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  1. 6 points
    Reader

    Is Sikhism a religion

    Because most people cant be arsed with your usual drivel. You keep harping on about science but its apparent you're about as good at science as Ranjit Singh is at controlling his bowels. We say Sciences is limited to the material and Gurbani transcends all that. You wanted proof and we gave you loads from Gurbani about miracles happening but apparently since science says no, you'll just say Gurbani is false. We've asked 10 times now, FIND 1 SOURCE pre-1800, anything that says all the things you do. You claim to have core sikhi down so show us. Nice, so you cherry picked stuff to prove your point. Did you forget Gurbani also says that God is antarjami (all knowing) that's not possible as a universal consciousness is unscientific as atoms aren't life. Guru Ji also says God gives his Bhagats whatever they want, He's benevolent. The God you keep going on about is impersonal and doesn't care one way or another as Nature is impersonal and thus unable to be benevolent at all, survival of anything else is unimportant to it as it has no sense of self. The God of Guru Nanak Dev Ji has personal and impersonal guns, so stop ignoring one for the other because it deletes your entire premise. I've read Stephen Hawking's work, he explicitly points out that God for him=universe. The universe created itself, it doesn't need a creator. Gurbani says that God created this universe and countless others i.e it wasn't self creating. shocking, as you hate Hindus yet the Vedas contain EVERYTHING that Spinoza talks about. But "muh hindus bad bad" right? Before I dissect this "article" (I wouldn't even call it this as its nonsense written by someone with no grasp of either science or basic Gurmat) Congraulations on posting something from Ranjit Singh's own page you claimed here you don't follow him but you seem to link his crap left, right and centre. I got to ask, has you initiated you into his jatha with mouth to mouth simran? or have you guys gone a bit further? I just hope he managed to teach you to control your bowels better than he can. Someone should pick up a physics book once in a while. Everything at the core might be the same, but on larger scales they can be completely different, just like Brahman can expand into infinite beings and each of them are wearing different guises (thus "different") but at the core are the same. Properties change depending on what you adapt I almost choked on my taco over this. What a load of nonsense, and the fact that you buy into it really makes me chuckle. You want to talk about laws of nature that's fine. So tell me why Guru Nanak Dev Ji didn't sit down and write down all these theories then and there, He could have. You're gonna say "oh cuz the superficial masses wouldn't accept him etc etc" but here's the little snag in your stupid logic. That form of thought was already prevalent in India, that Nature=God=Laws of Nature, it had many forms, namely Ājīvika and Charvaka. Read them, they pretty much say what you're saying. Reincarnation is wrong etc etc. What more crap, let's take some of these "laws" as you guys call them. Morality falls into this, these laws have no right or wrong yet Gurmat always does. By your logic it would be ok to force yourself on a women if it was for the progression of the species? By your own logic, yes. What law in the universe says that God (or as you dudes say "nature") laughs and takes a saroop to give darshan to Bhagat Naamdev Ji. What law says that a cow that's been dead for ages comes back to life and God himself gives Darshan to Bhagat NaamDev Ji, what law of science says that Man can float on water without aid like Bhagat Kabir Ji (all these are some of the countless examples in Gurbani). Science is restricted but God isn't bound by it, he can make and break them as he wishes. No one says that, Science is the most plausible explanation of a certain event, its an uncertainty (that's the very definition of the scientific principle). Gurbani is absolute, For a Sikh Gurbani will always be above science, not on the same level. no it isn't. That goes against the very definition of what religion is. In that exact text Guru Gobind Singh Ji has a conversation with Waheguru, so tell me how an unfathomable God who's inaccessible is talking to him.
  2. 6 points
    This is an invaluable write up by a Gurmukh on the path of surat shabad marg. Take laha and inspriation from it friends. OUR NIJ GHAR- THE FOURTH SUNN Our mind thinks incessantly and does not hold still even for an instant. Under all sorts of distractions it wanders aimlessly in all directions. Only after finding a perfect Guru thru good fortune, who gives mantra of Lord's Name (for japna) that mind becomes quiet and tranquil: "Eh mun na tikay bauhrangee deh dis dhavay. Gur poora paaia vadbhagee Har Mantar deea mun thadhay" p-171 This is what Naam Japna does to a wandering mind. It tries to make it still, till it stops thinking when it is lured into the 'dhun' of the japna and comes inside where it is totally disconnected from the input of the five sense organs. It becomes totally thoughtless, a condition called 'sunn' in Gurbani. In this condition mind stops giving any instructions to the body which becomes still and is said to be in 'smadhee'. It is in this condition the mind is disconnected from world of Maya of three modes and comes in where Naam/ Sabad is. This space where mind comes in is called 'sunn mandal'. Gurbani mentions about sunn many a time, as location of Naam, Satguru and God. Purpose of Naam Japna is to disconnect the mind from Maya and its bad effects in Raj Gun and Tum Gun and clean it up with Naam/ Sabad :"Bhareeay matt papaan kay sung. O dhopay naavay kay rung." Sabad is God's utterance in all the bodies: "Ghat ghat vaajay naad." and cleans the dirt caused by Mayan thoughts: "Mun dhovo sabad laago Har sio raho chit laa-ay."p-919 The inner journey for spiritual development is thru sunn where Naam/Sabad Guru who is also called Satguru in Gurbani, who not only gives spiritual knowledge but also prepares the mind for meeting with Nirankar. "Sabade he Naaon upjay sabade mail milaaia." p-646 As the mind just enters into sunn it is said to be sitting in FIRST SUNN. When the thoughtless mind in sunn merges with the ambient of the sunn mandal it adopts the nature of air there, the first creation of God, Sach: "Saachay te pavna bhaiaa." p-19 "Suneh sunn miliaa samdarsi pavan roop ho jaae-geh." p-1103 This condition of mind in Sunn Mandal when it merges with air is called the SECOND SUNN. Continuing progress on this journey in sunn, Anhad Sabad, the unstruck divine melodies are heard there. These are the utterances of the Nirankar inside us as Sabad Guru. It is here that mind starts getting cleansed by Sabad/ Naam to prepare for the journey to the goal. This zone in the sunn manadal is called Amritsar or Pool of ambrosial nectar of Naam where mind bathes in it to clean itself: "Antar koohnta Amrit bharia" p-570. This zone is also called Dev Sathan, the area where devtas, the angels live in three gunas after physical death as they did not reach the Nirankar yet: "Dev sathany kia nissani. Teh bajay Sabad anahad banee."p-974 Devtas are stuck here and could not go beyond for not having done enough bhagti to cross over the 'bhavjal sagar'. They don't have to be born again but can't go beyond to unite with Nirankar. And beg God to give them another chance in human body so that they can do more bhagti to crossover to higher level: "Is dehi ko simray dev. So dehee bhaj Har kee sev." p-1159 This state of mind surrounded by Anhad Sabad is called the THIRD SUNN. This is also called 'dhaval', a cross over between Bhavjal Sagar and Nij Ghar. Here mind is with air which it sheds before entering into the next sunn. This is also called 'dar' or doorway to the Sach Mehal/Parkash Mehal, the Mansion of the Divine. It is about this state Guru Nanak Ji is writing about in 27th Pauri of Jap Ji Sahib, describing the symphony of celestial music going on at the dar or gate of the Sach Ghar where all His creation is singing praises to Him: "So dar keha so ghar keha jit beh sarab smaalay. Vaajay naad anake asankha ketay vavanhaary. Ketay raag paree sio kaheean ketay gavanharay. Gaavay tohnau paun panee baisantar gavay raja dharan duaaray."p-6 Next step in progress comes when the mind is fully cleansed of the filth of Maya and is waiting for the Grace of God to open the Tenth Door to let His child in. This is preceded by sounding of Toor and Naad: "Anhad Banee Naad vajaaia."p-375 As the Door opens amidst sounding of Five Sabads, mind is welcome home having conquered five doots of Maya. Mind sheds the air and is illumined with Jot of God and is fully awakened to its spiritual self by the Sabad: "Dhun upjee Sabad jgaaia" p-1039. Free from bondage of Maya, mind sees nothing but Parkash or Divine Light/ Jot and finally meets the Beloved Lord: "Pargati Jot milay Ram Piaray."p-375 This happens with the Grace of the Guru that one meets the Lord, finds perfect peace and tranquility with such ease: "Guru Nanak tutha miliaa Har Raaia. Sukh raen vihaani sehaj subhhaia."p-375. This is the area where dwells the perfect Lord Brahm in sunn-smadh and holds discussions with Bhagats. There is no happiness or grief and no death or birth (but absolute tranquility): "Sun samadh gufa te asan. Kewal Brahm pooran teh basan. Bhagat sang Prabh gosht karat. Taha harakh na sog na janam marat."p-894. This is the Fourth SUNN and end of mind's journey back to its Nij Ghar and Sehaj Ghar where it can live in perfect bliss and becomes Jiwan Mukat, liberated while alive. This sunn is also called Anhad Sunn. Those minds who reach this sunn become just like the One Who created them: 'Anahad sunn rattay se kaisay. Jistay upjay tishee jaisay." p-943 Sunn prevails inside and outside in all three zones; earth, sky and nether-lands. In fourth sunn mind becomes Gurmukh and its karmas are over and is not judged for these: "Antar sunan bahar sunnan tri-bhavan sunam sunan: Chauthai sunun jo nar jaanai ta ko paap na punnan." p-943 This is the house of the True One as told by the Satguru and is also the true house of His child, mind who is on a physical journey on this planet, Earth: "Satgur tay paa-ay veechara . Sunn Samadh Sachay Ghar bara." p-1037 Gurbani guides us how to make it to our true home while alive and become a jeevan-mukat so that at the end of our physical life we land straight into Nijh Ghar and are met with our Father, Nirankar who greets us with a hug, congratulating us for our victory in fight with five-doots of Maya: "Jo jan Har Prabh Har Har sarna tin dargeh Har Har deh vadiaaee. Dhan dhan sabaas kahay harjan ko Nanak mel la-ay gal laee." p-493 Gurmukhs thus establish an easy access to Nij Ghar from Bhavjal Sagar via sunn, Anhad Sabad, Toor and back to Bhavjal Sagar for their mundane responsibilities following the same route back. 'Gurmukh aavay jaa-ay nisang." p-932 https://m.facebook.com/story.php?story_fbid=10155685879796417&id=528556416
  3. 6 points
    Baat agam ki is a collection of discourses in Punjabi by Sant Isher Singh Ji Rara Sahib Wale discussing every aspect of Naam Simran and how to meet God. These are the English translations Discourses On The Beyond Part 1 Discourses On The Beyond Part 2 Discourses On The Beyond Part 3 Discourses On The Beyond Part 4 Discourses On The Beyond Part 5 Also below is the Punjabi version Baat Agam Ki 1 Baat Agam Ki 2 Baat Agam Ki 3 Baat Agam Ki 4 Baat Agam Ki 5 Baat Agam Ki 6 Baat Agam Ki 7
  4. 5 points
    Sat1176

