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BhagatSingh

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BhagatSingh last won the day on December 12 2016

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About BhagatSingh

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    Senior Jathedar|Vada Jathedar|Vadi Jathedarni

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  1. It is important to follow the 3 pillars of Sikhism to keep your heart in the right place. The three pillars are - 1. Naam Japna - meditation 2. Vand Chhakna - being generous and kind - sharing things, knowledge, love, wisdom etc that you have/feel 3. Sachi Kirt Karni - Truthful actions - speaking Truth, acting according to the Truth If any of these pillars are missing you will screw up your nervous system, which will make you lost. Your body-car will become rusted, the engine will screw up and the gps will go out of whack. Your body-computer will constantly fill up with ads and viruses, when you go to load one program another one will open. You will meditate and wonder why isn't it bringing any results. It's not bringing results because the house has been built completely wrong. The roof is collapsing and the walls the breaking down. It body-building must be supported by all 3 pillars. Do you feel "disoriented and imbalanced" when that happens? Is that what you mean by "inside of my head starts spinning"?
  2. ض  is the letter Dadh in Nadhar نَظَر I am starting to think that all the D sounds are not Z.
  3. BhagatSingh

    Bhangra/Gidha Vs Sikhism

    Alcohol doesn't calm your nerves. It inhibits your consciousness. So it would have the opposite effect for a sikh who is trying to raise his consciousness. That said, alcohol in small doses can be medicinal for someone who has raised their awareness beyond control. I am looking at it from a much broader perspective than what you are giving credit for. Because I am essentially saying that there are many ways of getting closer to God and dancing is one of them. It would be a narrower perspective to say that spiritual practices other than my own (naam simaran) cannot bring you closer to Waheguru ji. That is what you are saying. So its not me who needs to broaden my scope. It is you who needs to see that there are many approaches to realization of God.
  4. BhagatSingh

    Bhangra/Gidha Vs Sikhism

    ਨਿਰਤਿ has multiple meanings but ਨਿਰਤਿ ਕਰੇ only has one meaning and that is to dance. There is a difference between Nirt and Nritye. Nirt is not something you do, but something you have. Nritye (dance) is something you do. Here it is ਤੇਰਾ ਜਨੁ ਨਿਰਤਿ ਕਰੇ - Nritye kare - meaning your servant dances and ਗੁਨ ਗਾਵੈ sings your praise. If it was ਤੇਰਾ ਜਨੁ ਨਿਰਤਿ ਗੁਨ ਗਾਵੈ - then it would mean - your servant sings your praises with love. So you must keep in mind Gurmukhi grammar when translating.
  5. BhagatSingh

    Bhangra/Gidha Vs Sikhism

    I respect your opinion and preference however you are using gurbani to prove something that it is not saying. Excessive discussion whether about Gurmati or otherwise is not good for you. Guru Granth Sahib ji makes this clear.
  6. BhagatSingh

