Inderpal1994

Vaheguru Ji Ka Khalsa, Vaheguru Ji Keep Fateh.
Hey everyone, I hope all is well.
Well my question is obvious, what is the ath chandi charitar ustat barnan bani?
The reason I ask is because well I use Sundar Gutka app to do paath, and sometimes I tend to look at the other Bani's that I don't recite (it's because I can't), this Bani on the app is very short so I would like to include it into my bhagti.
I know this Bani is found in Dasam Satguru Granth Sahib Ji. However what I want to know is what is it for?
What is Maharaj saying?
Is there any maryada when reciting this Bani?
I may in the future ask about the other bani's I see on the app so I please bare with me 😂
Thank you

Also I've found the video which demonstrate this technique. 
 
 
I'm not gonna lie, it's seems a bit too much. I might give this a try, but I don't want to feel dizzy.

Has there been any other gyan provided that highlights how to recite Sri Jaap Sahib?

Has there been any other gyan provided that highlights how to recite Sri Jaap Sahib?

Also I've found the video which demonstrate this technique. 
 
 
I'm not gonna lie, it's seems a bit too much. I might give this a try, but I don't want to feel dizzy.

Baba Nand Singh Ji mentioned that one of his previous births was that of Shri Bharth Ji, and his murshad was Baba Mahaharnam Singh Ji in the form of Sri Ram Ji. This is mentioned in the biographies. 
 
Another previous janam of Baba Nand Singh ji was of Shekh Brahm Ji from lineage of Baba Farid ji, whose bani is in Sri Guru Granth Sahib, and who also flew a wall in hurry to meet Guru Nanak Sahib ji. 

Background of Baba Mahaharnam Singh Ji Bhucho Bhagti : Baba ji were Dargahi Mahapurush, obviously being mere humans we cannot say anything regarding their avastha or bhagti but still to get an idea, we can write few words for Sifat Salah. Baba Maharnam Singh Ji were Avtar of Sri Ram Chandar Jee in Treta Yug. Since birth they were always in Samadhi, rarely spoke with anyone except their own Mauj. People called them Mastana. 
Baba Ji came in contact with Sant Sewa Singh  & Sant Mall Singh ji who traced their lineage back to Sri Guru Gobind SIngh Ji Maharaj. Baba Ji were asked to do simran of moolmantar and Japji Sahib.  Baba ji expressed his desire to have darshan of Narsingh after having read Bhagat Bani. Sant Mall SIngh ji gave him Narsingh Kavach  to read only 5 times, after which Baba Ji himself became roop of Narsingh Avatar. Time passed, and Baba Ji completed 7.5 lakh repetition of Japji Sahib in Amritsar Darbar Sahib. He had furna of Nasingh Avtar Darshana. Baba Ji was asked to consume poison/Sankhiya maybe Arsenic ? as a diet of Narsingh Avtar.  Baba Ji had darshan. 3 times it was said Kalyug Praman Nanak Guru ,  meaning the Avtar of Kalyug is Guru Nanak Sahib now, and no one else. 
I have just tried to provide a summary, the details are below. 
Morale: We should just focus on Guru Nanak Sahib, and we neither have capacity or bhagti to recite Narsingh Kavach, and nor the capability to digest Sankhiya/ Arsenic in order to have darshan of Narsingh Avtar. 
But we do remember Narsingh ji every evening during sunset, when we recite HAR JUG JUG BHAGAT UPAYA..HARNAKASH DUSHAT HAR MARYA PREHLAD TRAYA 
 
WAHEGURU !
 





 

 
 

