Amarjeet Singh_1737

ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥ Victory & Blessings Of One God Abound ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ May Sri Bhagauti Protect ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ਦਸਵੀਂ ॥ An Ode to the Sword - the Divine Power ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ਦਸਵੀਂ ॥ Uttered by Patishahi 10 Sri Guru Gobind Singh Ji ਦੋਹਰਾ ॥ ਭਗਤ ਭਗਉਤੀ ਤਿਸੇ ਕੀ ਜੋ ਰਣਧੀਰ ਧਰੇ ॥ Dohira: I, the divine Bhagauti, only belong to those devotees who stay steadfast and resolute in the battle field. ਹਉ ਅੰਗ ਸੰਗ ਤੇ ਲਾਗ ਹੂੰ ਜੋ ਪਾਛੈ ਪਗ ਨਾ ਧਰੇ ॥ For those who do not take a single step back in the battle field, I remain close to them as if I am part of their bodies. ਸਵਯਾ ॥ ਭਗਤ ਭਗਉਤੀ ਸਾਜ ਕੈ ਪ੍ਰਭੁ ਜਗ ਅਰੰਭ ਰਚਾਇ ਹੈ ॥ God created divine sword before beginning the task of creation of the world. ਰੱਣ ਰੂਪ ਭਿਭੂਤ ਚੜ੍ਹਾਇ ਕੈ ਡੱਫ ਡਉਰੂ ਡੰਕ ਬਜਾਇ ਹੈ ॥ In the battle field, God smeared divine ash on his body, and started kettle drums in jubilation. ਕੱਲ ਨਾਰਦ ਹੱੜ ਹੱੜ ਹਸਿਆ ਰਣ ਸਾਬਤ ਜੁਧ ਮਚਾਇ ਹੈ ॥ Kalyugi Narad burst with laughter as the battle began to raze. ਦੁਲ ਦੁਲ ਖਿੰਗ ਬਿਗਿਸਆ ਰਣ ਕਹਰ ਕੁਹਰ ਬਰਖਾਇ ਹੈ ॥ Just like lions are jubilant to jump at their targets, there is joy on the faces of the brave fighters. ਘਰ ਸੁਤਾ ਸਿੰਘ ਜਗਾਇਆ ਖੱੜ ਧਰਤੀ ਹਾਂਕ ਚਲਾਇ ਹੈ ॥ It is as if the sleeping lion has been awakened, and it its growl has shook the earth. ਮਾਨੁਖ ਪਕੜ ਭਕੋਲਿਆ ਕਰ ਜੱਗ ਘਮੰਡ ਮਚਾਇ ਹੈ ॥ Men who took the sword in their hands, they destroyed the pride of the oppressors. ਭਕਲ ਭਗਉਤੀ ਦੁਰਜਨਾ ਫੜ ਡੁਮਚੁਰ ਕਫ ਤੰਗਲ ਖੋਲ ਬਹਾਇ ਹੈ ॥ Holding the sword in their hands they squeezed the blood of the wicked. The sword has cut open their skulls and blood flowed from their skeletons, like rivers. ਉਥਲ ਪੁਥਲ ਘਪਨ ਘਪਰੋਲ ਤਕਰੂਲੋ ਧੁੰਧ ਮਚਾਇ ਹੈ ॥ This sword created complete chaos and turned things upside down, the dust created in the battlefield has blinded all ਲੁਥ ਪਲੁਥ ਧਰਤੀ ਨਾਲ ਧੱਤ੍ਰ ਪਿੰਜਰ ਕੁਤਕ ਘਾਇ ਹੈ ॥ The earth is saturated with blood and skeletons are scattered all over the battle ground. ਲਪਟ ਝਪਟ ਲੈ ਤੇਗ ਨਾਲ ਰਣ ਸੂਰੋ ਘਾਨ ਘੜਾਇ ਹੈ ॥ The brave ones are jumping fiercely to strike the enemy down. ਖੱਚਕ ਖਫਨ ਜਹਾਂ ਜਮ ਧੜੇ ਰਣ ਲੁਥ ਪਲੁਥ ਖਪਾਇ ਹੈ ॥ The coffins, and messengers of death are devouring the dead in the battle field. ਰਕਤ ਪਲੇਟੀ ਜੋਗਨੀ ਰਣ ਦੁਰਜਨ ਖੇਤ ਖਪਾਇ ਹੈ ॥ The blood drenched sword is decimating the wicked in the field of the battle. ਰੁੰਡ ਮੁੰਡ ਘਮਸਾਨ ਖੇਤ ਰਣ ਜੰਭਕ ਗਿਰਝ ਅਘਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them ਕੜ ਧੜ ਦੜ ਕੇ ਪੜੱਛਯਨ ਭਿੜ ਸੈਲ ਹੀ ਸੈਲ ਭਿੜਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them. ਗਗਨ ਕੱੜਕੀ ਬਿਜਲੀ ਪ੍ਰਲੋ ਪ੍ਰਲੋਕ ਖਪਾਇ ਹੈ ॥ The sound of the sword striking left and right appears as if boulders are striking with each other ਉਤ ਧੂ ਲੋਕ ਮੁੰਡ ਮਚਾਇਨ ਬਹੁ ਮੁੰਡਕ ਮੁੰਡ ਭੜਾਇ ਹੈ ॥ The sound of sword striking is as if lightening is striking and day of Armageddon has reached close. ਥਰ ਹਰ ਕੰਪੈ ਧਰਮ ਰਾਇ ਰਣ ਸੂਰੇ ਘਾਣ ਘਤਾਇ ਹੈ ॥ The slain heads are hitting each other that is causing the Dharam Raja (King of angels of death) to tremble with fear. ਸਜੇ ਬੋਹਥ ਚਕਿਆ ਕਰ ਖੱਬੇ ਖੜਗ ਮਚਾਇ ਹੈ ॥ In left hand they hold the heads and with right hand they strike the sword. ਨਿਬੇੜਾ ਹਿੰਦੂ ਤੁਰਕ ਦਾ ਰੱਣ ਘਤਿ ਖੱੜਗ ਚੁਕਾਇ ਹੈ ॥ The conflict between the Hindus and Turks will be decided today only by divine sword in this battle of righteousness. ਜਗ ਅਰੰਭ ਤਿਹੁ ਜੁਗਰਣ ਮਾਸ ਮਨੁਖ ਘਤਾਇ ਹੈ ॥ This is how the beginning of the world witnessed the divine sword feeding upon flesh of the wicked. ਰਕਤ ਖੱਪਰ ਭਰ ਜੋਗਨੀ ਰਣ ਮਸਤ ਮੰਗਲ ਗੁਣ ਗਾਇ ਹੈ ॥ The divine sword drank the blood of the wicked by filling their skulls with it.This is how the holy sword was pleased and sang the divine song to celebrate death of wickedness from this earth ਕੇਸ ਬਿਨਾ ਸਿਰ ਕੁਟੀਐ ਚੰਘਿਾੜੇ ਕਵਨ ਛੁਡਾਇ ਹੈ ॥ Those who have no hair on their heads, when struck on bare heads cry in pain, and no one comes to their rescue ਹੁਕਮ ਮੰਨੇ ਪ੍ਰਭੁ ਬਖਸ਼ ਲੈ ਨਿਗੁਰਿਆ ਨੋ ਇਹ ਸਜਾਇ ਹੈ ॥ Those without a Guru are punished like this. However, those who submit to the divine will, are accepted with honour before God. ਫਤਹ ਜੰਗ ਗੋਬਿੰਦ ਸਿੰਘ ਦੱਲ ਕੋਟਕ ਕੋਟ ਖਪਾਇ ਹੈ ॥ I, Guru Gobind Singh ji, am always victorious in the battle field, and millions of drones of enemy armies are destroyed [by my sword] ਦੋਹਰਾ ॥ ਆਸਾ ਨਾ ਕਰ ਬ੍ਰਹਮਨਾ ਨਾ ਪਰਸੇ ਪਗ ਜਾਇ ॥ Do not put faith in Brahmins and do not touch their feet [in respect]. ਆਪ ਤ੍ਯਾਗਿ ਦੂਜੈ ਲਗੇ ਕੂੰਭਿ ਨਰਕ ਮਹਿ ਪਾਇ ॥੧॥ Forsaking your True Self [Atma] and praying to another [brahmins] you shall go to the worst hell.

