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  1. 4 points
    Thank you again, and now I completely understand why did you want to share the post with me. Actually while looking for a way of not sleeping, by the grace of guru ji's, I found how to do rom rom simran. what you shared I also started doing for last 10 days. I am going to keep on practicing this. I am making good progress but wants to do rom rom simran all the time instead of me focusing and starting this by controlling my breath and moving the focus on heartbeat and then naval pulses. I hope this will start automatically at some time. Thank you again for sharing this, It confirms that I am moving in the right direction.
  2. 4 points
    Dhan Sri Guru Hargobind Sahib Ji Sache Patshah Ji Maharaj, May 27.
  3. 3 points
    Probably they have Intentionally not included those who have answered correctly... how's this possible that NOT ONE person knows about the real history?
  4. 3 points
    Exactly. They studied at western institutions that are infiltrated with leftists and their degenerate ideologies that seek to bring down every Religion as only a feel good,self help,be a better person,be good to everyone,club void of any spirituality,mysticism or divinity.You speak against them and you will be accused of "Hate". At the very basic of their problem is the 'Kala Engrej' mentality. These are sufferers of 'Internalized Racism'. They look up at the more successful races who have destroyed and liberalized their own religion and wish they were like them at the same time kicking and oppressing their own race to show their masters that they are somewhat better than the rest and have 'evolved'.These are very dangerous people that I predict one would contribute in a major Genocide against Sikhs. Their arrogance and internalized racism will reach a point where they will decide to provoke violence against Mainstream Sikhs to wipe us out and leave only them.You can already see their minions spewing extreme hate all over the internet.
  5. 3 points
    The Rt Hon Doctor karminder dhillon PHD Boston then writes: "The shabd is wholly spiritual. It uses multiple metaphors – marriage, junj, joree, daan, mighty human beings, power full beings etc etc. Guru ji also used IDIOMS. We need to understand the context of these metaphors and get to the spiritual messages. That is how we interpreted the entire Shabd as above. This particular verse is NO EXCEPTION. In English we may say SCORES come and DOZENS go. One score is 20. And one dozen is 12. This means whatever is being referred to comes and goes APLENTY. IT DOES NOT mean someone particular came in 1820 and went in 1912!!!! In our everyday language we say SAU AIYE TEY SAU GAYEY. SAU is one hundred. Or TEREY VARGEY KAYEE HAZAAR DEKHEY. Or TEREY VARGEY CHATEE (36) AIYEY. These numbers are used idiomatically to portray unspecific multitudes. The shabd uses the numbers BOTH idiomatically to portray MULTITIDES and poetically to be within the poetic confines of the verses before and after. ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥ Avan Athathrey Jaan Satanvey Hor Bhee Uthsee Marad Ka Chela. Avan – Coming. Athathrey – 78, metaphor for unspecified multiples. Jaan – Goes. Satanvey – 97; metaphor for unspecific multiples. Hor – More, Many, Others. Bhee – Also. Uthsee – Raise, Come to the forefront. Marad – Male, Masculine. Chela – Disciple, Follower, Believer, Worshipper. Unspecified Multiples Will Come and Multiple More Will Depart as Worshippers of Masculine Prowess. (Yet the Hukm of the Creator Will Remain as Permanent). " To me, this just sums up the clutching of straws to build up a straw man argument. Using a specific non rounded number is NOT part of everyday talk. We use, and indeed Gurbani uses numbers like a hundred, thousands, and lakhs etc. But it never uses numbers like 78, 97, 146, 2685, 743872 etc. Using rounded numbers to portray a particular aspect or point is normal in any language. But to try and use "78" and "97" for unspecified numbers is just nonsensical. But those rats like that admin aman on SPN live for this kind of nonsense. The great doctor then ends with some of his musings on what gurbani should be with : "COMMENT ON THE NOTION OF SARAB SANJHEE BANEE. When we say Gurbanee is NEVER occasion, location, time or person specific – we are saying the messages are NOT meant for a particular location, occasion, time or individual. We are saying ALL of Gurbani is meant for ALL of humanity for ALL times." Again this is not bourne out by the inclusion of Ramkali Sadd. Although there is great teachings in that shabad for the benefit of humankind, there is no denying that the writing was an occasion and person specific event. I wonder why it is, that these PHD's and ilk feel that there is a need to distort each and every aspect of Gurmat to their own particular thoughts. We had Angy on here some months ago doing it, and they have no shame in doing it.
  6. 3 points
    akali dilsidak singh

    Suraj Kavach Astotar

    No veer ji sarbloh baanis are now being published seperately you can get these pothis from tarna dal gurmat vidyala in chabba pind
  7. 3 points
    jaikaara

    Durga Kavach

    i am trying find veer , will let you know
  8. 2 points
  9. 2 points
    That is only in their recent history and even then it wasn't well coordinated, and mutual suspicion was rife even when fighting the soviets. The country we know as afghanistan today was only created around 1890. Before that the British and Russians agreed on their empire borders, leaving between them the Kingdom of Kabul (afghanistan), Hazarajat and the Khanate of Mazar e sharif around the 1860s. Kabul was a Pashtun kingdom, Hazarajat was Hazaras, and Mazar i sharif were turkmen. Kabul pushed into these smaller weaker areas and took over and incorporated them in the Kingdom of Kabul, known as Afghanistan. These are different ethnicities although all muslim. This is where they differ from the Misls. The Pashtuns simply cannot see any other ethnicity hold power in Kabul and the others are worried about what Pashtun hegemony will mean for them. Whilst they were fighting the Soviets and then the Afghan communist govt they were still fighting against each other on their ethnic basis. On the few times they coordinated plans of action, one of the groups would sit back and let the others get massacred by the Soviets/Afghan govt. Sikhs have managed to live in this society because of their major capacity as traders. They have never joined sides and never taken to arm to defend themselves either.
  10. 2 points
    I guess it could probably be his intention to point out the lack of Sikhi knowledge by many Sikhs today hence he omitted the ones that answered correctly. Just my 0.2.
  11. 2 points
    This is another shabad that has come on the Sick Parasite Network, written by a learned doctor of that site - "Dr Karminder Dhillon." He is a great inspiration to his pet rat aman, who is an admin on that site, and is always looking to host his mentors thoughts on that forum. I want to have a look at some of this great doctors thoughts and add my own thoughts to it. I will be posting the great doctors thoughts in black and my own in blue so readers can distinguish. Dr Karminder starts by saying " Shabd is composed by Guru Nanak ji in Tilang Rag and is recorded on page 722 of the Sri Guru Granth Sahib Ji." This Shabd stands high on the list of “wrongly translated Shabds." I always wonder how did the Panth manage to follow the wrong translations for centuries until Sikhs of Dr karminders calibre were born to take us out of the darkness and into the light. The Shabd is further (wrongly) described as “Babbur Vanee” by many translators. Babbur Vanee means it is composed for and narrated to Mogul conqueror Babur. Babur Vanee further means it predicts the end of the Mogul rule in India. - Babar Bani is just an informal title given to it, to distinguish it from the other shabads. When we hear the name "Babar Bani" then we understand it to be talking about this particular shabad. That is all. There is no conspiracy. Just as the "Lavan" shabads haven't been given the title of "Lavan Bani" but whenever we talk about the "Lavan" it is clearly understood that we are talking about which shabads. Similarly there are many shabads by Guru Nanak Dev Ji which are addressed with the word "Vanjara" in them. These also are not titled "Vanjara banis" but we understand them to be about the Vanjara shabads of Guru Nanak Dev Ji. You can see from the above thoughts of the great doctor, the depth of intellect, and the reasons why he is has god-like status on Sick Parasite Network. Then the great doctor goes on to write "Gurbani is Sarab Sanji; by which is meant it is NEVER occasion, location, era or person specific. This means that while Gurbani is always composed at some location, may be composed to draw from specific occasions, and may be uttered in the presence of person or persons – the composition is NEVER MEANT for any specific location, any particular occasion or for a certain person(s). ALL of Gurbani is composed for use in ALL locations, ALL occasions, ALL eras and ALL persons. Gurbani is spiritual in nature and meant for the WHOLE of humanity throughout time. Specifying Gurbani for specific locations, occasions and person(s) is a human failing. It arises from our failure to explore the true spiritual messages of Gurbani. It originates out of our folly of wanting to understand Gurbani only in the literal sense." Here is the doctor is partially correct. Gurbani is spiritual in nature and meant for the whole of humanity throughout time. However Gurbani is not restricted from, neither does it abandon the "uthanka" or background to such writings. Gurbani has many levels, and the historical aspect of Gurbani is also valid. Coming back on the great doctors thought that Gurbani is never occasion, location era or person specific, I would like to bring these lines of shabads to the reader so they can see if doctor karminder is correct.: ਫਰੀਦਾ ਪੰਖ ਪਰਾਹੁਣੀ ਦੁਨੀ ਸੁਹਾਵਾ ਬਾਗੁ ॥ Bhagat Farid Ji Maharaj bani starts a lot with "Farida" where he is telling/educating himself. Did BHagat Ji tell these with others in mind? Possibly but the immediate instruction is to himself. So in the first instance this gurbani and many others of Bhagat Ji are person specific. But when we read them are WE telling Bhagat Farid what he must do, in order to find God?" ਆਸਾ ਮਹਲਾ ੫ ॥ Aasaa, Fifth Mehla: ਪ੍ਰਥਮੇ ਮਤਾ ਜਿ ਪਤ੍ਰੀ ਚਲਾਵਉ ॥ First, they advised me to send a letter. ਦੁਤੀਏ ਮਤਾ ਦੁਇ ਮਾਨੁਖ ਪਹੁਚਾਵਉ ॥ Second, they advised me to send two men. ਤ੍ਰਿਤੀਏ ਮਤਾ ਕਿਛੁ ਕਰਉ ਉਪਾਇਆ ॥ Third, they advised me to make the effort and do something. ਮੈ ਸਭੁ ਕਿਛੁ ਛੋਡਿ ਪ੍ਰਭ ਤੁਹੀ ਧਿਆਇਆ ॥੧॥ But I have renounced everything, and I meditate only on You, God. ||1|| This shabad by Guru Arjan Dev Ji Maharaj is person specific. Which Sikh who has read this shabad sent a letter and then subsequently two men? To whom did he send them? ਕਹਤ ਨਾਮਦੇਉ ਸੁਨਹੁ ਤਿਲੋਚਨ ਬਾਲਕੁ ਪਾਲਨ ਪਉਢੀਅਲੇ ॥ Says Naam Dayv, listen, O Trilochan: the child is laid down in the cradle. ਅੰਤਰਿ ਬਾਹਰਿ ਕਾਜ ਬਿਰੂਧੀ ਚੀਤੁ ਸੁ ਬਾਰਿਕ ਰਾਖੀਅਲੇ ॥੪॥੧॥ Its mother is at work, inside and outside, but she holds her child in her thoughts. ||4||1|| Here Bhagat Ji is addressing Bhagat Trilochan directly. It's still a lesson that we as humans use, but the fact is that it is not addressed to us all at that specific time. It was specifically to one person. ਮੇਰੇ ਸਿਖ ਸੁਣਹੁ ਪੁਤ ਭਾਈਹੋ ਮੇਰੈ ਹਰਿ ਭਾਣਾ ਆਉ ਮੈ ਪਾਸਿ ਜੀਉ ॥ Listen O my Sikhs, my children and Siblings of Destiny; it is my Lord's Will that I must now go to Him. ਹਰਿ ਭਾਣਾ ਗੁਰ ਭਾਇਆ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਕਰੇ ਸਾਬਾਸਿ ਜੀਉ ॥ The Guru gladly accepted the Lord's Will, and my Lord God applauded Him. So when we read the above lines from Ramkali Sadd, are we assuming the title and rank of Guru? Or is it Sunder saying it for a specific moment in the Guru's Life? From the above few lines it is apparent that Gurbani does not share Doctor karminders views of what gurbani should be.
  12. 2 points
    they are sympathizers of the commie mentality and supporters of Rozana Spokesman, i have spent a few years on their forum only to be blocked time and again.
  13. 2 points
    dalsingh101