SUNN SAMAADHI:
CONVERSATION WITH GOD
"Everyone speaks of the Sunn Sunn, or Absolute God, the unmanifest Void.
How can one find this Absolute Void? Who are they, who are attuned to
this Absolute Void?" They are like God, from whom they originated. They
are not born, they do not die; they do not come and go. O Nanak, the
Gurmukhs instruct their minds (sggs 943). In the Sunn, or Primal Void,
the Infinite Being assumed His Power. He Himself is unattached, infinite
and incomparable. He Himself exercised His Creative Power, and He
gazes upon His creation;... This Primal Void is pervasive throughout all
the ages. That humble being who contemplates this state is perfect;
meeting with him, doubt is dispelled (sggs 1037).
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Man's ultimate quest is the final evolutionary frontier which is within man himself. It is the Truth spoken by the scriptures and the Enlightened Beings that the Absolute God resides deep within each and every one of us, and that He is realized through control and purification of the mind. One who knows this mystery of this All-pervading Principle, knows Him. Therefore, in the search for God, none can afford to forget the basic rudiments of Spirituality that the same One God lives within all beings. Accordingly, the Gurbani (Sri Guru Granth Sahib, SGGS) reminds us that those who search Him in the externalities of the world are mentally deluded.
Sabh kish ghar mahi baahari naahee. Baahari tolai so bharam bhulaahee: Everything is within the home of the self; there is nothing beyond. One who searches outside is deluded by doubts (sggs 102). God, who is Eternity-Consciousness-Bliss, does not talk through our material senses. He does not talk through the mouth either. He talks to his humble servants in the state of "Sunn Samaadhi", when they are completely Desireless, Egoless, notionless or Nirvikalpa — the state where one's psychological ego is completely silenced. This is the state beyond speech, body, and mind; the sate in which one is completely enraptured with the Essence of the Divine Name or God-consciousness. Hence the state of "Sunn Samaadhi" is God's Mind! Whoever contemplates this state has attained the Spiritual Perfection. In short, in "Sunn Samaadhi" Aatmaan (Soul) can talk to the Parmaatamaan (Super Soul), continuously. The Gurbani confirms it as follows:
Sunn samaadhi guphaa tah aasan. Keval brahm pooran tah baasan. Bhagat sang prabh gost karat: One sits there, in the cave of Sunn Samaadhi; the unique, perfect God dwells there. God holds conversations with His devotees (sggs 894). Sunn samaadhi Naam ras maate. Aath pahar jan Hari Hari japai: In the Sunn Samaadhi, they are intoxicated with the essence of the Divine Name. Twenty-four hours a day, His servants chant the Name (sggs 265). Simply put: "Sunn Samaadhi" is the state of Absolute Spiritual Silence. However, here the "silence" must not be mistaken for verbal non-communication. It is at a more fundamental level where there is no notion (or false ego). To put it otherwise, it is the state of Intuitive Poise or Silent Trance corresponding to mind's complete absorption in the Formless Being. In other words, when mind is one hundred percent fixed for understanding the real Self, it is said to be in Sunn Samaadhi. For example, for someone to say that he is in Sunn Samaadhi is to say that he has fully realized God-consciousness (Naam-consciousness or Shabad-Surati). Among all forms ofSamaadhi, this is the highest form. It is Self-realization. At this stage there is no longer any connection with worldly pleasure; for one is then transcendental to all sorts of joy derived from the senses. Also, at this stage, one attains perfect understanding that he is eternally the Sewak, Daasa, or servant of God. Once the devotee becomes situated in this Transcendental position, he never descends from it. When the nonapprehension of Reality is destroyed in the direct experience of the Reality, Maya (delusion, ignorance, egoism, etc.) folds her magic kit and disappears, never to come back. This is an irreversible process. Therefore, unless a devotee has reached this position, he is unsuccessful.
Sunn samaadhi rahahi liv laage ekaa ekeee shabad beechaar...: Some remain absorbed in Sunn Samaadhi, their minds fixed lovingly on the One Lord; they reflect only on the Shabad. In that state, there is no water, land, earth or sky; only the Creator Lord Himself exists. There is no intoxication of Maya there, and no shadow, nor the infinite light of the sun or the moon. The eyes within the mind which see everything — with one glance, they see the three world (sggs 503). Naamaa kahe chit Hari siyu raataa sunn samaadhi samaaugo: Says Naam Dev, my consciousness is imbued with God; I am absorbed in the profound state of Samaadhi (sggs 973). Before we dive deeper into the Gurbani's exploration of this sublime state of Sunn Samaadhi, it might be helpful to know that there are some other terms that are virtually synonymous to it. They include: annihilation of mind, purification of mind, seedless trance, celestial trance, deepest trance, celestial void, nothingness or emptiness, celestial silence, celestial realm, celestial stillness, absolute void, profound void, primordial void, unmanifest void, state of thoughtlessness, state of absolute absorption, state of no "I, me, mine, your", state of no-mind, state of celestial ecstasy, state of complete surrender to God, state of enlightenment, Chauthaa Pad, Turyaa Avasthaa, Sahaj Avasthaa, Tenth Gate, vision of Reality, awakening of Kundilini, intuitive poise, primal Samaadhi, deepestSamaadhi, deep meditation, cave of the heart, liberation from bondage, platform of transcendental consciousness, absorption in the Formless, living dead, living liberated, talk within, God Union, silent talk, Kingdom Of God, the Absolute Lord Himself, God Communion, Divine Darshan, and so on. In short, it's the absorption in Naam-Rasa,Naam-Ranga, or natural state of Unconditioned Consciousness.