    Bhangra/Gidha Vs Sikhism

    ਨਚਿ ਨਚਿ ਹਸਹਿ ਚਲਹਿ ਸੇ ਰੋਇ ॥ First they dance and laugh (celebrate) and then when it comes time to leave, they cry. They are not crying because they are dancing but because they have not attached their consciousness to Hari. ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਨਾਚੈ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥ Gurmukh sings, gumukh dances, he attaches his consciousness to Hari. A Gurmukh dances and has Hari on his mind, and so the dancing attaches his consciousness to Hari ji. The most natural thing to do in the presence of Hari ji is to dance because the meeting with Hari is such a blissful experience. Those who feel it deeply will find themselves dancing. ਤੇਰਾ ਜਨੁ ਨਿਰਤਿ ਕਰੇ ਗੁਨ ਗਾਵੈ ॥ Your servant dances and sings your praises. Bhangra/Gidha may have minimal to none spiritual benefit especially how it is popularly done but it is much better than arguing on forums, which has negative effects on spirituality. You can connect to Hari much faster through physical movement than through using the intellect. Using the intellect, you are strengthening only that which impedes your capability to see the undivided, non-Dual Awareness. To see the non-dual awareness, you must calm your intellect and enter your body and flow with the vibration. By speaking and speaking nothing will come of it. By flowing with the vibration the Lord of the Universe is discovered.
  7. See this thread where we discussed different perspectives. Start from Wakeup's comment and keep reading the remainder of page 2 and page 3.
  8. In order to see other perspectives, you must contemplate how one Beingness, Consciousnes, can be perceived as Energy or Time by Saints from different traditions. Then you will enjoy the taste of Chandi di Vaar (the eulogy of Energy) and Bichitra Natak (the eulogy of Time).
  9. Why are you splitting this into 3 schools of thought when it is actually one school of thought. In Gurbani, it states that there is non-dual oneness of Consciousness or Being Hari ji that appears as Hari-Maya (or Shiv-Shakti) and that everything that is perceived is coming One Universal Vibration (Aum), that is "uttered" by Hari ji. The Oneness Advait Consciousness appears as Dual Consciousness and Energy, and it is through the vibration of the Onkar. That is all one perspective in Guru Granth Sahib. 2. The second perspective comes from Chandi di Vaar because it puts Bhagawati/Adi Shakti ji, which is Energy/Power, at the top, instead of Hari ji, Consciousness. That is Shaktism's perspective. 3. The third perspective comes from Bichitra Natak, which puts Mahakal ji, which Time/Death, at the top instead of Energy or Consciousness. So you might ask how can Time be the creator of Consciousness and Energy. Well contemplate this phrase - Eternal Now. Ultimately, when there is an experience of Oneness, then all these perspectives merge into one. Monotheism into Polytheism into Pantheism, and Advait into Dvait and Vaishavism into Shaktism into Shaivism. So ultimately it simply IS. However for the sake of understanding different approaches are there. Different paths up the same mountain, like they say.
  10. In Vaishnavism, it is Consciousness that came first. You can see this view mirrored in Guru Granth Sahib. In Shaktism, it is Energy or physicality that came first. You can see this view mirrored in the opening lines of Chandi di Vaar. This is the fundamental duality. Both worldviews recognize that fundamentally consciousness and energy are the same but there is a duality there that is perceived. That duality is referred to as Shiv-Shakti. Guru sahib says - Jaha dekhan taha Ravi rahe, Shiv Shakti ka mel - wherever I look I see Ravi (Sun, light and radiance) of the union of Shiv and Shakti (Consciousness and Energy) In Chandi Di Vaar, Khanda is referring to Consciousness and it dividing (Khandan) the Oneness of Energy in to distinct Khands/sections, into objects, locations, people, etc, and that's creates our world. Bhagawati Devi (Adi Shakti, Energy) first creates the Khanda that is Consciousness and then the process of Creation, Preservation and Destruction (here Brahma-Vishnu and Mahadev are referring to processes rather than to Supreme Consciousness). The flip version of this is expressed in Guru Granth Sahib. Where Hari ji creates Maya (Energy), which then creates duality within the Oneness of Consciousness. Maya divides one singular consciousness in to multiple bodies, in multiple forms. Maya entices Consciousness - Brahma Bishan Mahadev moheya - to its variety of forms and this is why the servants of Hari must learn to remain detached from Maya so that they see the Oneness. Baishno so jis upar suprasan, Bishan ki Maya te hoye bhin. Hope that clears things up.
  11. Thanks for the link Paapiman. One thing I like is that he teaches how to pronounce Siharis correctly and to enunciate words clearly but other than that basic stuff I am not impressed at all. First of all - Ik Onkar is not pronounced as Ik Oankar. Aida is silent and is only a placeholder for Tippi. 2. He is not pronouncing any bindis even on words where clearly there is a bindi ie plural nouns. These two things are common knowledge and seems to be lost on the paathi sahib. 3. We haven't even got to pronouncing Siharis and Aunkars at the end of words and pronouncing D/J as Z, and all that good stuff, which are not common knowledge. The rest of the recitation is the same as how everyone else does it. If this is the best we've got, then I am not impressed by what our best is offering.
  12. That explains why in Gurmukhi we say Z for these words because we were influenced by Persian and not Arabic. In Arabic its not Hadrat or Hazrat but rather Hadhrat; Qazi is Qadhi. If Gurus had known this, then they would have spelled such words with Dhadha, clearly. However they spell these words with Dadda and more commonly Jajja. So it seems to me that they are indicating a Za sound.
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