਜਾਨੋ ॥ ਸਭ ਕੋ ਏਕ ਬ੍ਰਹਮ ਕਰਿ ਮਾਨੋ ॥128॥ Recognize the definition of Singh to be the Highest Self, and understand everything is the one Braham. ਬਚਨੋ ਤੇ ਅਕਾਲ ਕੋ ਪਾਵੈ ॥ ਅਕਾਲ ਪਾਇ ਅਕਾਲ ਕਹਾਵੈ ॥129॥ Within the [Khalsa's] mouth, I have placed [the word] Akal, chanting Akal they obtain Akal. ਮੇਰੀ ਕਿਰਪਾ ਏਹੁ ਹੈ ਭਾਈ ॥ ਅਨਭਵ ਬਾਤ ਸਭ ਤੁਝੈ ਸੁਨਾਈ ॥ This is my blessing brother, my intuitive secret I have expressed to you. ਆਗੈ ਧਾਰਨ ਤੁਮਰੇ ਹਾਥ ॥ ਹਰਿ ਦੇਖੋ ਨਿਤ ਅਪਨੈ ਸਾਥ ॥130॥ The rest is in your hand if you wish to enshrine this [in your heart], to see Hari always in your company. ਤੁਮਕੋ ਅਉਰ ਨ ਤਾਰੈ ਕੋਇ ॥ ਜੈਸੀ ਮਤਿ ਤੈਸੀ ਗਤ ਹੋਇ ॥ Nothing else will take you across, As is your understanding so is your position [be liberated or in hell]. ਜੋ ਚਾਹਉ ਸੋਈ ਕਛ ਕਰੋ ॥ ਤੁਮ ਅਕਾਲ ਮਨ ਮੋ ਇਹੁ ਧਰੋ ॥131॥ Whatever you desire you will obtain, if you enshrine Akal in your mind. ਤੁਮਰੇ ਬਾਝ ਅਵਰੁ ਨਹੀਂ ਕੋਇ ॥ ਜੋ ਦੇਖੋ ਸੋ ਗੋਬਿੰਦ ਸੋਇ ॥ Without you [Akal] there is nothing else, whatever you see that is Gobind [the Protector of the World] ਗੋਬਿੰਦ ਬਿਨਾ ਅਵਰੁ ਨਹੀਂ ਭਾਈ ॥ ਸੰਸਾਰ ਬ੍ਰਹਮ ਏਕ ਦ੍ਰਿਸਟਾਈ ॥132॥ Brother, there is nothing other than Gobind, see the world and Braham as one. - Gobind Gita, chapter 11
  3. 4 points

    Contradictions in Gurbani?

    There are no contradictions in Gurbani once we properly contextualized and conceptualize it. In order to reconcile gurbani arths which appear contradictory, we need to find if gurbani arths or gurbani position are conveyed from absolute point of view or relative point of view and see them as such. For eg- asa ki var or anand sahib position on world being Vahiguru/Har ka roop and Shalok Nauvan position world being illusion. Both positions are correct, one position is from absolute view point of bhramgyan non duality-advait perspective and other position which states world being illusion is from relative view point for seeker whose surti fragmented, affected by duality and maya-illusion its mentioned to raise surti of seeker who are stuck in worldly pleasures. Both positions are given to cater various spiritual seeker sitting on various different stages of consciousness.
  4. 3 points
    Excellent stuff. As long as one stays within the realm of ਬੁਧੀ (thinking/judging), he will never attain bliss. Bliss only comes at the level of ਸੁਰਤਿ (spiritual awareness). Bhul chuk maaf
  5. 3 points

    Discourses on the Beyond Books

    These are must read books for any spiritual seeker. They contain invaluable deep discourses on bhagti. Available now in pdf format on the Ratwara Sahib website. Download volumes 1 to 5 http://www.ratwarasahib.com/c/englishbooks
  6. 3 points

    The Ringing Sound (Anhad; Sound Current)

    I have been playing with the tones since I watched those videos. For a long time now I was unable to hear anything but have been increasing my simran throughout the day trying to get back into the swing of things. So I tried the technique that is described in those videos of focusing on the right ear which is my dominant side. It is the side that in the past I have heard stuff from before. After a few minutes low and behold the high pitch tone appeared which I recognised. So I put my dhyan on it and slowly by slowly the intensity increased. Not to something I couldn't handle but much louder than the initial ringing you hear. I have never heard it that loud before. So I kept my attention on it for some minutes until it felt like my whole right side of my brain was resonating with the tone. It was no longer localised to my ear. To say I was surprised by the sensation was an understatement. So after that I decided to direct my surti towards the left ear whilst still listening to the sound. The resonating sound changed into a vertical bar like sensation and it slowly starting moving across my head to the left side. Shortly after that it felt like it had moved to the left side of my head it felt like the left side had been lit with by something and my left side also started ringing a similar tone. After a while the tones split and I could not contain my excitement and now for the first time I was hearing two sounds in the head simultaneously, which became quite loud the more attention I gave them. Slowly as I tried to keep some kind of lock on both sounds in the left and right, they would merge for brief periods and you could feel a vertical bar like sensation of sound running between the eyes going upwards into the forehead. For the first time in my life I may have had glimpse of what it is like to hear the sound in the trikuti region. As before it was always localised to my right ride. Please note, that I have not got the foggiest idea of what I'm playing with here, but whatever it is, something is definitely resonating more profoundly than a high pitch sound that starts in the beginning of the ear drum. But it is definitely not localised to my ear drum anymore. Over the next couple of days, whenever I would look for the sound, it quickly appears on the right. Sometimes it now starts off as the sound of crickets in the night which slowly turns into the high frequency sound which then increases in volume. When you stop giving it attention then it disappears. However it now turns on randomly during the day on either side as I carry on my job and I am more aware when it does. If I am able to close my eyes and devote attention to it, then the volume increases and you get a type of sensation that your brain in your head is resonating with this sound. Is it intoxicating? Not yet. It takes a great deal of concentration to be able to keep an lock on it. I have heard and read that next stage after japna begins with dhyan avasta. I now appreciate it more when they say first learn to concentrate on the gurmantar and develop stamina in a thoughtless still state. Because when you are just trying to focus on a sound, it is much more difficult to maintain unless your foundation is strong, and you definitely notice your monkey mind taking random thoughts which can become very annoying when your trying to concentrate on something and surrender to it. During the day I'm practising on the gurmantar a lot more. Then in the night when the house is quiet and all have gone to bed, I try and focus on the sounds. I am also noticing during the day when my air is balanced in both nostrils. You can feel the flow in the trikuti between the eyes really easily. Whatever changes may be happening in my surti I am definitely feeling more inwardly aware of subtle changes in my head and hearing is becoming more inwardly sensitive. Waheguru
  7. 3 points