    Battling Addiction with Gurbani

    Good on you. I think non traditional teaching methods are better than the traditional ones myself.
  14. 2 points
    dalsingh101

    Battling Addiction with Gurbani

    I think often the quality of the teaching is what puts people off or hinders them. Do consider trying again, but maybe approach the task in a different way than before. If you can already speak/pronounce words in Panjabi, at least a third of the work is done already.
  15. 2 points
    dalsingh101

    Battling Addiction with Gurbani

    Veera, have you ever thought of learning Gurmukhi? Or tried? It's well worth the effort in my opinion. I know it isn't easy all the time though.
  16. 2 points
    well done. Practice rom rom technique as suggested in following posts. You are heading in the right direction.
  17. 2 points
    Some things that stand out in general about this charitar. We have seen a similiar charitar previously where a man was scared to fight and his wife went to war instead dressed in the Kings attire, weaponry etc. Some other things that stand out for me in this charitar are that the King is described only as a ਭੱਲਾ ਮਾਨਸ meaning a kind hearted man. To be a King, this is a excellent attribute but unfortunately if you wish to hold onto your rule, you will need other attributes ie war like instincts, good judgement, strong character. Another thing that stood out for me was the woman put her husband king into a ਭੋਰਾ which is not a dungeon. When we hear the word dungeon we take it mean some kind of jail, usually underground. A ਭੋਰਾ is more like a secluded place, usually underground where there is silence which allows the inhabitant to meditate. I've never heard of it being used for a jail. The thing to remember here is that the woman says she will fight for his rule, so why should she throw him into a dungeon/jail? The major part of this charitar is taken up with a very descriptive portrayal of the war. Towards the end, after being victorious, the woman, Gauhar, returns to her husband and brings him out of the ਭੋਰਾ to show him the captured foe. To me, showing the captured enemy to the King, the Queen is telling him that these kinds of actions have to be taken if you want to be King. Kingship does not come without war, and strategy etc. The ਭੋਰਾ seems to reflect a place of safety, away from the turbulence of running a Kingdom, but it won't be the only place for a King.
  18. 2 points
    chatanga1