The universality of one and all as per the Sri Akal-Ustat.

Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself!

Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective.

A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence.


Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence. Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation. Sources: (1) The Bhagvad Gita. (2) Jaap Sahib, pg. 14, Sri Dasam Granth. (3) Sri Guru Granth Sahib Ji, pg. 1376. (4) ibid, pg. 84. (5) Bhai Gurdas Vaars, Vaar 18, Pauri 21. (6) Sri Akal-Ustat, Sri Dasam Granth. (7) ibid, pg. 96. (8) Sri Guru Granth Sahib Ji, pg. 98. (9) Sri Akal Ustat, Sri Dasam Granth, pg. 36. (10) ibid, pg. 36. (11) Sri Guru Granth Sahib Ji, pg. 11. http://tisarpanth.blogspot.co.nz/2014/03/the-righteous-perception.html?view=timeslide

http://tisarpanth.blogspot.co.nz/2015/08/guardians-of-gobind_16.html?view=magazine

The universality of one and all as per the Sri Akal-Ustat.

Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself!

Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective.

A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence.


Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence. Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation. Sources: (1) The Bhagvad Gita. (2) Jaap Sahib, pg. 14, Sri Dasam Granth. (3) Sri Guru Granth Sahib Ji, pg. 1376. (4) ibid, pg. 84. (5) Bhai Gurdas Vaars, Vaar 18, Pauri 21. (6) Sri Akal-Ustat, Sri Dasam Granth. (7) ibid, pg. 96. (8) Sri Guru Granth Sahib Ji, pg. 98. (9) Sri Akal Ustat, Sri Dasam Granth, pg. 36. (10) ibid, pg. 36. (11) Sri Guru Granth Sahib Ji, pg. 11. http://tisarpanth.blogspot.co.nz/2014/03/the-righteous-perception.html?view=timeslide

The universality of one and all as per the Sri Akal-Ustat.

Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself!

Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective.

A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence.


Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence. Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation. Sources: (1) The Bhagvad Gita. (2) Jaap Sahib, pg. 14, Sri Dasam Granth. (3) Sri Guru Granth Sahib Ji, pg. 1376. (4) ibid, pg. 84. (5) Bhai Gurdas Vaars, Vaar 18, Pauri 21. (6) Sri Akal-Ustat, Sri Dasam Granth. (7) ibid, pg. 96. (8) Sri Guru Granth Sahib Ji, pg. 98. (9) Sri Akal Ustat, Sri Dasam Granth, pg. 36. (10) ibid, pg. 36. (11) Sri Guru Granth Sahib Ji, pg. 11. http://tisarpanth.blogspot.co.nz/2014/03/the-righteous-perception.html?view=timeslide

Just out of interest is hunting in accordance with Gurbani? This is only for my limited knowledge and regarding the beef thing I have read the following in Parchian Dasan Patshaia Ki:

'When the Guru adorned his high seat, a man suddenly appeared and cried, "Oh true emperor! I have become guilty of cow slaughter." The Guru instructed the attendant to conduct him nearer to him. On being asked the man repeated, "oh true emperor, I have become guilty of cow slaughter." "Don't be stupid, you appear to be under the influence of a Masand. That is why you are upset and lamenting thus. So what if a cow has died? Go home and relax. It is the Lord alone, and none else, who kills and revives," said the Guru.'

