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  1. According to what I know till now, one cannot raise his consciousness above the mind’s creation by himself. Causal plane is the ultimate level, upto which one can raise his consciousness using mind. To go beyond that is impossible without the pull of Love from the other side. And a Perfect Living Master (PLM) does the same for us. Beyond the Causal Plane we shed all the coverings and experience our true nature, the Soul. So a PLM is essential for self realization. What are your views about this?
  2. I got to know something related to DMT. It is a psychoactive chemical compound found in some plants. Large number of people believe it has divine powers, that’s why it lets people enter other dimensions (I don’t know what dimensions, maybe Astral Plane). I read somewhere that during the actual death experience, DMT is released in the brain too (near penial gland), so they get the similar experiences but don’t gain consciousness of this physical body again, and are dead. There are meditation techniques like the Surat Shabd Yoga, in which we have to put our attention at the centre of our head, where there is penial gland. I was guessing maybe we’re able to trigger the release of DMT by putting our attention there and have spiritual experiences. So is there any connection between DMT and spirituality? Note: I don’t support consumption of any of these psychoactive drugs.
  3. Everything was going very well. Spirituality was at it's peak for me but I started to get very egoistic and everything fell apart. This isn't the first time - spirituality for me is always 1 step forward and 2 steps back. But this is the biggest hit I've ever taken. I feel different types of intoxication at times but for the most part I feel drained. A lot of good things are happening in my life. I landed a high position job for the summer which was well passed my qualifications. I aced a physics exam and finished with a 98 (plus a bonus mark or two). In high school I averaged around 50's on my exams and best case finished with a 70. So many things that I cannot believe on a worldly level are occurring. Every one of these occurrences are pulling me even farther back because they are causing huge amounts of ego and pride. On a worldly level I don't have many friends, so I can't use that to run away from the feelings of down-ness. I've lost interest in Sikhi but I want to keep doing bhagti. But I'm having a hard time getting myself to sit down. Once I start I can lose myself but the initial step has become hard. It's hard to describe but I've hit rock bottom compared to how hard I've fallen before. Has anyone ever had to go through this? How did you get yourself back into things?
  4. Celebrating the Sweet Memory of the Eternally Celebrated Bhai Sahib Bhai Kanhaiya Ji Maharaj Epitome of Naam, Compassion and Obedience (Part 1) Bhai Kanhaiya Ji Maharaj ~ His Barsi - Sept. 20. - Part 2 Bhai Kanhaiya Ji Maharaj ~ His Barsi - Sept. 20. - Part 1September 17, 2015 by Gurdhyan Singh and Amolak Singh Celebrating the Sweet Memory of the Eternally Celebrated Bhai Sahib Bhai Kanhaiya Ji Maharaj Epitome of Naam, Compassion and Obedience Gurdhyan Singh and Amolak Singh 'Bhai Kanhaiya Singh Ji' by Pen-Tacular-Artist ' PART I of II Sept. 19, 2015: The spiritual world, especially the Sikh world, is familiar with Bhai Sahib Bhai Kanhaiya Ji, who is widely known for his water seva during Sri Guru Gobind Singh Maharaj Ji's time in the battlefield. Due to the Blessing of Naam and the Grace of the Guru, when serving water to the fallen soldiers, Bhai Ji could only see his beloved everywhere, and not friends or foes. He was the pinnacle of Guru Shabad's translation in his existence. Bhai Ji's life journey shows that he was much more than someone who was merely serving water, he was a Brahamgyani, Gnostic. Before that, on is his path of Sikhi, Bhai Ji had to conquer his mind and eliminate duality. A heavenly soul named Kanhaiya descended onto earth on an auspicious night in 1648 in Sohdara, a town near Wazirabad now in Pakistan. His father, Bhai Nathu Ram Khatri, was a well to do trader from an aristocratic family. After Kanhaiya's birth, Bhai Nathu consulted the family astrologer who foretold that the child would have strong mystical tendencies. Bhai Kanhaiya Ji was educated and brought up in an aristocratic manner but he remained more interested in his quest for the common good and spiritual knowledge. As a young teenager, he would fill his pockets with coins and discreetly share them with the needy. On many occasions, he would leave home during the night without informing his family and spend time with ascetics and holy men. As Bhai Kanhaiya Ji grew, his compassion for those in servitude was outpouring. During