    Keep them Confidential

    Chanakya jee's advise on what should be kept a secret. Bhul chuk maaf
  8. 3 points

    Lies about Feminism

    Come across this video which seems to hit the nail on the head about modern marriage life.
  9. 3 points
    Ist level sunn is the dreamless state we all go into. It is the deep sleep when one's mind disassociates from the physical body. This same sunn is also the sunn of bhavsagar journey from mool duar to trikuti. 2nd level sunn is Sunn-mandal , bathing in amritsar, Also called sunn sarovar and some other names as well. This sunn is where naad is heard, but maya is still on surrounding as well. Abyasees can meet other abyasees in this sunn-mandal. It's also the place of void in space. Alot of cleansing at this sunn 3rd sunn (anhad sunn) is further from sunn-mandal, when one is completely surrounding by anhad naad. Maya still present behind. One is at the Dar. One hears the kirtan and bani of devte outside the dar of sacha mahal. One also sees own jyot in this sunn at the same time. 4th is Sunn samadhi. The one where gurbani mentions the vision/ darshan of immaculate niranjan. This is where nirankar is permanently. This is sach-khand. It is only accessed after he opens the door. This is the Primal Nirankar void, behind the ong. The layout of darbar sahib also constructs the journey of these sunns. I have found references to these sunns in gurbani, but they aren't easy to explain. I can attempt a very slow step by step explanation to the pangtees and shabads, but seriously, without experiencing at least 2nd or 3rd sunn, or hearing raags, .doing sant mandli, etc..most seekers will find it difficult to digest or understand.
  10. 3 points
    There's 4 levels of Sunn, from what I gather. The 4th Sunn is the ultimate "sunn samadhi" in which you go directly into Nijh Ghar..Nirankar is in this Primal void PERMANENTLY, and always was, always will be, but we can only go in and out(since we are jivs in maya) We can go into chautha padh, ,visit,, and back out again. This is jivan mukhti. House of Nanak summary is Attain Jivan mukhti --> at time of death, go DIRECTLY into Sunn Samadh with Akaal Purakh by latching on to NAAM (nanak naam jahaz hai).... Here, you shed ego, identity as you wont need to leave chautha padh again---=>>completely Ik-Mikh....and dissolved. Yes, some have reported this, but i'm sure it depends on avastha. Complete manmukhs/paapi.. don't often get second chance unless they were from devi/devte realm prior to birth. After my personal NDE and coma, I was aware of all the people i had hurt in my life. It was a really weird perspective because I perceived it all outside of my own ego. As if i could feel the effect the other parties felt after I had hurt them. One of the first things i was doing after waking up a month later was, asking forgiveness for these wrongs. On top of all this, I knew I was sent back to jap naam because that's what i had begged for prior to birth. I never japped naam before my accident because no one ever told me and i hadn't got a clue where to begin. I took me a few years to work out what to do and how to get cracking at it. At the same time, I also worked out how to use mind to heal myself from brain and spinal injuries. Yeh, dimethyltryptamine..We had another couple of threads about this some time ago. Naam rus does contain a very small amount of DMT. The shamans in the amazon drink it via ayahuasca, however, they only have divine experience if they are vibrating at higher frequencies. Otherwise, most folks end up having scary trips with jams scaring them and i think it' lower avastha dmt consumers that could have freaky future and past visions. I've shared and confirmed experiences with two local dmt users that were quite spiritual and into meditation/yoga.. Their accounts were interesting and it confirmed quite a few things for me.
  11. 3 points
  12. 3 points