    Sleep during meditation

    If your doing simran slowly and elongated (with slow long breathing) then sehaj avasta will naturally come as mind stills. Personally I don't think it's a bad thing. Lets say your doing you jaap during the day and you have had a good nights sleep then this is a very good stage. If your lacking sleep then it can also be a natural body response. If once in sehaj there are no dreams and thought, then that is also very good. If your falling into dreams then not so good. Ideally one need to start hearing anhad shabads in this sunn/sehaj state. This can take time to manifest. In one katha I heard you have to repeatedly keep pushing the mind into this state and eventually the mind begins to awaken within. When in the stage of no thoughts whether conscious or unconscious two jahaj's take off from that place. One is that of anhad shabad, and the second is that of falling into dreams and into thoughts and visions. You want to take the jahaj that is naam and keep surti attached to that with no thoughts. If you want to stay awake you will need to do jaap with determination, josh and more faster pace. I took these notes from Gurmat Meditation youtube channel about how to go to sleep with simran and continue bhagti throughout the night. Maybe it will offer you some guidance. 1.Elongate waaaahe guuuuru jap and listen to dhun. This should help stop thoughts 2.Listen to sehaj dhun if you can hear dhun and fall asleep 3.You will enter deep sleep without dreams 4.Then after some time you will come back for a short moment. Maybe to change sides. Don’t open eyes. Repeat gurmantar with surti or listen to anhad shabad or start gurmantar again. 5.You will fall asleep again. 6.Then you will awake again. 7.Listen to anhad or simran 8.5 shabads will start 9.Anhad Toor (very loud) may come as combined sounds or like loud horn being blown 10.Put dhyan (listen) on Toor if possible after which Parkash may manifest 11.Put dhyan (look) on Parkash (Transparent glistening light - Nirankar)
  5. 5 points
    Mooorakh