his time, the rich and powerful would force the poor into servitude, coercing them to carry heavy home and business items on their heads and backs for many miles. Young Kanhaiya would anonymously wait on the paths of the village for them and discreetly carry the weight of those workers for some distance, his humble attempt to share their burden. The people were astonished at his compassion and the thoughtful nature of someone so young and rich. His altruistic activities were not enough for youthful Kanhaiya, as he had the inexplicable desire to search for something unknown, so he always attended holy congregations in the area. After the death of his father, Bhai Kanhaiya Ji, as the oldest son, inherited the family business and reluctantly accepted his father's responsibilities. However, his heart was not in right place as he was more altruistic. As his past life's karam sprouted, the 9th Nanak, Sri Guru Tegh Bahadur Ji Maharaj's divine game afforded him the opportunity to unfold the first chapter of his divine life. During one of his business trips, as he was sleeping in a tent, during Amrti Vela, Bhai Kanhaiya Ji was woken by chants of the Sloks of Mahalla 9th by Bhai Nanua Ji. Bhai Nanua Ji was a devout Sikh blessed by the Satguru Maharaj Ji. Bhai Ji walked in and found Bhai Nanua Ji chanting Sloks in a melodious and magnetic fervor. Each Slok, full of vairag, pierced his heart and shattered his world view, making him question the purpose of his life. He immediately understood that the message in the Sloks was for him. Once Bhai Nanua ji completed his Nitnem and Naam Abhyaas, Bhai Kanhaiya Ji requested Bhai Nanua Ji to explain the process of adopting a Guru and getting Gurmantar. Bhai Nanua Ji said that the Sloks are revealed by his beloved Guru, the 9th Nanak. He told him to go to the 9th Nanak to end his wandering. Bhai Sahib found himself unable to continue his worldly routine, and slipped away from his entourage into the deep jungle, discarding his worldly duties for good. Bhai Kanhaiya Ji, writhing in the pangs of separation, wandered into the forest. In the forest, he came across another devout Sikh, Bhai Bans Ji, who was also immersed in Naam Simaran. Bhai Banj Ji advised him to get the guidance of the Supreme Source of light, and hinted him to go to populated places, rather than the forest for that Light. As his desperation grew, Bhai Ji visited different towns. His search for Guru Maharaj Ji ended when he arrived in Sri Anandpur Sahib. People were going to meet Him to earn His eternal blessings. He also went to attend the sangat of Sri Guru Maharaj Ji. This meeting further exacerbated his love for Him and his separation became more unbearable. He started to attend Sri Guru Tegh Bahadur Ji's congregations regularly. He resolved to stay in His congregation and service forever. Bhai Ji went forward and placed his head at His lotus feet, paying his obeisance. Maharaj Ji's divine vision instantly electrified him, and he felt he had found his beloved. Maharaj Ji initiated Bhai Ji and gave him Gurmantar, and explained him the methods of Naam Simaran and explained Rehat. Then Maharaj Ji told him to express his desire, Bhai Ji pleaded for blessings of simaran and seva. Maharaj Ji blessed him with simaran through surti, and asked him to bring water. Bhai Sahib instantly picked up a pitcher and filled it from a nearby river. He then placed it by Guru Maharaji Ji's side. His Holiness indifferently drank some water, washed his face, hands and feet, and then spilled the remaining water. Bhai Kanhaiya Ji immediately refilled the empty pitcher and placed it by His side. Guru Ji repeated the same process again. In full public view, he earnestly continued this difficult seva for several months. Bhai Ji never questioned Guru Ji's action of spilling water. He never complained and but was more enthusiastic every time he went to get water. He surrendered himself to Guru Ji's sweet will. Bhai Ji cleared the first hurdle and pleased, Guru Ji, allowing him to join his team of sevadaars. He was given Hazuri Seva. First, he was the official water carrier for Sri Guru Tegh Bahadur Ji. He brought water for His baths, for washing his clothes, and for preparing his meals. He later became in charge of the langar, and arranging Maharaj Ji's bed. He also looked after Maharaj Ji's horses. Maharaj Ji started to visit the stable frequently, unlike in the past. One day during His visit, Bhai Ji fell on His lotus feet with tears rolling. Bhai Ji uttered remarkable praises of Him out of love. Maharaj Ji said that He was happy with his seva, and uttered prophetic words that Bhai Ji's future was going to be filled with serving humanity. Bhai Ji carried on his Naam Simaran and Maharaj Ji's seva for about 17 years, without any iota of complaint