    Battling Addiction with Gurbani

    Bro, having never been an addict of such I can't offer such advice but I want to ask whether you have ever considered hypnotherapy? On Youtube it seems that it has worked for some people.
  19. 2 points
    Ok bro I'll try... Dr. Karminder Singh Dhillion Phd(Boston) then further writes about the whole shabad and towards the end says : "TWELVETH VERSE ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥ Avan Athathrey Jaan Satanvey Hor Bhee Uthsee Marad Ka Chela. Avan – Coming. Athathrey – 78. Jaan – Goes. Satanvey – 97. Hor – More, Many, Others. Bhee – Also. Uthsee – Raise, Come to the forefront. Marad – Male, Masculine, Man-liness. Chela – Disciple, Follower, Subscriber. This is the verse that has been subject to a great deal of wrong translations. A Commentary is therefore necessary to first critique the existing faulty translations. The (wrong) translation is: Coming in seventy-eight (1578 Sammat, 1521 A.D.), they will depart in ninety-seven (1597 Sammat, 1540 A.D.), and then another disciple of man will rise up. (Sant Singh MD D Translation.) Other translators – Prof Sahib Singh, and Manmohan Singh mention Emperor Babur as coming in 1578 and being defeated by Sher Shah Suree in 1597. The Fareedkot Vedic Teeka says “the Moghuls will come in 1578 and go in 1597 and that the “Mard Ka Chela” refers to Guru Gobind Singh ji. COMMENT ONE: All the above translators translate the words ATHUTREY (78) and SATANVEY (97) to mean 1579 and 1597 Bikarmee. How the 15 came to be added is anyone’s guess. Because 15 is NOT mentioned in the Verse, If we want to add 15 on our own, why not 1478 and 1479? Or 1678 and 1679? After “assuming” that 79 and 97 is 1579 and 1597 Sammat respectively the years are then converted by the translators from Bikarmee (Indian calendar) to the western year 1521 and 1540 AD. Then the translators say these are the years Babur came to Saidpur 1521 AD (where the massacre took place) and that Babur WILL GO in 1540 AD." According to the great daktors thinking, the translation including the "15" is wrong. I can't beleive how Boston is handing out PHD willy nilly. I should get one. The text in Gurbani says 78 and 97 but if we are reading or understanding this 5 centuries later we need to add that "15" to know what time period we are talking about. For example, when we talk about partition now, we can just refer to it as 47. As I ask old people "Where you alive in 47?" Everyone knows that this is a direct reference to 1947 because 2047 hasn't happened yet. But in 500 years time will people still refer to it as 47? No, because it will not be clear. They will refer to it as 1947. The commentators on this line of Gurbani have correctly added the 15 to make it clearer for the reader. So the great PHD doctor starts off on a very weak foot here. "SEVEN BASIC things are WRONG with such translations. 1) They show Guru Nanak making a PREDICTION of worldly matters (that Babar or Mogul Raj WILL go in 1540 AD). Our Gurus never do such. Predicting the future is not a Gurmat Principle." Predicting the future for a Sikh is not gurmat principle, but for the Guru it is no effort. Guru Sahib has correctly told of the going of (end of) the moghals. So given that this shabad is focused entirely on an actual historical event, seen in the first person by the Guru, and written about factually by the Guru, it is unable to be refuted by the great PHD doctor karminder that it is against gurmat principles. We Sikhs are not the same as the Guru. Guru Gobind Singh Ji drew his sword and asked for 5 heads. Why don't Sikhs do that same thing now when doing khande ki pahul sinchar? Simple. We are Sikhs, the Guru is the Guru. "2) Such translations make spiritually rich Gurbani into a ocassion specific “historical” narrative. This is never the nature of Gurbani. Gurbani is SARAB SANJHEE – for ALL ocassion, all persons, all locations etc. Most importantly Gurbani is spiritual." This has been answered above in the composition of Ramkali Sadd. Ramkali Sadd IS a specific historical narrative. So it is very apparent that Doctor Karminder Dhillon PHD Boston is wrong. The majority of Gurbani is spiritual but not all. "3) Such translations portray Guru Nanak as inconsistent. The translator says Guru Nanak depicts the “CRUELTY of Babur to innocent women and children” and YET calls BABUR as a MARD !! How is Babur an invader a MARD? And whose CHELA? What’s so MARD about massacring innocent people?" Mard in persian means "man." That is all. Guru Sahib describes Babar as a man. Nothing else regarding his military prowess, personal habits, political standing etc. Chela means follower. All Guru Sahib is stating here is that one of Babar's followers will take his place. "4) Such translations makes it seem that Guru Nanak got his history wrong !!! Babur entered India in 1526 AD. The battle of Panipat took place in 1526. That’s the year he becomes emperor. So the massacre in Saidpur was AFTER 1526. The year 1521 AD for ATHUTREY by the translator is off by 5 years! How could Guru Nanak have made this mistake? Babur died on Dec 26 1530. So the year 1540 AD for ATHANVEY (the year Babur left Saidpur !!) is off by 10 years!! He was already in his grave." The first thing to note here is the Gurbani mentions no names. The line is " ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ." There is no reference to Babar in name but as the shabad tells us the "wedding party" came from Khorasan at the same time Babar did, we know it is refering to Babur and his Mongol army. All the Gurbani tells us is that "they came in 78 (1521) and will return in 1540. So this has nothing to do with the lifetime of Babur itself. That is a very important thing to note here. This is where the PHD Boston of Karminder Dhillon has erred. Babur actually entered Panjab way before in 1519 according to his autobiography. He scored victories and took some land but then had to return to Kabul to quell a rebellion there. His meagre force left in Panjab was then defeated in an uprising. He re-entered Panjab in 1521. The sacking of Saidpur was in 1526. It could hardly be called a battle. There was feeble or no resistance at all. Babur had used Saidpur as a warning to those who stood in his way. he made an example of Saipur to show the rulers of Hindustan his ruthlessness.
  20. 2 points
    Veerji, I would like to humbly put my palms together and make a 'benti' to you to please use the great dakters full name which is Dr. Karminder Singh Dhillon Phd(Boston) so as to not hurt his fragile ego when he reads this.
  21. 2 points
    The great doctor karminder then writes : "We shall start by looking at the final verse ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥ ੨ ॥ Sach Kee Banee Nanak Akhey Sach Sunayesee Sach Kee Bella. Sach – The Creator. Sach Kee Banee – God Connecting Banee. Akhey – Pronounces. Sunayesee – Discourses. Bella – Time. Sach Kee Bella – Creator Given Time; Lifetime as Given by the Creator; ALL times, forever. Nanak Pronounces God Connecting Banee and Conducts Godly Discourse at every God Given Moment." This is entirely his own interpretation. How do we know this is wrong? Because Guru Sahib conducted his life in as one whole given moment in God. But yet Guru Sahib still slept, travelled, worked etc. During these times how was Guru Sahib conducting Godly discourse? Guru Sahib only conducted Godly discourse at certain times and places. Lets look at Prof Sahib Singh's interpretation: ਸਚ ਕੀ ਬਾਣੀ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤ-ਸਾਲਾਹ ਦੀ ਬਾਣੀ। ਆਖੈ = ਆਖਦਾ ਹੈ, ਉਚਾਰਦਾ ਹੈ। ਸੁਣਾਇਸੀ = ਸੁਣਾਂਦਾ ਰਹੇਗਾ, ਉਚਾਰਦਾ ਰਹੇਗਾ, ਆਖਦਾ ਰਹੇਗਾ। ਬੇਲਾ = ਸਮਾ, ਮਨੁੱਖਾ ਜਨਮ ਦਾ ਸਮਾ। ਸਚ ਕੀ ਬੇਲਾ = ਸਿਮਰਨ, ਸਿਫ਼ਤ-ਸਾਲਾਹ ਦਾ ਹੀ ਇਹ ਸਮਾ ਹੈ ॥੨॥੩॥੫॥ (ਜੀਵ ਮਾਇਆ ਦੇ ਰੰਗ ਵਿਚ ਮਸਤ ਹੋ ਕੇ ਉਮਰ ਅਜਾਈਂ ਗਵਾ ਰਹੇ ਹਨ) ਨਾਨਕ ਤਾਂ (ਇਸ ਵੇਲੇ ਭੀ) ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤ-ਸਾਲਾਹ ਕਰਦਾ ਹੈ, (ਸਾਰੀ ਉਮਰ ਹੀ) ਇਹ ਸਿਫ਼ਤ-ਸਾਲਾਹ ਕਰਦਾ ਰਹੇਗਾ, ਕਿਉਂਕਿ ਇਹ ਮਨੁੱਖਾ ਜਨਮ ਦਾ ਸਮਾ ਸਿਫ਼ਤ-ਸਾਲਾਹ ਵਾਸਤੇ ਹੀ ਮਿਲਿਆ ਹੈ ॥੨॥੩॥੫॥ Faridkoti teeka translates it as : ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਹਤੇ ਹੈਂ ਸਚੇ ਵਾਹਿਗੁਰੂ ਕੀ (ਬਾਣੀ) ਹੁਕਮੁ ਪ੍ਰਮਾਣ ਂਧੁਰਿ ਕੀ ਬਾਣੀ ਆਈਂ (ਸਚ ਕੀ ਬੇਲਾ) ਸਚੇ ਨਾਮੁ ਉਚਾਰਨ ਕੀ ਵੇਲਾ ਸਮੇਂ ਸਵੇਰੇ ਸੋ ਸਚ ਹੀ ਅਸੀ ਸੁਣਾਂਵਦੇ ਹਾਂ ਔ ਸੁਣਾਵੈਂਗੇ॥੨॥੫॥ Dr Sant Singh Khalsa in english translates this as : Nanak speaks the Word of Truth; he proclaims the Truth at this, the right time. ||2||3||5|| Now what karminder is saying is somewhat based on these but he gives a confused message to the reader. "Nanak Pronounces God Connecting Banee..." since when did Guru Nanak pronounce any bani that wasn't god connecting? karminder is trying to confuse the reader by saying that Guru Sahib at times, prounced gurbani that wasn't god-connecting.
  22. 2 points
    Jageera

    Battling Addiction with Gurbani

    Ok thanks. Will carry on doing what Im doing now then.Trying to silence the mind puts even more burden and stress on me and puts me off from doing paath.Now Im just kamikaze.I just sit and do paath no matter where my mind is.I try redirecting it to paath and it runs away again.
  23. 2 points
    dalsingh101

    Battling Addiction with Gurbani

    Good to hear brother! Don't worry about trying to 'silence' the mind. Just let the thoughts waft away without getting behind them.
  24. 2 points
    Jageera

    Battling Addiction with Gurbani

    Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh. June the 2nd was my 200th day of quitting alcohol and cigarettes.Still carrying on.Think about it daily but I refuse to succumb to temptation. I find it tough as I'm having high stress levels this past month.Having flashes of memory of me drinking.Suddenly getting taste of beer or whisky in my mouth.Sometimes I get the taste and smell of cigarettes.It comes and goes. Mind is playing tricks on me.I believe that my determination not to go back being a drunk and smoker is keeping me away from these intoxicants.Taking it step by step,day by day. Prayer wise,lots of noise in my head while doing paath.Before my mind was less noisy but now its gone real bad.Whole while I'm reading Japji Sahib my mind is active with thoughts and comments etc.Sometimes the thoughts are negative and filled with anger.Don't know why. I've given up trying to silence my mind. Will update again in another 100 days.
  25. 2 points
    . Dhan Sri Guru Arjan Dev Ji Maharaj Sache Patshah Ji, June 7.
  26. 2 points
    A fantastic book. A collectors item
  27. 2 points
    Mandeep2020

    Durga Kavach

    Need Durga Kavach on PDF
  28. 2 points
    What we don't have is unity and social network to give birth to many successful business people in our community. We are too busy stepping on each others head instead of dragging each other up,especially those who have the drive and know how to do so. Having billionairres is not a must,but no doubt it is a huge advantage,especially Gursikh dasvandh giving and job creating billionairres. Instead the community can contribute monthly dasvandh to a national level financial institution created specifically to uplift and protect the Sikh community.This institution will invest money and try to make a profit. The profit will be used to fund social efforts such as charity,education,health,business loans/training,social issues(single mothers,addiction,domestic abuse etc) and a portion of yearly profits earned would be reinvested to grow the fund. A portion will be used to protect the community and tackle grooming and other crimes.Funds from here can be used for lobbying and political activism and raising awareness on issues faced by the community through different types of media,traditional and new media. No,we would just end up as cannon fodder fighting other peoples war just to receive a miserable salary and some shiny medals.Training and knowledge is a must and it can be achieved in many ways without being a permanent servant of NATO'S international Military-Industrial-Complex.This will just make many communities hate us for joining tyrannical military forces to oppress them and invading their countries. Take land where exactly?
  29. 2 points
    Jageera