Sahaj samaadhi sadaa liv hari siou jeevaan haru gun gaaee: I am absorbed in Sahaj Samaadhi; lovingly attached to the Divine forever, I live by chanting His Praises (sggs 1232). The Gurbani has laid tremendous emphasis on advancing to this state of Sunn Samaadhi. Here the Soul becomes absorbed in the fire of the Divine Wisdom which roasts the seeds of ignorance, false ego or the body-bound inclinations. The individual looses the sense of individuality — the Soul realizes itself and the Infinite Consciousness as one. This the state in which one sees the One Spirit in all beings and all beings in One Spirit; the ocean in all waves and all waves in the ocean; the clay in all pots and all pots in the clay; the gold in the bracelet and the bracelet in the gold; the sun in the rays and the rays in the sun; the string in the beads and the beads in the string; the moon in the waters and waters in the moon; the fragrance in the flower and flower in the fragrance; the wood in the fire and fire in the wood!
Udak smund salal kee saakhiaa nadee trang smaavahige...: Like drops of water in the water of the ocean, and like waves in the stream, I merge in God. Merging my being into the Absolute Being of God, I have become impartial and transparent, like the air (sggs 1103). This is the state of Saakshi-Bhaav — the Eternal Witnessing. Here one witnesses the ego consciousness, the Soul Consciousness, and the Infinite Consciousness all existing together. A man in this state may even be outwardly engaged in worldly duties in the fulfillment of God's Cosmic Plan, he may even look irreligious and uneducated, but he ever remains immersed in God Consciousness with one hundred percent involvement of his mind; without any loss of God-unoin. He lives amidst the so called impurities of the material world without being affected by them just as the bird flies in the sky without leaving any footprints or mark; or just as the lotus flower floats untouched upon the surface of the water; or just as the duck swims untouched across the stream! Like the water vapor in the sky, he remains absorbed in the Self within. This is the state of perfect Freedom from bondage.
Sahje sahaj milyaa jagjeevan Nanak sunn samaae: In absolute ease and poise, one meets the Life of the World (i.e., God). O Nanak, one is absorbed in the state of absolute absorption (sggs 774). Sunn nirantar deejai bandh....: Focused deep within, in perfect absorption, the soul-swan does not fly away, and the body-wall does not collapse. Then, one knows that his true home is in the cave of intuitive poise (sggs 939). Sunn samaadhi mahaa parmaarath teen bhavan pat naamam: The consciousness in deep Samaadhi, the Supreme Being, the Lord of the three worlds — these are all Your Names, Lord (sggs 634). Girah kutanb mahi sahaj sumaadhee. Nanak naam ratte se sache bairaagee: In their own household and family, they are in Sahaj Samaadhi. O Nanak, those who are attuned to the Divine Name are truly detached from the world (sggs 1246). If an individual drop of water were to be separated from the ocean and analyzed for it's chemical composition, it will exhibit the same chemical qualities that of the entire ocean from which it has been separated. Similarly, the Jeeva (individual beings) separated from God, contains the same Transcendental qualities that of the Super Soul (Parmaatamaan) from which it has been separated. As such, Soul's affinity for Sunn Samaadhi is due to its Source, Waheguru, who Himself remains in unbroken Primal Samaadhi. The Gurbani explains that this Primal Void is pervasive throughout all the ages.
Sunnhu khaanee sunnhu bani. Sunnhu upjee sunn samaanee...: From this Primal Void, came the four sources of creation, and the power of speech. They were created from the Void, and they will merge into the Void. The Supreme Creator created the play of Nature; through the Shabad, He stages His Wondrous Show (sggs 1037). Sargun nirgun nirankaar sunn smaadhee aap. Aapan keeyaa Nanaka aape hee phir jaap: He possesses all qualities; He transcends all qualities; He is the Formless Lord. He Himself is in Primal Samaadhi. Through His Creation, O Nanak, He meditates on Himself (sggs 290). Arbad narbad dhandhookaara....: For endless eons, there was only utter darkness. There was no earth or sky; there was only the infinite Command of His Hukam. There was no day or night, no moon or sun; God sat in primal, profound Samaadhi (sggs 1035). If Sunn Samaadhi is the Soul Nature, then why Jeevas (individual beings) are unable to realize it? Our mind has three defects: restlessness, ignorance and inner filth. Mind conditioned with these three defects inhibits us from becoming permanently attuned to God-consciousness. Owing to our bondage of Maya — illusions, duality, false ego, mistaken identity, etc. — and the effects of our past reactionary Karma (Vaasnaas), we keep falling down again and again into body-consciousness. The nature of mental defects is opposite toSunn Samaadhi. A mind free of its defects is one with the Celestial Stillness (Sahaj). Therefore, only that mind which does not get disturbed by the changes in the material world is said to have attained the Absolute Ease and Poise (or Purity).