    Yoga in Suraj Granth Prakash

    Basic framework of yoga being eight limbs, this basic framework is mentioned in lot of Sikh literature. For example- Gurmukh parkash, Japji sahib teeka by Sant gyani gurbachan singh khalsa bhindranwale, ishvar amalok lal by Sant isher singh ji rara sahib. Now patanjali is being referred as Gurmukh by bhai gurdas ji. That doesn't mean, we accepts Patanjali school of thought wholeheartedly as Gurmat school of thought. I've asked baba jagjit singh ji harkhowale regarding Patanjali being refereed to as gurmukh by bhai gurdas ji. He provides proper context of this bachan from 23:38 minutes onwards. Here is the recording. I recommend listening to all of audio, it talks quite bit of gurmat in relations to yoga. http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Baba_Jagjit_Singh_(Harkhowal_wale)/Discussions_Questions_and_Answers/2009/Baba.Jagjit.Singh.(Harkhowal.wale)--Questions.and.Answers.2009.Part.01.mp3 Also
  13. 2 points
    Eckhart Tolle Excerpt from: A New Earth Awakening -A MUST READ- **The initiation of the awakening process is an act of grace. You cannot make it happen nor can you prepare yourself for it or accumulate credits toward it.** Awakening is a shift in consciousness in which thinking and awareness separate. For most people it is not an event but a process they undergo. Even those rare beings who experience a sudden, dramatic, and seemingly irreversible wakening will still go through a process in which the new state of consciousness gradually flows into and transforms everything they do and so becomes integrated into their lives. Instead of being lost in your thinking, when you are awake you recognize yourself as the awareness behind it. Thinking then ceases to be a self­serving autonomous activity that takes possession of you and runs your life. Awareness takes over from thinking. Instead of being in charge or your life, thinking becomes the servant of awareness. Awareness is conscious connection with universal intelligence. Another word for it is Presence: consciousness without thought. The initiation of the awakening process is an act of grace. You cannot make it happen nor can you prepare yourself for it or accumulate credits toward it. There isn't a tidy sequence of logical steps that leads toward it, although the mind would love that. You don't have to become worthy first. It may come to the sinner before it comes to the saint, but not necessarily. That's why Jesus associated with all kinds of people, not just the respectable ones. There is nothing you can do about awakening. Whatever you do will be the ego trying to add awakening or enlightenment to itself as its most prized possession and thereby making itself more important and bigger. Instead of awakening, you add the concept of awakening to your mind, or the mental image of what an awakened or enlightened person is like, and then try to live up to that image. Living up to an image that you have of yourself or that other people have of you is inauthentic living – another unconscious role the ego plays. So if there is nothing you can do about wakening, if it has either already happened or not yet happened, how can it be the primary purpose of your life? Does not purpose imply that you can do something about it? Only the first awakening, the first glimpse of consciousness without thought, happens by grace, without any doing on your part. If you find this incomprehensible or meaningless, it has not yet happened to you. If something within you responds to it, however, if you somehow recognize the truth in it, it means the process of awakening has begun. Once it has done so, it cannot be reversed, although it can be delayed by the ego. For some people, the reading will initiate the awakening process. For others, the function is to help them recognize that they have already begun to awaken and to intensify and accelerate the process. Another function of this book is to help people recognize the ego within them whenever it tries to regain control and obscure the arising awareness. For some, the awakening happens as they suddenly become aware of the kinds of thoughts they habitually think, especially persistent negative thoughts that they may have been identified with all of their lives. Suddenly there is an awareness that is aware of thought but is not part of it. What is the relationship between awareness and thinking? Awareness is the space in which thoughts exist when that space has become conscious of itself. Once you have had a glimpse of awareness or Presence, you know it firsthand. It is no longer just a concept in your mind. You can then make a conscious choice to be present rather than to indulge in useless thinking. You can invite Presence into your life, that is to say, make space. With the grace of awakening comes responsibility. You can either try to go on as if nothing has happened, or you can see its significance and recognize the arising of awareness as the most important thing that can happen to you. Opening yourself to the emerging consciousness and bringing this light into this world then becomes the primary purpose of your life. “I want to know the mind of God,” Einstein said. “The rest are details.” What is the mind of God? Consciousness. What does it mean to know the mind of God? To be aware. What are the details? Your outer purpose, and whatever happens outwardly. So while you are perhaps still waiting for something significant to happen in your life, you may not realize that the most significant thing that can happen to a human being has already happened within you: the beginning of the separation process of thinking and awareness. Many people who are going through the early stages of the awakening process are no longer certain what their outer purpose is. What drives the world no longer drives them. Seeing the madness of our civilization so clearly, they may feel somewhat alienated from the culture around them. Some feel that they inhabit a no­man's land between two worlds. They are no longer run by the ego, yet the arising awareness has not yet become fully integrated into their lives. Inner and outer purpose have not merged.
  14. 2 points

    Tulsi das ramayan in Gurmukhi

    Veer take a look a look at this link i found. Hopefully this is the right one. http://cincinnatitemple.com/articles/Sri-Ram-Charit-Manas-Hindi-Text-Eng-Translation.pdf
  15. 2 points
    Baba Jarnail Singh Ji on Bhai Sahib Ji's jeevan
  16. 2 points

    Alcohol - The Cursed Drink

    Veer ji Baba Ji's katha is the best thanks for sharing
  17. 2 points

    Dhan Guru Nanak ❤

    Gurfateh and welcome to the forum. Please see www.srigranth.org an excellant website
  18. 2 points

    Golak goes Contactless

    At my local Gurdwara, there was a Sampat Paath, where there are 6 big degs full of jall to be given to sangat after bhog. One time the jall was taken very quickly so the next time the committee decided rather to invest in more degs, to buy buy cases of plastic bottled water and give these out to the sangat after bhog of Sampat Paath.
  19. 2 points
    I was referring to the base sound current heard early on. I think Lucky ji was referring to the same ....hopefully. Sooo sooo would just be a punjabi way of saying it ..... imagining a grandma trying to explain it to doctor in punjabi...( sooo-onh-sooonh) sorry off topic
  20. 2 points