    Anger after Paath

    Wow what a great video. Thanks much. Actually I was feeling the same as u. Anger overtook me everytime I used to come out of the Babaji room and started shouting on the kids for creating mess or doing whatever wrong they are always upto... And that caused a fight between us all. one day he shouted "path karke Ehsaan Karti ho kya " Then I Self analysed.. I was bringing bad name to my Babaji as well.. wat I realised is that when we do path it requires a lot of our energy"Aakhan Aukha Sacha Naam".. we tend to loose patience easily and being mentally tired we react vigorously. Then I made intentional efforts to improve.. be polite n sweet as my Guru Sahib is 'mithbolra'.. I should thus follow.. n m trying to.. though it's pretty hard. Probably that's our initial stage n soon we ll get rass- amrit n its power
  6. 5 points
    Are we taking this issue as seriously as we should?
  7. 5 points
    paapiman

    Dhadrianwala Vs Great Sikhs

    On what basis will the family file a police complaint? Dhadri did not make a legal deal with them. Did you even understand the above video? So according to you, Bhai Jaswinder Singh jee USA and his former comrade are lying? Can you prove that they are lying? Bhul chuk maaf
  8. 5 points
    The energy generated from super positive sangat and the cloud of divine spirit around you can certainly kick you up a few notches. I've encountered this a few times and it leaves you feeling elevated without having made too much effort. These sounds should become one, so to say. I think the intentions and pre-conditioning of mind really plays a big role here. I wouldn't advise you continue searching for the same sound again, the bell, chimta, drums etc. I remember that I'd always say to myself "OK, got it,..heard that now.. what next ?" For me, I was able to get through these until they become a single sound. eko naam, eko shabad. It may help if you try and disciple your inner mind in this way. If you can, then it can be very beneficial in your own self-development because you may awaken to the hidden depths of your mann. As I always say; listen, acknowledge and then move on. Don't worry too much about them because they won't go anywhere. You hear them at first, then they fade and become one. You follow that one and then you will hear them again when you are at the darbar. There, they are called panj shabad. Anand sahib bani says "vajay panch shabad tit ghar subhagay" At that stage, you're completely out of Kaal's desh (maya) and in chautha pad. The 5 dhuts will be left outside the door behind you (panj dhut tudh vas kithay kaal kantakh mariya). I said some time ago; the shabads are kind of preliminary, as if heard earlier as nishanees and signs of progress. Sometimes, they call these pavan shabads to differentiate them from the panj shabads that are heard in the darbar as opposed to outside the darbar. as @BhagatSingh suggested above, "stay chill as if it's nothing" I'd probably add, "wait for what's next?" Thunder like "gobind gajay" Lightening like light and then the all cooling rain of amrit. Can be felt on every single rom of your body as if it's raining. Gurbani mentions a few of these "amrit varkhai,.. amrit varsai" shabads. ^^Next time^^ Just let it be and let the experience take your consciousness. Give your mann and mat to satguru. The first time this happened, I had the immediate first 2 lines of the below shabad come into head. "ja-o tao prem khelan ka cha-o, sir dhar tali gali meri a-o". I immediately put my joined hands on my laps as if in open hath-jor mudra pose, akin to giving an offering. Then, visualized/imagined putting all my consciousness/surti to the Guru and let him do whatever. What happened next, was completely out of this realm. ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o. If you desire to play this game of love with Me, ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ Sir ḏẖar ṯalī galī merī ā▫o. then step onto My Path with your head in hand. ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ Iṯ mārag pair ḏẖarījai. When you place your feet on this Path, ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ Sir ḏījai kāṇ na kījai. ||20|| give Me your head, and do not pay any attention to public opinion. ||20|| I've heard that too or may have seen the same video. I can say, that rom rom makes things much easier and that's why I'm always encouraging it. Some people can get it pargat early on, whereas others get it later.
  9. 5 points
    That's a sign of a good meditation session. Your voice gets deeper as well, and starts resonating from your stomach. That happened to me a few times during sleep. The first couple times, it caught me off guard, and like you, I started questioning it and it ended when I did. The first time I got too scared, the other times the fear went away but the excitement was still there. That excitement was preventing me from Clarifying this experience. But I didn't know that at the time. So it didn't happen for a while, and during that time I found a video by this guy called Rich2150x Rich talked about how when strong turbulent vibrations come, then you have to just stay calm and not get too excited about it and just go "hmm" as if its nothing and simply take note of it in a very detached objective manner. So then when it happened again, I remembered to stay chill as if it was nothing. I stayed calm and chanted Ram. Then something special happened. But what made the vibrational storm manageable was watching it with a non-excited, non-questioning, non-fearful, detached, objective eye. This is also applicable to emotional storms.
  10. 5 points
    ~ Guru Maneyo Granth Gurdwara -full video-insight to state of art Gurdwara sahib by sangat ~
  11. 5 points
    Yes, but this varies witin stages of sunn itself. For eg. in sunn mandal, you start hear the naam coming direct. I shall try and do a single thread about sunn, since what I've shared is scattered over a few different threads. Good idea to tie it up in one.
  12. 5 points
    Sat1176

    Sikh books

    https://www.dropbox.com/sh/id7crkcslzi3e0p/PBVhXDvFv0/Sikh-Books-English
  13. 4 points
    Jageera

    Anger after Paath

    2nd update.There is improvement.Anger still comes almost everyday but I manage to do nothing and wait it out.Found a good tip by veer Bhagat Singh in the Meditation thread where he says to analyze the anger,its source,where I feel it in my body etc when it happens.It comes from the stomach area and spreads all over the torso.My mind starts making up stories and scenarios that fuel the anger.I start imagining scenarios that haven't happened and might never happen and this adds to the anger.It is like my mind provokes me to be angry and miserable and then laughs at me when I do get angry.So I just sit and endure the never ending thoughts and scenarios until I start thinking about something else.I try to chant Gurmantar to replace the thoughts but I seem to fail more often than not.The heat inside can be felt almost the whole day.I just try my best not to react to it.I have also been practicing the subtle art of keeping my mouth shut and so far the results have been forthcoming.I also suggest to myself that I should not make others around me miserable just because I am. Can't say much about the salt foot soak as I tried 3 tablespoons for a couple of days and ran out of H.salt.Have yet to buy more so can't update much on this. I do the breathing simran after JapjiSahib and Benti Chaupai daily.Usually lasts 5 to 15 minutes.Today I sat for 2-3 minutes and just got up and walked out of the room.I notice every time I try to do simran I start thinking I have something else important to do when I don't have anything else to do at that moment.I try to keep on breathing and saying Waheguru in my head as long as I can.Then I just start verbally reciting Gurmantar for a few minutes and end the session.I am going to have a shower and try doing simran again in a while.The good news is the days I manage to do simran properly for 15minutes I feel calm and content.Less negative thoughts. Will update again in a couple of weeks.
  14. 4 points
    Practice. Massive amounts of practice. At one point in my life where I was reciting Japji Sahib ten times daily, I could recite Japji Sahib in about four minutes. Neither tongue nor throat moved. It was pure thought. I was told abhiyaasi Gursikhs could recite Japji Sahib in 2 minutes and I was trying to emulate them. Sadly I could never achieve it.
  15. 4 points
    jaikaara