or desire. Bhai Ji, with his devotion, was able to obtain Sri Guru Tegh Bahadur Ji's happiness and grace. One day, Maharaj Ji came to the stable when Bhai Sahib was alone and ordered the gate sevadar to not let anyone enter. Sache Patshah expressed his happiness and told Bhai Sahib Bhai Kanhaiya Ji that his seva and simaran was complete and approved. His Holiness Blessed Bhai Ji with His Grace, put His hand over Bhai Ji's head, uttering Nihaal three times, and granted him the boon of Brahmgyan. He received the blessings of Naam in the form of the experiential light which eliminated the darkness of his subtle ego and other maladies of the mind. Bhai Sahib lost all duality of mind, and Maharaj Ji declared him to be His own approved Sikh. Now Bhai Ji was not just merely a Sikh, but the Sikh who joined the company of those approved in Guru's Sachkhand. Maharaj Ji also revealed him His eternal and majestic form, viraat form. During this process, Bhai Ji saw the all spiritual powers of the cosmos standing with folded hands in front of Sri Guru Tegh Bahadur Ji Maharaj. Maharaj Ji asked if has any desire. Bhai Ji humbly said he only wanted His Blessings and sangat forever. Maharaj Ji commanded that he must share his blessings with others. He told him to go to a place of his choice and establish a dharamshala to serve people and impart them divine knowledge (naam), work for their spiritual and worldly development, and continue his tradition of seva. Sri Guru Teg Bahadur Ji Maharaj gave his personal handkerchief as a gift to Bhai Kanhaiya Ji. Bhai Ji arrived at Kawa village in the Northwest Punjab. During his stay at an inn, he asked for water. He did not get it as the innkeeper told him that there was a shortage of water in the vicinity. The people had limited water at homes, as village inhabitants had to travel about two to three miles across high mountains to get water. He understood that this village is on a main, busy highway, with travelers who faced problems due to the lack of water and other facilities. So, for Bhai Ji, this was an opportunity to follow his Guru Hukam and start his seva here. The way Guru-blessed Sikhs live their lives is fundamentally different than from ordinary mortals. Bhai Ji did not preach, lecture, or request material or human help. He himself got a pitcher filled with water and sat on the side of road serving travelers. As soon as the water finished, Bhai Ji would refill the pitcher and serve again. Bhai Kanhaiya, on reaching Kavha, (district Attock, now in Pakistan), established a dharamsal providing much sought-after water, peace and resting place to ...News of this action quickly spread among local inhabitants. Slowly, more people joined Bhai Ji with their buckets. Bhai Ji's endeavor inspired many more to join seva. People also started to bring along black chole to serve with water. Bhai Ji immediately commenced daily congregational activities with his new sangat. With Naam radiating from his glowing face, the people realized that he was not ordinary, but actually a supreme holy one. Bhai Ji laid down the foundation of dharamshala, where, in addition to water and chole seva, a regular satsang would be held. Within no time, fragrance of His Naam spread far and wide, and Guru sangat grew larger as devotees from far away started to come. The place was a focal point of seva and simaran. Very soon, a full-fledged dharamshala was built that remained open round the clock, had a rest house of 200 rooms with 200 beds and pillows. Also, 200 pitchers of waters were ready at all times for the travelers. In the meantime, Maharaj Ji arranged His Delhi saka, and went to Sachkhand, and his son, Sri Gobind Rai Ji, succeeded him. Bhai Ji could not bear the departure of his beloved Guru, and he immediately left Kawa, and arrived at Anandpur sahib. He paid his respect to the 10th Nanak, Sri Guru Gobind Rai Ji Maharaj, and started to attend His sangat daily. Bhai Kanhaiya Ji Maharaj ~ His Barsi - Sept. 20. - Part 2September 18, 2015 by Gurdhyan Singh and Amolak Singh Read the story behind the story about the young man who would become one of the most famous and spiritually accomplished Sikhs of all time. MUST READ Part I PART II of II Sept. 20, 2015: During his visit to Anandpur, the city was under attack by an alliance of Rajputs and Moghuls. Kalgidhar Pathshah Ji asked Bhai Ji to do water seva because he had been undertaking water seva for so long, for the Sikhs fighting in the battle. Bhai Ji happily agreed to comply with His Hukam. Bhai Ji, wearing white robes, was often seen with a mashak (a water pouch) in the battle field, serving water to wounded soldiers without any discrimination. It was amazing that due to Bhai Ji's spiritual state, he had easy access to frontiers of all warring factions. He