    Yoga in Suraj Granth Prakash

    SSA Today I was reading suraj granth prakash Patshahi 10 .Rut 05 Adhyai 44 . This adhayia is on Yoga Sutras. My query is ,in what historical context is this adhyai mentioned ,what is the purpose and did Guru Gobing singh Ji has wrtten this adhyai.
  21. 2 points
    Just wanted to start this thread on very estoeric vak from japji sahib- ~ Pancha ek Guru EK Dhyaan ~ What you guys think it means? I'll just share one of the arths i read in japji sahib teeka- Its a updesh by Satguru nanak dev ji to Pancha (five elements/pran) of body/ breath/ mind to make it one pointedness-dhyaan on One internal Guru- Chaitan saroop - Pure awareness/consciouness. I was just reading japji sahib translation by sant gyani gurbachan singh bhindranwale, it blew my mind, its very much internal-antriv. I will post it as pdf shortly.
  22. 2 points
    This one is very esoteric as you stated and there are a lot of interpretations. The difference with these few verses in japji i(deeper levels) is that Guruji isn't describing this earthly plane we live in. The "Manniye" tuks that precede the Panch parvaan, are about the dedicated faithful. First of all, one needs to understand who the "Manniyo" are and what it takes to be a "Manniya". The pauris in japji sahib have to be studied carefully to appreciate the continuous flow. The messages are ALL there. As with everything else, all the answers can be found in gurbani itself as one starts doing the practice of what bani talks about. Topic is huge with lots of branches and intertwines with other areas, and as @sat1176 quoted below, it can be cross referenced with Panj Shabad to be understood. AS with most of my posts, the below is my understanding and may be completely different to other well read scholars. It's my personal interpretations as per gurbani and expereince. Feel free to question or if someone sees contradictions anywhere. All errors are mine. Very briefly, Panj shabad (5 shabads), are 5 anhad shabads that you encounter when the door of Nijh Ghar is opened in Sunn Samadh. As per anand sahib “vaajay panch shabad tith ghar subhagay “ In yoga science, these 5 shabads are experienced when the upper end of the sukhmani nadi fully activates and glows. This top end of the sukhmani finishes with 5 large energy endings(channels). Each corresponds to one of the shabads and they merge to become the one single Ek shabad. Looking at the Mannai tuks.........Note that they follow from Gaviyeh(sing) and Sunniyeh(listen) lines.. The seeers that have gaviyeh and suniyeh (listened) will eventually get that special "mann rakhiyeh" connection. This connection is Naam and it is heard.. ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥ Mannai suraṯ hovai man buḏẖ. The faithful have intuitive awareness and intelligence. ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥ Mannai sagal bẖavaṇ kī suḏẖ. The faithful know about all worlds and realms. (They learn of these via many intuitive gyaan and experiences) ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ Mannai muhi cẖotā nā kẖā▫e. The faithful shall never be struck across the face. (They are jagat and awake. Therefore, will not have to endure the jamdoots whacking them around the head to wake them at death) ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥ Mannai jam kai sāth na jā▫e. The faithful do not have to go with the Messenger of Death. (The jams will not come anywhere near them, and they will know of this prior to death) ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ Aisā nām niranjan ho▫e. Such is the Name of the Immaculate Lord. ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੩॥ Je ko man jāṇai man ko▫e. ||13|| Only one who has faith comes to know such a state of mind. ||13|| (Only one's who have faith and have done ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ) ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥ Mannai mārag ṯẖāk na pā▫e. The path of the faithful shall never be blocked. (once they start walking on the naam marag, they will always be going towards guru's darbar. God will always be changing the play around the gurmukh and providing pretection, no matter what the worldly battles.. ਤਾਤੀ ਵਾਉ ਨ ਲਗਈ ਪਾਰਬ੍ਰਹਮ ਸਰਣਾਈ ॥ Ŧāṯī vā▫o na lag▫ī pārbarahm sarṇā▫ī. The hot wind does not even touch one who is under the Protection of the Supreme Lord God. ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥ Mannai paṯ si▫o pargat jā▫e. The faithful shall depart with honor and fame. (When they die on this earth plane, they depart with honour. The wandering souls they meet on the way, all praise and honour the mannai who have naam) ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ ॥ Mannai mag na cẖalai panth. The faithful do not follow empty religious rituals. ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥ Mannai ḏẖaram seṯī san▫banḏẖ. The faithful are firmly bound to the Dharma. ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ Aisā nām niranjan ho▫e. Such is the Name of the Immaculate Lord. ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੪॥ Je ko man jāṇai man ko▫e. ||14|| Only one who has faith comes to know such a state of mind. ||14|| ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥ Mannai pāvahi mokẖ ḏu▫ār. The faithful find the Door of Liberation. (the duar to the darbar, since they get to sehaj dunn) ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥ Mannai parvārai sāḏẖār. The faithful uplift and redeem their family and relations. (families and ancestors in the heavens -whom are out of lakh chaurasi are carried across the 2nd bhavsagar) ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ ॥ Mannai ṯarai ṯāre gur sikẖ. The faithful are saved, and carried across with the Sikhs of the Guru. (cross the 2nd bhavsagar in higher realms) ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥ Mannai Nānak bẖavahi na bẖikẖ. The faithful, O Nanak, do not wander around begging. (no need for begging to be saved, or to save) ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ Aisā nām niranjan ho▫e. Such is the Name of the Immaculate Lord. ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੫॥ Je ko man jāṇai man ko▫e. ||15|| Only one who has faith comes to know such a state of mind. ||15|| The above lines tell me about who the faithful(mannai) are and what happens as they enter the darbar of God(court) after their death. Human death is when saas account is complete. These deeds and accounts are read in the presence of Dharamraj, with chitr and gupt's reports. So, who are the mannai and what have they attained? They are the one's who have worked and attained Naam. Naam is pargat and they have crossed over the 2nd bhavsagar. (mannai taray tarai gur sikh). In yoga science this is the trikuti above larynx.(beneath pineal gland)... It is also last part of sunn mandal,....also bathing in amritsar (pool of amrit that surrounds Hari's mandar inside us)., and many other nishanees and pointers are in gurbani. Most importantly, it is the one's that have attained the wealth of Naam, that is accounted per breaths spent. Gurbani says.... ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl. Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows - ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥ Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1|| O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1|| These are the "mannai" !!! Now, the Panch Parvaan are the ones who have been chosen and are already accepted. After human death, when their saas has all been spent, they are considered as previously approved. Why is this? Why have they already got a pre-approved, pre-paid, direct entry ticket? What makes them chosen? Because they have already gotten into the darbar of waheguru when alive. Nirankar opened the door into Nijh mahal and revealed his "niranjan" self. He sat them on his lap and hugged them. They are the one's who had waheguru's darshan in his very own abode. Hence, they were and are JIVAN MUKHT. Jivan mukht means that they had pre-approved access into Nirankaars darbar. Whilst spending their saas in hukam of physical life, they learned to come and go at will. Before I go into the Panch Parvaan tuks. I want to just go over the above mentioned about Panj Shabad, and it's cross reference. Panch parvaan are also the ones that have previously activated the 5 shabads, ..killed the 5 dhoots and entered Satguru's abode. (Anand paya meri myeh, satgur mein payia) ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤ ਘਰਿ ਸਭਾਗੈ ॥ vaajay panch sabad tit ghar sabhaagai. The Panch Shabad, the five primal sounds, vibrate in that blessed house. ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤ੝ ਘਰਿ ਧਾਰੀਆ ॥ ghar sabhaagai sabad vaajay kalaa jit ghar Dhaaree-aa. In that blessed house, the Shabad vibrates; He infuses His almighty power into it. ਪੰਚ ਦੂਤ ਤਧ ਵਸਿ ਕੀਤੇ ਕਾਲ ਕੰਟਕ ਮਾਰਿਆ ॥ panch doot tuDh vas keetay kaal kantak maari-aa. Through You, we subdue the five demons of desire, and slay Death, the torturer. Noting that the japji panch parvaan lines follow the mannai tuks, and are......... ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ Pancẖ parvāṇ pancẖ parḏẖān. The chosen ones, the self-elect, are accepted and approved. (already jivan mukht and seen Nirankar in sehaj samadhi) ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥ Pancẖe pāvahi ḏargahi mān. The chosen ones are honored in the Court of the Lord. (They are dressed, applauded and welcomed in the darbar by all the angels, devi devte's outside and at the darbar) ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ Pancẖe sohahi ḏar rājān. The chosen ones look beautiful in the courts of kings. They are dressed in robes and all the the other heavenly beauties know of these panch when they are about to arrive. Even Dhararm raj and the jamms want the darshan of these enlightened souls.. gurbani says... ਜਨ ਕਾ ਦਰਸੁ ਬਾਂਛੈ ਦਿਨ ਰਾਤੀ ਹੋਇ ਪੁਨੀਤ ਧਰਮ ਰਾਇ ਜਾਮ ॥੧॥ Jan kā ḏaras bāʼncẖẖai ḏin rāṯī ho▫e punīṯ ḏẖaram rā▫e jām. ||1|| Even the Righteous Judge of Dharma and the Messenger of Death yearn, day and night, to be sanctified by the Blessed Vision of the Lord's humble servant. ||1|| There are many references in gurbani that quote the "Jan "(ਜਨ), in reference to the jivan mukht panch parvaan on their way to Nirankar. Many of these shabads speak about the darshan(glimpse) that spirits seek as they ascend to Waheguru's darbar. ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥ Pancẖā kā gur ek ḏẖi▫ān. The chosen ones meditate single-mindedly on the Guru. (only nirankar is in their mind-focus and nirankar is in them. They will dissolve permanently and be true ik-mikh with nirankar) Waheguru
  23. 2 points
    Good question @HisServant about sunn. I also am suffering from the same confusion as it happens quite frequently with me as of late. Although I do like to do simran when lying down as body is most comfortable in that position so I can focus purely on the mantar rather than being distracted by uncomfortable body aches. Never the less if I meditate on the train on the way to work in a seated position I also tend to loose awareness for a few minutes at a time. Here is something I read in favour of both approaches,. which doesn't make choosing a path to explore any easier. My concern is that lets say we force ourselves to remain aware as we drift into a meditation state. Unless shabad of some kinds is pargat or doesn't become pargat. We will wonder without an anchor point. Everything I have heard to date suggests shabad must be the focal point of the journey inwards. Japing until you fall asleep/sunn: Remaining altert: Whenever I teach a beginning meditation course, I talk about the relationship between meditating and falling asleep, for, as you have discovered, they are more closely related than you might think. And certainly closer than we want them to be! We tend to think of the three states of consciousness – subconscious sleep, waking consciousness, and superconscious meditation – as linear, with “sub” and “super” nicely separated by the waking state. In fact, all three meet at what you might call the horizon line of awareness. Meditating and sleep also share certain characteristics. Both involve the cessation of physical action, mental activity, and sensory input. The all-important difference between them is that to enter superconsciousness requires an increase of energy, whereas to enter subconsciousness requires a decrease. We go to sleep when our energy has run out. If we are filled with energy — mental or physical — we can’t enter subconsciousness, but have to do something with all that energy before sleep will come. One of the challenges of meditation is to learn how to increase our energy in a non-physical, non-mental, totally relaxed way. At first this seems impossible, but gradually we learn. For all the energy we need is already within us. It is a matter of learning how to direct it. Another obstacle to entering superconsciousness is that we already have a fixed habit of what to do when we withdraw our energy from body, mind, and senses: we go to sleep. What is happening to you (which is common) is that, finding yourself with your energy withdrawn you naturally go where you are accustomed to going, which is sleep, not meditation. The key to breaking that cycle is the concentrated application of will power and energy, which makes sleep impossible. Naturally, this takes time to learn. In meditation classes, I draw a diagram to illustrate this point. I’ll try to explain it in words here and hope you can see what I mean. Think of a capital Y. Now imagine that Y is lying on its side, with the single straight line pointing to the left (as you look at it) and the V opening to the right. The leftmost point of that straight line is waking consciousness. When you decide to sleep or to meditate, you travel along that straight line, to the right, closing down as you go all your usual expressions of energy – talking, moving, thinking, hearing, seeing, tasting, feeling, etc. – until you reach the intersection where the V meets the straight line. At that point, you have a choice to make. If you continue to decrease your energy, you fall into subconscious sleep. If, however, at that point, through devotion, techniques, concentration, willpower, etc., you increase your energy instead, you go into superconsciousness. It’s like watching a movie. When you watch a great movie it is easy to be fully concentrated on it and be full of energy, but if the movie is boring and uninteresting, it’s easy to lose focus and feel sleepy. If during the course of your meditation, your energy decreases, you sink back past that junction until you find yourself suddenly on the “low road,” not meditating at all, but dreaming and sleeping. The solution is simple. When you find yourself suddenly subconscious, increase your energy through any one of the many methods you have to draw upon in Kriya Yoga or whatever path to Self-realization you are following. Eventually, you will create a superconscious habit stronger than your subconscious habit, and this will cease to be a problem for you. https://www.ananda.org/ask/ive-been-falling-asleep-while-meditating/ Another form of guidance I read was do bakhari bani until you notice that you speech is becoming less clear, distorted or incomplete. This is the time that one is approaching the sleep juncture. At this point one needs to build more focused concentration on the mantar so that you slip through into mediation and not fall into sleep. The posting I read suggested this would lead to the next level of astral awareness. I only once ever recall this happening to me when my surti awoke in a dark place, wondering where I had come. I guess this was the goal all along but I didn't realise it at the time and no one pointed it out to me clearly afterwards.
  24. 2 points
    Interesting. Thanks for sharing. I like the Sanskrit Salok that is recited along with the discussion on why Gurbani is outside of the Vedas.
  25. 2 points
    Dear Sadh Sangat Ji. As many of you are aware of a Katha on Waheguru Gurmantar Hai by Giani Thakur Singh . As this Katha was from Suraj Granth . I was looking for it for long time and finally got it.This katha is a discussion between Bhai Gurdas and Pandits of Kanshi. The chapter has gone into details of WAHEGURU Hope you all enjoy reading it and inspire us to do NAAM SIMRAN!! ANG SANG WAHEGURU waheguru_mantra.pdf
  26. 2 points
  27. 2 points
    For those who read this thread in interest and are searching, this video is one of the most revealing I have ever watched.
  28. 2 points