    30,000 jaap of a shabad

    i personally feel that just like there are some degrees which are not achieved just by doing study for hours for eg. say if you study for 8 hours a day it still doesn't guarantee that you would be a doctor. Similarly numbers of Jaap cannot guarantee that you would be a sidh. It is still considered as a abhyas. The Kathakaars give those examples since they want to inspire the sangat to be engrossed in Naam. Someone who does Jaap abhyaas would be lost in meditation and would lose the count. Naam Ras gives you peace and tranquil, you stop worrying about things happening around. Who will count for you ? The Jaap is nirantar inside...you will want to lose count. Siddhis come and are a blessing of Akaal. However i personally feel that energy will only reside in that body that can hold it. There are peoople who may start seeing things and predicting future but then along with these capabilities comes haume, arrogance. This arrogance kills abhyas with time. So rather than focussing on magic , i personally want to request you to focus on abhyaas. Let Parmatma be the decision maker, He always is , but as for now we feel we would do so and so and we would become so and so. My 2 cents bro, Waheguru Ang Sang Sahaai.
  16. 4 points
    chatanga1

    Is Sikhism a religion

    I'm asking you again mr health discussion. where the word "Guru" is, in the original gurbani sentence.  The above question still stands. Healthy discussion..... I have given the Guru Sahib's definition of God as in the Mool Mantar. I am asking you to use science and logic to prove that definition of God as in the Mool Mantar. You replied with this effort: I don't know about them. I'm still waiting for answers from you for my previous questions. Don't use others as a shield for your own shortcomings. I don't care about your understanding. You have already distorted Gurbani at least 3 times on this forum explicitly and have been exposed. Quote directly from Gurbani where it says the above point number 1.
  17. 4 points
    amardeep

    Is Sikhism a religion

    I think you need to spend some more time studying what Vedanta is. A lot of the things you ascribe to the Gurus can already be found in Vedanta, - that is why the Nirmale and others started to interpret Sikhi in this lense. This does not mean that Sikhs are Hindus – but it is a common framework to interpret reality. For instance, many people think that Sikhi rejects the Vedas because Sikhi puts naam and Brahmgian at the front while it limits the importance of the Vedas. This stance, however, is a key component of Vedanta!!! The Mundaka Upanishad divides wisdom into two categories: The higher and the lower. The higher form of wisdom is Brahmgyan while the lower is knowledge of Vedas, phonetics, grammar, etymology, meter, astronomy and the knowledge of sacrifices and rituals. This atittude towards Vedas is entirely in line with both Vedanta and Gurmat. In this regard, your understanding of Jup can most likely easily be found within the terminology of Vedanta and is not unique to Gurmat. And terms like karma, samsara, jeev, brahman, maya, prakrit etc are all from the Vedantic corpus of philosophy. Gurbani was revealed through shabads that came individually to different people at different times. If Guru Nanak in South India used the word Atma, it is expected that the Hindu would understand what this word meant without having to read 600 shabads of Guru Nanak (revealed in Northern India) to understand what is being said to him. Gurbani was revealed over centuries, - it does’nt make sense that only people who had studied all the shabads would be able to understand what they were being told when the Guru revealed shabads to them. Your approach seems to be heavily depend on logic. But Sikhi defies logic. This does not mean that Sikhi is all Disney world and mythology. But a traditional premise is that Sikhi breaks the make up of the mind. You say that Jup comes from the process of Jupi. You equate jup with jupi. This is very logical, that X is connected with Y and therefore through doing X you will attain Y. BUT the foundation of Gurmat through the Sri Japji Sahib is ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ and ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ . So here clearly the Guru is breaking common logic by going the other way and saying Soch does NOT happen through Sochai. And chup does not happen through chupai! This is a clear break with the way we understand logic and how Things are connected. Your idea that SIkhi fits with grammar, science and logic is fair to have but it does not have any tradition behind it. Whereas the Sampradays stretch back hundreds of years and that in itself Means their ideas have to be taken seriosly. You say that jupi happens through Listening ,Believing Accepting and Living. This is called shravan, manan, and nididhyasana in Vedanta and is a key component in understanding reality and transcending the self. Again, your use of grammar takes you back to a Vedantic mindset which the sampradays could easily have done through their traditions, uthankas etc. Again – there is NO way Gurbani discards the old meaning of these words. Gurbani is didactic – it is supposed to change your ways and by this , it implies that the orders given are understood by the people. If Gurbani says to do X it must be inferred that people understand what X means. And not that they have to study six hundred pages of philosophy and grammar to understand what is really meant. In your example, it means that the Panth was dillued for 300 years until Professor Sri Sahib Singh wrote his teeka. That does NOT make any sense and defies all logic of what a coherent, strong and independant religion is about.
  18. 4 points
  19. 4 points
    Sibling? Wrong again. Sri Dasame Patshah Granth Sahib says that The Sodhis are descendants of Lav Kush. Do YOU trust Sri Dasme Patshahs Granth Sahib? The same Pracharaks whom you have labelled foolish do. How ? By kissing young men on the lips to impart naam jap techniques. That’s why you love ghaghri isn’t it.
  20. 4 points
    paapiman

    Ate meat by accident

    @MrDoaba - There is another story with regards to Akbar's previous life. He too, was drunk in his previous life (just before death) and become a Muslim in his next life. So, maybe there is a connection with dying drunk and becoming a Muslim in the next life. Bhul chuk maaf
  21. 4 points
    Dhan Sri Guru Har Rai Sahib Ji & Dhan Sri Guru Harkrishan Sahib Ji, November 2.
  22. 4 points
  23. 4 points
  24. 4 points
    akali dilsidak singh