Maya phaas bandh nahee phaarai aru man sunn sunn na lookai.....Jiyu pritibimb bimb ko kayu mileehai udak kumbh bigraanaa. Kahu Kabeer aisaa gun bhram bhaagaa tayu man sunn samaanaa: The mortal does not break free from the bonds of the noose of Maya, and he does not seek the shelter of the Sunn, Absolute Being. He does not realize the dignity of the Self, and Nirvaanaa; because of this, his doubt does not depart....As the reflection of an object blends in the water when the pitcher is broken, says Kabeer, just so virtue dispels doubt, and then the soul is absorbed in the Sunn (sggs 475). Unman manooaa sunn samaanaa dubdhaa durmat bhaagee...: The disturbed mind has been absorbed in God; duality and evil-mindedness have run away. Says Kabeer, I have seen the One Fearless God; I am attuned to His Name (sggs 333). Some of the Gurbani's widely repeated terms include "Panch Shabad" (the five celestial sound currents) and "Anhad Naad" (unstruck celestial sound current). Although these primal sound currents reside within our Inner Being, we are still unable to realize them. Why? It is like the deer who in ignorance searches for the musk in the bushes even though the musk is ever present within its own body. Here the Gurbani reminds us that the same condition applies to the man — he also wanders around in the wilderness of doubts caused by his mental ailments. Consequently, he also searches for the Naam, Panch Shabad, or Anhad Naad outside; in other places and objects. In reality, they are all hidden within his own body, "here" and "now". Here the Gurbani reveals the secret to us.
Panch Shabad tah pooran naad.....Sunn samaadhi prabhu kirpal: The Panch Shabad, the five primal sounds, echo the perfect sound current of the Naad. The wondrous, amazing unstruck melody vibrates. .....There, they meditate only on the Naam. How rare are those who find this place of rest. The love of God is their food, and the Kirtan is their support. They obtain a permanent seat in the Infinite. No one falls there, or wavers, or goes anywhere. By Guru’s Grace, some find this Realm. They are not touched by doubt, fear, attachment or the traps of Maya. They enter the deepest state of Sunn Samaadhi, through the kind mercy of God (sggs 888). The Gurbani explains to us when this world had not yet appeared in any form, or when the Supreme Being Himself was in Sunn Samaadhior All-in-all, then the Jeeva (individual being) is not there to experience joy and sorrow, or life and death. Similarly, by awakening the Divine Grace within when ones enters into the state of Sunn Samaadhi, he becomes one with his Pure Being. As a result, we again become free from the notion of duality, birth and death, sins and good deeds, happiness and suffering, insult and praise, love and hate, etc. That's why the scriptures relentlessly challenge us to experience this Spiritual State "here" and "now"; for this intimate experience can only be experienced while in the physical body. One comes back again and again into flesh simply to realize his True Nature. Nothing more.
Tah harakh na sog na janam na marat: There (Sunn Samaadhi) is no pleasure or pain, no birth or death there (sggs 894). Tah paavas sindhu dhoop nahee chhahiaatah utpat parlayu naahee. Jeevan mirat na dukh sukh biaapai sunn samaadhi doyoo tah naahee. Sahaj kee akathkathaa hai niraaree: There is no rainy season, ocean, sunshine or shade, no creation or destruction there. No life or death, no pain or pleasure is felt there. There is only the Primal Trance of Samaadhi, and no duality. The description of the state of intuitive poise is indescribable and sublime (sggs 333). Jeevat marai marai phun jeevai aise sunn samaayaa: One who remains dead while yet alive, will live even after death; thus he merges into the Primal Void of the Absolute Lord (sggs 332). Taaree na tarai aavai na jaai. Sunn sahaj mahi rahio samaai: Man merged in God is not diverted by diversions and reincarnation. He remains intuitively absorbed in the celestial void (sggs 1162). How can we advance towards attaining this state of Pure Awareness? The teachings of the scriptures are precisely intended to awaken this state within us. By practicing control over the nine gates of the physical senses, one attains perfect control over the Tenth Gate (Celestial Realm). Consequently, the mind turns away from the world and enters into the Mind of God (i.e., Sunn Samaadhi).
Sahaj sunn ik birva upjyaa dhartee jalhar sokhyaa. Kahu kabeer hayu taa kaa sevak jin ih birvaa dekhyaa: In the profound void of intuitive Samaadhi, the one tree rises up; it soaks up the water of desire from the ground. Says Kabeer, I am the servant of those who have seen this celestial tree (sggs 970). Chhet aavai taa sahaj ghar paayaaa. Cheet aavai taa sunn samaayaa: When He comes to mind, I find the home of peace and poise. When He comes to mind, I am absorbed in the Primal Void of God (sggs 1141). God lives in the cave of the Heart — the deepest Trance or Celestial Void. He does not live in the cave of mountains or jungles. The Primal Lord sits within the celestial sphere of deepest Samaadhiwithin our Inner Being. He is the All-pervading Consciousness that runs in and through everything. In this context, the Gurbani helps eliminate the mental delusions or doubts of the so called Yogis as follows:
Sun mashindraa Nanak bolai....: Listen, Machhindra, to what Nanak says. One who subdues the five passions does not waver. One who practices Yoga in such a way, saves himself, and saves all his generations. He alone is a hermit, who attains such understanding. Day and night, he remains absorbed in deepest Samaadhi (sggs 877). Surati simriti duyi kannee munndaa...: Let contemplation and intuitive meditation be your two ear-rings, and true wisdom your patched overcoat. In the cave of silence, dwell in your Yogic posture; let the subjugation of desire be your spiritual path. O my King, I am a Yogi, a hermit, a renunciate. I do not die or suffer pain or separation. The solar systems and galaxies are my horn; the whole world is the bag to carry my ashes. Eliminating the three qualities and finding release from this world is my deep meditation. My mind and breath are the two gourds of my fiddle, and the Lord of all the ages is its frame (sggs 334). We mortals are challenged by the scriptures to become "living dead", or Jeevanmukta. How one can be living as well as dead the same time? However paradoxical it may seem, this is the state recommended by the scriptures to pursue. To become Jeevanmuktadoes not mean committing suicide, abandoning one's duties, remaining inactive, or running away from the world. It simply means to transcend the three modes of the material nature, resulting indissolving of the instinctive mind or false ego. As long as one is caught in Maya's tripple-trap, he can not be Jeevanmukta or liberated. Therefore, in simple terms, liberation or Mukti can be defined as freedom from the material consciousness or false ego.Sunn Samaadhi is the death knoll for false ego.