    Questions in the Akal Ustat

    In the Akal Ustat (within Dasam Guru Durbar) are 10 'Dohras' (Verses) from 'Ank' (Number) 201 to 210. Within these verses, Akali Nihang Guru Gobind Singh Ji has posed a number of questions. These questions are meant to be pondered over and answered by each 'Gursikh' (searcher of spiritual truth) be they of whatever religion. These questions can be said to be a 'barometer' by which an individual can gauge one's own knowledge and understanding of Sikhi on the 'Atmak' (spiritual) level. It is at this level only that one begins to appreciate true Sikhi meaning 'Sat Guru' (the true Enlightener): Akali Nihang Guru Gobind Singh Ji Starts his questions in this wonderful manner: 'Tav Parsad [With the grace of the Almighty] Dohra (name of verse) Once Siri Atma [Primal Atma (self)/God] spoke to the mind. That Who’s glory shines every where is the master of the world. Say then, how is this glory manifested in all its varieties?' 'Akal Ustat', Dasam Guru Durbar The mind to whom the 'Atma' (soul) is speaking to above is that of mankind. That question, which has been asked, its answer is what is understood as Naam Simran in Sanatan Akali Nihang Sikhi. The questions the Guru asks here after this question, and their answers in fact, answer this above great question. Questions- (2) What is the form of 'Atma' (True self)? (3) What is the thought behind creation? (4) What is 'Dharma'? (5) What is 'Karma'? (6) What is creation? (7) What is life? (8) What is death? (9) What is heaven? (10) What is hell? (11) What is cleverness? (12) What is stupidity? (13) What is 'Tark' (reasoning)? (14) What is not 'Tark'? (15) What is slander? (16) What is praise? (17) What is sin? (18) What is 'Dharma'? Some of the questions are asked twice by the Guru. Here, the Guru desires a different answer to previous answer. Each question and its answers are inter-linked to each other to produce a whole picture of Sat Guru, meaning the ideology and philosophy of Sat Guru which should appear at the end of answering all the questions. (19) What is Yoga? (20) What is enjoyment of worldly pleasures? (21) What is action? (22) What is inaction? (23) What is hard work ? (24) What is controlling the senses? (25) Who is a warrior? (26) Who is giver of charity? (27) What is 'Tantra'? (28) What is 'Mantra'? (29) Who is poor? (30) Who is a King? (31) What is happiness? (32) What is sadness? (33) Who is ill? (35) Who is affectionate? (36) What is essence of affection? (37) Who is satiated? (38) Who is healthy? (39) What is thought behind creation? (40) What is creation? (41) Who is defiled? (42) What is creation? (43) Where is action superstition? (45) Where is superstition destroyed? (46) Where is happiness of consciousness? (47) Where is knowledge of that which we can not grasp with our minds? (48) What is 'Naam'? (50) What is self-control? (51) What is knowledge and ignorance? (52) Who is ill? (53) Who is a worrier? (54) Where is Dharma lost? (55) Who is a warrior? (56) Who is beautiful? (57) What is secret of being at one with 'Sat Guru'? (58) Who is the charitable one? (59) Who is wise? (60) What is knowledge? (61) What is ignorance? Here the questions end. It must be noted that many of these questions can be interpreted and rephrased in a different manner, therefore one would derive at a different answer. For example, question (3) can be interpreted as: (3) Where are thoughts of creation contemplated? Question (7) can be thought of as asking: Where is death? Most of the questions can also be coupled to form one question. For example: Question (5) and (6) can be combined to form: What is the Karma of Dharma? This coupling of questions alters their numbers. Hence, the traditional Sanatan Sikh 'Gianis' (interpreters of scripture) tended not to give a particular number count of these questions. http://www.sarbloh.info/htmls/akal_ustat.html
  29. 2 points
    http://www.gurukhoj.com/eBooks/SBNS eBook 06 Guide to SC.pdf Quotations from the Book: Ego is a big hindrance that does not allow our spiritual level to rise high. A person on the path of Spirituality falls when ‘I’ or ‘my’ comes into him. Guru Sahib Ji repeatedly cautions a Sikh to escape from this danger and also emphasises on the need to efface this ego. According to Bhai Gurdass Ji, a person only qualifies to be called a Gursikh if he lives his life above the pitfall of ego. The mind has become like a wild boar which repeatedly goes to other people’s farmland. Even if you try to stop it , it still continues to wander. The mind has cultivated a similar habit; it does not stay at its center and wanders around aimlessly. Wise farmers solve the problem of the wild boar by tying a wooden restraint on its neck and because of this, the wild boar is unable to poke its mouth here and there. In this same way, Sadh Sangat teaches us to put the restraint of Guru Sahib Ji’s Shabad to the mind. Bowing in reverence, offering of flowers, fruits etc - these are external gifts and presents and these are just the beginning rituals and practises. However, the real gift is to focus within ourselves. This understanding comes only after much spiritual practise. Real spiritual consciousness (and understanding) comes only when the mind starts to internally mark spiritual attendance in Guru Sahib Ji’s Court. It is only then that the veil of ego will be broken. To embrace Guru Maharaj Ji’s Path of Salvation, it is not conditional that a person must be without sin from the time of birth. This Path gives equal opportunity to the sinner as well as to the virtuous. In fact, it is even possible that the realisation of his sins may make a sinner humble and thus achieve the Path of Salvation quickly. On the other hand, a person of good virtues may remain entrapped in his ego and thus remain deprived of Salvation.
  30. 2 points