    Suraj Kavach Astotar

    duja pdf v tyar hai ji suraj kavach ram kavach ram astotar te bhagauti astotar(baba deep singh ji wala) sarbloh 2.pdf
  25. 4 points
    ਸਿਖ੍ਯ can possible refer to ਸਿੱਖਿਆ which can mean education/knowledge. ਅਸਿੱਖਿਤ can possibly refer to illiteracy or ignorance. Another possible interpretation of the verse above: Protect the knowledge (like spiritual) and destroy illiteracy/ignorance. Bhul chuk maaf
  26. 4 points
    Wohhh, you're feeling it for sure. The order of changes sounds decent but you should have gotten absorbed in the first shabad sound when it were getting loud.. The crashing airplane like and screeching shouldn't have distracted you away from the loud shabad. Try and aim to drown in the shabad and leave all else behind. Say, you are watching TV and absorbed into something so deeply. Your phone is nearby and it starts ringing. The power of absorption between you and the TV is so high that you may hear the phone ringing in background, but it's not enough to divert your attention from the TV. , The shabad has to be like the TV. and all other thunder like experiences have to be in the background. The roller coater, jet like that you described; ….was that an internal kinetic energy like feel or was it heard. What I mean is, was it a motion like energy inside or was it sound vibration only?
  27. 4 points
    DeNiro

    PDF's of Sikh Books

    Good man. You remind me of myself when I was about 23/24 yrs age. Doing the banis was the ignition that got me climbing. I'd say it lay the foundations that gave further discipline and dedication. I maximized the hours and began cutting off from maya with time. This was preliminary for getting all amped and psyched when I began serious years of bhagti.
  28. 4 points
    DeNiro

    Avoid Disclosing Spiritual Status

    Totally get you there. I would never discuss with anyone in person, unless they are more advanced. I've learnt from my fair share of repercussions. On that note, I'd probably say a wee bit more on here because you only know me as DeNiro. But I'm still going to practice restraint and keep energies away from nastiks and sakats.
  29. 4 points
    Soulfinder

    Today - Gurpurab

    Thanks veer ji best wishes and to everyone on here !!
  30. 4 points
    Chandi is the jagatmata, the energy from which the universe was created. Durga is an expansion of chandi, she is present within all. She is the power or shakti of Akal Purakh. Chandi is merely one among her many names. She is the one that helps us move, think, grow, talk, etc. Lakshmi, Sarswati and Parvati are merely representations of her satto, rajo and tamo qualities, respectively. In reality, chandi is the feminine shakti form of Akal Purukh, hence they are the same. Many believe that Chandi di vaar, Shastar naam mala, etc. are about Durga, in reality guru ji is praising the divine shakti, as discussed above, that resides in Durga, Kali, shastar, astar, rakatbeej, etc. not just Durga alone. Just like how Lakshmi is the personification of Vishnu ji's shakti, likewise Sarswati and parvati are of Brahma and Mahesh, respectively. Even so is Chandi/ Bhagauti/ Maya the personification of Vaheguru's Shakti. If you read chandi di vaar, it says "Khanda prithmai saaj kai, jin sai(n)saar oopaiya. Brahma bisan saaj(eh) kudrat da khel rachaa(ai) baNaa(ai)aa." This tells that at the beginning of the creation, Vaheguru created the Khanda (referring to Chandi, feminine Shakti form of Akal Purukh), from which shakti the trinity, Brahma, Vishnu and Mahesh came into being. Now it makes sense that guru ji wrote such banis so that we could plead the mercy of Chandi so that she may reside in us and shastars so that we may gain victory on the field of battle. Those who are familiar with Chandi di Vaar may understand this, "taitho(n) hi bal raam l(ai) naal baNaa da(h)sir ghaa(ai)yaa, taitho(n) hi bal krisan l(ai) Kans kesi(n) paka(rh) giraa(ai)yaa." this is referring to the shakti of Akal Purukh, Chandi. Bal=shakti, hence Ram and Krishan also took shakti from Akal Purukh in order to defeat Ravan and Kans, respectively. Even though no one can describe Chandi as she is beyond description, may this help in getting a vague idea of Jagatmata Chandika.
  31. 4 points
    Xylitol

    Brahm kavach

    A friend of mine just met with Sant Jagjit Singh ji Harkhowalwale. He said it's okay to do paath of these kinds of Banis but don't do lots of repetitions without the appropriate viddhi. There is special viddhi for Brahm Kavach or Chandi di Var if your going to be doing tons of abhyaas of these. It's not for everyone. So speak to proper Mahapurkh before you start doing lots. These Banian are different than our regular nitnem Banis, the maryada for doing lots of abhyaas is much more sukt. He mentioned, for example, that a singh came to him who had done chalisa of Chandi di Vaar without the appropriate viddhi. After about 20 days he came to see Baba ji b/c blood had started coming out of his stool, his nose, his mouth... There is a right way to go about doing these things so you should speak to a mahapurkh before beginning. Baba ji is currently in Surrey BC and will be in Toronto in a few days.
  32. 4 points
    Oh my lord, mate, I'm trying to become a doctor too lol.
  33. 4 points
    https://www.manglacharan.com/home/three-paths-to-liberation-and-the-gobind-gita
  34. 4 points
    Daya Singh

    Hazur sahib Maryada

    I find that there is a lot of peace at takkht sahib and one can do a lot of abhyaas because how peaceful it is. Personally when I went there I was in total bliss and experienced some things which I haven't experienced anywhere else. I would like to keep these experiences gupt but I think the Sangat knows what I mean. The maryada is also very good and there is a lot of respect for maharajj jee that's why I think it is so peaceful. Plus Mahapurakh is there.
  35. 4 points
    paapiman

    Sikhi and Conversions

    In Sri Japji Sahib jee, there is a Pauri which lists all the immoral/unethical/sinful activities which people indulge in. Please look at a verse from that Pauri below: ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥ Countless impose their will by force. From the above verse, one can easily deduce that forcing someone to adopt a religion is an immoral activity and thereby, completely against Sikh religion. There are more verses which can allude to this fact. Please let me know, if you want to know more about them. Bhul chuk maaf
  36. 4 points
    paapiman