Janam maran kaa bhram gayaa Gobind liv laagee. Jeevan sunn samaanyaa gur saakhee jaagee: The illusion of birth and death is gone; I lovingly focus on the Supreme Being. In my life, I am absorbed in deep silent meditation; the Guru’s Teachings have awakened me (sggs 857). There are two kinds of ego: false ego and True or Pure Ego. The True Ego is nothing but the Pure Soul-consciousness. The false ego grows out of man's identification with the body (senses), mind (emotions), and intellect (thoughts). Thus the false ego in man is the mental-ego, which has the potential of being perverted by intellect waves, mental vibrations, and sense impressions.
The experience of Sunn Samaadhi is the elimination of this false ego or the sense of separateness from our real Self (God, Sat Guru, etc.). Just as fire, having consumed the fuel, disappears into its unmanifest form, just as the dreamer and his world of dream merge and disappear upon awakening, so too the false ego, as our sense of individuality, disappears into the experience of the Supreme state,Sunn Samaadhi.
Sunn samaadhi sahaj man raataa. Taj hayu lobhaa eko jaataa: My mind is intuitively absorbed in Sunn Samaadhi; renouncing egoism and greed, I have come to know One God (sggs 904). Upon the death of false ego, our senses become widow! This inner transformation results in purification of the mind, necessary for attaining oneness with the Pure Consciousness within. Without the complete removal of false ego or complete inner surrender unto the Self within, the complete oneness with Spirit is not possible; no matter how much one remains in silence or meditation.
Chuppai chupp na hovayee je laayi rahaa livtaar: God cannot be attained by observing silence, even though one may remain in constant meditation. Bin man mooye kaise hari paayi: God is unattainable without annihilation (i.e., purification) of the mind (sggs 665). Man maile bhagti na hovayee Nam na paya jaye: Devotional service can not be performed with a filthy mind, and the Name can not be obtained (sggs, 159). According to the scriptures, once the seeker has purified the instinctive mind, he becomes fit for employing his mind in unwavering contemplation, discovering the total identity of the essence behind both the individuality (Jeevaatmaan) and the universal Self (Parmaatamaan). When the shining Light or the direct knowledge of the real Self — the destroyer of the separateness between the Soul and God — arises in the heart of the individual, then Maya, the cause for the material world, disappears instantaneously, along with its deceptive effects.
The state of Sunn Samaadhi reminds the Soul of its Eternal Nature, Omnipresence, and Omnipotence. The attainment of this highest state is only possible by the practice of deepest love and devotion through the Naam Simran or Shabad Kamaaee (deep meditation). Hearing, perceiving, and contemplating it, the mind is enraptured and becomes Pure. It does not then waver and is no more affected by Maya.
The Spiritual practice of Shabad-Ghaalnaa or Naam-Simran(meditation) helps establish the Purity of the ego outwardly as well as inwardly. As a result, the awareness becomes centered on the Primal Void of the Absolute Self — the victorious union of Soul and Timeless Spirit in Cosmic Consciousness. What it means is that in order to link with the True being within, we must become attuned toShabad-Consciousness; which is the same as God-Consciousness, Divine-Consciousness, Cosmic-Consciousness, Pure Awareness, and so on.
Jin antar Sahabad aap pachhaanahi gati miti tin hee paaee. Eh manuaa sunn samadhi lagaavai jotee joti milaaee: Those who have the Shabad deep within, understand themselves; they find the way of salvation. Their minds enter into the Sunn Samaadhi, and their light is absorbed into the Light (sggs 910). Jo jan Naam niranjan raataa. Nanak soee purakh bidhaataa: That humble being who is imbued with the Immaculate Naam, O Nanak, is himself the Primal Lord, the Architect of Destiny (sggs 943). Kahu kabir jo Naam samaane Sunn rahiaa liv soee: Says Kabeer, whoever is absorbed in the Naam remains lovingly absorbed in the Primal, Absolute Lord (sggs 1104). The devotion and unselfishness are the two rivers. In between these rivers is the shore of Divine Wisdom, or Celestial Silence (Sunn Samaadhi or Infinite Self). Let's pray to Waheguru so that we all can make that place our Home. For all humble servants of God search for the way to get to That Place! Where there is no time ( or birth and death), no creator, no creation, no destruction, no worlds, no universe, no existence, no names, no forms, no "I" and "me", no "mine" and "your", no "this", no "that", no truth, no false, no likes and dislikes, no humans, no demons, no elements, no bodies and senses, no mind and thoughts, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end: all is at all times, beyond the comprehension of the body-mind-intellect. Only Infinite Awareness exists there.
Nayu nidh amrit prabh kaa naam....: The nine treasures and the nectar are in the Name of God. Within the human body is its place of rest. The Sunn Samaadhi, and the unstruck sound current of the Naad are there. The wonder and marvel of it cannot be described. He alone sees it, unto whom God Himself reveals it. O Nanak, that humble being understands (sggs 293). —T. Singh