    Mangal charan of Akaal Purkh

    source- Japji sahib teeka by Sant Gyani Gurbachan Singh Khalsa Bhindranwale, page- 1 Mangal charan of akaal purakh
  31. 2 points

    Mangal charan of Akaal Purkh

    Starts from pg.62. https://www.searchgurbani.com/dasam-granth/page-by-page Bhul chuk maaf
  32. 2 points

    Mangal charan of Akaal Purkh

    Thanks jaikara veer, which ang this mangal charan is from in sarbloh granth
  33. 2 points

    The Tale of Kharag Singh

    Dayuuum! Its very long. The chhands in Krishnavtar regarding "Kharag Singh " start from 1170. I have only glanced through the english translation to begin with but there is also mention of the Pandavs and Kauravs both fighting on the same side as well. It seems like some of the names are used to highlight certain attributes of people ie there is a "Karodhit Singh" who speaks harshly to Krishna.
  34. 2 points
    I should simplify that SUNN zone is the etheric space where lies Nij Ghar, sookh mehal, sach ghar, dev lok, and many heaven realms etc.. It is in this zone that spirit/subtle bodies wait for hukam to take birth again in thios world or other's. Sunn exists inside and outside of all three zones; earth, sky and nether-regions. Because of this, every seeker will have different experiences along the walk, but they will be applicable to these sunn voids. They are both, but may be easier for seeker to view them as stages. The layout of darbar sahib is analogous to this. The bathing and walk along concourse where you will hear bani and also the chit chat of surrounding sangat(SUNN MANDAL) , .. then you get closer to main entrance and can do parkhama where anhad will surround you (ANHAD SUNN). Here one see's their own jyot dazzling in purity-represented by reflection in gold. The 4 lavaan are also in line with the same stages. Any person can have gurprasad or kirpa and go straight from 1st, 2nd sunn, to Sachadarbar. Gurbani says that he chooses the chosen ones. However, gurbani's main emphasis is on the seeker to be working at it and doing kamayee. It is Naam kamayee that defines your progress toward and into Hari's mandar. Majority of shabads are about getting from sunn mandal to anhad sunn(sehaj) and Sunn samadhi darshan of Nirankar. The shabads guide and also give tons of nishanees that the seeker will catch as they go from 2nd sunn towards 4th Sunn -chautha padh. As you are aware, gurbani covers all levels for all seeker, so a shabad can give message of sunn mandal or sunn samadh of primal void. or even both. The shabads you quoted above, all do apply to 4th Sunn for sure. But, I notice for eg. the first one quoted about the actor stages the play can also be cross-referenced with Divas rat due-daie dai-ai khlai sagal jagat (Day and night are the two nurses, in whose lap all the world is at play) This could be discussed with reference to day and night where the mind goes back to sunn at night after completing the days play. This would be the first stage of sunn(dreamless, thoughtless sunn)
  35. 2 points
    Lava are written in Raag Suhi in Sri Guru Granth Sahib. Time for singing Suhi Raag is from 9.00am to 12.00 noon. Henc wedding is to be performed before 12.00 noon.
  36. 2 points
    Is this the one you had in your mind? Raag Gond ਪ੍ਰਣਵੈ ਨਾਮਾ ਇਉ ਕਹੈ ਗੀਤਾ ॥੫॥੨॥੬॥ Thus prays Naam Dayv, and so says the Gita as well. ||5||2||6|| Bhul chuk maaf
  37. 2 points
    Wicked Warrior