    Sikhi and Conversions

    Obviously, Sikhism does not allow forced conversions. Sri Satguru jee (Ninth Master) gave martyrdom(Shaheedi) for standing up against forced conversions. Isn't that enough for evidence? Bhul chuk maaf
  37. 4 points
    Irrespective of his personal life, he has brought forward many experiences of Naam abhiyasiye Singhs for the benefit of the sangat. Bhul chuk maaf
  38. 4 points
    I think this forum might be a bit 'high brow' too. No one else really looks at root sources of Sikhi like we do here attempting and evaluating translations. No one else really challenges entrenched narratives from the colonial period either. Maybe the traffic has decreased because the forum is a bit 'niche' like that? When it comes to 'learning' I feel like most people just want to reinforce what they've always felt they've known anyway. Personally I can't even articulate how much my mind has been broadened with regard to my heritage from being on this forum. And that's between all the arguing and swearing some of us do here....lol
  39. 4 points
    Major experience this morning. I just wrote down bullet points quickly right after on my phone while the memory was fresh: First the conch shell started getting loud. Then it sounded like an airplane was about to take off Loud screeching noises started happening Then it felt like a rollercoaster. or like I was on a jet, or a rocketship etc Something happened and then I was somewhere with nothing but blue and white. like looking at a sky At that moment I started hearing multiple instruments I don't know what happened, honestly. But this is one of the most intense ones I've had so far.
  40. 4 points
    I am finally starting to experience this. Not to the same extreme but I’m listening to the air conditioning circulating in the house and it’s in synch with it. It’s been happening especially at night when I’m about to sleep. I can unmatch it by changing the rhytm forcefully, but as soon as I stop doing that it automatically goes in synch again. Still needs practice though because it breaks and reconnects at times. I had a very very brief moment where I felt rain drops on my skin - happened a few days ago. Hasn’t happened since but I think it’s still a good sign. I am also getting moments where my entire focus is absorbing into the rom rom. There is no recognition of who I am, or where I am. It’s complete absorption into the jaap. Those moments are the best. I usually have to set an alarm nowadays because I don’t know how long I would be out for. Things keep getting better. However, I have been regretting packing up my schedule so much. Most of the time I just feel like ditching all of my work and just doing saas saas and rom rom. I just need to finish up the last bit of work and then I’ll have complete freedom starting Aug 2 until school starts in september. I think the major gains will happen during that time. Kaal is really starting to fight back now. The mind felt stable for so long. But these past few days I have been finding myself in situations that are triggering some thoughts. I don’t know how the idea of “tests” work as per gurmat. But essentially I have been in a few very bad circumstances recently where I found out close friends were doing nindhia/spreading lies about me. Social issues that are over 3 years old resurfacing, etc. So I have been trying to avoid people as much as possible. And then focusing on the jaap if any thoughts arise. The boat flipped over yesterday and I caught myself in some negative thoughts. This hasn’t happened in so long so a lot of concern arose from that. I had to take time off of my studying to just do jaap and get back on track. But it’s a very good reminder that anything can happen at any time. You need to be very careful that you don’t slip. I’ve heard you risk losing everything in some situations.
  41. 4 points
    Please don't compare a mighty Sikh warrior like Srimaan Sant Baba Jarnail Singh jee Khalsa Bhindranwale to Dhadri. It's an atrocious comparison. Didn't Dhadri soil his pyjami when he was attacked? Please read below (from another thread) Quote Remember when some people tried to assassinate him. He just ran away (even though his friend was killed in front of him). He had a gun in his car according to Bhai Ajnala. If that's true, why would a Singh run away that like? I can understand a strategic retreat, while fighting back. He didn't even try to fire back at the assailants. He later said that he wanted to avoid "Bhra Maru Jang". But, how did he know at that point that those assailants were Singhs? They could have been government agents or goons dressed up like Singhs (he had to think like a warrior in that situation). Police cats during Kharkhu lehar used to dress up like Singhs. Unquote Bhul chuk maaf
  42. 4 points
    I just don’t see why amrit vela on the other side of the planet would have an effect on someone who’s no where near that place. From personal experience. Sounds starts blasting loud in both ears as soon as the sun goes down and stays that way until sunrise. I don’t know anything factually beyond that. And then there’s the view that it’s always amrit vela when you’re always internally drinking amrit. I can’t speak more of that because I’m not at that point yet. I would suggest taking some time out to do simran when the sun is down. But if it’s not a possibility for you, don’t make it an excuse not do simran. Just make sure you’re doing it. I live in Canada and when it’s around midnight in Punjab, it’s around 1-2 pm here. That’s the point in the day where I can just barely hear the sounds and it’s also the time when the sun is the highest in the sky. So just from personal experience I can’t see the correlation between punjab’s amrit vela and my own bhagti. Maybe that’s just me though.
  43. 4 points
    BhagatSingh