would fearlessly continue his seva while arrows were flying and swords were being swung at each other, and where bloodshed, violence, and hatred was the order of the day. However, in that battle, Bhai Ji with his love and compassion, pour water into the mouths of the wounded, bless them with his hand on their head, and heal the fallen and wounded soldiers, who would then rise and resume battle. His acts of compassion inevitably stirred up doubts and criticism among some Sikhs who were unable to comprehend the ways of a Brahmgyani, like Bhai Ji. They judged him from his outwardly conduct and were outraged with his conduct. They complained about this to Sri Guru Gobind Singh Ji Maharaj saying he was a traitor even though Maharaj Ji said he was a blessed Sikh. They said, he eats and lives with us, but gives water to the enemy and that he claims to be a Sikh despite his friendship with the enemy as he was helping the enemies heal so that they could get up and attack the Khalsa again. They also said that they tried to stop Bhai Kanhaiya Ji several times from giving water to others, but that he would not stop. Maharaj Ji called for Bhai Ji and told him that his fellow Sikhs were complaining about him and asked him to respond. Bhai Ji humbly stated that as mortal always sin, however, he never gave water to the enemy. Guru Ji enquired from Bhai Sahib about that, to which Bhai Ji replied "I see you alone, my master in every person, I cannot distinguish between the Turks , the Sikhs and You."The Sikhs got angry and told Guru Ji that Bhai Ji was lying. They said that yesterday, in a skirmish, they severely injured a Mughal commander Noori Shah, an associate of Wazir Khan, left him there thinking him to be dead. However, last night, he regained consciousness and loudly asked for water, which Bhai Ji immediately obliged. He also took Noori Shah to the Mughal camp and treated him for his wounds. Guru Ji smilingly asked him whether he gave water to the Mughals, which Bhai Ji denied. Then, He asked whether he gave water to the Pahari Hindus, which Bhai Ji denied. Again, He asked whether he gave water to the Sikhs, which Bhai Ji also denied. The omniscient Guru continued with His divine game, and asked whether he was even doing His assigned seva. Bhai Ji replied that, in the battlefield he is serving water, but he did not see Sikhs, Mughals or Hindus, but that he just saw his omnipresent Satguru Patshah. He said how can one who is smitten with your love, see someone else anywhere and then therefore not give water to those in whom you live. He said he was just giving water to his Satguru Patshah. Some of the Singhs got angry at this untenable explanation in their opinion, and went for their swords, asking Guru Ji's permission to punish Bhai Ji. But, Guru Ji told the Sikhs to look into Bhai Ji's eyes. When they gazed closely into his eyes, they saw Guru Ji's reflection. This was proof that Bhai Ji indeed saw Guru Ji's everywhere, and that he was telling the truth. Guru Ji explained what it meant to be a blessed Sikh, and dispelled doubts of Sikhs that Guru Ji was just defending his favorite Sikh. Sri Dashmesh Pita Ji, smilingly looked at his Sikhs and pointed to Bhai Kanhaiya Ji, saying that he understood the deeper message of the Gurus' teachings correctly and that they all should strive to learn to live like him. Guru Ji told them to let him carry on with his mission. He said that many more will follow in his footsteps and keep the tradition of Nishkam sewa alive. Maharaj Ji declared that Bhai Sahib was my real follower, i.e., a true Sikh, treading the Divine Path as a Gurmukh. Maharaj Ji said that Bhai Ji made his life a living example of Gurbani because Sikhi is meant to be a spiritually experiential way of living. Guru Ji then reminded the Sikhs of Sri Guru Arjan Dev Ji' Maharaj Ji's Shabad in which He said that He had totally forgotten His jealousy of others, since He had found the Saadh Sangat. He said that no one was his enemy or stranger, and that He got along with everyone. He accepted Waheguru's will as good, which was the sublime wisdom He had obtained from omnipresent Waheguru. Thus, the great Guru spoke to the narrow-minded Sikh soldiers to fight in the battlefield, only to uphold the divine cause rather than fight with ill will, anger, and hatred because such a fight would not lead them to the path of the divine. The 10th Nanak also told the Sikhs that Bhai Ji has adopted the rehat of five elements of human composition: pure and cleansing water which washes filth of others, indiscriminant fire that gives warmth to all, air and earth which treat everything equally, even if someone has dug into the earth or decorated it, and the sky which is so wide and inclusive as it covers the whole earth. Satguru Maharaj