    Sikhs vs ISIS (video)

  30. 2 points
    jaikaara

    Durga Kavach

    Veer i have tried different websites , i think i need to dig more, i have read somewhere..but now i cannot recollect
  31. 2 points
    dalsingh101

    Sikhs vs ISIS (video)

    I agree that widespread mentalities are a root cause of this. And it is 'respectable' people in positions that the ahhm junta look up to, that cowardly turn a blind eye, or underplay what goes on. I mean look at that Huddersfield grooming case where one of the leaders of the groomers (Dhaliwal) had a grandfather that was a Gurdwara pardaan. If all the stuff about gorian being groomed didn't blow up - I still believe most of our 'respectable' elders would still pretend this doesn't happen to us on the scale it does. I get a feeling they would rather this all blew away so they can get on with the usual rubbish they get up to. I think some subtle but deep- rooted insecurity about poverty amongst our lot plays a part too btw. They are so obsessed with appearing a certain way and keeping up with the Jones, that they blind themselves to serious family security measures as a consequence.
  32. 2 points
    akali dilsidak singh

    Suraj Kavach Astotar

    Sri bhavani ustat is already uploaded veerji kavach v uploaded ne is hi thread ch i'll try to upload rest of the sarbloh baani i have .i think sarbloh baani app is under development You can meet them in chaauni only they have their vidyala in bhamboi nangli and chabba. you can get this gutka from nanaksar kaleran i got this gutka from there only
  33. 2 points
    Soulfinder

    Suraj Kavach Astotar

    Here is a app i found for Sri Sarbloh Granth Sahib Ji on google app store. Here is the screenshot i took
  34. 2 points
    Mandeep2020

    Suraj Kavach Astotar

    Waheguru ji Veer ji I hope I’m not asking too much, but a request if you can upload all the Baanis from Gutka Sahib - onto PDF for us all thank you - Puraatan ravaita anusar nitnem sundar gutka Chaupi Mahakaal Akaal Ji Ki Ustat Sri Bhavani Ustat Kavach Aarti Artaa Aarti - Sri Sarbloh Granth If you can upload all the Baanis from the Gutka Sahib will be of great help Veer ji
  35. 2 points
    akali dilsidak singh

    Suraj Kavach Astotar

    Hnji veerji it very hard beacuse only one single jathebandi is printing sarbloh baani gutka i.e tarna dal but if you want these gutka sahib you can get it from dalpanth
  36. 2 points
    O... Sorry for the late reply Yes these are good links above. Still try and read the 18, 19 page of this thread only @Luckyveerji has described the things so well Let me paste it for us here. It's too good and has helped me alot Quote Lucky 1,876 Posted April 5, 2014 I was just going to explain my interpretation of Rom Rom simran. It's mentioned quite often in the order of saas graas, saas saas and then rom rom, but very rarely does any mahapursh give any details about it. I get that impression because it is a very practical technique that involves sukham sareer compared to physical, and I assume that most teachers/mahapursh/sant show and demonstrate to an abyhasee only after he is adept in saas graas and saas saas. It almost seems as it is kept hush hush and some sant/mahapursh don't reveal to student until x-amount of years have been spent doing the other vidhis/jugtees. I found that I could get a little information from one place and another little idea from another,,,,, so basically, my interpretation is from gathering the little bits and putting them together from varying sources. I must stress that as far as I understand it, one should be doing this only when they know how to maintain or get very close to a steadiness and when they are able to get breath balanced (ie,, via sukhmana channel) Primarily,one has to do more abyhaas to get the nadhis cleansed and stimulated, and when this happens- the sukham sareer properties start coming into play. I won't go into the vidhies of breath balancing or dhyian control for now,but will give you my understanding and how I've been doing the rom rom simran. ROM ROM SIMRAN This is pasanti bhani jap- which is mental,silent and completely from the sukham Mind. and it is antar ghat (completely internal) We are using sukham ears and sukhammouth to jap. (ie,,,sukham gyan and karam indries) It is ALL sukham compared to the Physical breathing manoeuvres/inhalations/tongue use....etc.. in Saas graas & Saas saas However, there is the beginning aspect of trying to feel the pulse or heartbeat, that is classed as physical. But once you master this, then it all becomes sukham. A little point I would like to make is about some confusion for matching breathing with heartbeat - which can no doubt lead to hyperventilation! I really don't think that you should match your breath to heartbeat- since this is ALL sukham. If we start matching physical breath then we are going towards sargun/physical behaviour again. The way I see it is- With simran we progress through the jugtees and techniques by gradually making our surti, dhyian and actions, to move from Sargun to Nirgun. So, if our surti can come out and away from the sargun body, then we move away from the grasps of kaal and his maya dominance. Therefore, we need to make surti/dhyian move from Sargun to Nirgun. (remember- before creation there was just the nirgun shabad and all sargun manifested later. It makes sense to go back home in that reverse order!) As for the rapid breathing technique that can lead to hyperventilation and hypoxia, I am aware that some keertan sangats practice this, but this is not to be confused with heartbeat & rom rom jugtee, or any other jugtee for that matter. Hypoxia or oxygen deprivation from rapid hyperventilation can give someone a good feeling of being lightheaded. I have heard how some of these kirtan sangats(akj) claim to have feelings of divine anand from their fast paced kirtan samagams, but this is nothing much different than the 2 minute high that party students get with nitric 'poppers', because of same oxygen starvation effects. Technique/method 1) 1st quieten and get that steady state where breath is balanced. 2) Try and feel your heart beat by putting the focus into that area 3) If this is difficult, then it may help if- -a) you hold your breath for a few seconds and then try to locate/listen. -b) Or you can instead ,try to feel your pulse on the wrist. 4) Once you find the beat and can follow it's beating rhythm, then putting some more dhyian there should make it more louder and prominent. 5) the anhad naad/dhun should also get more prominent if you have it present. -I usually find that they both get more enhanced at the same time 6) Now, that the heart beating is clear and can be followed, you incorporate and match the gurmantar along with it to begin rom rom. -this itself can be done in 2 ways a) you should be able to identify an ''up'' beat and a ''down'' beat. ...then coincide the Wahe-with-Up, and the Guru-with-Down. OR.. b) when the beat is too fast to differentiate the up/down, then you can match the whole gurmantar with this faster beat. For eg..you are saying waheguru,waheguru,waheguru, without any pause or breaks in wahe-and-guru. With practice, you should eventually be able to locate the heartbeat without touching or feeling any pulse. If you HOLD the breath for a few seconds, then this also make it easier to sense. NEXT, the goal is to put the focus on navel, because when focusing at navel, one can be steady in the sukhmanna channel and trying to rise upwards. The sukhmanna channel runs directly from navel area towards the nijh ghar. (in a straight line along the path of chakras) Before we are born and in the womb, this connection is fully active and intune with waheguru. When the umbilical cord is cut and the first birth breath is taken, that's when the veil layers of maya world start their course. You could also say that the knot to maya is tied after cord is cut/breath is taken in atmosphere. ਮਨ ਰੇ ਪਵਨ ਦ੍ਰਿੜ ਸੁਖਮਨ ਨਾਰੀ ॥੧॥ ਰਹਾਉ ॥ Man re pavan ḏariṛ sukẖman nārī. ||1|| rahā▫o. O mind, hold your breath steady within the central channel of the Sushmanaa. ||1||Pause|| It's important to get the steady breath balance before you start rom rom. This steadiness and control comes when there are no thoughts. If any thoughts arise, then the breath balancing goes into either side of Ida or Pingala. That’s why it is called the turbulent ocean (bhavsagar) because we rock from side to side (left to right), or from ida to pingala whilst trying to travel up the nadis and trying to maintain the steadiness in sukhmana throughout. This 2nd stage of rom rom is to focus around navel area and feel the pulse there which is much more sukham. The focus, I believe is not directly at the belly button, but you feel the pulse and rom rom vibration just below it and deeper inside. It is the area called the DHARAN.- which is about 1 inch below and 1 inch inwards. I often find it a little easier to locate this subtle area compared to the heartbeat sometimes. With practice it should become easier and almost instant. The vibrations that I feel there can be Inand Out and so I use the mental Wahe-inand Guru-out, OR sometimes they may be going slightlyup/down at an angle rather than in/out, but I still use the same method and have noticed that the rate of rom rom vibration is practically the same. All the jap is done in complete sukham from the mind, and it can help if you do the internal, mental chant with the inner voice being raised with some power behind it. (as if your enforcing your internal chant) The last check I usually make is to be sure that I am breathing slowly and normally, and not accidentally incorporating the breath into the jap rhythm-which can be very easily done (and then you can end up with the hyperventilating issue explained above). Again, with practice, this will become instant and second nature. This practice takes you on a whole new quest with both mystical and spiritual experiences, that are individual and personally tailored to each of us. You will know that they can't be discussed openly. I can seriously understand why it is of great importance to have the right sangat and experienced gurmukh/mahapursh/sant guidance/advisor to assist you along the encounters at this stage. This is probably the reason to why it has the "hush hush'' factor and doesn't get mentioned too often. Sadly, I'm not in the company of any mahapursh and at certain times I have felt the desperate need to get questions answered. So far, I seemed to have managed using gurbani, certain info sources, practice and of course, Waheguru's blessings. Using the above practice method should eventually make Rom Rom fully manifest/pargat. There are a few nishanees that can help determine if it's pargat in full or not, but I won't go into those here.
  37. 2 points
    akali dilsidak singh