    Dhadrianwala Vs Great Sikhs

    Well those specific viewpoints are becoming mainstream now but that mentality has existed in sikhs as a parasite for a long time. The specific viewpoints are only extensions of the deep-rooted, parasitic metality. In Guru Granth Sahib Gurus encourage us to focus our attention on God. They say to bring that element in to our rituals and practices. But what this parasitic mentality thinks is that we should not do those rituals at all. And this mentality will eat up our rituals. Newer generations who are fed on a diet of this parasite will eat us up if we are not careful to remove it.
  44. 4 points
    That's just one of the insignias. This is if you follow the japna techniques and focus on the dhun. Eventually you should hear the shabd dhun and it is 24/7 an-din. This is just one nishanee if following this practice method. There's a couple of other nishanees that I'm aware of but I'm sure there will be many more in gurbani. Tricky part. What happens is that when you still the mind, you will hear it. Objective is to be aware of it whilst getting on with the day. It's an ongoing development process where one starts learning to conquer the mind. There's lots of stages in this conquering starting of with deep khoj within and learning to distinguish between mann's mat and Gur-mat. ie. immediately identifying if your decision making was man-mat or gurmat. It's not from anyone in particular but from what I've summed up from various sources over the years, my own insights (aatmic gyan), experiences and gurbani. It seems to follow the flow of gurbani that I'm understanding. Naam being pargat is a very important milestone and breakthrough point. Gurbani clarifies this especially the significance of being out of lakh chaurasi and getting naam amrit. If you like; I can give you an idea of the deeper explanations in pm, since they are not suitable for open forum, even though it's all in gurbani. Let me know, but It may be a few days or so as I'll be busy with my 'body & spirit' building regimes!
  45. 4 points
    Indeed. Any examples? Maybe it is mentioned but not in english translation or something. This reminds me of Shin Zen Young, who talks about this type of meditation a lot. He says you can apply this "identify and clarify" technique to many stimulus, like sights and feelings as well as sound frequencies. You simply try to go in there and break the experience down into smaller mangeable chunks that you can clarify those chunks via your attention (like how Gheo is made by clarifying butter thorugh heat). Your Consciousness acts like heat that clarifies your experience and turns it into gheo. A worldly example - let's say you are angry. You look at the components of the anger, you identify the feelings in your body, the inner dialogue and frustration/exhaustion components. Where is the anger located in your body? Feel it there. Notice your blood coursing through the veins, the energy of the anger present in the body. What other feelings arise with it? Take note of them individually. Is there frustration? What is the quality of that? is there jealousy? What is the quality of that? It is a very powerful to meditate on anger in this way, to purify it into Pure Energy. Bhakti / Shakti 1. Pay attention. 2. Break things down into their fundamental components. 3. Notice the qualities of those components. 4. Refine those qualities by Clarifying them with your Attention. 5. Profit For those who want to know more about this technique or looking for a scientific approach to meditation, I recommend checking out Shin Zen Young's youtube channel called - ExpandContract. https://www.youtube.com/watch?v=PNetIhxFinw It is quite powerful and Guru Nanak Dev ji did make it quite easy. Those who start earning spiritual wealth, once they get over the initial hurdle, they earn more and more with the inspiration that is available in Gurbani, quite easily. What do you mean by this?
  46. 4 points
    Thanks, been quite busy with my own schedule. Sounds like the 5 tat colors. An earlier post not long ago by Sat1176 highlighted the Mind and 5 tat maya. Remember that the Mind is born into sukham maya and "eih man panch tat tay janamaa" Let them come, acknowledge, and then move on.. Recommend that you try and listen to this. Try to move attention around the head, left, right, above, behind.. to try and see if you can grab it. OR just try and stay Central, neither left or right. Thoughts are always going to be coming. The key is not to attach to them. That's what a mantra is used for. Its a tool(tra) for the mind(man),.."man-tra" Let the thoughts come and leave themselves. If the thoughts grab away your focus, then us the mantra to try and bring the mind back. You keep doing it until steady and in towards sunn. You've already been in and out of sunn without realizing since you hear the high pitched tones. You should do both. Set your own time allocations and start off by doing simran session with saas saas. This can be anything from seconds to minutes,...until you get to the steady, settled, and calm state. Then go into 'antarghat'-internal jap. Just try and get deeper, and deeper within yourself. Listen to the tone(s), if you can hear them. If they help you get deeper, then use them to do that....and keep going.
  47. 4 points
    Bhagat ji, I agree and know exactly what you're saying. My mention of "roop, na rekh, na rang" as per gurbani was tailored to address HisServant's concern and query onmwhether he was en-route to seeing the parkash/presence of brahm everywhere and 3rd eye/drib dristee. There is a difference between what forms and shapes you see as per tre-guna maya and what one can see as they start tearing the veil of illusion (Kiv kurhai tutai pal). I can kinda understand why practitioners warn students about "akaars" and how they can become one's own hurdles. That topic is quite an in depth discussion that would need it's own thread, but in short, and as per my own experiences and obstacles.... @HisServant, is experiencing something quite similar to something I had a few years ago. I went around the long route via my own hindrances, but the main answer was in gurbani all the while...the "shabad". The shabad starts off as very faint, but with time and simran, it gets to higher frequency/vibration and becomes anhad naad. Guru Nanak ji advises the "shabad". the anhad shabad. if you can hear the anhad, which HisServant can,.. then he should put dhyian there to establish the connection and dristee will automatically follow. After Guru nanak ji explained the shabad to the siddhas, (Shabad guru surat dhun chela), he was asked... ਰੂਪੁ ਨ ਹੋਤੋ ਰੇਖ ਨ ਕਾਈ ਤਾ ਸਬਦਿ ਕਹਾ ਲਿਵ ਲਾਈ ॥ Rūp na hoṯo rekẖ na kā▫ī ṯā sabaḏ kahā liv lā▫ī. When there was no form or shape, then how could anyone lovingly focus on the Shabad? Remember, that before any akaar, before creation, before duality, before "KAR" as in Ek-Ong-Kar,, Nirnakar was just the EK singularity. The "ong' resided in the un-manifest Almighty. He uttered the "word" and creation was made. (ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ, Kīṯā pasā▫o eko kavā▫o.) Guruji says... ਰੂਪੁ ਨ ਰੇਖਿਆ ਜਾਤਿ ਨ ਹੋਤੀ ਤਉ ਅਕੁਲੀਣਿ ਰਹਤਉ ਸਬਦੁ ਸੁ ਸਾਰੁ ॥ Rūp na rekẖ▫i▫ā jāṯ na hoṯī ṯa▫o akulīṇ rahṯa▫o sabaḏ so sār. When there was no form or shape or social class, then the Shabad, in its essence, resided in the unmanifest Lord. Therefore, to get back to the singular Ek,.. to remove the 'kurai tutai pal',.. if one can hear the 'shabad', then that's what they need to attune to. To start seeing and connecting with the dristi of seeing brahm in the air around us, you need to tune into the shabad. as advised earlier to HisServant, the important recommendation is