Ji took him in embrace and took balm from his pocket and gave it to him, and told him to put balm on the wounded also when serving water; and put his Own stamp of approval on Bhai Ji's seva. After the end of Battle, Guru Kalgidhar Patshah asked Bhai Ji to go back to his home town, Sodhara, and with His grace, continue his seva and simaran. One of the key teachings Bhai ji used to emphasize was that a Sikh must be compassionate by nature, and if he should see someone in any difficult situation, he should pray for his emancipation and divine grace. The first fallen Mughal soldier who was healed by Bhai Ji was so touched by Bhai Ji's seva that after the war ended, he came to Bhai Ji. Bhai Ji was in trance on the bank of a nearby river. After Bhai Ji opened his eyes, the former soldier paid respect and offered him an expensive jewel. Bhai Ji smiled said these stones are not useful for him and threw it into the river. This made the him upset, and he asked Bhai Ji to give it back to him. Bhai Ji looked at the river, which immediately split into two. From the middle arose a sand spot with so many jewels. Bhai Ji asked him to take his jewel back. Bhai Ji lived 70 years full of contentment, love and compassion. He preached unity of humankind and God. His Gnostic life epitomized all the values of Gurbani such as Naam Simaran, service, obedience and surrender to Guru's will, renunciation, bliss, and divine grace. His journey was long and arduous. He is credited with the founding of the seva panthi or adanshahi sampradya. One day, in his pleasure, he patted his main sevadaar, Seva Ram, and expressed his appreciation of his seva and simaran. Bhai Ji told him that since he passed all the tests, he should take charge of seva and spread naam as ordained by Guru Maharaj. Nearing his time to go to the eternal place of Waheguru, on one bright morning, he discussed death and after death rituals with the sangat. During the discussion, it was mentioned that there either is the option of cremation or burial followed by extensive rituals. Bhai Ji, also added that holy people always live in transcendent state, and shed their body as a snake casts off his skin. Crossing all limits of humility, Bhai Ji then said that as poor people we cannot afford funeral expenses, if one of us had to leave this world as divinely ordained, it would be better to submerge one's body in running water. He said that it would be good for aquatic creatures. The sangat did not catch the clue, and thought it was a general sermon. That same evening, he came in the sangat as usual and sat with the support of wall. Exegeses were told and minstrels were reciting Gurbani. Usually, at a set time, Bhai Ji would signal them to stop. However, Bhai ji did not signal them this time. Everyone was exhausted. A sevadar went up to him to check on him and found his body motionless, and discovered that he had left his mortal body and went to his beloved's place, Sachkhand. The distraught and shocked sangat now understood the mystery of Bhai Ji's parable about death and after rituals. As per Bhai Ji's wish, the sangat submerged his body in a running stream nearby. As the news spread, Bhai Ji's family received news about his departure. They saddened by his passing and lamented for being unable to conduct traditional funeral activities. They hired divers to find his mortal remains within 18 miles of the river, but could not locate anything. In the entirety of the cosmos, Bhai Ji saw the only One, and eliminated all intellectual barriers. He overcame mind's fickleness and did not see the duality. His life exemplified that in the game of Love there is no duality and judgment; there is no victory or defeat, no enemy or friend, no loss or benefit, no hatred or attachment, and therefore no discrimination. His life proved that so long as mind control one's existence, there are going to be artificial barriers within humanity, therefore no justice. The mind cannot see all as equals with the omnipresent Light because it invariably studies, contemplates, and reinforces duality. Only Guru's grace in the form of Brahamgyan can illuminate the mind and erase roots of darkness, then one can see omnipresent Waheguru Akaalpurakh in his creation, and Bhai Ji's exemplified the same. Only those who are immersed in Naam and enlightened with the Guru's Grace, like Bhai Ji, who are holy and pure, have the capacity to be just because they see the cosmos in their own form and vice-versa. Only they can see HIM in both sargun and nirgun form in all, and give limitless space and love to everyone in their heart, therefore clairvoyantly can engage in the eternal salvation of human beings. Bhai Sahib Bhai Kanhaiya Ji, paved the way for the salvation of many others. His name and conduct will remain in eternity.