    Suraj Kavach Astotar

    @tva prasad hnji you can add these baani in your daily amritwela nitnem many singhs do this paath daily
  38. 2 points
    akali dilsidak singh

    Suraj Kavach Astotar

    Puraatan ravaita anusar nitnem sundar gutka
  39. 2 points
    Soulfinder

    Suraj Kavach Astotar

    Here is a image of the bani i found today while browsing youtube and facebook. Original credit goes to this site page. It would be nice if someone could read out whats written for the non punjabi readers as myself as i use english roman text. https://m.facebook.com/photo.php?fbid=2458680180830123&id=100000644940589&set=p.2458680180830123&source=47&ref=m_notif&notif_t=feedback_reaction_generic
  40. 2 points
    Jageera

    Sikhs vs ISIS (video)

    I hear what you are saying but doing nothing would be worse than doing something and not succeeding. It will take time and many failures to achieve any significant result.We would really be in trouble when our panth stops trying. The least that we can do as a community would be protecting our young girls from exploitation and sexual grooming, keeping males away from drugs etc and a community support network that protects the community from outside hostility. What is the point of everything else when we are failing at the basics.
  41. 2 points
    tva prasad

    Sikhs vs ISIS (video)

    Not trying to be pessimistic but, if we look at it realistically, it is near impossible. The thing is everyone blames each other and ignore their own faults. I'm not trying to point fingers at anyone on this forum, rather I'm just saying that in general people turn a blind eye to their faults while blaming others for the same. That is where the problem starts. Cognitive dissonance and hypocrisy seem to be rather big issues, in general. I think the world would be a much better place, if instead of ridiculing eachother for faults, we focus on improving ourselves and encouraging eachother to do the same. I believe any solution is ineffective if we aren't willing to change ourselves, first, otherwise we are the biggest problem as we are doing exactly what we are opposing, this is hipocrisy and cognitive dissonance. Understanding and communication is also important among people. Further, people seem to have a rather messed up moral compass. I'm still trying to observe this behaviour. If someone is in a position of authority or in a position recognised as 'holy', people automatically assume that that person is indeed faultless. I think people tend to think in terms of black and white, they don't necessarily know what righteouness is. Righteouness is to oppose corrupt authority not to respect the same. Believe it or not, some people think that respecting authority even if they are corrupt, is morally right compared to opposing them. That is just one example among many that indicates people know not morals. It is indeed a crooked world we live in. All in all, what I wish to say is that people who are major partakers of a problem are often ignorant of their part in the same. They very frequently tend to ignore their own faults. The main thing would be to bring greater awareness on their impact on the problem. This is very hard. People will find it painful to see their own faults, it's like medicine, bitter and detestable but it is the solution. For example, if we take the bangra dancers or the booze gurglers into account, I doubt they will see much wrong with their actions. If they do, it is cognitive dissonance. Therefore, most problems stem from internal feuds or ego.
  42. 2 points
    The sick parasite network have put up one of their favourite shabads to misquote. This is one of the 25 shabads that missionaries are taught in their college before they buy the appellation of "Bhai" or they have the option to learn some more shabads and become a "Professor." The reason why this shabad was one of those chosen for their 25 shabad syllabus is because of the connection with reincarnation. The missionaries believe that there is no such thing as reincarnation and that humans only have one life. That is why this shabad is one of the main ones they concentrate on. Their focus is to determine that the thoughts of Bhagat Tirlochan are not on birth , reincarnation and life but to say that Bhagat Tirlochan was talking about something which they fail to say. This article is written by some "doctor" called karminder, who is a big favourite of that rat aman on sick parasite network. I have highlighted this "doctors" words in green and my own opinions in black. As you will see from the the thoughts of this doctor, he is looking to disprove the shabad itself rather than give an explanation of what it means. From sick parasite network: The complete Shabd is as follows: ਗੂਜਰੀ ॥ Goojaree: ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ At the very last moment, one who thinks of wealth, and dies in such thoughts, ਜੋ ਮਨੁੱਖ ਮਰਨ ਵੇਲੇ ਧਨ-ਪਦਾਰਥ ਚੇਤੇ ਕਰਦਾ ਹੈ ਤੇ ਇਸੇ ਸੋਚ ਵਿਚ ਹੀ ਮਰ ਜਾਂਦਾ ਹੈ ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੧॥ shall be reincarnated over and over again, in the form of serpents. ||1|| ਉਹ ਮੁੜ ਮੁੜ ਸੱਪ ਦੀ ਜੂਨੇ ਪੈਂਦਾ ਹੈ ।੧। ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥ O sister, do not forget the Name of the Lord of the Universe. ||Pause|| ਹੇ ਭੈਣ! (ਮੇਰੇ ਲਈ ਅਰਦਾਸ ਕਰ) ਮੈਨੂੰ ਕਦੇ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਨਾਹ ਭੁੱਲੇ (ਤਾਂ ਜੁ ਅੰਤ ਵੇਲੇ ਭੀ ਉਹ ਪਰਮਾਤਮਾ ਹੀ ਚੇਤੇ ਆਵੇ) ।ਰਹਾਉ। ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ At the very last moment, he who thinks of women, and dies in such thoughts, ਜੋ ਮਨੁੱਖ ਮਰਨ ਸਮੇਂ (ਆਪਣੀ) ਇਸਤ੍ਰੀ ਨੂੰ ਹੀ ਯਾਦ ਕਰਦਾ ਹੈ ਤੇ ਇਸੇ ਯਾਦ ਵਿਚ ਪ੍ਰਾਣ ਤਿਆਗ ਦੇਂਦਾ ਹੈ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੨॥ shall be reincarnated over and over again as a prostitute. ||2|| ਉਹ ਮੁੜ ਮੁੜ ਵੇਸਵਾ ਦਾ ਜਨਮ ਲੈਂਦਾ ਹੈ ।੨। ਅੰਤਿ ਕਾਲਿ ਜੋ ਲੜਿਕੇ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ At the very last moment, one who thinks of his children, and dies in such thoughts, ਜੋ ਮਨੁੱਖ ਅੰਤ ਵੇਲੇ (ਆਪਣੇ) ਪੱੁਤ੍ਰਾਂ ਨੂੰ ਹੀ ਯਾਦ ਕਰਦਾ ਹੈ ਤੇ ਪੁੱਤ੍ਰਾਂ ਨੂੰ ਯਾਦ ਕਰਦਾ ਕਰਦਾ ਹੀ ਮਰ ਜਾਂਦਾ ਹੈ ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੩॥ shall be reincarnated over and over again as a pig. ||3|| ਉਹ ਸੂਰ ਦੀ ਜੂਨੇ ਮੁੜ ਮੁੜ ਜੰਮਦਾ ਹੈ ।੩। ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ At the very last moment, one who thinks of mansions, and dies in such thoughts, ਜੋ ਮਨੁੱਖ ਅਖ਼ੀਰ ਵੇਲੇ (ਆਪਣੇ) ਘਰ ਮਹਲ-ਮਾੜੀਆਂ ਦੇ ਹਾਹੁਕੇ ਲੈਂਦਾ ਹੈ ਤੇ ਇਹਨਾਂ ਹਾਹੁਕਿਆਂ ਵਿਚ ਸਰੀਰ ਛੱਡ ਜਾਂਦਾ ਹੈ ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੪॥ shall be reincarnated over and over again as a goblin. ||4|| ਉਹ ਮੁੜ ਮੁੜ ਪੇ੍ਰਤ ਬਣਦਾ ਹੈ ।੪। ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ At the very last moment, one who thinks of the Lord, and dies in such thoughts, ਤ੍ਰਿਲੋਚਨ ਆਖਦਾ ਹੈ—ਜੋ ਮਨੁੱਖ ਅੰਤ ਸਮੇਂ ਪਰਮਾਤਮਾ ਨੂੰ ਯਾਦ ਕਰਦਾ ਹੈ ਤੇ ਇਸ ਯਾਦ ਵਿਚ ਟਿਕਿਆ ਹੋਇਆ ਹੀ ਚੋਲਾ ਤਿਆਗਦਾ ਹੈ ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥੫॥੨॥ says Trilochan, that man shall be liberated; the Lord shall abide in his heart. ||5||2|| ਉਹ ਮਨੁੱਖ (ਧਨ, ਇਸਤ੍ਰੀ, ਪੁੱਤਰ ਤੇ ਘਰ ਆਦਿਕ ਦੇ ਮੋਹ ਤੋਂ) ਆਜ਼ਾਦ ਹੋ ਜਾਂਦਾ ਹੈ, ਉਸ ਦੇ ਹਿਰਦੇ ਵਿਚ ਪਰਮਾਤਮਾ ਆਪ ਆ ਵੱਸਦਾ ਹੈ ।੫।੨। The question that needs to be examined pertains to whether this a correct translation of the verses that are composed by Bhagat Tirlocan ji and contained in the SGGS on page 526. Or are the verses wrongly translated because they are interpreted based on concepts and ideas that are contained in Vedic scriptures – in particular the Upanishads and the Garrur puran (one of the 18 purans) that focuses on the issue of what happens after life: Look at the use of the words" interpreted based on concepts and ideas that are contained in Vedic scriptures" . Immediately the reader is lead to beleive that it was some people who interpreted this from an Hindu angle. But all those who had translated this were Sikhs, inc the well cited translation of Sahib Singh. But to get anyone doubting anything in gurbani, throw up the bogey of "hindu/brahman/vedas" etc. To answer that question, it is perhaps worth looking first at some of the PROBLEMS that arise out of such a translation that is based on external and non- Gurbani sources such as the Garrur puran and other Vedic texts. A DEFECTIVE TRANSLATION – PROBLEM NUMBER ONE Let us first look at the translation of Verse Two as provided. ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੨ ॥ Aant Kaal Jo Esteri Simrey Aisee Chinta Meh Jey Mrey. Besva Joan Val Val Autrey. Translation: At the very last moment, he who thinks of women, and dies in such thoughts, shall be reincarnated over and over again as a prostitute. || 2 || SANT SINGH KHALSA The first problem that comes to mind is that a PROSTITUTE is not a Joon; not a life form. Going by the notion of reincarnation as contained in the Vedic texts, one could be reincarnated as an animal, insect, bird; as a mammal, reptile or amphibian because these are life forms. But one CANNOT be reincarnated as a prostitute. And certainly NOT again and again. A PROSTITTUTE is simply NOT a life form. One is not BORN a prostitute. One BECOMES a prostitute – while living in the life form of A HUMAN BEING. One becomes a prostitute by choosing to adopt certain actions and behaviors. It is clear therefore that to say that the verse ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੨ ॥ Aant Kaal Jo Esteri Simrey Aisee Chinta Meh Jey Mrey. Besva Joan Val Val Autrey translates as above makes no sense BECAUSE A PROSTITUTE IS NOT A JOON. So that’s problem number one. The meaning of JOON does NOT fit verse two. A PROSTITUTE IS NOT A JOON. The logical conclusion therefore is that the translation is wrong. karminders thinking here is that a joon can only mean body. Joon does not mean only body. it means "incarnation". It means a person received another life. Gurbani time and time again mention "jon" which is rebirth. Coming onto the point about a prostitute being a life-choice, karminder most likely doesn't know of the tradition in India, of prostitutes raising their daughters to be prostitutes as a long-standing tradition. Yes, that is correct, there were tribes (and still are) certain tribes who practise this tradition of raising their daughters to be prostitutes. "Devdasi" is a name that springs immediately to mind. These young girls are NOT given a life-choice of whether they want to do it or not. Just as slaves were NOT givena chnace to become slaves. They were made into slaves, and their children were born and died as slaves. The idea that these people made a life choice by choosing to adopt certain actions and behaviours to become slaves is ludicrous. The logical conclusion therefore is that a lifetime of being a prostitute is in itself a joon. A DEFECTIVE TRANSLATION – PROBLEM NUMBER TWO If indeed the translation is “At the very last moment, he who thinks of women, and dies in such thoughts, shall be reincarnated over and over again as a prostitute. || 2 ||” then one has to accept that Bhagat Tarlochan is gender biased – at least in this particular verse. The translation ‘he who thinks of women’ only applies only to males. What would a “woman who thinks of a man at the very last moment” be “reincarnated over and over again” as? Or are we to accept that the verse only applies to one half of the human race. The other half – in the form of women – stands exempted from the foretelling prophecies of the verse? Or worse, that women stand outside the sphere of spirituality altogether? Or worst, that Sikh spirituality is irrelevant to them; that they can think of men on their death bed and it would make no difference? The "istri" here isn't some random women, but a wife. So does that mean that this verse only applies to one-half of the human race? Is this verse gender biased? Is it the only verse as such in SGGS? What about this line which says " ਕੁਬੁਧਿ ਡੂਮਣੀ ਕੁਦਇਆ ਕਸਾਇਣਿ ਪਰ ਨਿੰਦਾ ਘਟ ਚੂਹੜੀ ਮੁਠੀ ਕ੍ਰੋਧਿ ਚੰਡਾਲਿ ॥ False-mindedness is the drummer-woman; cruelty is the butcheress; slander of others in one's heart is the cleaning-woman, and deceitful anger is the outcast-woman." Notice how everyone is a woman? Does that mean that only women are bad? Are 50% of the human race bad according to gurbani? or " ਗਊ ਭੈਸ ਮਗਉ ਲਾਵੇਰੀ ॥ A milk cow, and a water buffalo, I beg of You, ਹੇ ਗੋਪਾਲ! ਮੈਂ ਗਾਂ ਮਹਿੰ ਲਵੇਰੀ (ਭੀ) ਮੰਗਦਾ ਹਾਂ, ਇਕ ਤਾਜਨਿ ਤੁਰੀ ਚੰਗੇਰੀ ॥ and a fine Turkestani horse. ਤੇ ਇਕ ਚੰਗੀ ਅਰਬੀ ਘੋੜੀ ਭੀ ਚਾਹੀਦੀ ਹੈ ਘਰ ਕੀ ਗੀਹਨਿ ਚੰਗੀ ॥ A good wife to care for my home ਘਰ ਦੀ ਚੰਗੀ ਇਸਤ੍ਰੀ ਭੀ ਲੈਂਦਾ ਹਾਂ ।੨।੧। ਜਨੁ ਧੰਨਾ ਲੇਵੈ ਮੰਗੀ ॥੨॥੪॥ - Your humble servant Dhanna begs for these things, Lord. ||2||4|| ਮੈਂ ਤੇਰਾ ਦਾਸ ਧੰਨਾ ਤੈਥੋਂ ਮੰਗ" So when a women sings this shabad is she asking Waheguru to give her a good wife ? The line of this shabad is to say that one the point of death a person's thought should not move towards their wife/family. This theme is mentioned in Gurbani many times. What would we make then of the Gurbani verse on page 747 which makes clear that the messages of Gurbani are common for the entirety of mankind? ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥ Khatree Brahmin Sood Vais Updes Chau Varna Ko Sanjha. The messages ਉਪਦੇਸੁ Updes is one, common and the same ਸਾਝਾ Sanjha for the entirety of mankind; EVEN IF it stands divided ਚਹੁ ਵਰਨਾ Chou Varna as four castes ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ Khatree Brahmin Sood Vai. Surely the one half of human race that is female is part of the entirety of mankind – whether divided into four castes by the pre-1469 religions – or united as equal by the spirituality of Guru Nanak and Sikhi. For Guru Nanak to have personally selected this (and other) Shabds of Bhagat Tarlochan, for Guru Arjun to have included it in the Pothi Sahib; and for Guru Gobind Singh to have endorsed it as Gurbani and part of our Guru – the SGGS – surely Bhagat Tarlochan and his compositions must meet the benchmark of the “unified nature” of mankind as the basic principle of Gurmat. In other words, the very fact that the Shabd under discussion is included in the SGGS is clear and unequivocal evidence that Bhagat Tarlochan is a non-subscriber to the divisive principles – caste, gender and any other – of the pre-1469 religions. Yet the translation of the verse as provided seems to portray Bhagat Tarlochan as exactly the reverse. The WHOLE world does not fall in these 4 varnas. Only those people who lived in that land were part of this structure. So does that mean that Gurbani is only for these 4 varans? What about the Khalsa which claims to above these structures? According to karminders idea Gurbani wouldn'e even be for the Khalsa. What karminderhas tried to do is twist gurbani around to say these four varans are only of importance, whereas Guru Sahib said that the message is the same no matter which of these four varans you belong to. A defective opinion offered by karminder. A DEFECTIVE TRANSLATION – PROBLEM NUMBER THREE An examination of the translation of Verse four brings forth problem number three. ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥ ੪ ॥ Aant Kaal Jo Mandir Simrey Aisee Chinta Meh Jey Mrey. Preyt Joan Val Val Autrey. The translation that is given is: At the very last moments of life, one who thinks of mansions, and dies in such thoughts, shall be reincarnated over and over again as a goblin. || 4 || SANT SINGH KHALSA The question that needs to be examined pertains to the existence of a goblin. A goblin obviously does not exist in the physical sense. It certainly does not exist as a life form. The usage of the word “form” in the phrase “life form” means it must have a form. How could one be reincarnated as a goblin if it did not exist? So we have two joons or two life forms that are problematic. A prostitute is NOT a Joon and the Goblin does NOT exist physically. A pret is not a goblin. A goblin is something That if it exists is something visible to the eye, whereas a "pret" is a ghost, with a body that is not visible to the eye. You can see the shallowness of karminders thoughts on his views of goblins. The meaning of this line is that a person should not be attached to his home/property that it is in his final moments of life. The line is to do with moh rather than being anything else. karminders defective translation problem number three is corrected. A DEFECTIVE TRANSLATION – PROBLEM NUMBER FOUR An examination of the translation of verse FIVE brings forth problem number three: ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥ ੫ ॥ ੨ ॥ Aant Kaal Narayan Simrey Aisee Chinta Meh Jey Mrey. Badt Tilochan Tay Nur Mukta Pitambar Va Kay Ridey Bsey. The translation as provided is: At the very last moment, one who thinks of the Lord, and dies in such thoughts, says Trilochan, that man shall be liberated; the Lord shall abide in his heart. || 5 || 2 || SANT SINGH KHALSA If indeed this translation is true; then the way to “liberation” for anyone who desires liberation is truly very simple. Going by the logic of the translation, one could spend one’s entire lifetime doing all the WRONG things one desires. Going by the rationality of the translation, we could spend our entire life time indulging in sinful activities, negative thoughts, hurtful activities; and devote our life towards activities pertaining to thievery, lies and deceit. We could dedicate our whole life living a lie and indulging in vices. But if AT THE TIME OF DEATH, DURING THE LAST MOMENTS OF DEATH, we could think of the Lord – or say His name, and die in such thoughts – and we will be liberated. Now that would be as wonderful as it is easy. One minute of death bed thinking of God would get us liberated, and into heaven. Just like that. There would indeed be NO need for spirituality. No need to spend a lifetime of learning of doing good. No need to contribute to humanity and make our world a better place than the one we were born into. No need for reading Gurbani etc. No need to know and understand 1429 pages of SGGS. The only thing that would matter would be the FINAL FEW moments of life – ten or twenty seconds before we die – all we will need to do is to think of the Lord during this time and we will be liberated. It hardly needs to be said that such a notion is most ridiculous. It is ludicrous, if not absurd by the most rudimentary percepts of just about any spirituality. Surely Guru Nanak and the succeeding Gurus didn’t spend 240 years traveling far and wide and writing 1429 pages of Gurbani to tell us such an absurd thing. It is obvious therefore that the translation of the verses as provided above are deeply faulty. Only a person who knows the final moments can explain this, but they are not of this life anymore so it would be kind of hard for them to explain wouldn't it? But I would say that when a person is close to death, then only the very strong-willed may keep them selves under some kind of mental composure to think of the supreme being. I think most would be crying for help. With only a fraction of deaths being known about, some could turn their final thoughts to the Supreme being. But with so many deaths being instantaneous how could anyone think of God before its too late and they are dead. In this line the question that needs asking is why "ਚਿੰਤਾ " is in there? Chinta is a negative aspect of the word "think". It means to fret, or to be anxious about something. To worry. Then at the end of this sentence Bhagat Tirlochan writes, "Narayan will reside in his heart." What heart? The person will be dead and cremated very soon after. The line "ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥ ੫ ॥ ੨ ॥" To me, this means "at the end of that time, should that person who has remembered Narayan (not just at the point of death but throughout their life) have any worries, Tarlochan knows that person to be mukt and Peetambar to be residing in his heart. The word "ਬਦਤਿ " can mean "knows." So to end this Bhagat Tirlochan is telling himself that the simran of Narayan is necessary and that he should not abandon it or be careless in it. ANother defective translation of karminders corrected. A DEFECTIVE TRANSLATION – PROBLEM NUMBER FIVE The fifth problem pertains to the nature of death as we understand it. A great many people die of strokes, heart attacks, in accidents, of gunshot wounds, of lightning strikes, falls, overdoses, in car mishaps, airplane crashes etc. The list is long. A great many people go into comas for hours, days, weeks or even months before they die. Many millions die in their sleep. In short a great number of people die SUDDEN deaths. For the very large majority of people therefore, death is always sudden. It is always UNEXPECTED. Death is WITHOUT NOTICE for a vast majority of human beings. Death is without WARNING. And if this is the case, then its logical to accept that a very LARGE majority of people – close to 99 percent of humans have NO opportunity to even formulate their thoughts during their final moments of life just before death. How does one even know when the last moments of life are when no one actually knows when death is coming.? So how is the so called reincarnation formula going to be decided for these 99% of people who met sudden deaths? Going by such logic, sudden deaths have NO ਅੰਤਿ ਕਾਲਿ ਸਿਮਰੈ Ant Kaal Simrey. At the very least sudden deaths have NO ਅੰਤਿ ਕਾਲਿ Antt Kaal moments that one could be AWARE OF in the first place. In other words, how is anyone to know when one’s ANT KAAL is, when NO ONE EVER knows the moment of death. One would have to know that I am dying at 7.15 am. Then at 7.14 am I start to think of the Lord. And then at 7.15 am that would be my final thought, my last thought, my dying thought. Then, and only then, according to the translation above, would I qualify for liberation. As defeatist as it may sound, it must be said that the only people who probably know they are going to die at 7:15 am are those who have made arrangements for suicide. Even then there would be no guarantee that death would indeed occur at 7: 15 am. What this means that IF WE accept the translation of the verses as above, then this final verse only apples to a miniscule number of the people who through some miraculous powers unknown to mankind, KNOW when they are going to die, and know when their ANT KAAL is, who then make a CHOICE of WHAT to think of (woman, wealth, children, mansions, and God). The point of the shabad is that when someone is on the verge of dying, they should still their mind and think of the next phase of their journey. Most people will wake up that day not expecting to die, and of most it is sudden. For those there is no time to contemplate on anything. So although what karminder says here is true it has no bearing on those who die instant sudden deaths. The shabad is really there to understand whilst you are alive. A DEFECTIVE TRANSLATION – PROBLEM NUMBER SIX. The sixth problem with the translations as provided pertains to the 8.4 million life forms that form the basis of the Vedic theory concerning reincarnation. Sans the Rahao Verse, this shabd has five verses. Four are about reincarnations in various forms. The first talks about reincarnating as a serpent, the second as a prostitute, the third as a pig and the fourth as a goblin. These are four life forms – according to the translation. But since we have determined that prostitute and goblin are NOT life forms; we are left with two: the serpent and the pig. The question that needs examining is this: are these two the ONLY life forms that human beings reincarnate into? What final thoughts at one’s death bed are required for reincarnating into the remaining 8.4 million life forms? Why are two life forms – serpent and pig – being singled out by Bhagat Tarlochan ji in this Shabd? "ਲਖ ਚਉਰਾਸੀਹ ਭ੍ਰਮਤਿਆ ਦੁਲਭ ਜਨਮੁ ਪਾਇਓਇ ॥ Through 8.4 million incarnations you have wandered, to obtain this rare and precious human life. (ਹੇ ਭਾਈ !) ਚੌਰਾਸੀ ਲੱਖ ਜੂਨਾਂ ਵਿਚ ਭੌਂ ਭੌਂ ਕੇ ਤੂੰ ਹੁਣ ਇਹ ਮਨੁੱਖਾ ਜਨਮ ਬੜੀ ਮੁਸ਼ਕਿਲ ਨਾਲ ਲੱਭਾ ਹੈ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਸੋ ਦਿਨੁ ਨੇੜਾ ਆਇਓਇ ॥੪॥੨੨॥੯੨॥ O Nanak, remember the Naam, the Name of the Lord; the day of departure is drawing near! ||4||22||92|| ਹੇ ਨਾਨਕ ! (ਪਰਮਾਤਮਾ ਦਾ) ਨਾਮ ਹਿਰਦੇ ਵਿਚ ਵਸਾ, ਉਹ ਦਿਨ ਨੇੜੇ ਆ ਰਿਹਾ ਹੈ (ਜਦੋਂ ਇਥੋਂ ਕੂਚ ਕਰਨਾ ਹੈ) ।੪।੨੨।੯੨।" This shabad amongst numerous others prove that 8.4 million life forms is not only a vedic theory. This churasi lakh comes up so many times in gurbani. If the Guru's were not beleivers of this theory they would have written it just as explicitly as they have concerning 8.4 million. We shold ask "why pig/serpent"? Karminder asks this as well, but he doesnt provide an answer. The answer is that these forms amongst the others mentioned are all low forms of life. Neech joon. Just as in humans there are those privileged and those not.Just as in the world today we have certain notions about certain animals. People keep dogs as pets yet beat them and are cruel to them. People kill snakes and hate them. The use of these animals here isn't to say that this is your future life, but to say that these forms are low and suffer in the world, and they are not good forms to be born into. A DEFECTIVE TRANSLATION – PROBLEM NUMBER SEVEN. The seventh problem with the translation above has got to do with its prophetic nature. If indeed the translation is correct that a person who thinks of woman at the time of death will be reincarnated as a prostitute in his or her next life – then this amounts to a prophecy. Serious students of Gurbani know that the SGGS does not indulge in prophecies. Certainly not in matters concerning what would happen to us after death. Gurmat accepts the task of birth and death are the responsibility of our Creator alone. This is what Guru Nanak has to say about what happens to life after death. This is on page 648. ਮ: ੧ ॥ ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥ ੨ ॥ M: 1. Ek Dajhey Ek Dubbeah Ekna Kutey Khahey. Ek Panni Vich Usatteah Ek Bhi Fir Hasann Pahe. Nanak Eyv Na Japyee Kithey Jaye Smahe. Meaning: Some burn their dead, some bury, some allow animals to consume them. Some are discarded in water, some in wells. Nanak, no one knows where they go and reside. How could it be that we have Guru Nanak ji saying on Page 648 that no one knows where the dead go and reside, but we have Tirlochan saying on page 526 that he can predict (according to the translation above) where dead will go and under what conditions, as decided by what their dying thoughts are? Another defective reason of claiming there is no prophesy in SGGS: ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥ Coming in seventy-eight (1521 A.D.), they will depart in ninety-seven (1540 A.D.), and then another disciple of man will rise up. (ਪਰ ਹੇ ਭਾਈ ਲਾਲੋ! ਜਦ ਤਕ ਮਨੁੱਖ ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ ਪਰਵਿਰਤ ਹਨ, ਅਜੇਹੇ ਘੱਲੂ-ਘਾਰੇ ਵਾਪਰਦੇ ਹੀ ਰਹਿਣੇ ਹਨ, ਮੁਗ਼ਲ ਅੱਜ) ਸੰਮਤ ਅਠੱਤਰ ਵਿਚ ਆਏ ਹਨ, ਇਹ ਸੰਮਤ ਸਤਾਨਵੇ ਵਿਚ ਚਲੇ ਜਾਣਗੇ, ਕੋਈ ਹੋਰ ਸੂਰਮਾ ਭੀ ਉੱਠ ਖੜਾ ਹੋਵੇਗਾ । ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥੨॥੩॥੫॥ Nanak speaks the Word of Truth; he proclaims the Truth at this, the right time. ||2||3||5|| (ਜੀਵ ਮਾਇਆ ਦੇ ਰੰਗ ਵਿਚ ਮਸਤ ਹੋ ਕੇ ਉਮਰ ਅਜਾਈਂ ਗਵਾ ਰਹੇ ਹਨ) ਨਾਨਕ ਤਾਂ (ਇਸ ਵੇਲੇ ਭੀ) ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹੈ, (ਸਾਰੀ ਉਮਰ ਹੀ) ਇਹ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਰਹੇਗਾ, ਕਿਉਂਕਿ ਇਹ ਮਨੁੱਖਾ ਜਨਮ ਦਾ ਸਮਾ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਵਾਸਤੇ ਹੀ ਮਿਲਿਆ ਹੈ ।੨।੩।੫।" it's clear there is. As for prophesy in terms of the future when someone has died : "ਲਖ ਸੀਗਾਰ ਬਣਾਇਆ ਕਾਰਜਿ ਨਾਹੀ ਕੇਤੁ ॥ She may wear thousands of ornaments, but they are of no use at all. ਉਹ ਭਾਵੇਂ ਲੱਖਾਂ ਹਾਰ ਸ਼ਿੰਗਾਰ ਕਰੇ, (ਉਸ ਦੇ) ਕਿਸੇ ਕੰਮ ਨਹੀਂ ਆਉਂਦੇ । ਜਿਤੁ ਦਿਨਿ ਦੇਹ ਬਿਨਸਸੀ ਤਿਤੁ ਵੇਲੈ ਕਹਸਨਿ ਪ੍ਰੇਤੁ ॥ On that day when the body perishes-at that time, she becomes a ghost. ਜਿਸ ਦਿਨ ਮਨੁੱਖ ਦਾ ਸਰੀਰ ਨਾਸ ਹੋਵੇਗਾ (ਜਦੋਂ ਮਨੁੱਖ ਮਰ ਜਾਇਗਾ) ਉਸ ਵੇਲੇ (ਸਾਰੇ ਸਾਕ-ਅੰਗ) ਆਖਣਗੇ ਕਿ ਇਹ ਹੁਣ ਗੁਜ਼ਰ ਗਿਆ ਹੈ । (ਲੋਥ ਅਪਵਿਤ੍ਰ ਪਈ ਹੈ, ਇਸ ਨੂੰ ਛੇਤੀ ਬਾਹਰ ਲੈ ਚੱਲੋ)" How could Guru Ajran Dev ji prophesise this? Conclusion: As this is a shabad which emphasises the existence of reincarnation it is one of those 25 taken by the missionaries and distorted. The essence of this shabad is not to dwell on the future life forms but to avoid them. Bhagat Ji in all the life forms has used MOH and the results of it by listing low status reincarnations. The list of low status reincarnations is as endless as nature. Bhagat Ji if he wanted to, could have used insects, maggots, ants, anything! The key is not to get stuck on what Bhagat Ji has listed. From the way karminder (and the rest of them) distort this shabad it is clear that they have no sense of mysticism. Everything to these missionaries is black and white. Even dhadriwala is quoting this shabad recently and distorting it in the same way. These people are so troubled with hindu phobia. The rats at spn are blind. They just follow everything karminder says without analysing it. esp his favourite pet rat aman.
  43. 2 points
    dalsingh101