http://sachanandani.blogspot.ca/2006/12/anhad-naad.html

ghaT ghaT varatai audhar majhaare ||
He pervades each and every heart, and is contained within the belly.
Guru Nanak Dev Ji in Raag Maaroo - ang 1026
Looking from the above tuk, we see Satguru ji state's that Parmatma reside within each and every heart, this I am aware. But Parmatma resides within the belly?
Can this be further elaborated?
What does this tuk mean?

We can see a clear example of goray projecting their Protestantism on Sikhi here. It's also interesting to note the point about opposing a 'monarchical government' as this was the exact time M. Ranjit Singh was establishing this very thing.  
 
The meat diet bit will, no doubt, have hardcore vegetarians in the panth perplexed. 

http://dailysikhupdates.com/26530-2/
 
“The city of Lahore is next, about a hundred and fifty miles distant from Moultan. It is the
capital of the Seiks, a people which started up in the fifteenth century, under a Hindoo of
the name of Nanuck, born in 1470. They are a set of religionists, tolerant in matters of faith
like the Hindoos, but, unlike them, admit proselytes. They require conformity in certain
signs and ceremonies, but in other respects are pure monotheists; they worship God alone,
without image or intermediation. They may be called the reformers of India. They retain
also a calvinistical principle, and take an oath ever to oppose a monarchical government.
They eat any kind of meat excepting beef, for like the Hindoos they hold the ox in the
utmost veneration. Their general food is pork, probably because it is forbidden by the
Mahometans, whom they hold in abhorrence. Their army consists wholly of horse; they can
raise a hundred thousand cavalry, and make war in the most savage mode. They kept long
concealed or unnoticed, at length became formidable by their courage and enterprize, and
extended their conquests over Lahore, Moultan, and the western parts of Delhi.”2
Reference
1. The National Library of Wales
2. Thomas Pennant (1798): The View of Hindustan Vol 1 & 2. Printed by Henry Hughs,
London

Tiger is the ride of Shakti. Sitting on a tiger skin represents having control of the Shakti and annihilated the panj doots.
Also, it has to do with generating intense tapas..is good in a jungle...
It is a dead animal to you , for them its neutral, neither good nor bad.
Dusht Daman Ji meditated on a tiger skin,  when durga came for help from the demons, dusht daman took his tiger skin and generated many tigers from the hair that fell off the tiger skin.
But not anyone can sit on a tiger skin. Only a pooran jati sati bal brahmachari Mahapurushes can.
 

ਸ੍ਰੀ ਗੁਰੁ ਨਾਨਕ ਆਪ ਪਰਮੇਸ਼੍ਵਰ ਅਵਤਾਰ ਲ੍ਯਿੋ ਸ਼ੁਭ ਵੰਸ਼ ਪ੍ਰਧਾਨਾ
Sri Guru Nanak is Parmeshvar, taking 'Avatar' in the highest and auspicious lineage [bedi].
[From Sarbloh Granth aka Manglacharan Puran, page 489, Vol. 2]



In Adi Guru Granth Sahib, it is written:

ਭਨਿ ਮਥੁਰਾ ਕਛੁ ਭੇਦੁ ਨਹੀ ਗੁਰੁ ਅਰਜੁਨੁ ਪਰਤਖ੍ਹ ਹਰਿ ॥
...So speaks Mat'huraa: there is no difference between God and Guru; Guru Arjun is the Personification of the Lord Himself. ||7||19||

Furthermore in Bhai Gurdas Ji's varan it says:

ਸਤਿਗੁਰ ਨਾਨਕ ਦੇਉ ਹੈ ਪਰਮੇਸਰੁ ਸੋਈ ॥
Guru Nanak is the True Guru and is God Himself.

So this concept of the Guru being Parmeshvar Himself [in sargun saroop] is in all of our scriptural literature.

Sadhu Sant Baba Jagjit Singh Ji Harkowal is a staunch vegetarian.

I liked the story and believe Naam can beat even those who are stronger.

However that is about the power of Naam. Not about whether eating meat, or not eating meat is related to Gurmat. Passive people and ascetics do not eat meat.....simple. Like the Buddhist and Jains.

Do you remember the story of Banda's followers and Fateh Darshan, and the paper that floated with the Gurus Fateh on it

At that time, the Bisnoi, Vaishnava, Bandai Khalsa were defeated by meat eaters in Wrestling. E.g the Dal Panth, again due to the power of Naam from the Guru. Then the Bandai Khalsa still did not accept the Marayda, and a battle took place. The Khalsa Dal Panth emerged as the victors.

Gajh Ke Bullavey Nihal Ho Javey Shaheed Singho Man Nu Paveh Sat Sri Akal!


All the best.

Nice perspecive on this much mis-understood topic:


http://www.nihangsingh.org/website/phil-shakti.html

Shiv-Shakti

There are various ways in which these two interrelated concepts can be looked at. Like the tre-gun they compose a vital part of the Nihang Singh philosophy. In the Chandi Chariter, Sri Guru Gobind Singh Ji writes;

'The Lord is Primal, Infinite, Account-less, Boundless, Deathless, Garbless, Incomprehensible and Eternal. He created Shiva-Shakti, four Vedas and three modes of maya and Pervades in three worlds. He created day and night, the lamps of sun and moon and the whole world with five elements. He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1'. (Dasam Sri Guru Granth Sahib Ji, 175)

The Sikh writings suggest a great significance of the union between Shiv and Shakti;

When the play of Shiv and Shakti comes to mind, one remains dead while yet alive'
(Sri Guru Arjun Dev Ji, Adi Sri Guru Granth Sahib Ji, 1257)

'Wherever I look I see the Lord pervading there in the union of Shiv and Shakti.'
(Sri Guru Nanak Dev Ji, Adi Sri Guru Granth Sahib Ji, 21)

'When Shiv and Shakti playfully united the whole world came to be.'
(Bhai Gurdas Ji, Vaar 2, Pauri 19).