  5. According to Guru Granth Sahib ji, Ram Chandra ji is a Pooran avtar. And in Guru Granth Sahib, all authors place him higher than themselves. Remember this shabad from Guru Granth Sahib? ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥ In Satyug, You (Vishnu) enjoyed deceiving and liberating King Bali in the Vaman avtar. ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥ In Treta, You loved being called King Ram, of the Raghu Dynasty. ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥ In Dwapar, You, Krishan Murare, killed Kans and saved everyone. ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥ You granted Kingship to Ugrasain and elevated your devotees. ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥ In Kaliyug, You came as Guru Nanak Dev, Guru Angad Dev and Guru Amar Das. ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥ The rule of Guru Sahibs is unchanging, unmovable, by His very command. This shabad mentions the Pooran Avtars of that particular Yug. "So what about crying? That's a human emotion. Isn't it better when you don't shed a tear? Ram Chandra ji is said to have cried, therefore he is not pooran avtar, right?" Not shedding a tear - is also a human trait. Crying is also a human trait. Not shedding a tear - is not always a special quality. It is special when you are about to face a challenge (or are in the middle of it). When you complete a challenge without shedding a tear (or whining, bitching, moaning) is a display of strength, it is bravery. But when you are separated from someone you love; when a loved one has died or been kidnapped, then there is sadness. And blocking out the sadness and not crying is then a display of weakness, it is cowardice. At that moment, facing your sadness fully and getting in the flow of sadness is bravery. There are often tears and crying. However it is still possible to maintain inner peace. There is a misconception amongst many sikhs and even spiritual folks that when someone doesn't shed a tear, they are somehow more exalted than someone else who does. You cannot ignore or become numb to sadness. When you become numb to emotions, you will become numb to Parmatma as well. "However you can be at peace and not cry. Surely that is better than being at peace and still crying?" Emotions - laughing, crying, etc - do not determine spiritual level; only inner spiritual state determines spiritual level. As long as you have inner peace, it does not matter if you laugh or cry. So consider "Not shedding a tear" a metaphor for inner that is not to be taken literally. Being centered on Parmatma, while crying or laughing is what is actually spiritually exalted. Crying or laughing, when it becomes irrelevant to a being's inner state, then consider this being spiritually exalted. Crying or laughing itself is irrelevant. So there may be tears of sadness or joy, that doesn't mean one is not a pooran guru or pooran avtar. ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਿੰਨੇ ਲੋਇਣਾ ਮਨੁ ਪ੍ਰੇਮਿ ਰਤੰਨਾ ਰਾਮ ਰਾਜੇ ॥
  6. " After having studied the scriptures, in many respects I have discarded the Vedas, Shastras, Smiritis, all Sutras, Tantras and Puranas, knowing them to be polluted and corrupted by many impurities. I have found that only the Holy Guru Granth Sahib is completely free of contamination and knowing it to be benevolent for the whole humanity, I have accepted this scripture and I accept myself to be the Sikh of Guru Nanak Dev, therefore I am a Sikh of the Guru." -Swami Ram Tirath Singh. "Just as the Guru Granth Sahib abated the social injustice, perpetuated against low castes through religious creeds, same way it raised voice in favor of basic rights of the womankind. Here the husband is not said to be the God and the woman the slave or purchased sheep or goat, but (she) has been accepted an equal partner in all (socio-familial) matters. Lopsided dicta of Hindu simirties that vilified women and compelled them to live like captives, was implicitly contravened through Gurus’ Words. Guru Nanak Dev Ji saying that when the whole mankind takes birth from the woman and there is need for woman to perpetuate the life cycle asked, then why the woman is vilified? In the Adi Granth there is no credo regarding barbaric worship neither any importance for ritual feast (to holy quakes) or sacrifices. Similarly no regard is accorded to Vaishnava or goddess worship because in the puranas it is said that they both (Hindu Goddess and Vishnu, one of Hindu god trinity) relish barbarous intakes i.e. meat, alcohol, marijuana, hemp, tobacco, hashish, cannabis etc. In the end I want to mention Guru Granth Sahib’s supremacy from the standpoint that this preeminent Granth does not profess any demigod or goddess to be the real God just as the (Hindu) puranas have done. Each purana’s author has made a God out of his conceptual demigod." -Swami Ram Tirath Singh. 