    Sikhs vs ISIS (video)

    Yes, but not only that, but wasting time showing off, riding around in big cars blaring bhangra out. Obsessing about materialistic things and your caste whilst being blind to the panth being attacked. Being too scared to confront authority but trying to act like big men. All the dikhaavaah stuff apnay get up too. Petty one-upmanship between each other and ignoring what outsiders are doing like an ostrich.
  44. 2 points
    IJJSingh

    I wish to take Amrit

    It would be wonderful, if both you and your husband took amrit together. However, according to Sikh Rehat Maryada (SRM) it is not forbidden for one spouse to take amrit alone. There are some sampardas who would refuse amrit to just one spouse, some others would insist that after taking amrit you lead a celibate life until the second spouse takes amrit. So I suggest that you look into the maryada of the group who is doing amrit sanchar in your area, and find the group which follows SRM. There is an interesting episode in biography of Sant Attar Singh ji Mastuane. Sant ji did not place any restrictions if only one spouse wanted to take amrit. Once the guruduara manager, where amrit sanchar was being held, tried to stop sant ji from administering amrit to a single spouse. Sant ji said to him, "Amrit is a seed for Naam-Ras (Naam), Prem-Ras (Love) and Bir-Ras (bravery), it has no connection with a body". The manager kept opposing sant ji and arguing that sant ji was going against the maryada. Finally, sant ji said to the manager, "Premiya! OK, I will let you have your way, if you agree to take this sin upon yourself when you face the Guru in his court". The manager backed down. (p319, Biography Sant Attar Singh ji, Vol 1, By Sant Teja Singh). Waheguru ji ka Khalsa, Waheguru ji ki Fateh
  45. 2 points
    dalsingh101

    Sikhs vs ISIS (video)

    No need to thank me veera. I'm just posting a link. It's really good to see the younger generation being proactive like this. We should all note how these guys aren't doing the usual small minded bull5hit apnay get up to.
  46. 2 points
    Thanks @Mooorakh, I think this video really helped. What I understood that the sleep comes because of thoughts, and for stopping thoughts coming you have to stop air for a bit. So when I am doing naam simran, whenever my mind start wondersing, I instead stop the air flow and trying to do naam simran with heart beat which I found that as soon as I stop my air in and out I can hear my heartbeat and then I start concentrating on naam simran with heart beat. I found after that my thoughts are getting controlled. So it has helped I think I tried twice this and I didn't sleep and was able to do naam simran for 3 hrs and other day for 2 hrs.
  47. 2 points
    Well long ago I wrote an article on this. It was published on fb page. I will chk if I could find the link.. Guru Sahib talks.. Yes he does and such is his love. We may not understand it then but time being we realize, how relevant baani was to things ..... Here's d link I hv found...
  48. 2 points
    Dhan Sri Narsingh Avtaar Ji Maharaj, & Dhan Sri Guru Amar Dass Ji Maharaj, May 17.
  49. 2 points
  50. 2 points
    tva prasad

    Suraj Kavach Astotar

    In the katha baba gurvinder singh ji says that the Surya vanshi Kshatriyas read surya kavach stotaram, since khalsa is Surya vanshi should we read Suraj kavach astotar everyday as well?
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