    101 Jap Ji Sahibs Daily?

    I was once able to do Japji Sahib in about four mins back when I was a teenager. My mind would race through. I tried to get into the habit of 10 japji sahibs daily as per Baba Nand Singh Ji. This is how I did paath daily. At university, I encountered a bhai sahib who was doing katha in English and said how Guru Ji only hears the paath we do if we do it with full concentration and we can hear it ourselves internally. After that, I would spend 20-30 mins doing just one japji sahib but concentrating on it as best as I could.
  38. 2 points
    There is a lot said about 5 Tat(elements) ALL of maya is made up of the same elements. Naam simran raises your frequency of vibration. -->> helos you rejuvenate your inner/subtle body,-->> reflects in your outer body. You ask.. "How to purify 5 elements in body?" In short, your MIND is also made of the 5 elements in subtle form. Bhagat Kabir ji says ....... ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥ Ih man pancẖ ṯaṯ ko jī▫o. This mind is the life of the five elements. Therefore, healing, purifying, curing... is ALL about controlling your Mind and then putting it in harmony with 5 tat instead of 5 chor... Only way to do this is with LOVE. LOVE for the LORD in your MIND. ALL is healed and cured if the mind Single-pointedly focuses on the Love for the Divine
  39. 2 points
    Below is an interesting passage from Sri Dasam Granth Sahib jee (Sri Chaubees Avtar). This will again illustrate the huge gap between the Almighty God (Our Satgurus) and Deities. ਜੋ ਚਉਬੀਸ ਅਵਤਾਰ ਕਹਾਏ ॥ Those who are called twenty-four incarnations ਤਿਨ ਭੀ ਤੁਮ ਪ੍ਰਭ ਤਨਿਕ ਨ ਪਾਏ ॥ O Lord ! they even could not realise thee in a small measure ਸਭ ਹੀ ਜਗ ਭਰਮੇ ਭਵਰਾਯੰ ॥ They became kings of the world and got deluded ਤਾ ਤੇ ਨਾਮ ਬਿਅੰਤ ਕਹਾਯੰ ॥੭॥ Therefore they were called by innumerable names. Bhul chuk maaf
  40. 2 points
    Dhan Dhan Baba Attar Singh Ji Maharaj Gursgar Mastuana, Feb 1,
  41. 2 points
    So far i found this whilst on google search. Its quite a interesting topic and thanks for mentioning it as i want to now look more into it. The Akashic Records stored or housed in Subconscious or Universal Mind are a permanent record of everything that has ever been said, thought, and done. One who is able to access this inner, Universal library of mind has before him or her an accurate history and universal knowledge. http://ndsenetwork.blogspot.co.uk/2015/04/what-is-akashic-records.html
  42. 2 points
    Please listen to Sriman 108 Sant Gyani Gurbachan Singh jee Khalsa Bhindranwale narrating 4 arths of the above verses. There might be more arths to them Bhul chuk maaf
  43. 2 points

    What You Guys Reading These Days?

    Here is a link with Baba Gurbachan Singh Ji Bhindrawale Katha of the Vaar if anyone is intersested in listening to it. And a few more links i found in reading it in english. http://www.gurmatveechar.com/audio.php?q=f&f=%2FKatha%2F02_Present_Day_Katha%2FGiani_Jaswant_Singh_Parwana%2FKatha_Bhai_Gurdas_Dian_Vaaran https://www.searchgurbani.com/bhai-gurdas-vaaran/index/vaar http://www.gurmatveechar.com/audio.php?q=f&f=%2FKatha%2F01_Puratan_Katha%2FSant_Gurbachan_Singh_(Bhindran_wale)%2FBhai_Gurdas_Dian_Varan
  44. 2 points

    Contradictions in Gurbani?

    Some people might observe that there are contradictions in Gurbani. A verse might say something, while another one contradicts it. What is the reason behind it? Some Sikhs had asked this question to Maharaaj in the past too. Please listen to Gyani Inderjeet Singh jee Raqbewale for a quick response. Please start listening at 56:00 min: http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Sant_Giani_Inderjeet_Singh_(Raqbe_wale)/Sri_Gurpartap_Sooraj_Parkash_Katha/05_Sri_Guru_Arjan_Dev_Ji/Giani.Inderjeet.Singh.(Raqbe.wale)--Sooraj.Parkash.Katha.-.Ras.03.Adhyai.56.-.Mula.Suja.Aad.Sikhan.Prati.Updesh.-.1994-12-30.mp3 Bhul chuk maaf
  45. 2 points
    Baba Ji's UK divans are available on this YouTube channel.
  46. 2 points

    Contradictions in Gurbani?

    Gurbani can never ever have any contradictions, if ever any appear to exist, they are due to our manmukhta and rust of agyanta on our bibek. Gurbani is perfect from all angles, for it is the very expression of Wahiguru at our human level. Sat Sree Akal.
  47. 2 points

    Categories of Khatris (Warrior Caste)

    Rajputs are a mixed race, but they do have Kshatriya blood in them. Like some Jatt clans have Rajput blood in them. Gurparsaad, will provide details soon. Bhul chuk maaf
  48. 2 points

    Mind Control

    Gyani Kulwant Singh jee gives some tips to control the mind, while doing Naam Simran. Bhul chuk maaf
  49. 2 points

    Utter Humility

    Sangat jee: Please read the Sakhi below, in which Srimaan Sant Baba Attar Singh jee Mastuanaywale demonstrates a great level of humility. Reference: Life Story of Sant Attar Singh ji by Harbans Singh Doabia Bhul chuk maaf
  50. 2 points

    DDT exegesis of gurbani defective

    even worldly poetry is not always bound by grammer rules...so why would Gurbani be?