'I was born in the state of Bengal. A yogi used to visit our town occasionally. His name was Swami Brahma Nand Ji. He led the life of a mystic. He possessed the power of materializing whatever he promised through his word. I am now one hundred and thirty four years old. There are very few yogis of his (Brahma Nand's) calibre in India. My father had immense faith in Swami Ji. One day he arrived at our door and started shouting loudly, asking for the return of what belonged to him. He had come very rarely in this part of the town, prior to this visit. The whole family felt astonished at his sudden arrival. His words were more astonishing than his arrival. My father failed to guess his demand, despite his best effort to know his Guru's mind. The Swami repeated his demand twice again. Kneeling on his knees, my father beseeched Swami Ji to disclose his demand. Swami Ji entered our house, and placing his hand on my shoulder, demanded that I did not deserve to stay at home. I must be handed over to him! Although we were four brothers, it was not easy for any parent to part with their son. It was not easy to refuse Swami Ji's demand either. Every member of the family looked at each other dumbfounded. Swami Ji repeated his demand and left for his hermitage. My parents paid a visit to Swami Ji's place in the evening. What transpired between him and my parents was not conveyed to me. But the next morning, I was handed over to Swami Ji. After staying in our town for six months, Swami Ji left that place taking me along with him. He was an erudite scholar of Sanskrit and possessed powers of materializing and providing things with his words. He instructed me in all yogic asnas and imaprted all kinds of knowledge associated with these asnas. He made every opportunity available to me to interact with and receive knowledge from many other yogis.We reached Punjab after pilgrimage through the states of Madras, Bihar, orissa, Bombay and the cities of Kanpur, Agra and Prayagraj at Allahbad. Here we came across a saint of the Udasi sect. We kept on interacting and exchanging views with this saintly person. His name was Swami Satyanand. He narrated the Sikh philosophy and Sikh tradition in such an impressive manner that Swami Brahma Nand was mesmerized. After a visit to Darbar Sahib Harmandir, he became a permanent devotee of the Sikh Gurus and their ideology. After spending some time in Punjab, we returned to Haridwar. One day Swami Brahma Nand was sitting calm and quiet. Suddenly he started sobbing. I asked him the reason for his tears. He answered that he had wasted his life in meaningless activities of yogic asnas whereas the essence of divinity lay in the Sikh Guru's philosophy and the Sikh way of life. He would have to be born once again in a Sikh family for deliverance. With these words, he shed his mortal frame. Now, I, his disciple also meditate on the sacred name of Waheguru. I practised yogic asnas under the guidance of accomplished yogis for many years at a stretch. The amount of peace and bliss that I have experienced through Naam Simran, I have never experienced earlier through any other practise. Guru's path of Naam Simran, is the perfect path. It is difficult to express the greatness of the Guru's word. Teachings of Guru Nanak and Guru Gobind Singh are the elixir of life. There is no other scripture more beneficial than Gurbani or Guru Granth Sahib. It is my bounden duty to spread this message of my Guru which he gave me in my last moments. It is a fact that whatever can be achieved through the effortless spontaneous practice of Naam Simran cannot be achieved through the strenuous exercises of other practises. It is my felt-experience and an experience about which there is no controversy.' -Swami Nitya Nand. Neel Garhi (Rishikesh). This one I got from 'History of Sikh Gurus Retold.' The 'Nirmala' school at first was heavily constrained to Khalsa dominated spheres of the sub-continental landscape. Despite their universal educationality in different spiritual academics they were not heavy proselytizers in the early days of the Sikh empire. It was only after the failure of Abdali's Indian campaigns, and the subsequent peace which followed which saw them start an extensive movement to spread the Khalsa ethos in amongst the diverse, and often contradictory, Hindu tradition. They traveled to many pilgrimage sites such as Haridwar to debate with and present their unique ethos. Given special patronage by the Khalsa chiefs they were heavily protected and emboldened to refute and debate with their erstwhile critics, as such their liberating of the lower-castes and patronage soon earned them the wrath of many a Hindu sect. The 'Sanyasis' and the 'Vairaagis', two erstwhile sects of the Hindu faith, soon gave vent to their long-held bitterness against the 'Nirmalas.' Since time immemorial, and with the rise of the Maratha entity, they had been receiving extensive amounts of wealth and gifts which had emboldened them in their nefarious activities. The 'Nirmalas' were an antithesis to this status quo and as such earned their wrath. Subsequently this perspective, adopted by anti-'Nirmala' forces, soon lead to massive arguments and attacks on both parties. In 1796 A.D. a conjoint venture between both 