There are various ways in which Indian philosophies understand the notion of Shiv-Shakti. Shiv may be seen as Shiva and Shakti may be seen as his consort or more generally a feminine counterpart of a deity. Thus, we have a concept of divine masculine and feminine energy. Within the Indian traditions Shiva without Shakti is referred to as Shava, meaning corpse. This can be compared to a human being whose conscious is not aware of Vaheguru; Shiv may also be interpreted as consciousness and Shakti as divine power, hence a conciliation of the two represents conscious absorption into the Divine. Shiv may also refer to the soul (which is the very form of Vaheguru) and Shakti the power of Vaheguru transcended from nargun (formless) to sargun (with form - i.e. the universe). The great treasure of knowledge, Sant Giani Gurbachan Singh Bhindranvale (1902-1961) discusses that within certain context Shiv can also mean Satogun and shakti can represent Tamogun.(Adi Sri Guru Granth Sahib Katha, Volume 12, .020). He also states that Shiv can be understood independent of the deity Shiva, and as the form of Parmeshvar (Primal Being) and that Shakti can be understood as maya (creation).

Mahant Om Nath Sharma in an article titled 'Navarati' gives the take on Shiva and Shakti from his school of thought that translates Shakti as Durga (the divine mother of the universe):

Durga represents the divine mother. She is the energy aspect of the Lord. Without Durga, Shiva has no expression and without Shiva, Durga has no existence. Shiva is the soul of Durga; Durga is identical with Shiva…Shakti is the omnipotent power of the Lord, or the Cosmic Energy.
(A Mystic World, Vol 1, Issue 1, page 18)

There are a wide range of complementary understandings all which allow one to analyse the interaction of Shiv-Shakti within the Nihang Singh at various levels. Shiv is believed to be represented by a half moon (Aad Chand), signifying calm and coolness. Shakti is represented by a sun and is believed to be a more powerful energy and the driving force of the universe, within the Sikh tradition Chandi (personification of shakti) or Durga is not worshipped as a deity, but in the form of Bhaguati (sword). The Aad Chand (crescent moon) representing Shiv has long been a trademark of Nihang Singhs as is the wearing of arms; representing the divine union of Shiv and Shakti.


Nihang Baba Hari Singh Ji - Baba Bakala Dal

The highly treasured Nihang Baba Hari Singh Ji of Baba Bakala Dal seen (above) adoring the Aad Chand in his dumalla (Nihang turban style ) surrounded by various small Bhagautis representing the game of Shiv and Shakti.

Shiv Shakti is not limited to mere symbology and external guise, it extends to spiritual practice. In line with the earlier explanation by Sant Giani Gurbachan Singh Bhindranvale, Shiv may also mean those who are inclined towards the Lord. Those inclined to this path follow the practice of Bhakti, devotional worship. Therefore, we also find that the relationship between Shiv-Shakti at times referred to as Bhakti and Shakti. Baba Tirath Singh Nirmala in his translation of Pundit Gulab Singhs Bhavrasamrit (p42-44) mentions the nine limbs of Bhakti which are referred to in the Sikh tradition as the Nvai Parkar (Nine methods):

1. Sravan - hearing the divine* praises.
2. Kirtan - singing the praised of the divine.
3. Simran - remembrance of the divines name.
4. Padsevena - service and offerings at the divines feet.
5. Archana - worship the divine.
6. Bandana - prostration before the divine.
7. Dasyam - developing feeling or emotion of being the divine's servant.
8. Sakhyam - cultivating the emotional bond of friendship.
9. Atma Nivedana - surrender of the self to the divine.

*Within the Sikh tradition it is the Divine or the Guru who is the centre of Bhakti, within Indian traditions it is often a deity around which one centres their spiritual practice.

By looking at the traditional practices of the Akali Nihangs, it will become clear how much of an important role is played by Bhakti. An example can be seen in case of Jathedar Baba Teja Singh 96 Krori who lead the Nihang Singhs of Budha Dal from 1907-1929. Unable to afford traditional instruments for the performance of kirtan, Baba Teja Singh upheld this import tradition by using his karray (iron bangles) as musical instruments. For many years he performed kirtan by banging his karray.

The nine limbs of bhakti form an everyday part of a Nihang Singhs life. Everyday involves hearing and singing the praises of the Divine, they are taught to engage in the remembrance of the Divine 24 hours a day. The Aarti prayer is read everyday in worship of the divine. Many Nihang Singhs dedicate to their life serving at one particular Gurdwara. Being the ladlian faujan, beloved army, of Sri Guru Gobind Singh Ji who they believe to be their eternal master portrays the deep bond they experience with their Guru. Many people overlook or actively undermine the Nihang Singhs without failing to realise the deeper esoteric value and spiritual philosophy behind their every action. Their lifestyle is their bhakti, Shakti they gain through their dedication to Bhagauti and Sabrloh (pure iron).