- 'Episodes from Lives of the Gurus.' Parchian Sewadas, trans. with commentary by Kharak Singh and Gurtej Singh (Chandigarh Institute of Sikh Studies, 1995), pg. 50-53.

Just out of interest is hunting in accordance with Gurbani? This is only for my limited knowledge and regarding the beef thing I have read the following in Parchian Dasan Patshaia Ki:

'When the Guru adorned his high seat, a man suddenly appeared and cried, "Oh true emperor! I have become guilty of cow slaughter." The Guru instructed the attendant to conduct him nearer to him. On being asked the man repeated, "oh true emperor, I have become guilty of cow slaughter." "Don't be stupid, you appear to be under the influence of a Masand. That is why you are upset and lamenting thus. So what if a cow has died? Go home and relax. It is the Lord alone, and none else, who kills and revives," said the Guru.'

- 'Episodes from Lives of the Gurus.' Parchian Sewadas, trans. with commentary by Kharak Singh and Gurtej Singh (Chandigarh Institute of Sikh Studies, 1995), pg. 50-53.

This is based on Giani Gurbachan Singh Ji's Katha.

http://tisarpanth.blogspot.co.nz/2012/12/pooran-tam-avtar.html

Wrong again bhondu.

I don't worship Shiva's admin cut. If you and your family does then that's your look out. Probably saves the need for a dildo for your family I suppose. Damn clever you Hindus!

Here's your sisters. Harami before you complain you bought sisters into it.

I wouldnt go that far, I would rather listen to what he says on merit and research anything he says that seems dubious.

Always remember Hindu Putram kise ka naa Mitram , eh log apne pao de ve sakke ne hunde . Dont have any link with them . Sikh livings abroad are lucky that we dont have to deal with them daily . Dont have any link with Punjabi Hindus dont invite them to your Houses and dont go their houses .

He's muslim. 'She made me do it.'

I remember when he came to New-Zealand. If you listen to his previous kathas he is insistent that during Operation Bluestar he was not in the Akal-Takhat; in one of his NZ samagams he outrageously claimed that Maj.Gen Shabag Singh died in his arms whilst fighting the Indian hordes. He then added, 'I was actually in the Akal-Takhat, I saw it all.' There was also some lecture over why not to cook beans and soy chunks in langar etc. At the end most of the Gurughars banned him from doing any katha after seeing his ambivalence and dishonesty. I asked a fan on Sikhsangat whether, in light of the latter, Thakur Singh really was a gyani and he answered, 'well mahapurakhs can lie for the benefit of humanity.' Then in 2010 there was his claim that the world is going to end in a few years. I guess when you see the dollars flowing you will do anything.

Vaheguroo jio thanks!!
I am very happy to see such reply.
Apparently, from above statement and words, all my Sikh veers and bhena and everyone else who cares about Shaheeds and other innocent people killed in massacres, can see how anti-Sikhs burns in pain when such petition or event took place.

Singh veero, see How they can't bear Panth taking any of such actions!!!
It is clear example for us and we need to learn how much important is to be aware of such RSS supporters!

And
With that!
I think I can expect everyone signing, sharing and getting more signatures done from others you know!

Dass

Might come down to other social factors as well. More liberalism etc. You know the usual drubbing on both sides is now being question by both Sikh and Islamic youth.

Taqiya is a big part of Islam. Here we have a stunningly authentic example of the commandment in play. This individual is trying to deceive us into investing in a middle-eastern sanitation corp run by Shias where we will be forced to convert to that fraternity. Secondly we will also learn the knowledge of practising the dictums of the Quran using our own toilet (mass emphasis here my child) with wood! Now whether toilet extends to faecal matter is altogether another matter. Rest assured however that old Tava Boothi will get his knickers in a twist if he sees this post. Now one cheer for Imam Ali and tissue paper constructed out of wood!!!! An ingenious invention of the east.

Wonder if there is a middle-eastern branch?

You must have had a terrible hangover when you wrote all that gibberish.