Amarjeet Singh_1737

" 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 …….”

Probably some attention seeking scam. Wouldn't be surprised if the politicians are behind it themselves to boost their own popularity at an urban level.

Thats the blog, I will also talk with them about the over hyped synonyms etc.

Tisarpanth now has a website. Some interesting information and breathtaking pictures. You can contact the admins on their facebook page. http://amar9569.wix.com/tisarpanth

Europeans often had this notion of casting any fellow advanced culture or race in a less than appeasing light. Look at the achievements of the Native Americans yet their image was cast as horse riding savages.

Or we might hear something lifted straight from the gita along the lines of Krishna being the only supreme fount of Godhead and all others worshipping him in different ways. If we are lucky we might see Jagraj being cast as a Khalistani battling for destroying India and all it's Hindu entourage. All in all it will end with the usual damn you Singh-Sabha rhetoric. What happened to our old genocidal friend Ekomkaar by the way?

You know as well as me what Sher is going to say.

From what I know Guru Nanak Dev Ji's direct descendant is Baba Sarabjot Singh Ji Bedi who is descended from Baba Dharam Chand Ji, the grandson of Guru Nanak Dev Ji.

Throwing a stone in the water will only get your own face wet. Your rigid concepts are purely antagonistic to any authentic notion at hand. Your raves lifted straight from the pages of the RSS, and other terrorists, who support and purport the despotism inscribed and advocated by the Vedas and other so-called scriptures, is a perpetual pain in your rectum. Thus, you have to pursue other unique systems and attempt to absorb them in order to veil your own miserable anachronisms.

My, my is Sanataan tradition based on superficial dictums? Because if so you are the chief priest.

See the interview with Dr. Subraniam Swami on youtube regarding 1984.

In China they eat snake. Full feed for the entire family. Courtesy of your locally owned Bolenath diner.

Oh and falsifying is not?

V.K. Singh from the Janta party also seemed the same. His own president pointed out that when Singh was reminded of the terrorism unleashed on Sikhs in the 80's and prior he circumvented the issue saying Rajiv Gandhi had helped him win votes, so how could he go against his party?

The funny thing is, according to many individuals on facebook Sher or Doaba Sher got banned and blocked from many pages, and individual profiles due to his anti-Dasam Granth rants. See here how he avoids the Dasam Granth in it's entirety and hinges his moots on ambiguous strata.

I am sorry but for Sher Gyani Thakur Singh is Taksal (created differences between his Hindu brethren and Sikhs touche) whereas Maskeen Ji is possibly a product of the Singh-Sabha and there was nothing Sanataan about that body.

Shut your face you demented form of a sociopath.

What is the difference between Jaap and Simran? What does one recite in each?

I am sorry Neo but this is all Tat Khalsa Karamkand as per Sher's perception unless of course he's willing to change it like his brothers in faith and label it as being 'Khalistani Propaganda.'

I am sorry he might label this as another Tat Khalsa attempt at destroying Sanataan Sikhism.

Sher's kind follow a divergent path where rather than spearheading reform with transparency, they are doing it subtly by claiming 'this is how it was back in the day. We have it right you don't.' What more can we say to the kind who don't have an inkling of what their own scriptures promote? Most Hindus say the Vedas purport laptops, light bulbs, etc; others say something different. Ambedkar got it right when he said that the Hindu faiths despotic achievements can be summed up by the ambiguity rife in it's scriptures.

Ambedkar was of the opinion that the lame excuse, 'the Vedas and Puranas were memorised orally and written down only a longtime afterward' was a lame excuse to veil the fact that they had been re-structured and polluted by high caste vagrants. And that would explain a lot.

I am sorry Neo but apne are always raising a hue and cry over the evils of semitism. Why then cannot we explore the world's oldest faith and see where this tradition of universal fanaticism arose from?

This is what he learnt from the Vedas, Upanishads and the Bhagvad Gita. Even Krishna incited Arjuna to murder rather than resolve any situation peacefully and they blame Sikhs for being war mongers.

Hindu thought, as influenced by Vedic despotism (varna etc.) was always against any egalitarian socio-religious revolution as propounded by the Khalsa.