Jathedar Baba Chet Singh Ji 96 Krori, the 12th Jathedar of the Budha Dal

Well respected figure of the past century, Jathedar Baba Chet Singh Ji 96 Krori, the 12th Jathedar of the Budha Dal. Large sarbloh prayer beads (representing bhakti) can be seen around his neck and in his hand. He can also be seen adorning various weapons (representing shakti) by his side and in his dumalla. From the entire apparel of the Nihang Singhs one can witness the union of Shiv
and Shakti which is Divine.

The late Jathedar Baba Santa Singh 96 Krori of Budha dal discusses the meaning of 'shakti' which he believes is something many Sikhs fail to understand;

"We call that Shakti what Sri Guru Nanak Dev Ji has written is the mother of the universe and who has created Brahma, Vishnu and Shiva (quotes 30th verse of Japji Sahib). God being confined within himself gave hukam (command) for his power to become manifest, that Shakti created the whole world and thus takes the form of the mother….some worship Shakti as Bhavani, others as Kalika and others as Chandi. We worship this shakti in the form of our weapons." (Audio Recording, April 1995)

Despite the great significance of Shiv-Shakti, Bhagat Namdev teaches it is useless to indulge in deep consideration on such philosophical matters if one does not meditate on the Master of the universe, which is the greatest of all acts. (Adi Sri Guru Granth Sahib Ji, 873). Such matters exist within our temporal realm and an understanding of them helps an individual on their spiritual path. When one reaches ultimate stages of divine bliss such matters cease to be important. The fifth Guru, Sri Guru Arjun Dev Ji describes this state;

'There is no Shiva or Shakti, no water or wind, no world of form where the True Guru, the Yogi,
dwells, where the Imperishable Lord Vaheguru, the Unapproachable Master abides.'
(Adi Sri Guru Granth Sahib Ji, 883)

The Khalsa internally and externally illustrates the great divine play between these forces. These concepts should be used to aid ones understanding of creation and not hinder their relationship with the One Supreme Being. Sri Guru Arjun Dev Ji reminds us that millions Shiv and Shakti are under the command of Vaheguru (Adi Sri Guru Granth Sahib Ji, 1156).

I think also deeply entrenched cultural issues play a part as well.

It takes a lot of investment and risk to produce a successful athlete, apnay would rather take a safer gamble for a degree of security. We aren't at a point where these things are seen as a realistic career option.

Personally I think someone becoming doctor is much better than becoming a footballer, even if the latter makes 10x more money.

I have a foundation. What I am saying is sikhi have their own (not exclusive) awareness of the Divine. However, when I read through post and sikh commentary the God we speak on sounds more like the Abhramic God.
Our awareness on the Divine differs from the Abhramic understanding. 
Also, I was not trying to say "my" God is better than someone else. If that's the vibe you got from my question, my apologies. But, that's not what I'm saying. 

I read, I listen to respected gyani and bhramgyani. I do my own research. 
Hence why I am asking for your opinion and views.

Whenever I read people post about Akaal Purakh, or when I read the translation (which we use) about Akaal Purakh. I keep getting this vibe of a sky god. And the way we speak of Akaal Purakh is not as a ultimate supreme entity that lives within each of us, and everything, but instead it sounds more like the way the Abrahamic's speak about God.
Are we still stuck with the mentality of the colonisers, in which we had to speak their language and interpret/frame gurmat to fit the understanding of the colonisers?
Please share your views and opinions. 

Daas wants lots of gold and women....LOL.
 
Bhul chuk maaf

I don't think the panth needs to anything. My issue with this topic is how we are telling women what to do, and how we evaluate if someone is a sikh. If a women wishes to keep complete kes that's cool. If she does not, than that is also cool. 
We should not be making statement to reduce women to a rehat that I believe was only intended for Singhs.
We should support all and not put one above another. This may be a reason why some women feel excluded from the qaum. 
 
What about bodybuilder, or people who hit the gym everyday, or people who practice martial arts. Don't you think there body doesn't change as well.
 
That's a huge generalisation of people. 

Bhai saab, there are possible medical solutions for children born with medical problems. Did you go to a college/university?
Unusual body parts might also be fixed by advanced medical science.
So you are telling me that if your child was born with an illness (which was not deadly), but there were medical solutions available to that problem, you would not try those medical options? Will you just accept the will of Sri Waheguru jee in this case?
 
Bhul chuk maaf

Sorry but that is an insane mindset. You don't know that that is what guru Gobind Singh Jee wants.
 
Back to my original question are there any other groups or sants etc that have a common sense approach to this?

I was driving with friends and they started to laugh at a young girl we passed for having some very visible facial hair. They're nice people but I had to stop them and say hey.. that's a real alpha female right there. That's a girl whose got some guts, good for her and she looks lovely I'm proud of her. That's my spirit animal today. 
This girl has that much strength and no Guru yet.