'Nirmalas' and 'Udasis' had resulted in members of both orders creating a delegation, which pitched base at the Kumbh festival at Haridwar. The delegation had commenced a perpetual recitation of the sacred Sikh canon, the Guru Granth Sahib Ji. Both the Maratha and the British administration had given the 'Naga' sect of Hindu recluses charge over the festival, subsequently the 'Nagas' demanded a fee of eight Annas to One rupee for the entry of every Hindu participant and devotee. The 'Nirmalas' refused to pay this fee as per the dictum, that the Khalsa is the third way and unique from predecessor panths. Hinduism included. This combined with 'Naga' greed catalyzed in the latter burning the delegation's flag and forcing them to stop the recitation of Guru Granth Sahib. The 'Nagas' did not realize at the time that their act would be answered with lightning swiftness. They indulged in even more brutality by murdering a select number of 'Udasis.' Report of this fanatical violence soon reached the courts of Rai Singh of Buria, Karam Singh of Shahbad, Dasundha Singh of Sadhora, Baghel Singh of Malaud, Jodh Singh of Kalsia and Rup Singhof Ropar. All these cheifs soon rushed to Haridwar and cremated the murdered Udasis. They then commenced to avenge this affront. After the festival ended and the 'Nagas' were accounting their gains they attacked them and with a brutal alacrity slaughtered anyone who tried saving them. This intensified bloodbath soon earned them a fearsome reputation and as a result the 'Nirmalas' and'Udasis' were subsequently left well alone. The second incident sparked off in 1807 A.D. This time it due to differing religious perspectives. The 'Nirmala' mission had impacted the Hindu psyche on such a broad spectrum, that they were granted entry into any Hindu shrine without any caste or creed prejudice. On one such occasion the Brahminical elite created a controversy over the 'Nirmala' access to the 'Kushvrat Sarovar' near Nasik in Maharashtra. They did not accept the 'Nirmala' emphasis on anti-casteism, and their traditional custom consisting of a white turban and garments with flowing beards. Since time immemorial the said location had been a Brahminical head quarter and placed a strict emphasis on bare-headedness and non-stitched clothes. A heated argument broke out between both sides until ultimately the Brahmins admitted the futility of their religious logic in front of the Khalsa's universal spirituality. It was after this event that the 'Nirmalas' made it a point of interest to attend each and every Hindu pilgrimage site and festival. Kavi Kunvraish's ode to the Khalsa Gurus: “In the year 1695-96 AD, I completed this book (which is an adaptation in the Braj Basha language of the Drona Parav section of the Mahabharata). In the lineage of the mighty Bedis emerged the incomparable Guru Nanak who is the complete manifestation of God. Nanak made a follower from the Trehan lineage and gave him an auspicious name -Angad. Twenty four hours a day Angad devoutly meditated on the lotus feet of God. For the advancement of world Angad gave Guruship to Amardas,- a noble from the Bhalla lineage. Amardas gave all his powers, knowledge and Guruship to Ramdas – the King of the Sodhi lineage. Arjan is the name of a warrior, but this Arjan is the king of the world! Arjan, who earned great fame in this world, is the son of Ramdas. The generous king Har Gobind, who killed a horde of enemies, is the son of Arjan. When Gurdita left the expansion of this illusionary world, his son Har Rai was given the responsibility of Guruship. Har Rai’s son is Guru Harkrishan. When he left this world he gave a clue to identify the next guru. Tegh Bahadur was the most eligible to become Guru. God himself had given the nectar of devotion to him. Tegh Bahadur has come to give comforts to the people and finish the miseries and anxieties of the masses. The king Guru Gobind is the son of Tegh Bahadur. It is only because of Guru Gobind that the entire community of poets is alive and thriving in this world. On the banks of the river Satluj is the pious city of Anandpur. There, is the abode of the graceful king Guru Gobind. In the land between the river Ganga and Yamuna is a village named Bari. There, the poet Kunvraish lives …….”
  7. http://www.youtube.com/watch?v=v6eds3_IM5c&feature=player_embedded 'Banaras: A Mystic Love Story' explores the various forms of love. It dares to find a meaningful solution to the clash between rationality and blind faith and between what is visible and what is possible. Woven in the narrative are the themes that represent the eternal city of Banaras. The film has been shot at picturesque locations across Banaras as well as the exhilarating locales of Mauritius. The locations used in the film include the house of Kabir, the great weaver-saint, the Ramgarh Palace and Sarnath. The film's crew was also given special access to shoot the original manuscript of "Ramcharit Manas" written by Tulsidas and the famed Puja at the Vishwanath temple.
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