  48. 4 points
    Adhyatam Prakash - the dawn of divine wisdom. Written in the 1690s in the poet assembly of Guru Gobind Singh, Kavi Sukhdev writes in the beginning of the book, that the writing is based on the sutras of Rishi Vyaas and Adi Shankara(two ancient dons of vedant!!!) , as well as on the teachings of the Vedas and Simritis(Upanishads, Gita etc). The book then goes on to discuss concepts of the soul, life, the senses, body, Braham, the heart, sleep etc
  49. 4 points
    In order to really answer this question in black-and-white; 2 things are required: - The person answering the question should have visited/reached the Sachkhand. Because without actually reaching there, how could one tell what path to take? - Plus, He/She is willing to answer the question from truthful point of view; instead of answering for the sake of questioner's spiritual progress (so that the questioner's belief's are not shattered; but sometimes they need to be shattered). As you can see from the above: Expecting a real answer from any internet forum or from a normal person is not going to work. Therefore it implies that both parties (pro-living-master vs anti-living-masters) arguments are sheer understandings of their beliefs at this-point-in-time. Sometimes one party wins because they presented good arguments, but sometimes the other party wins. All in all, its like cheering for a sporting event from a distance. Pick the team, Join the team, and then cheer without pointing fingers at other team. My current understanding is: First let's sort out the definitions first: Perfect-Living-Master = Sant = Brahmgyani = Guru = Satguru = Spiritual-Master = Spiritual-Teacher = The one who has already reached the Nij ghar (Sachkhand or whatsoever that place is called). 1. All of the 10 Gurus did have Spiritual-Master even though Sri Guru Granth Sahib Ji was present (Gurgaddi was not given till 10th patshah). 2. All the Puran Sants in sikhism and also in other religions did have a Spiritual-Master. 3. In the whole Sri Guru Granth Sahib Ji, it is nowhere mentioned that a Living-Person is not required. But there are many places where the importance of Sants are disclosed and their society is recommended. 4. Without the Sant/Guru, the spiritual progress is possible only upto certain point but in order to reach the ultimate truth, a Living-Sant is required. 5. For Anti-Living-Master party, they always say Shabad is the Guru; but we need to digest this: even the real knowledge as defined/shown in Guru Granth Sahib Ji cannot be fully understood without Sants. e.g The same tuk/line which till yesterday meant something different, but as we progress the meaning changes. In the same vein, how could we be so sure that our understanding of the same tuk will not be changed on next big spiritual stage? In other words, our understanding is always relative. If our understanding is relative, then who would have the real knowledge? Saints........ There is a reason elders have said: There is only one Truth and that Truth could only be found by the help of person who are the truth and not who know the truth. Everyone is entitled to its own understanding. Problem comes when we try to define the things as we understood and then try to enforce our thinking to others, saying that we're right in our understanding....thereby missing the whole point of the discussion and thus start debating instead of discussing. The real intention should have been to discuss the best possible way.
  50. 4 points
    Twarikh Guru Khalsa, Nirmala Giani Giaan Singh. ਿੲਕ ਿਦਨ ਸੰਗਤ ਿਵਚ ਭਾਈ ਦਰਗਾਹੀ ਤੇ ਭੰਡਾਰੀ ਆਿਦਕ ਿਸੱਖਾਂ ਨੇ ਬੇਨਤੀ ਕੀਤੀ ਿਕ ਮਹਾਰਾਜ ਜੀ । ਗੁਰੂ ਕੇ ਿਸੱਖ ਗੁਰੂ ਕੀ ਬਾਣੀ ਪਰ ਚਰਚਾ ਕਰਦੇ ਰਹਿੰਦੇ ਹਨ ਕੇਈ ਕੁਛ ਕਹਿੰਦਾ ਹੰ ਤੇ ਕੋਈ ਕੁਛ ਕਹਿੰਦਾ ਹੰ. ਜੇਕਰ ਆਪ ਅਰਥ ਿਲਖ ਿਦਓ ਯਾ ਟੀਕਾ ਿਲਖਾਓ ਤਾਂ ਿੲਕ ਤਾਂ ਸੁਖਾਲਾ ਸਮਝ ਪਵੇ ਦੂਜਾ ਵਾਦ-ਿਵਵਾਦ ਿਮੱਟ ਜਾਏ। ਗੁਰੂ ਨੇ ਬਚਨ ਕੀਤਾ ਭਾਈ ਿਸੱਖੇ । ਸਾਡੇ ਵੱਡੇ ਸ੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਥ ਜੀ ਮਹਾਰਾਜ ਪਾਸ ਵੀ ਿੲੱਕ ਵਾਰੀ ਸਿੱਖਾਂ ਨੇ ਏਹੋ ਪ੍ਰਸ਼ਨ ਕੀਤਾ ਸੀ ਤਾਂ ਉਨ੍ਹਾਂ ਨੇ ਉਤਰ ਿਦੱਤਾ ਸੀ ਕਿ ਗੁਰੂ ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਦੀ ਬਾਣੀ ਦਾ ਅਰਥ ਬੇਅੰਤ ਹੰ. ਸਾਰਾ ਅਰਥ ਕਹਿਣ ਨੂੰ ਕੋਈ ਸਮੱਰਥ ਨਹੀ. ਏਹ ਬਾਣੀ ਕਾਮਧੇਨ ਹੰ. ਿਸੱਖਾ ਦੀ ਬੁਧੀ ਤੇ ਕਾਮਨਾ ਅਨੁਸਾਰ ਫਲ ਤੇ ਅਰਥ ਦੇਵੇਗੀ। ਸੋ. ਏਸ ਦਾ ਅਰਥ ਯਾ ਟੀਕਾ ਸਿੱਖਾਂ ਦੀ ਜ਼ਬਾਨ ਪਰ ਰਹੇਗਾ। ਏਸ ਬਾਣੀ ਦਾ ਟੀਕਾ ਨਹੀ ਹੋ ਸਕਦਾ. ਿਕਉਕਿ ਟੀਕਾ ਓਸੇ ਬਾਣੀ ਦਾ ਹੁੰਦਾ ਹੰ ਜੋ ਵਿਆਕਰਣ ਅਨੁਸਾਰ ਬਾਣੀ ਹੋੇੇਵੇ. ਪਰੰਤੁ ਇਹ ਤਾਂ ਸੁਤੰਤਰ ਅਨੁਭਵ ਰੂਪ ਈਸ਼ਵਰੀ ਬਾਣੀ ਹੰ ਏਹ ਤਾਂ ਿਜਕੁਰ ਛੜੀਦੇ ਛਤੀਦੇ ਚਾਵਲ ਉਜਲ ਹੋ ਜਾਂਦੇ ਹਨ ਓਸੇ ਤਰ੍ਹਾਂ ਗੁਰਸਿੱਖ ਚਰਚਾ ਕਰਦੇ-ਕਰਦੇ ਅਰਥ ਸਮਝਣ ਜੋਗ ਹੋ ਜਾਣਗੇ। ਤਾਂ ਤੇ ਗੁਰਬਾਣੀ ਦੀ ਚਰਚਾ ਹੀ ਕਲਯਾਣਕਾਰੀ ਹੰ । One day, in the sangat, Bhai Dhurgaahee and Bhandaaree, and other Sikhs gave a supplication to the Master. “Guru’s Sikhs, reading Guru’s bani, continue to discuss it at length, someone interprets it one way and someone else another. If you could write down the meanings or dictate an explanatory book; 1 We would (all) understand (GurBani) with ease; 2 All opposing opinions (arguements) would be eliminated.” Guru replied, “My Sikh brothers! Once this same question was asked by Sikhs to our elder, Sri Guru Arjan Dev Ji. He gave this answer: the meanings of the words of Guru Nanak (keeper of highest wisdom), are beyond count. No one exists with the ability to give its (GurBani’s) complete meanings. This bani is the fulfiller of all wishes. It will give fruit (understanding, blessings) based on the Sikhs (readers) intelligence and desires (personal). The meanings or explanatory book (on GurBani) will always remain on the tongue (mind) of the Sikhs. There can never be an explanatory book on these words (GurBani). Because an explanatory book can only exist, for those words (of wisdom) which are regulated by the rules of grammar. In fact, the word (GurBani) is the independant and experiential form of the creator. Just like the bashed and filtered rice ends up sparkling, in the same way, GurSikhs who endlessly discuss (GurBani) will eventually become empowered to understand the meanings (of GurBani). THAT IS WHY IT IS ONLY THE DEEP DISCUSSION OF GURBANI WHICH IS AUSPICIOUS / WORTHY OF RESPECT.
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